In 1968, something terrible happened in the Church

Cardinal reflects on how dissenters to Humane Vitae tore the Church apart – and how rift left scars that remain to this day.

(Editor’s Note: We first ran this in summer of 2008 but wanted to re-run in the midst of the current contraception talk. This article was made available to us courtesy of Catholic News Agency, and is a piece written by Cardinal James Stafford at the request of the Vatican newspaper, L’Osservatore Romano.)

Humanae Vitae
The Year of the Peirasmòs — 1968
By Cardinal James Francis Stafford

“Lead us not into temptation” is the sixth petition of the Our Father. Peirasmòs, the Greek word used in this passage for ‘temptation,’ means a trial or test. Disciples petition God to be protected against the supreme test of ungodly powers. The trial is related to Jesus’s cup in Gethsemane, the same cup which his disciples would also taste (Mk 10: 35-45). The dark side of the interior of the cup is an abyss. It reveals the awful consequences of God’s judgment upon sinful humanity. In August 1968, the weight of the evangelical Peirasmòs fell on many priests, including myself. 

It was the year of the bad war, of complex innocence that sanctified the shedding of blood. English historian Paul Johnson dubs 1968 as the year of “America’s Suicide Attempt.” It included the Tet offensive in Vietnam with its tsunami-like effects in American life and politics, the assassination of Dr. Martin Luther King Jr. in Memphis, Tennessee; the tumult in American cities on Palm Sunday weekend; and the June assassination of Senator Robert F. Kennedy in Southern California. It was also the year in which Pope Paul VI issued his encyclical letter on transmitting human life, Humanae Vitae (HV). He met immediate, premeditated, and unprecedented opposition from some American theologians and pastors. By any measure, 1968 was a bitter cup.

On the fortieth anniversary of Humanae Vitae, I have been asked to reflect on one event of that year, the doctrinal dissent among some priests and theologians in an American archdiocese on the occasion of its publication. It is not an easy or welcome task. But since it may help some followers of Jesus to live what Pope Paul VI called a more “disciplined” life (HV 21), I will explore that event.

The summer of 1968 is a record of God’s hottest hour. The memories are not forgotten; they are painful. They remain vivid like a tornado in the plains of Colorado. They inhabit the whirlwind where God’s wrath dwells. In 1968, something terrible happened in the Church. Within the ministerial priesthood, ruptures developed everywhere among friends which never healed. And the wounds continue to affect the whole Church. The dissent, together with the leaders’ manipulation of the anger they fomented, became a supreme test. It changed fundamental relationships within the Church. It was a Peirasmòs for many.

Some background material is necessary. Cardinal Lawrence J. Shehan, the sixth Archbishop of Baltimore, was my ecclesiastical superior at the time. Pope Paul VI had appointed him along with others as additional members to the Papal Commission for the Study of Problems of the Family, Population, and Birth Rates, first established by Blessed Pope John XXIII in 1963 during the II Vatican Council. There had been discussions and delays and unauthorized interim reports from Rome prior to 1968. The enlarged Commission was asked to make recommendations on these issues to the Pope.

In preparation for its deliberations, the Cardinal sent confidential letters to various persons of the Church of Baltimore seeking their advice. I received such a letter. My response drew upon experience, both personal and pastoral. Family and education had given me a Christian understanding of sex. The profoundly Catholic imagination of my family, friends and teachers had caused me to be open to this reality; I was filled with wonder before its mystery. Theological arguments weren’t necessary to convince me of the binding connection between sexual acts and new life. That truth was an accepted part of life at the elementary school connected with St. Joseph’s Passionist Monastery Parish in Baltimore. In my early teens my father had first introduced me to the full meaning of human sexuality and the need for discipline. His intervention opened a path through the labyrinth of adolescence.

Through my family, schools, and parishes I became friends with many young women. Some of them I dated on a regular basis. I marveled at their beauty. The courage of St. Maria Goretti, canonized in 1950, struck my generation like an intense mountain storm. Growing into my later teens, I understood better how complex friendship with young women could be. They entered the springtime of my life like the composite rhythm of a poem. To my surprise, the joy of being their friend was enriched by prayer, modesty, and the Sacraments of Penance and the Eucharist.

