Showing posts with label Father Marcel Guarnizo. Show all posts
Showing posts with label Father Marcel Guarnizo. Show all posts

Thursday, May 10, 2012

Cardinal Donald Wuerl Silent on Biden Remarks


From RORATE CÆLI:

By now, it's old news that the Vice President of the United States Joseph Robinette "Joe" Biden, a nominal Catholic, not only said he supports homosexual "marriage", but that there's no difference between homosexual "marriage" and heterosexual marriage (also known simply as marriage). His support for this issue was so persuasive that, about an hour ago, the President of the United States announced his support for homosexual "marriage" as well.

What's most troubling is the deafening silence stemming from the Ordinary of the ecclesiastical jurisdiction where the Vice President, his diocesan faithful, works - Cardinal Wuerl. Wuerl, who is accustomed to giving our Lord to pro-abortion politicians and celebrities, such as Nancy Pelosi, Chris Matthews and other nominal Catholics in not-so-good standing, has been silent on Biden's remarks. In fact, when contacted by Rorate Caeli, his communications office refused to comment and said it was "highly unlikely" Wuerl would ever say anything publicly.

Yet, he sure was vocal and public when it came to Father Marcel Guarnizo, who is STILL suspended in the Archdiocese of Washington, all for refusing to give Holy Communion to a lesbian Buddhist.

Maybe you, your family, friends, and everyone else who cares about the name of the Church can get the good Cardinal to speak up. If you get a statement, any statement, please let us know:
Office of Media and Public Relations
Secretariat for Communications
301-853-4516 communications@adw.org
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Friday, April 20, 2012

Chance to be Ann Barnhardt's Obama "Billboard Neighbor"

Ann Barnhardt at barnhardt.biz needs a new neighbor for her Obama billboard:
"...Well, the billboard right beneath mine was leased by a local community college, and they got their panties in a twist about being so close to my 'extreme rhetoric', which in retrospect is hilarious. Dude, on the Barnhardt scale of rhetoric, 'Obama is a fraud. Demand resignation now' is about a 0.5 on the old volume dial, packing the heat of a glass of warm milk.

So, they demanded that their billboard be moved to another one of the company's locations, and the company, being very sympathetic to my cause and sentiments, gave me the right of first refusal on the now-abandoned billboard just beneath mine. So I grabbed that one, too. By this time, it was clear what Obama was, and so I kicked up the volume and heat...

The billboard company has agreed to let me see if there is anyone out there who would like to be my new 'billboard neighbor...'

So, some ideas might be a Catholic group wanting to put up a pro-life billboard, or a Divine Mercy billboard. Or an 'I WILL NOT COMPLY' billboard would be fantastic, too. Or a picture of Obama and Eric Holder with just the word TRAITORS. Something like that...
If you are interested, shoot me an email with an idea of what you would want to do and I'll put you in contact with my account rep at the billboard company. Communists need not apply! It really is a fun and satisfying way to exercise your First Amendment freedom!
Here's the pic. You would be replacing the TOP billboard." (continued)

Here are some ideas:










Happy 89th birthday Mother Angelica!

Raymond Arroyo: "On 89th, here is one of my favorite Mother quotes: 'I'm sure Our Lord asked a lot of people to build a network.  There has to be a reason that He chose a few nuns who didn't know anything, in the wrong state of life, with no money--because it goes against reason. Some people say I am a woman of great faith. I'm really a coward  who keeps moving forward."

Tuesday, April 3, 2012

Cardinal Wuerl's Continuing Crisis

By at The American Spectator

http://spectator.org/assets/db/1313431165154.jpgLast week I reported that Cardinal Donald Wuerl's communications director, Chieko Noguchi, lodged a complaint with my editor. I did not object to the fact of the complaint; I objected to its form: an attempted traceless phone call. By contrast, I noted that Cardinal Roger Mahony's old pit bull, Tod Tamberg, nipped at my heels in plain sight. Tamberg sent a letter to TAS, signed it, and placed his title below his name. That's more honorable than a record-less phone call designed to silence me.

Critics of my column, such as Ed Peters, a canon lawyer from the archdiocese of Detroit, say that my complaint about the complaint resembles the very thin-skinned whining I bemoan in Cardinal Wuerl. No, it doesn't. I welcome Cardinal Wuerl's criticism. I invite him to write a formal letter of complaint, and I urge TAS to publish it in full. Moreover, TAS offers readers a comment box in which readers can launch limitless attacks upon my pieces.

Cardinal Wuerl's silence is deafening. He still hasn't commented directly on his baldly unjust "administrative leave" order to Fr. Marcel Guarnizo. Nor has he explained to the faithful why Barbara Johnson, the self-described practicing lesbian and Buddhist to whom Fr. Guarnizo properly denied Communion, enjoys a canonical right to the sacred species.

Perversely, Cardinal Wuerl has at once violated the canonical rights of a faithful priest while inventing out of thin air a "policy" that orders his subordinates to distribute the Eucharist to anti-Catholic activists and defiant mortal sinners. In his apology to Barbara Johnson, via one of his auxiliary bishops, Cardinal Wuerl rebuked Fr. Guarnizo for a lack of "pastoral" sensitivity. This is Cardinal Wuerl's euphemism for priestly action that takes orthodox teaching and discipline seriously.

The word "pastoral" should make the faithful groan at this point. It is one of the great weasel words of the "spirit of Vatican II" Church in America. The word "pastoral" invariably dribbles from the lips of bishops like Cardinal Wuerl who regularly expose their flocks to wolves. Jesus Christ said that the "good shepherd" watches the gate. Cardinal Wuerl's "policy" is to leave it wide open for the Church's fiercest enemies. This is why the Pelosis and the Barbara Johnsons just keep coming up for Communion. Since Cardinal Wuerl refuses to control the sacrament, they will.

Notice that "pastorally sensitive" bishops produce very few pastors (by punishing orthodox priests like Fr. Guarnizo, they cause vocations to dry up); they scatter flocks through feeble and slippery catechesis; and they provide plenty of cover for wolves in Catholic clothing, such as New York Governor Andrew Cuomo and Maryland Governor Martin O'Malley, who wade into the Communion line and tout their "Catholicism" on the campaign trail while slam-dunking secularism over feckless and compromised bishops.