Later education and formation in seminaries built upon those experiences. In a 1955 letter to a friend, Flannery O’Connor describes the significance of the virtue of purity for many Catholics at that time: “To see Christ as God and man is probably no more difficult today than it has been … For you it may be a matter of not being able to accept what you call a suspension of the law of the flesh and the physical, but for my part I think that when I know what the laws of the flesh and physical reality really are, then I will know what God is. We know them as we see them, not as God sees them. For me it is the virgin birth, the Incarnation, the resurrection which are the true laws of the flesh and the physical. Death, decay, destruction are the suspension of these laws. I am always astonished at the emphasis the Church places on the body. It is not the soul she says that will rise but the body, glorified. I have always thought that purity was the most mysterious of the virtues, but it occurs to me that it would never have entered human consciousness if we were not to look forward to a resurrection of the body, which will be flesh and spirit united in peace, in the way they were in Christ. The resurrection of Christ seems the high point in the law of nature.” O’Connor’s theology, with its remarkably eschatological mark, anticipates the teaching of the II Vatican Council, “The truth is that only in the mystery of the incarnate Word does the mystery of man take on light.” (Gaudium et Spes, 22.) In those years, I could not have used her explicit words to explain where I stood on sexuality and its use. Once I discovered them, she became a spiritual sister.

Eight years of priestly ministry from 1958 to 1966 in Washington and Baltimore broadened my experience. It didn’t take long to discover changes in Americans’ attitudes towards the virtue of purity. Both cities were undergoing sharp increases in out-of-wedlock pregnancies. The rate in Baltimore’s inner city was about 18% in 1966 and had been climbing for several years. In 1965-1966, the Baltimore Metropolitan Health and Welfare Council undertook a study to advise the city government in how to address the issue. At that time, the board members of the Council, including myself, had uncritical faith in experts and social research. Even the II Vatican Council had expressed unfettered confidence in the role of benevolent experts (Gaudium et Spes, 57). Not one of my professional acquaintances anticipated the crisis of trust which was just around the corner in the relations between men and women. Our vision was incapable of establishing conditions of justice and of purity of heart in which wonder and appreciation can find play. We were already anachronistic and without hope. We ignored the texture of life.

There were signs even then of the disasters facing children, both born and unborn. As a caseworker and priest throughout the 1960s, part of my ministry involved counseling inner-city families and single parents. My first awareness of a parishioner using hard drugs was in 1961. A sixteen-year old had been jailed in Anne Arundel County, Maryland. At the time of my late afternoon visit to him, he was experiencing drug withdrawal unattended and alone in a tiny cell. His screams filled the corridors and adjoining cells. Through the iron bars dividing us, I was horror-stricken watching him in his torment. The abyss he was looking into was unimaginably terrifying. In this drugged youth writhing in agony on the floor next to an open toilet I saw the bitter fruits of the estrangement of men and women. His mother, separated from her husband, lived with her younger children in a sweltering third floor flat on Light Street in old South Baltimore. The father was non-existent for them. The failure of men in their paternal and spousal roles was unfolding before my eyes and ears. Since then, more and more American men have refused to accept responsibility for their sexuality.

In a confidential letter responding to his request, I shared in a general fashion these concerns. My counsel to Cardinal Shehan was very real and specific. I had taken a hard, cold look at what I was experiencing and what the Church and society were doing. I came across an idea which was elliptical: the gift of love should be allowed to be fruitful. These two fixed points are constant. This simple idea lit up everything like lightning in a storm. I wrote about it more formally to the Cardinal: the unitive and procreative meanings of marriage cannot be separated. Consequently, to deprive a conjugal act deliberately of its fertility is intrinsically wrong. To encourage or approve such an abuse would lead to the eclipse of fatherhood and to disrespect for women. Since then, Pope John Paul II has given us the complementary and superlative insight into the nuptial meaning of the human body. Decades afterwards, I came across an analogous reading from Meister Eckhart: “Gratitude for the gift is shown only by allowing it to make one fruitful.” Some time later, the Papal Commission sent its recommendations to the Pope. The majority advised that the Church’s teaching on contraception be changed in light of new circumstances. Cardinal Shehan was part of that majority. Even before the encyclical had been signed and issued, his vote had been made public, although not on his initiative.

As we know, the Pope decided otherwise. This sets the scene for the tragic drama following the actual date of the publication of the encyclical letter on July 29, 1968.

In his memoirs, Cardinal Shehan describes the immediate reaction of some priests in Washington to the encyclical: “[A]fter receiving the first news of the publication of the encyclical, the Rev. Charles E. Curran, instructor of moral theology of The Catholic University of America, flew back to Washington from the West where he had been staying. Late [on the afternoon of July 29], he and nine other professors of theology of the Catholic University met, by evident prearrangement, in Caldwell Hall to receive, again by prearrangement with theWashington Post, the encyclical, part by part, as it came from the press. The story further indicated that by nine o’clock that night, they had received the whole encyclical, had read it, had analyzed it, criticized it, and had composed their six-hundred word ‘Statement of Dissent.’ Then they began that long series of telephone calls to ‘theologians’ throughout the East, which went on, according to the Post, until 3:30 a.m., seeking authorization to attach their names as endorsers (signers was the term used) of the statement, although those to whom they had telephoned could not have had an opportunity to see either the encyclical or their statement. Meanwhile, they had arranged through one of the local television stations to have the statement broadcast that night.”