"Do not scatter pearls before swine," Jesus Christ said. "Do not give what is holy to dogs." How pastorally insensitive of the Son of God! A Church official who has watched Wuerl's persecution of Fr. Guarnizo with horror commented to me that if Jesus Christ had served in Cardinal Wuerl's archdiocese "he would be on administrative leave too." Unlike the Cardinal Wuerls, Christ didn't felt the need to play patty cake with the enemies of the Church. He liked struggling sinners but not unrepentant ones who seek to defile his temple.

It amazes me that a clericalist culture of toadying and flattery still exists in American Church circles, given the scandals into which the bishops have routinely plunged the faithful. I have no desire to participate in this worldly game of ring-kissing in which the Cardinal Wuerls wallow. They enjoy the trappings of their office without actually exercising it for the good of souls. They demand 13th-century obedience while behaving like 21st-century flakes who play church in costume and staff.

As St. Augustine said, God does not need our "lies." He needs our truth-telling, even if that truth-telling means wounding the egos of derelict successors to his disciples.

The aforementioned Ed Peters suggests that I am guilty of canonical offenses for criticizing Cardinal Wuerl. I mentioned this to another canon lawyer. He laughed openly, dismissing the charge as clericalist bluster.

The faithful have not only a right but a duty to resist heterodox bishops. Without that resistance clericalism runs amok and the integrity of the faith is lost.

Last week I was called the journalistic equivalent of Hugo Chavez -- a "right-wing fanatic, a man whose dogmatism is as scary as the authoritarians on the left." Perhaps I should complain to the bishops' Catholic anti-defamation group, the Catholic League for Religious and Civil Rights. But, wait, I can't: the statement above comes from the Catholic League's head, Bill Donohue, who added that he has "known Cardinal Wuerl for about 25 years" and that he "got me involved in the Catholic League."

It all sounds very chummy. An "anti-defamation" league that defames orthodox Catholics as "authoritarians" is exactly what one would expect from one of Cardinal Wuerl's clericalist tentacles. I apologize for nothing and repeat that he is guilty of a gross dereliction of duty. He has damaged the reputation of an innocent priest while emboldening the Church's enemies. This is a scandal which cries out to Pope Benedict XVI for correction.

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Tuesday, March 27, 2012

Cardinal Wuerl's Open Scandal

His spokeswoman has filed a complaint against me with TAS.

By George Neumayr at The American Spectator

http://spectator.org/assets/db/1313431165154.jpgLast week Cardinal Donald Wuerl lodged a complaint against me with my editors at TAS, via his communications director, Chieko Noguchi, after my article, "Cardinal Wuerl's Dereliction of Duty," appeared.

This is pretty much what I expected. Wuerl is notoriously thin-skinned about sharp criticism from orthodox Catholics. And since he likes to operate in the shadows -- confrontation is "not his style of pastoral ministry," he told a reporter in 2007 -- he had his paid PR agent do the dirty work for him. Say this for Tod Tamberg, Cardinal Roger Mahony's former spokesman: he at least wrote a straightforward letter to the editor denouncing me after I criticized the former Los Angeles prelate. Two, actually. In the first, Tamberg dismissed me as a "medievalist," which should give you a sense of the low esteem in which Mahony holds the age of Aquinas. In the second, Tamberg accused me of sloppiness while botching the spelling of my last name.

But as I say, at least he put pen to paper. Ms. Noguchi, perhaps reflecting the style of her boss, prefers to create troubles for me by phone.

Go ahead and do damage to me in this city, Cardinal Wuerl. I don't care. I will not surrender one inch to PC prelates like yourself who punish dutiful priests while pandering to the enemies of the Church.

http://www.ncregister.com/images/sized/images/uploads/CNA_WUERL(web)-255x313.jpgThis moronic controversy, triggered by a self-described practicing "lesbian Buddhist" who effortlessly mau-maued Cardinal Wuerl into a craven apology and trumped-up "administrative leave" order to Fr. Marcel Guarnizo, is a grotesque farce beyond the satirical imagination of Evelyn Waugh.

I petition the Holy See -- if anyone happens to read TAS there -- for urgent relief. This scandal is sickening. Cardinal Wuerl has damaged the reputation of a faithful priest, exposed the Holy Eucharist to sacrilege, scandalized confused congregants, and handed a propaganda victory to forces of secularism that seek to destroy the Church in America.

Knowing Cardinal Wuerl, he will probably write to allies at the Vatican after this column appears. That was his practice in Pittsburgh, where he served before arriving in D.C. In 1994, the Pittsburgh Post-Gazette reported that Wuerl, whenever he saw criticism of his heterodoxy appear in a conservative publication like the Wanderer, would move into action:
If The Wanderer or a letter-writer attacks him, Wuerl doesn't wait for Rome to send him an inquiry. He immediately writes to the appropriate Vatican office, enclosing a copy of the Wanderer article and full documentation on any diocesan program in question.
This ''shows that our teaching material here is absolutely orthodox. But the second purpose is to show that there are a lot of irresponsible statements made, and they need to be accepted as just that,'' he said.
Wuerl doesn't believe that Vatican officials take The Wanderer and its like seriously.
''I have never received an inquiry from Rome based on that type of accusation. If (Vatican officials) were taking it seriously, I think they would raise some questions,'' he said.
But not all bishops are as savvy as Wuerl, said the Rev. Thomas Reese, a Jesuit political scientist who makes his living studying the bishops.
"Wuerl is sophisticated. He understands the Vatican, he knows who to talk to. The bishop who has never worked in Rome probably doesn't know which office to respond to -- and the people in Rome don't know him. Wuerl is known and respected in Rome. When (conservative pressure groups) start accusing him, they lose their credibility,'' Reese said.
Did you notice the source of that last quote -- Fr. Thomas Reese? He is the openly heterodox Jesuit ninny who had the gall to say that Wuerl should send Fr. Guarnizo back to the gulag. "If I was Cardinal Wuerl, I'd buy him a one-way ticket to Moscow," the Rolodexed Reese said to a purring press.

Perhaps non-Catholic readers of TAS, who have stayed with this column up to this paragraph, are wondering why they should even care about Wuerl's fiasco. Isn't this just one more tedious sectarian squabble in the Church? I agree with you that it is boring, but it is not trivial. As pretentious as it sounds, these skirmishes form small battles in a larger war that affects everyone. Both Catholic and non-Catholic Americans, whether they realize it or not, benefit from a free and orthodox Catholic Church for a very basic reason: it stands as the era's last major barrier to the triumph of the coercive secular state.