The Cardinal’s judgment was scornful. In 1982 he wrote, “The first thing that we have to note about the whole performance is this: so far as I have been able to discern, never in the recorded history of the Church has a solemn proclamation of a Pope been received by any group of Catholic people with so much disrespect and contempt.”

The personal Peirasmòs, the test, began. In Baltimore in early August 1968, a few days after the encyclical’s issuance, I received an invitation by telephone from a recently ordained assistant pastor to attend a gathering of some Baltimore priests at the rectory of St. William of York parish in southwest Baltimore to discuss the encyclical. The meeting was set for Sunday evening, August 4. I agreed to come. Eventually a large number of priests were gathered in the rectory’s basement. I knew them all.

The dusk was clear, hot, and humid. The quarters were cramped. We were seated on rows of benches and chairs and were led by a diocesan inner-city pastor well known for his work in liturgy and race relations. There were also several Sulpician priests present from St. Mary’s Seminary in Baltimore to assist him in directing the meeting. I don’t recall their actual number.

My expectations of the meeting proved unrealistic. I had hoped that we had been called together to receive copies of the encyclical and to discuss it. I was mistaken. Neither happened. After welcoming us and introducing the leadership, the inner-city pastor came to the point. He expected each of us to subscribe to the Washington “Statement of Dissent.” Mixing passion with humor, he explained the reasons. They ranged from the maintenance of the credibility of the Church among the laity, to the need to allow ‘flexibility’ for married couples in forming their consciences on the use of artificial contraceptives. Before our arrival, the conveners had decided that the Baltimore priests’ rejection of the papal encyclical would be published the following morning in The Baltimore Sun, one of the daily newspapers.

The Washington statement was read aloud. Then the leader asked each of us to agree to have our names attached to it. No time was allowed for discussion, reflection, or prayer. Each priest was required individually to give a verbal “yes” or “no.”

I could not sign it. My earlier letter to Cardinal Shehan came to mind. I remained convinced of the truth of my judgment and conclusions. Noting that my seat was last in the packed basement, I listened to each priest’s response, hoping for support. It didn’t materialize. Everyone agreed to sign. There were no abstentions. As the last called upon, I felt isolated. The basement became suffocating. By now it was night. The room was charged with tension. Something epochal was taking place. It became clear that the leaders’ strategy had been carefully mapped out beforehand. It was moving along without a hitch. Their rhetorical skills were having their anticipated effect. They had planned carefully how to exert what amounted to emotional and intellectual coercion. Violence by overt manipulation was new to the Baltimore presbyterate.

The leader’s reaction to my refusal was predictable and awful. The whole process now became a grueling struggle, a terrible test, a Peirasmòs. The priest/leader, drawing upon some scatological language from his Marine Corp past in the II World War, responded contemptuously to my decision. He tried to force me to change. He became visibly angry and verbally abusive. The underlying ‘fraternal’ violence became more evident. He questioned and then derided my integrity. He taunted me to risk my ecclesiastical ‘future,’ although his reference was more anatomically specific. The abuse went on.

With surprising coherence, I was eventually able to respond that the Pope’s encyclical deserved the courtesy of a reading. None of us had read it. I continued that, as a matter of fact, I agreed with and accepted the Pope’s teaching as it had been reported in the public media. That response elicited more ridicule. Otherwise there was silence. Finally, seeing that I would remain firm, the ex-Marine moved on to complete the business and adjourn the meeting. The leaders then prepared a statement for the next morning’s daily paper.

The meeting ended. I sped out of there, free but disoriented. Once outside, the darkness encompassed me. We all had been subjected to a new thing in the Church, something unexpected. A pastor and several seminary professors had abused rhetoric to undermine the truth within the evangelical community. When opposed, they assumed the role of Job’s friends. Their contempt became a nightmare. In the night, it seemed that God’s blind hand was reaching out to touch my face.

The dissent of a few Sulpician seminary professors compounded my disorientation. In their ancient Baltimore Seminary I had first caught on to the connection between freedom, interiority, and obedience. By every ecclesial measure they should have been aware that the process they supported that evening exceeded the “norms of licit dissent.” But they showed no concern for the gravity of that theological and pastoral moment. They saw nothing unbecoming in the mix of publicity and theology. They expressed no impatience then or later over the coercive nature of the August meeting. Nor did any of the other priests present. One diocesan priest did request privately later that night that his name be removed before the statement’s publication in the morning paper.

For a long time, I wondered about the meaning of the event. It was a cataclysm which was difficult to survive intact. Things were sorted out slowly. Later, Henri de Lubac captured some of its significance, “Nothing is more opposed to witness than vulgarization. Nothing is more unlike the apostolate than propaganda.” Hannah Arendt’s insights have been useful concerning the dangerous poise of 20th century Western culture between unavoidable doom and reckless optimism. “It should be possible to discover the hidden mechanics by which all traditional elements of our political and spiritual world were dissolved into a conglomeration of where everything seems to have lost specific value, and has become unrecognizable for human comprehension, unusable for human purpose. To yield to the mere process of disintegration has become an irresistible temptation, not only because it has assumed the spurious grandeur of ‘historical necessity,’ but also because everything outside it has begun to appear lifeless, bloodless, meaningless and unreal.” The subterranean world that has always accompanied Catholic communities, called Gnosticism by our ancestors, had again surfaced and attempted to usurp the truth of the Catholic tradition.

An earlier memory from April 1968 helped to shed further light on what had happened in August 1968 along with de Lubac’s words about violence and Arendt’s insights into the breaking point reached by Western civilization in the 20th century. During the height of the 1968 Baltimore riots following the assassination of Dr. Martin Luther King Jr., I had made an emergency call to that same inner-city pastor who would lead the later August meeting. It was one of numerous telephone conversations I had with inner-city pastors during the night preceding Palm Sunday. At the request of the city government, I was asking whether the pastors or their people, both beleaguered, might need food, medical assistance, or other help.

My conversation with him that April night was by far the most dramatic. He described the view from the rectory while speaking on the phone. A window framed a dissolving neighborhood; his parish was becoming a raging inferno. He said, “From here I see nothing but fire burning everywhere. Everything has been set ablaze. The Church and rectory are untouched thus far.” He did not wish to leave or be evacuated. His voice betrayed disillusionment and fear. Later we learned that the parish buildings survived.

‘Sorting out’ these two events of violence continued throughout the following months and years. The trajectories of April and August 1968 unpredictably converged. Memories of the physical violence in the city in April 1968 helped me to name what had happened in August 1968. Ecclesial dissent can become a kind of spiritual violence in its form and content. A new, unsettling insight emerged. Violence and truth don’t mix. When expressive violence of whatever sort is inflicted upon truth, the resulting irony is lethal.

What do I mean? Look at the results of the two events. After the violent 1968 Palm Sunday weekend, civil dialogue in metropolitan Baltimore broke down and came to a stop. It took a back seat to open anger and recriminations between whites and blacks. The violence of the priests’ August gathering gave rise to its own ferocious acrimony. Conversations among the clergy, where they existed, became contaminated with fear. Suspicions among priests were chronic. Fears abounded. And they continue. The Archdiocesan priesthood lost something of the fraternal whole which Baltimore priests had known for generations. 1968 marked the hiatus of the generational communio of the Archdiocesan presbyterate, which had been continually reinforced by the seminary and its Sulpician faculty. Priests’ fraternity had been wounded. Pastoral dissent had attacked the Eucharistic foundation of the Church. Its nuptial significance had been denied. Some priests saw bishops as nothing more than Roman mannequins.

Something else happened among priests on that violent August night. Friendship in the Church sustained a direct hit. Jesus, by calling those who were with him his ‘friends,’ had made friendship a privileged analogy of the Church. That analogy became obscured after a large number of priests expressed shame over their leaders and repudiated their teaching.

Cardinal Shehan later reported that on Monday morning, August 5, he “was startled to read in the Baltimore Sun that seventy-two priests of the Baltimore area had signed the Statement of Dissent.” What he later called “the years of crisis” began for him during that hot, violent August evening in 1968.

But that night was not a total loss. The test was unexpected and unwelcome. Its unhinging consequences continue. Abusive, coercive dissent has become a reality in the Church and subjects her to violent, debilitating, unproductive, chronic controversies. But I did discover something new. Others also did. When the moment of Christian witness came, no Christian could be coerced who refused to be. Despite the novelty of being treated as an object of shame and ridicule, I did not become “ashamed of the Gospel” that night and found “sweet delight in what is right.” It was not a bad lesson. Ecclesial obedience ran the distance.

My discovery that Christ was the first to despise shame was gut rending in its existential and providential reality. “Let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame.” Paradoxically, in the hot, August night a new sign shown unexpectedly on the path to future life. It read, “Jesus learned obedience through what he suffered.”

The violence of the initial disobedience was only a prelude to further and more pervasive violence. Priests wept at meetings over the manipulation of their brothers. Contempt for the truth, whether aggressive or passive, has become common in Church life. Dissenting priests, theologians and laypeople have continued their coercive techniques. From the beginning, the press has used them to further its own serpentine agenda.

All of this led to a later discovery. Discernment is an essential part of episcopal ministry. With the grace of “the governing Spirit” the discerning skills of a bishop should mature. Episcopal attention should focus on the break/rupture initiated by Jesus and described by St. Paul in his response to Corinthian dissenters. “You desire proof that Christ is speaking in me. He is not weak in dealing with you, but is powerful in you. For he was crucified in weakness, but lives by the power of God. For we are weak in him, but in dealing with you we shall live with him by the power of God. Examine yourselves, to see whether you are holding to your faith. Test yourselves” (2 Cor 13: 3-5).