The capitulations of the Wuerls to the atheistic agitprop artists of the age -- the "lesbian Buddhist" at the center of this controversy stands as a symbol of them all -- hasten the disintegration of that barrier. Without it, the coercive state will simply replace God, and all Americans will wake up one day to find this pitiless secular deity on their doorsteps, red in the tooth and clause of Obamacare, ravenous for their freedom.

UPDATE: Cardinal Wuerl's Continuing Crisis

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Wednesday, March 21, 2012

A Canonical Letter Challenging Dr. Peters on the Father Guarnizo Eucharistic Affair

From RORATE CÆLI:

When Church matters are filled with the marks of injustice and persecution of Priests and lay faithful who merely wish to do what they are and have always been called to do (for instance, taking the greatest of cares for the Most Blessed Sacrament), it is quite understandable that people remain moved to speak up.

That was the case with George Neumayr and his article for The American Spectator.

It was also the case of a reader, Scriptor, who has sent us this letter on the several canonical aspects involved in the Washington Eucharistic Affair as a follow-up to his shorter post on the same matter posted in The New Theological Movement.
Greetings in Christ,
In light of Fr. Guarnizo’s recent letter and Dr. Peters’ recent posts in response to that letter, I would like to continue discussion and reflection on the application of c. 915 vis-à-vis the Guarnizo-Johnson controversy.  I continue to find myself disagreeing with Dr. Peters’ interpretation of c. 915 in this case.  For the sake of argument, permit me to consider the situation in abstraction from Fr. Guarnizo’s own self-understanding of what he was doing when he refused communion to Ms. Johnson.  I want to focus on c. 915 and in particular on its use of the word “manifest”.    

An Insuperable Burden? 
In one of Dr. Peters’ recent posts (“Canonical observations…”, March 15th) he cites a number of canons to show that, in light of its having the effect of restricting the rights of the faithful, we need to interpret c. 915 “as narrowly as reasonably possible”.  He then goes on to cite a number of traditional commentators to the effect that before a minister refuses the sacraments to someone, he must have no reasonable doubts about whether the person is publically unworthy in the technical sense.  Both these points are well taken.  I will argue though, that when analyzing Guarnizo-Johnson case, Peters does interpret c. 915 in an unreasonably narrow fashion.  I will also argue that a priest in Fr. Guarnizo’s shoes could reasonably have been free of doubts as to whether c. 915 applied to Ms. Johnson.  Peters writes, “…the burden is, without question, on the minister of holy Communion to verify that all of the conditions listed in canon 915 are satisfied before he withholds holy Communion from a member of the faithful who approaches for it publicly.”  In the Guarnizo-Johnson case, I don’t think this is an insuperable burden. 

Peters writes, “To justify withholding the Eucharist under Canon 915 according to its plain terms, the conduct in which a communicant perseveres must be obstinate, manifest, grave, and sinful.”  First off, I think he is rhetorically loading the deck in his favor by highlighting five distinct words.  The PCILT document that I often cited in my post on The New Theological Movement breaks c. 915 down into just three distinct concepts (see the post for March 12th on the New Theological Movement, “Guest Letter Challenging Dr. Peters…”).  There is no question of withholding communion in the case of venial sins and so the only sort of sin we are considering here is serious or gave sin.  That’s one notion.  I think we can know that a woman who introduces to us her “lover” is engaged in serious sin.  The second condition of c. 915 as interpreted by the PCILT document is “obstinate perseverance”.  I dealt with this in the New Theological Movement post.  We can reasonably know that this condition too would obtain for Ms. Johnson.  So the third and last condition is “manifest”.  This is the crux of the matter.    

Towards A More True-To-Life Adjudication of When Obstinate Grave Sin Is “Manifest” 
Dr. Peters’ approach to “manifest” in c. 915 remains two-dimensional and unrealistic.  He reduces the public knowledge of a person’s obstinate grave sin to what is already actually known by the particular witnesses who are present when the sinner in question presents himself for communion.  For example, in one of his recent posts (“A brief thought…”, March 17th), he writes, “However sinful it might be, conduct that is not already widely known in the community is not manifest as canon law understands that term in this context.” [Emphasis mine]  A little later on, he writes, “Some folks…think the Church is being too lenient in dealing with grave-but-as-yet-private sin.  They’re free to make that case, though I think the Church’s wisdom is more than canon-law deep here.  Anyway, though they disagree with the law, they understand it, so my job is done in their regard.”  Apart from bringing notice to what I consider an unfair conflation of his readers differing with him in his interpretation of the Church’s law with his readers having differences with the Church, I would like to underscore his phrase “grave-but-as-yet-private sin.”  Is “as-yet-private-sin” never “manifest” in the technical canonical sense?   