The rupture of the violent death of Jesus has changed our understanding of the nature of God. His Trinitarian life is essentially self-surrender and love. By Baptism, every disciple of Jesus is imprinted with that Trinitarian watermark. The Incarnate Word came to do the will of him who sent him. Contemporary obedience of disciples to the Successor of Peter cannot be separated from the poverty of spirit and purity of heart modeled and won by the Word on the Cross.

A brief afterword: In 1978 or thereabouts, during an episcopal visitation to his parish, I was having lunch with the Baltimore pastor, the ex-Marine, who led the August 1968 meeting. I was a guest in his rectory. He was still formidable. Our conversation was about his parish, the same parish he had been shepherding during the 1968 riots. The atmosphere was amiable. During the simple meal in the kitchen I came to an uneasy decision. Since we had never discussed the August 1968 night, I decided to initiate a conversation about it. My recall was brief, objective and, insofar as circumstances allowed, unthreatening. I had hoped for some light from him on an event which had become central to the experience of many priests, including myself. While my mind and heart were recalling the events of the night, he remained silent. His silence continued afterwards. Even though he had not forgotten, he made no comment. He didn’t lift his eyes. His heart’s fire was colder now.

Nothing was forthcoming. I left the matter there. No dialogue was possible in 1968; it remained impossible in 1978. There was no common ground. Both of us were looking into an abyss — from opposite sides. Anguish and disquiet overwhelmed the distant hope of reconciliation and friendship. We never returned to the subject again. He has since died while serving a large suburban parish. The only remaining option is to strike my breast and pray, “Lord, remember the secret worth of all our human worthlessness.”

Diocesan presbyterates have not recovered from the July/August nights in 1968. Many in consecrated life also failed the evangelical test. Since January 2002, the abyss has opened up elsewhere. The whole people of God, including children and adolescents, now must look into the abyss and see what dread beasts are at its bottom. Each of us shudders before the wrath of God, each weeps in sorrow for our sins and each begs for the Father’s merciful remembrance of Christ’s obedience.

(Cardinal Stafford is Major Penitentiary of the Apostolic Penitentiary, Roman Curia.)

 

READER COMMENTS

Posted Monday, February 27, 2012 6:19 AM By Ted
Pope Leo XIII wrote to the bishops of the United States, denouncing “Americanism” and what amounted to a passive aggressive rebellion against his authority. Pope Benedict XVI could update and reissue the same letter today. In far too many cases, loyalty to the pope and a desire to obey him are only lip service.


Posted Monday, February 27, 2012 7:13 AM By Thomas Edward Miles
It is always good to understand our history in order to avoid the mistakes of the past! Paul VI, was a wonderful man, may he rest in HIS peace!! 95% of Catholic women use RX birth control, heaven will the BISHOP’S conference, all men!!!


Posted Monday, February 27, 2012 7:14 AM By Thomas Edward Miles
It is always good to understand our history in order to avoid the mistakes of the past! Paul VI, was a wonderful man, may he rest in HIS peace!! 95% of Catholic women use RX birth control, heaven will be just like the BISHOP’S conference, all men!!!


Posted Monday, February 27, 2012 7:15 AM By JMJ
Rather long article isn’t it? A while back, I read a story about a Priest that wouldn’t sign that letter of hate (dissent with the truth is always hate). He was the only one that actually read Humane Vitae and he was severely attacked by his fellow priests as being out of touch, but, it as we have seen, he was the only one to know the truth. How many of those that went against the Pope even made into Purgatory when they took their last breath on this planet? There must be a reason why the space of top of the mountain is so small with only a few that get up there and the foot of the mountain, where far too many people stay is so large. The stage is getting ready for the final show and it seems that all of us will have a front row seat between the battle of Our Blessed Lady and the evil one. Pray! Pray! Pray! +JMJ+


Posted Monday, February 27, 2012 8:07 AM By Dan
There is a seismic difference between Paul VI’s declarations in Humanae Vitae and the contraceptive mentality with its attending consequences, all of which were predicted in the Encyclical. Humanae Vitae ran so counter to the cultural currents of the day — and this day–that it stood little chance of acceptance from church members sailing on those currents. And now with secularism the new civil religion, the Encycylical seems but an odd and regrettable historical curiosity. To see how far we have traveled: we elected a POTUS who favored infanticide while in the Illinois legislature, and honor him at Notre Dame. I have no doubt, however, that God our Father wants Humanae Vitae disseminated, read, understood, and observed. Paul VI was representing the despised and rejected Jesus, the same who wept over Jerusalem, in July 1968.


Posted Monday, February 27, 2012 8:23 AM By Rose
Wow. Incredibly sad and painful. We’re in Lent and I’m particularly recalling the painful passion. We are His Body. In every desolation (our Good Friday), our consolation (our Easter)is right around the corner. There IS hope. Thank you for printing this.