In another one of his recent posts (“Three recent questions…”, March 13th), Dr. Peters touches briefly upon the principle, entertained as a legitimate opinion by canonists for many ages now, that the “notoriety” of a person’s sin can be present in one community while not being present in another.  Take the unlikely but possible scenario of a man whose unworthiness is known say in Sacramento California but completely unknown in Richmond Virginia.  Now say there was a priest of Richmond Virginia who knew of this man and his bad reputation in Sacramento.  If this man were to come into this priest’s parish in Richmond and present himself for communion, the priest might have poor grounds for considering this man’s unworthiness to be “notorious” or “public”.  It could be public in Sacramento while not being public in Richmond.  The priest should in this case give the man communion.  There is a flip side to this principle, though.  If the nature of the man’s obstinate grave sin is such that the knowledge of it is likely to spread from the first into the second community, then the priest who is administering the Eucharist to this man in the second local is justified in regarding this man’s sin as “manifest” even though to those in the second community it is “as-yet-private”.  Those who are witnessing the man present himself for communion may not be actually currently aware of the man’s sin, but the priest has good reason to believe they will soon be aware of it.  The point is that when making a decision as to whether an obstinate grave sin is manifest, the minister doesn’t simply take into account the actual but also the possible or likely knowledge of the witnesses.  To do this, he must take into account the nature of the community or communities in question and also the kind of sin that is being dealt with.
Here is a passage from a classic moral theology manual which takes into account the above mentioned factors: “The Sacraments are to be refused to a public sinner, whether he asks for them publicly or secretly…Such a one has no right to the Sacraments, with the exception of Penance. That sinner is called a public sinner, absolutely speaking, if he is notoriously so; he will be a notoriously public sinner, if he has been juridically condemned as such, or has admitted his sin, or if his sin cannot be concealed nor excused, or if his sin is noised abroad so that it can be easily known anywhere.” [Emphasis mine] (Moral and Pastoral Theology, by Henry Davis, S.J., vol. III, p. 35)  One of the conditions for the “notoriety” and thus technically “public” status of the sinner in question is whether or not his sin can be concealed or excused.  Notice how the kind of sin and its potential to become common knowledge to others are relevant considerations.  Now what happens when the sinner in question is not ashamed of his sin and doesn’t even try to conceal it in public?  What happens when the sinner in question has even adopted a personal m.o. of actively making known his sin to others even upon first introductions?  What happens when the sinner in question doesn’t just regularly make his sin known to others but wants and even expects others to accept and applaud his sin as normal and good?  What if such a sinner even thinks that he has a right—his habit of making his sin known in public notwithstanding—to the precious and immaculate body and blood of our Lord Jesus Christ?  This, I suggest, is the case of the baptized Catholic who is also a practicing and open homosexual.  According to the standards of the above cited manual, such a person’s sin could not be concealed and would thus count as “notorious” or “public” or “manifest”.
To bring it home a little closer to the actual circumstances of the Guarnizo-Johnson case, the practicing and open homosexual in question showed up to the funeral with her lover and presented her to the priest as such.  I think it reasonable for a priest who had received such an introduction to conclude very quickly that this woman likely had already introduced herself and her lover as such to others at the funeral.  This priest might also justifiably conclude that, given the nature of this woman’s sin, if the people at the funeral don’t already know about it, they probably will by the time the funeral is done.  Two active and open homosexuals present at a funeral who have introduced themselves to the priest as such are going to be verbally making known to others their status as “partners”.  What’s more, the two homosexual lovers are likely going to be relating to each other physically and socially in a spousal manner.  This is not going to be just about hugs and hand holding but a total way of relating to each other that sends a multitude of subtle but clear signals to others as to who they are.  And the witnesses have plenty of opportunity to catch those verbal and non-verbal signals.  There is the funeral mass itself but also the burial and often also the reception after the burial.  There is also, in many cases, the wake the night before.  The sin of such a couple is of such a kind that it’s not going to remain secret for very long.  It’s the kind of sin that can’t be concealed.  This is what we are dealing with when it comes to this phenomenon of “out-of-the-closet” gays.  Let’s not ignore the obvious. 

There Is More Than Just One Conscience We Need To Respect
In the first of Dr. Peters’ posts that I cited above (“Canonical observations…”, March 15th), he makes it clear that that “Canon 916 binds gravely in conscience and an accounting to God of one’s conduct under that canon (or at any rate, under the values it protects) will be owed by each Catholic at Judgment.”  But what he fails to mention, although I know he would acknowledge it as true, is that canon 915 also binds gravely in conscience before God.  The reader is left with the impression though, that canon 916 is a matter of conscience while canon 915 is something else.  This is a misleading way of presenting the situation.  The obligation of the minister to withhold communion from the publicly unworthy (canon 915) is just as much a divine law as the obligation of the communicant to make sure he is rightly disposed before receiving communion (canon 916).  Referencing different authorities, we read, “Divine and ecclesiastical law command absolute exclusion from the Holy Table of all persons publicly unworthy of it, unless they have shown signs of conversion and amendment and repaired the scandal given to the community” (Legislation on the Sacraments in the New Code of Canon Law by H. A. Ayrinhac, 1928).  And from a more recent commentary, we read: “…this [c. 915] is a norm of divine-positive law…declared by the council of Trent in its decree on the Holy Eucharist, received by the 1917 Code, and restated by Vatican II’s post-conciliar legislation.” (Gramunt, in EXEGETICAL COMM (2004) III/1: 614-615.)  Thus the person who violates the divine precept underlying c. 915 will be accountable to God on Judgment Day just as much as the person who violates the divine precept underlying c. 916.  Arguably, the law of the Church itself recognizes by way of sanction the seriousness of violating c. 915.  At least in the opinion of Gramunt, the minister who violates this precept “can be punished by virtue of c. 1389 sec. 2, or by invoking c. 1399 which foresees, in a general way, the possibility of punishing those who cause grave scandal by an external violation of divine or ecclesiastical law” (Gramunt, p. 616).       

Dr. Peters talks about the importance of interpreting canon law in continuity with the tradition of the Church.  To that I say ‘Amen’.  This was one of the concerns of my previous post.  So to continue in that vein, and to bring home with one more citation the seriousness of the divine precept underlying c. 915, let’s reference yet one more authority—an older one.  Here is Rev. James O’Kane’s 1867 commentary, Notes on the Rubrics of the Roman Ritual, p. 380:

“[Public sinners] are not to be admitted to Holy Communion in any circumstances, until they have given proof of their repentance and amendment.  They have no claim to be admitted.  By their exclusion they are merely prevented from consummating an act of sacrilege; and even their reputation cannot suffer, since they are, by supposition, public sinners; and on the other hand, great scandal would arise from admitting them.  The priest, therefore, is bound to exclude them.  According to some theologians, he might administer the sacrament to save his own life, provided he were not required to do so in contempt of religion.  St. Liguori for a time thought this opinion probable, but he afterwards rejected it, and maintains that the priest must refuse the sacrament to the notoriously unworthy, at the risk of his life, even when contempt is not intended.” 

In the opinion of St. Alphonsus Liguori, a Doctor of the Church, the minister should rather die than give communion to the publicly unworthy.  By anyone’s account, this is pretty serious stuff.  Have we today lost the sense of the seriousness of the sin of sacrilege and scandal?  Upon the altar of the rights of the individual, have we sacrificed God’s right not to be profaned and the right of the community not to be scandalized?  We need to respect the conscience of the minister bound by such serious obligations just as much as we need to respect the right of the individual to be provided with the sacraments.  Have we focused on the latter to the exclusion of the former—unwittingly embracing an unbalanced hermeneutic that distorts our reading of canon law and the sacramental life of the Church?     