Posted Monday, February 27, 2012 8:55 AM By charlio
For those who want to see the original reader comments, the article was first published on July 29, 2008. Use the “article archives” link at the bottom left of the California Catholic Daily home page. The comment I found most poignant was on “July 29, 2008 5:38 AM By Peggy”, who wrote “God was only trying to give me a gift through children and I refused taking birth control and then sterilizing. In discernment I know that through contraception I aborted many children.” satan blindsided us with that one. Most of us probably didn’t think of any connection between “The Pill” and abortion, “it wasn’t even on the radar”. The black light that shines on the operative vice principle here is the arrogance in action that is disobedience. St. Faustina wrote, “the enemy can imitate a humble person but never an obedient one”. It can hardly be counted as “obedience” to comply with directions with which one already agrees. To be true obedience, an element of faith has to be present, complying with directions about a matter beyond one’s understanding.


Posted Monday, February 27, 2012 9:22 AM By JFK
This article shows a true hardness of heart and faithlesness from those who should be most faithful to the truths of the Catholic church. These priests were clearly taught in their seminaries that they could desent from the truth or make up their own truth if they got enough people to sign some document. Our Lady of Fatima said, “release the third secret in 1960 because if will be clearer then”. God have mercy on us. Pray for your priests!


Posted Monday, February 27, 2012 10:00 AM By Mark giuliano
I read this and wept because of the poignancy and sad reality that many experience from this violence of dissent. .Cardinal Stafford is faithful to the true gospel of Our Lord Jesus Christ and may God reward him. We must pray for the Bishops to discern “the signs of the times”and STAND UP, SPEAK OUT, AND BE READY TO DIE WITH HIM.


Posted Monday, February 27, 2012 10:46 AM By FrMichael
Outstanding article I had not read before. Thanks for publishing it again.


Posted Monday, February 27, 2012 11:20 AM By JLS
If the priest or bishop refuses to obey the pope, then why would parishioners want to obey that priest or bishop? Totally irrational of them to obey him who does not obey.


Posted Monday, February 27, 2012 12:11 PM By Abeca Christian
I wasn’t even born yet.


Posted Monday, February 27, 2012 12:53 PM By Clinton
Dissident clergy have caused so much damage in the Church Militant. They care more for pleasing man than pleasing God. They have disregarded the sound doctrine that the Church has always taught, and have relied instead on novelties that have only weakened people’s faith. I pray that faithful strong men heed God’s call to the priesthood and can reverse the damage done by the faithless.


Posted Monday, February 27, 2012 6:40 PM By Bob Brady
So many fellow parishoners say “I do not go along with the church on that one.” At a meeting of the Serra Club I was asked if “I realy believe what the church teaches on birth control?” At a meeting of our charity goup one person asked if we could counsel for birth control to protestants. This wide spread dissent is met with silence, silence and more silence from the pulpit. One priest has stated that 50% of the couples coming to preCana counseling do not even know the church has a teaching on birth control. At least the reaction to the HHS ruling has surfaced that the Catholic Church does have a teaching on birth control. The need for teaching and preaching the life issues is clear, but I am not holding my breath waiting for a light from the pastor.


Posted Monday, February 27, 2012 7:46 PM By JLS
I remember the year well. It was a revolution in sexual license on the univ of calif campus I attended. I remember the subtle low tones of some coeds who attended a local Catholic parish … Although I knew next to nothing of Catholicism, I knew that there was a big deception underway. I guess you could say I could feel it spiritually. Why would a religiously uneducated young bloke like me at the time intuitively know that it was a bad bad deal?


Posted Monday, February 27, 2012 9:17 PM By gravey
We really need to avoid the mistakes of the past. The Catholic Church should approve and promote sinful behavior; after all, 100% of all Catholics commit sin.


Posted Monday, February 27, 2012 11:09 PM By Fr Ed Broom,OMV
Obedience to the Holy Father and the Magisterium is the only true path. Otherwise, there is ony one other option: a freefall into the “Dictatorship of moral relativism” or commonly called, “Cafeteria Catholicism. Love the Pope; love Mary and love the Eucharist!


Posted Tuesday, February 28, 2012 12:35 AM By jim quigley
Thanks be to God for these remembrances of Cardinal Stafford. When manipulative ill informed opinion and self-serving rhetoric substitute for obedience to Magisterial Truth the result is always unfortunate. Before reading this piece of hope I was reading a parish bulletin recruiting religious education teachers with by noting that no formal theological or doctrinal requirements were established, “Just a willingness to share your love of God with our children and youth”. Unfortunately, this opinion manifests the attitude which circumscribes much of our present condition: too many teachers who lack knowledge, priests who lack obedience, and bishops who lack courage. With the unanticipated assistance of the HHS mandate and renewed pastoral fortitude of our bishops, may the wisdom and courage of Pope Paul VI, guided by the Holy Spirit receive the acclaim long past due.


Posted Tuesday, February 28, 2012 4:02 AM By Mary
Well said, gravey.


Posted Tuesday, February 28, 2012 4:46 AM By Charlene
Thankyou for reporting this incredible article. I was in the 8th grade in catholic school, when all of these events took place. I am forever grateful to be living in this present time to witness the truth that sets us free. Thank you again for this article.


Posted Tuesday, February 28, 2012 9:18 AM By Fr Bob B
The vocal, explicit dissent to “Humanae Vitae in 1968 and thereafter by both theologians and parish priests was certainly a great problem. But it led to an even more insidious one, in my view: As best I can recall, neither the encyclical “Humanae Vitae” (nor its theological groundings) were discussed in my seminary moral theology course in the early ’90s. In fact, it wasn’t a moral “theology” course as much as a moral “philosophy” course. I learned more about the approaches of Alasdair McIntyre(sp?), John Rawls, Jeremy Bentham, Stanley Hauerwas and Richard McCormick than I did about the Church’s position on moral questions. [This was certainly valuable for my general education but it didn’t, per se, prepare me well enough to preach and defend the Church’s moral teachings on controversial matters.] Is it any wonder that priests ordained in that era are unlikely to defend the encyclical’s teaching? Have seminary moral theology courses since changed so that the encyclical’s reasoning is explained and defended?


Posted Tuesday, February 28, 2012 10:11 AM By JLS
What about seminary training being public university or college but with the addition of Catholic training on top of it? That way the seminarian lives in the world he is called to convert and studies how to do it at the same time.


Posted Tuesday, February 28, 2012 5:42 PM By Bea
In 2 separate instances Once to my pastor/priest and another to a dedicated obviously well-read Catholic, I made a statement that took them aback as if they had never thought of it before. They both (not that they were condoning sin) made statements as if well “it’s the times we live in” as if to say “people are going to sin anyway and we have to tolerate this sinful generation.” I said to them “The ‘times’ shouldn’t dictate to us, it is US that make the times” I sometimes wonder “have people lost their power to reason? Do they just have to follow the ‘times’? Is their thinking to be dictated to?” Propaganda and rhetoric seems to be the rule of the day and not Right-Reason. I had read this article before and a joy to read again. I have sent the link to friends and the pastor/priest I mentioned above. Thanks for reprinting in these trying “times.”


Posted Wednesday, February 29, 2012 12:25 AM By Bee
As I read this account of the actions of the “dissenters” in Baltimore, the whole sham trial of Jesus from his arrest in the garden to his facing Caiaphas, then Pilate, played in the background of my mind. The darkness of those meetings, the swift and unjust actions, the coercion in the night, seems unbelievably creepy and demonic and much too similar to the events of 33 A.D. in Jerusalem. I was 13 years old in 1968. The devil has had a field day with my generation. How few of us ever even heard, let alone experienced, the Cardinal’s description of purity, modesty, and the Christian understanding of sex, or were filled with wonder at it. Instead of our priests and religious giving us tools to defend ourselves, they conspired with the enemy to destroy us. Only through God’s grace have many of us been able to ferret out the truth from the mountains of lies we hear from priests and religious to be able to try to find Christ and live virtuous lives.


Posted Wednesday, February 29, 2012 10:21 AM By Anne T.
Thank God for men such as Cardinal James Francis Stafford who stood their ground. I lived through the times he mentioned and saw what he saw, families torn about by the birthcontrol pill and other drugs and rampant promiscuity. Here is all I have to say to those who are pushing the Pill. It is from the Medal of St. Benedict. “May the Holy Cross be my light. Let not the dragon be my guide. Begone Satan. What you are showing me is evil. Drink the poison yourself.”


Posted Wednesday, February 29, 2012 10:31 AM By ssoldie
I believe ‘Casti Connubii’ presided Humanae Vitae, Pope Pius X, 12/31/1930 and it is very clear what the Church had taught, why it was ever brought up at Vat II, which was a ‘pastoral council’ was and still is part of the distructive crisis we have in the Church of Jesus Christ today.


Posted Wednesday, February 29, 2012 11:30 AM By Anne T.
I know that some doctors give the Pill with good intentions and do not know any better, but they are deadly wrong, and I do mean deadly. As I said before, I would have been dead twenty years ago if I had taken the Pills one of my doctors gave me.


Posted Wednesday, February 29, 2012 1:00 PM By Anne T.
A correction to my post at 10:21 AM. I meant “families torn apart” not “about”.