Differences of Opinion on Prudential Judgments Calls for Charity
Looking through a number of manuals and commentaries from the 19th and 20th centuries, it becomes clear that there is wide variety of factors to take into account when deciding whether or not a particular case of sin is “public”.  In the last analysis, this is not an exact science but a matter of prudential judgment.  The authorities themselves concur.  Stanislaus Woywod, for example, in A Practical Commentary on the Code of Canon Law, vol. I (1925), says: “No general rule covering all cases can be given for distinguishing a public sinner from an occult one, and the circumstances of every individual case must be considered.”  To return to the O’Kane commentary, we read on p. 381: “We need not seek for mathematical accuracy in a matter of this kind, and Carriere concludes that a crime may be looked on as public in any community when, considering the crime itself, the persons to whom it is known, and the community of which there is question, the knowledge of it is morally certain to spread.”  It is true that the minister must have a practical certainty that any given person falls into the category of those who “obstinately persevere in manifest grave sin” before he is bound to withhold communion from that person.  I have argued above that practicing and open homosexuals could very easily fall into that category.   More specifically I have argued that such an active and open homosexual as is being considered in the Guarnizo-Johnson does in fact do so.  But more to the point here is that even if in your judgment a priest in a situation like Guarnizo’s would not have made the right prudential decision by withholding communion from the person in question, it should at least be acknowledged that his decision was not wildly unreasonable.  We can in all charity acknowledge that one minister’s doubtful case might be another minister’s clear case.  We can respect his certain conscience even if in the same situation ours would have been doubtful.  We can acknowledge that there are situations in which different prudential judgments can be made by different people without either side faulting the other for negligence on the one hand or insensitivity on the other.  The Guarnizo-Johnson case is certainly one such case.  For example, probably Dr. Peters himself has a good pulse on the academic world of canon law and would know whether or not there are at least some respectable canonists who would disagree with him on this issue.  Are there no canonists who would judge that, per c. 915, Ms. Johnson should have in fact been withheld from communion?  I would imagine we could find a few.       
A Broader Perspective 
Peters can also, no doubt unintentionally, sometimes write as if canonists are the only people who should have anything to say on this issue.  Are there not other specialists whose respective expertise would be helpful?  What might a Scripture scholar, for example, have to say about this issue?  We often quote I Cor 11:27-29 when talking about the divine obligation undergirding canon 916.  But the Church has also traditionally cited Mt 7:6, “Give not what is holy to the dogs”, when talking about the divine obligation undergirding c. 915 (cf. Didache 9).  Is Mt 7:6 Eucharistic?  Does it have a sacrificial subtext to it? (cf. Ex 29:37; Lev 2:3)  Who are the dogs? (cf. Rev 22:15; Deut 23:18)  Maybe the canonists can learn from the Scripture scholars? 

Also what might a moral theologian have to say about the little known fact that the good name of the occult sinner is actually not a proportionate reason for the minister of communion to materially participate in the sinner’s sacrilegious communion but that the minister is only morally justified in materially participating in such a sacrilege in light of the possible negative effects a refusal might have on the community?  How might the perspective of the common good adjust our antecedent considerations that we bring to bear on reading and applying the Church’s law in the case of c. 915?  Also, if the sinner who presents himself for communion has the right to his good name, what happens when the sinner in question thinks his sin should be made public?  Is it even meaningful to talk about protecting the good name of the active and open homosexual?  What reputation is there left for the Church to protect at this point and how might this affect our application of c. 915?  These are all questions moralists could fruitfully explore and canonists benefit from... (continued) 

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Wednesday, March 14, 2012

Father Marcel Guarnizo’s Response

From RORATE CÆLI:

Here are the facts: On Saturday, February 25th I showed up to officiate at a funeral Mass for Mrs. Loetta Johnson. The arrangements for the Mass were also not my own. I wish to clarify that Ms. Barbara Johnson (the woman who has since complained to the press), has never been a parishioner of mine. In fact, I had never met her or her family until that morning.

The funeral celebration was to commence at 10:30a.m.

From 9:30 to 10:20, I was assigned to hear confessions for the parish and anyone in the funeral party who would have chosen to receive the sacrament.

A few minutes before the Mass began, Ms. Johnson came into the sacristy with another woman whom she announced as her “lover." Her revelation was completely unsolicited. As I attempted to follow Ms. Johnson, her lover stood in our narrow sacristy physically blocking my pathway to the door. I politely asked her to move and she refused.

I understand and agree it is the policy of the archdiocese to assume good faith when a Catholic presents himself for communion; like most priests I am not at all eager to withhold communion. But the ideal cannot always be achieved in life.


In the past ten days, many Catholics have referenced Canon 915 in regard to this specific circumstance. There are other reasons for denying communion which neither meet the threshold of Canon 915 or have any explicit connection to the discipline stated in that canon.

If a Quaker, a Lutheran or a Buddhist, desiring communion had introduced himself as such, before Mass, a priest would be obligated to withhold communion. If someone had shown up in my sacristy drunk, or high on drugs, no communion would have been possible either. If a Catholic, divorced and remarried (without an annulment) would make that known in my sacristy, they too according to Catholic doctrine, would be impeded from receiving communion. This has nothing to do with Canon 915. Ms. Johnson’s circumstances are precisely one of those relations which impede her access to communion according to Catholic teaching. Ms. Johnson was a guest in our parish, not the arbitrer of how sacraments are dispensed in the Catholic Church.

During the two eulogies (nearly 25 minutes long), I quietly slipped for some minutes into the sacristy lavatory to recover from the migraine that was coming on. I never walked out on Mrs. Loetta Johnson’s funeral and the liturgy was carried out with the same reverence and care that I celebrate every Mass. I finished the Mass and accompanied the body of the deceased in formal procession to the hearse, which was headed to the cemetery. I am subject to occasional severe migraines, and because the pain at that point was becoming disabling, I communicated to our funeral director that I was incapacitated and he arranged one of my brother priests to be present at the cemetery to preside over the rite of burial.

Furthermore, as the testimony of the priest that was at the cemetery conveys, he was present when the Johnson family arrived, and in fact mentioned that being called to cover the burial rite is quite normal, as many priests for reasons much less significant than mine (rush hour traffic, for example) do not make the voyage to the cemetery. He routinely covers for them. This change in plans, was also invisible to the rest of the entourage. Regrets and information about my incapacitating migraine were duly conveyed to the Johnson family.

I have thanked the funeral director and the priest at the burial site, for their assistance that day. Mrs. Loetta Johnson was properly buried with every witness and ceremony a Catholic funeral can offer. I did not and would not refuse to accompany Barbara Johnson and her mother to the cemetery because she is gay or lives with a woman. I did not in any way seek to dishonor her memory, and my homily at the funeral should have made that quite evident to all in the pews, including the Johnson family.

I would like to extend again to Ms. Johnson and her family, my sincerest condolences on her mother’s death. I would never intentionally want or seek to embarrass anyone publicly or increase anyone’s emotional distress during such a difficult time. I did not seek or contrive these circumstances.

But I am going to defend my conduct in these instances, because what happened I believe contains a warning to the church. Such circumstances can and will be repeated multiple times over if the local church does not make clear to all Catholics that openly confessing sin is something one does to a priest in the confessional, not minutes before the Mass in which the Holy Eucharist is given.

I am confident that my own view, that I did the only thing a faithful Catholic priest could do in such an awkward situation, quietly, with no intention to hurt or embarrass, will be upheld.

Otherwise, any priest could--and many will--face the cruelest crisis of conscience that can be imposed. It seems to me, the lack of clarity on this most basic issue puts at risk other priests who wish to serve the Catholic Church in Washington D.C.

As to the latest allegations, I feel obliged to alleviate unnecessary suffering for the faithful at St. John Neumann and others who are following the case.

I wish to state that in conversation with Bishop Barry Knestout on the morning of March 13, he made it very clear that the whole of the case regarding the allegations of “intimidation” are circumscribed to two conversations; one with the funeral director and the other with a parish staff member present at the funeral. These conversations took place on March 7th and 8th, one day before the archdiocese’s latest decision to withdraw faculties (not suspend, since Cardinal Wuerl is not my bishop) on the 9th of March. I am fully aware of both meetings. And indeed contrary to the statement read on Sunday, March 11th during all Masses at St. John Neumann, both instances have everything to do with the Eucharistic incident. There is no hidden other sin or “intimidation” allegations that they are working on, outside of these two meetings.

The meetings in question, occurred in our effort to document from people at the funeral Mass in written form a few facts about the nature of the incident. We have collected more than a few testimonies and affidavits, testifying to what really took place during the funeral liturgy.

My personal conversation with both parties in question were in my view civil, professional and in no way hostile. I respect both individuals in question and really do not know the nature of their grievance.

On March 13, I asked Bishop Knestout about detail on this matter but he stated that he was not at liberty to discuss the matter. I would only add for the record, that the letter removing me from pastoral work in the Archdiocese of Washington, was already signed and sealed and on the table when I met with Bishop Knestout on March 9, even before he asked me the first question about the alleged clash.

In the days to come I look forward to addressing any confusion about the above conversations if the archdiocese or the persons involved wish to talk about it publicly or privately.

I am grateful for all the good wishes and prayers I have received. And sincerely, having lost my own mother not long ago, I again extend my condolences to the Johnson family. I finally wish for the good of the Universal Church, the archdiocese, my parish and the peace of friends and strangers around the world, that the archdiocese would cease resolving what they call internal personnel matters of which they cannot speak, through the public media.

I remain my bishop’s and my Church’s, and above all Christ Jesus’ obedient servant,

Very truly yours,

Father Marcel Guarnizo

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Sunday, March 11, 2012

Father Guarnizo's Faculties Suspended - D.C. Bloggers Recommend Taking Action

Following Father Guarnizo's suspension, two D.C. area Catholic bloggers, An Archdiocese of Washington Catholic and Restore-D.C.-Catholicism, recommend the suspension of Cardinal Wuerl's Appeal pledges and instead donating money to other Catholic and pro-life causes and charities:

From Restore D.C. Catholicism:
Today, at the 9:30 Mass at St John Neumann parish, Father LaHood read a letter from Bishop Barry Knestout announcing the suspension of Father Marcel Guarnizo's priestly faculties.  Did I say the letter was penned by Bishop Knestout?  Let's not kid ourselves!  This letter came straight from the top - Cardinal Wuerl.  I'll bet my bottom dollar that all Bishop Knestout did was change the wording slightly (so that he could call the letter "his" with a straight face) and sign the thing.  I really don't think he's to blame, as he is vowed to obedience, as is Father LaHood bound to obedience in reading this thing with the introductory comments.  I recorded it so you can listen to the entire thing right here.

"The lesbian who is attempting to get a Catholic priest removed from his parish for denying her Holy Communion at her mother’s funeral is a Buddhist who describes herself as a “naturally born agitator” committed to a “culture war.” - LifeSiteNews
You'll hear towards the middle of the clip that "the issue discussed did not have to do with the distribution of Communion two weeks ago.  The issue pertains to actions over the past week or so."  Then Father proceeds to read the letter from Cardinal Wuerl Bishop Knestout whoever.   He announced the suspension and that it was taken after he "received credible allegations that Father Guarnizo has engaged in intimidating behavior towards parish staff and others that is incompatible with proper priestly ministry."

Why, isn't it just the most peculiar of coincidences that these "credible allegations" are coming out of the woodwork on the heels of the Holy Communion issue two weeks ago?  Father Guarnizo has been at the parish a year now - so these "intimidating behaviors" are now just beginning to surface?   Just what is the nature of these "intimidating behaviors"?  Who are the offended parties?  Unless we see some real basis of these allegations, I'm willing to bet that - none exist!

I think we bloggers did too good of a job in revealing Ms. Johnson's utter lack of credibility.  It certainly did her no good that there were other eye witnesses at the funeral Mass that contradicted her account of the events there.  Thus the Archdiocese cannot act upon Ms. Johnson's complaints without being tainted with her lack of credibility.  In other words, Plan A is shot, so they come up with Plan B.

So where are all these offended parish staff?  Let's hear from them!  If you post, don't do so anonymously for I will ascribe to it no credibility whatsoever.  But I don't think there will be any such posts, for I believe there is really no such subject matter.

In the title of this post I said it's time to take action - perhaps it's way past that time.  What do I suggest?  Well, if you read the blog posts of A Washington DC Catholic, you'll see he suggested it first.  I'm talking of suspension of your Cardinal's Appeal pledges.  I agree with the other blogger when he says that's the only language that the bureaucrats in the chancery seem to understand from us.  Of course let the chancery know precisely why they should not expect one more penny from you.  Contact information is here.

So what to do with that money?  Recalling that we are bound, under the Precepts of the Church, to support its work financially, I'd suggest taking that money and giving it directly to a Catholic and/or prolife cause that you know to be worthy of your donations: a crisis pregnancy center, a solid seminary, soup kitchen - there are numerous worthy candidates for your donations.  Clearly "the work of the Church" does not mean throwing good priests under the bus when they uphold Canon 915 and I for one will not support that.
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Friday, March 2, 2012

Exclusive: Inside sources provide new info on priest censured for denying lesbian Communion


GAITHERSBURG, MD, March 1, 2012 (LifeSiteNews.com) - In the wake of international press coverage of a priest’s decision to deny a lesbian communion, and the woman’s subsequent demands that he be removed from the parish, a source close to the incident contacted LifeSiteNews with new information that he says will set the record straight. Among other things, the new information indicates that the woman did actually receive Communion at the Mass – but from an Extraordinary minister rather than the priest.

Fr. Marcel Guarnizo of St. John Neumann Catholic Church in Gaithersburg, Maryland, was reprimanded by the Archdiocese of Washington this week after denying communion to Johnson at her mother’s funeral. Johnson had informed the priest before the Mass that she was a lesbian, and was denied communion when she presented herself in line.

http://www.lifesitenews.com/images/sized/images/news/Marcel_Guiz-192x192.jpg
In a statement issued last week, the Archdiocese said that Guarnizo’s actions were against diocesan policy, and that “any issues regarding the suitability of an individual to receive communion should be addressed by the priest with that person in a private, pastoral setting.”

LifeSiteNews spoke today with Diego von Stauffenberg, a source who is close to the incident and who revealed detailed information about the nature of Fr. Guarnizo’s actions at the funeral. According to Stauffenberg the priest was confronted by Johnson for the first time moments before Mass began.

She was reportedly agitated by the fact that the funeral was being presided over by Fr. Guarnizo, who is well known for his outspoken defense of Church teachings. The priest has been on the front lines of local pro-life activism, leading prayer vigils at Dr. LeRoy Carhart’s late term abortion facility in Germantown.

Johnson initially came into the sacristy to discuss the details of the two eulogies that were supposed to be delivered, but left abruptly and returned with her brother and another woman, whom she introduced as her “lover.”

Following this introduction, Johnson made a second abrupt exit, this time with her lover reportedly blocking the door in an apparent attempt to prevent any further conversation between Fr. Guarnizo and Johnson.
The priest proceeded with the Mass, but decided to remind the congregation before Communion of what is required to be properly disposed to receive. Stauffenberg reports that when Johnson approached for Communion anyway, Fr. Guarnizo turned her away in a manner so discreet that the Extraordinary Minister standing a few feet away did not know what had occurred. Johnson then crossed over to the Extraordinary minister’s line and was given communion.

Moreover, says Stauffenberg, media reports that Fr. Guarnizo refused to be present during Johnson’s eulogy are inaccurate. Johnson had told Channel 9 News that “Fr. Marcel left the altar, and did not return until I finished my eulogy.”

She also told the National Catholic Reporter that Fr. Guarnizo not only did not attend the burial, but also did not make an effort to find another priest to do so, and that it was the funeral director who took the initiative in contacting another priest.

The truth, according to Stauffenberg, is that Fr. Guarnizo suffers from migraines which are triggered by stressful situations. He had a migraine during the funeral, and discreetly left after the first eulogy ended, looking for water to revive himself. When he returned to the sanctuary, Johnson was about five minutes into a eulogy that lasted around fifteen to twenty minutes.

After the Mass was over, he accompanied the body in procession down the aisle and out the door to the hearse, where he informed the funeral director that he would be unable to make the 11 mile drive from the Church to the cemetery on Aspen Hill. He personally arranged for the funeral director to contact another local priest, Fr. Paul Sweeney, who joined the family at the cemetery.

“Mrs. Johnson was given a Catholic funeral with all of the formality and all of the respect that the Catholic Church has to offer,” said Stauffenberg.

Most of the substantial details offered by Stauffenberg have been corroborated by another source who also contacted LifeSiteNews, but who wishes to remain anonymous. In addition, an email circulating in the Diocese which claims to have originated from a group of people who met with Father shortly after the incident says the following:

“Fr knew the lady was a practicing lesbian because she came into the sacristy and introduced her ‘lover’ to Fr just before the Mass.  He quietly denied her communion (so quietly that the Euch minister next to him didn’t realize that he did), and the woman promptly went to the other line and received communion anyway!  He left to use the restroom (he was getting a migraine) between the eulogies, but did finish the ceremony and escorted the casket out.  He made arrangements for there to be another priest at the gravesite and there was. He felt that it was a matter of conscience to deny her communion since he had been informed that she was an active homosexual by her own admission.”

Another statement from the Archdiocese about the incident was published yesterday in the Washington Post. The statement noted that “no one is entitled to the Eucharist,” and that “any person who obstinately perseveres in manifest grave sin is not to be admitted to Holy Communion.”

The statement also said that situations which called for denial of communion “ideally” would be handled by “discussing the consequences of such sin with the person privately before actually denying them Communion.”
Contact:

To email the Archdiocese: chancery@adw.org.
Communication should be directed to Bishop Barry Knestout.

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Poll: Should Father Marcel Guarnizo Be Removed?

Father Marcel Guarnizo


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Thursday, March 1, 2012

Fr. Marcel Guarnizo Update


From An Archdiocese of Washington Catholic:

Just wanted to let you know that there is a lot more to this story than has been published. I was in a meeting with Fr Marcel and heard the whole story. The woman in question brought her lesbian partner into the vesting sacristy just before the funeral Mass and made sure to introduce her partner to Fr Marcel, introducing her as her ‘lover’. He told her then that she should not present herself for Communion. I have been to many Masses said by Father Marcel and he is a good and holy priest. He speaks very softly when giving out Holy Communion, almost whispering “Corpus Christi” — and did not publicly denounce her but rather said in a whisper that he could not give her Holy Communion. He did feel sick at the end of Mass and made sure to have a replacement priest accompany the body and family to the cemetery.

Father Marcel has a very active role in the very public and weekly vigils at Carhart’s late term abortion clinic in Germantown. He has been a staunch and vociferous defender of life. It is my belief that this is a calculated attempt to discredit him. (Remember – same sex marriage will be signed into law this week in Maryland.) ‘Catholics for Equality’ and other gay groups are feeling pretty strong right now. Fr Marcel is their enemy because he speaks the truth and does not back down…

I am telling you all this because Fr Marcel cannot speak for himself right now. And because he at the very least deserves the benefit of the doubt from you and Ed Peters and others who do not know all the facts. Please use this information to bring some balance to the discussion. And please pray for our bishops who must defend their priests from these attacks!.. (continued)




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Archdiocese of Washington reprimands priest for denying communion to a lesbian


GAITHERSBURG, MARYLAND, February 29, 2012, (LifeSiteNews.com) – A parish priest in Maryland, who denied communion to a woman who identified herself as a lesbian, has been publicly rebuked by the Archdiocese of Washington.

Barbara Johnson attended her mother’s funeral last Saturday and introduced her lesbian partner to the priest before Mass.

Fr. Marcel Guarnizo of St. John Neumann Catholic Church in Gaithersburg, Maryland, covered the Host as she approached and told her, “I can’t give you Communion because you live with a woman, and in the eyes of the Church, that is a sin.”

Afterwards, she wrote him a letter telling him, “I will do everything in my power to see that you are removed from parish life so that you will not be permitted to harm any more families.”

Auxiliary Bishop Barry Knestout wrote a formal letter of apology telling Johnson, “I am sorry that what should have been a celebration of your mother’s life, in light of her faith in Jesus Christ, was overshadowed by a lack of pastoral sensitivity.”

The Archdiocese of Washington issued a brief press release saying Fr. Guarnizo’s actions were inappropriate. “When questions arise about whether or not an individual should present themselves for communion, it is not the policy of the Archdiocese of Washington to publicly reprimand the person. Any issues regarding the suitability of an individual to receive communion should be addressed by the priest with that person in a private, pastoral setting.”

After receiving the letter of apology, Johnson said “I will not be satisfied” until Fr. Guarnizo is removed from the parish.

Monsignor Charles Pope, who blogs for the Archdiocese of Washington’s website, told LifeSiteNews.com, “One would presume a priest would have had more ongoing conversations with somebody of a private nature before one would publicly deny somebody communion.”


“There may be a time when a pastor has concerns about a parishioner and then speaks to them privately and advises them privately not to receive communion,” he said. “But we don’t have these confrontations at the altar rail.”

Canon 915 of the Roman Catholic Church’s Code of Canon Law admonishes priests to deny Holy Communion to those who are “obstinately persevering in manifest grave sin are not to be admitted to holy communion.”

The New Commentary on Canon Law states: “Eucharistic Ministers are also to refuse holy communion when they are certain (1) that a person has committed a sin that is objectively grave, (2) that the sinner is obstinately persevering in this sinful state, and (3) that this sin is manifest,” or widely known to those present at the Mass.

The U.S. Council of Catholic Bishops established “engaging in sexual activity outside the bonds of a valid marriage” as such a sin in its 2006 publication “‘Happy Are Those Who Are Called to His Supper’: On Preparing to Receive Christ Worthily in the Eucharist.”
 
“Catholics who are conscious of committing any mortal sin must receive the Sacrament of Penance before receiving Holy Communion,” they wrote.

Public denial of communion must also be preceded by a private warning not to come forward to communion.
The commentary on the 1983 Code of Canon Law, prepared by the Canon Law Society of Great Britain and Ireland, states, “before a minister can lawfully refuse the Eucharist, he must be certain that the person obstinately persists in a sinful situation or in sinful behavior that is manifest (i.e. public) and objectively grave.”
“Most canonists, including pastors and priests, interpret that not just as not just a quick conversation but something of a more substantial nature,” Monsignor Pope told LifeSiteNews.

Dr. Ed Peters, a canon lawyer at Sacred Heart Major Seminary in Detroit, wrote “a few minutes conversation…would not suffice, in the face of numerous canons protecting the right of the faithful to receive the sacraments, to verify either the notoriety of the (objectively) sinful situation, or to verify the obstinacy of the would-be recipient.” However, Dr. Peters noted after a sufficient period of warning and instruction, a priest would be well within his rights to invoke Canon 915 and deny communion to an obstinate, sexually active homosexual.

“I don’t know that that can be determined by a brief interaction in a sacristy,” Msgr. Pope told LifeSiteNews.
Fr. Guarnizo may have been forcibly denied the opportunity to expand on his conversation. A commenter on Deacon Greg Kandra’s blog, who claimed to have been “in a meeting with Fr Marcel and heard the whole story,” wrote: “The woman in question brought her lesbian partner into the vesting sacristy just before the funeral Mass and made sure to introduce her partner to Fr. Marcel, introducing her as her ‘lover’. He told her then that she should not present herself for Communion.” A commenter claimed Barbara’s partner “blocked his way out of the sacristy when he attempted to speak with her further.”

The Catholic Church believes a faithful Christian has such an interest in receiving Holy Communion that it must only be denied only in extreme cases. “When in doubt, give it out,” Msgr. Pope said.

The popular blogger Fr. John Zuhlsdorf wrote no one should be surprised that questions persist about when to publicly deny someone communion.

Fr. Zuhlsdorf writes that “Many priests have received inadequate training in these matters of law and have been given even worse example by bishops who ought to be applying can. 915 is genuine cases of applicability,” he wrote.

Archbishop Donald Wuerl, Archbishop of Washington, waded into a similar controversy in 2009 when he said he would not deny House Speaker Nancy Pelosi communion, claiming to do so would amount to “Communion wielded as a weapon.” When asked, he said, “there’s a question about whether this canon [915] was ever intended to be used.”

Fr. Zuhlsdorf described Fr. Guarnizo’s actions as “well-meaning” but “premature,” adding he could not find fault with his motivation.

“He should be thanked for taking his role seriously and for wanting to uphold the Church’s teaching,” he wrote.

Fr. Guarnizo did not return messages left by LifeSiteNews.
Contact:

Archdiocese of Washington
chancery@adw.org
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