Posted Wednesday, February 29, 2012 2:07 PM By Maria
I am not a that well versed when it comes to my catholic doctrine and very simple minded, I have read this article and all the comments made by all and one thing I know is that before all of came into existance God was. We talk about the pill and contraceptives, but let’s face it we should be thankful our mothers did not take the pill or use a contraceptive otherwise we would not be here today. This freedom we have to “choose” seems to left out the “consequence” of our choice. We have been given wonderful choices, gifts if you will of life and it is up to us to continue nourishing these gifts with love and truth. I will pray for those priest who do not understand these gifts, for they are men. Thank you Cardinal Stafford for this wonderful article.


Posted Saturday, March 03, 2012 5:29 PM By k
“To me the source of confusion in regards to human sexuality goes back to the acceptance of contraception. Once you separate the procreative meaning of human sexuality, you open the door to all kinds of sexual expression that are not true to our nature and not true to our sexuality.” Cardinal Raymond Burke


Posted Saturday, March 03, 2012 8:56 PM By Anton L Seidl
Pope Paul VI has been vindicated. The demographic collapse brought about by the pill now seems irreversible. Western culture will cease to be be. It will be overtaken by Islam. Liberalism contains the seeds of its own destruction. Pity that too many Catholics have bought this snake oil. Shame on our bishops for tacitly approving birth control. Well-meant compassion perhaps, but utterly wrong-headed.


Posted Monday, March 05, 2012 1:31 AM By Judy
God bless you, Cardinal Stafford, for your faithfulness to God and to our Holy Father. Thank you for publishing this article and for all you do to build up God’s heavenly kingdom. We must always pray for our priests as they are the shepherds of the Church and are tempted more than anyone else. May God bless them and give them the strength and courage to always be obedient to the hierarchy and Magisterium of the Catholic Church and may He have mercy upon their souls.


Posted Monday, March 12, 2012 6:35 AM By Som
It is a great, great pity Pope Benedict isn’t trying as hard to acrseh his organisation, root out and get rid of the paedophiles that litter his Church isn’t it?You know that for sure? Do you know what he did to Maciel for instance? Are you aware of the kicking he gave to the Irish bishops? In the Church there are more boys in church choirs than girlsYou know that for sure? Have you gone to your local RC church and checked it out? The chances are the congregation and choir will be mainly women. The introduction of female altar servers has led to this task being dismissed as “girlie” by boys, hence the altar servers now are mostly girls as well. I may be misjudging you, but the point is things may not be as the press chooses to report them. As Liberal Democrats we should know this. The press builds up what it wants to be the story, and reports us in those terms. Mostly it’s based on some silly stereotype they have in mind. So they’ll look for news or interpretations of news which will support that, they won’t report anything that goes against it, and they won’t do deep research to find out what is really happening.


Posted Monday, March 12, 2012 9:50 AM By Greg
I wonder if that ex-Marine priest is in Hell…


Posted Monday, March 12, 2012 10:25 AM By JLS
Som, how could you know how hard the struggle by the Pope to clean up the Church hierarchy? When, for example, is the last time you heard a bishop speak out strongly in support of what the Pope is doing in this regard? Has your bishop spoken or acted in support of the Pope … and if so, with or without enthusiasm … with or without foot dragging?


Posted Tuesday, March 13, 2012 7:29 AM By Nick
Humanae Vitae is a wonderful document that has been proven by the test of time. In this we should not be surprised. I have not fully understood the Church’s position on birth control until I read JPII’s Theology of the Body and to fully distinguish between the good of natural family planning and the use of some birth control methods is a fine point that many couples are unable to discern due to a lack of moral teaching and will to intellectually examine the issue and pray about it. Moving forward the Church needs to provide the faithful with tools to discern the good that comes from natural family planning. With regard to those not in the church, and I realize Humanae Vitae is for all, we need to at least make a distinction between birth control methods that harm the body (all pill / hormonal methods) and those that do not (generally physical methods). Further, and this realization has not made it into the public discussion, there is a difference between any birth control methods that results in killing a life (abortive drugs) which are an “intrinsic evil” and those that do not. The truth underlying Humanae Vitae has been obfuscated by clever medical definitions, laws based on a materialistic philosophy supported by the medical profession and a general lack of knowledge of basic Catholic philosophical teaching and truth. This lack of intellectual tools to properly discern, pray and think about these issues resulted from changes in Catholic teaching well before the 1960’s and its most immediate result was a generation of Priests incapable of understanding Humanae Vitae when it was first released.


Posted Tuesday, March 13, 2012 10:45 AM By Al
Greg— (Posted Monday, March 12, 2012 9:50 AM By Greg) Never say that. Don’t forget the grace God gives at the end of life to many—like Dismas on the cross, or the “last hour” workers in the vinyard. On topic: Back in the 80s, after leaning for so long on the advice of priests who said (with a wink), “Let your conscience be your guide,” I decided to study HV. Anticipating I might still disagree with it, I prayed that the Holy Spirit would enlighten my understanding. It amazed me that the encyclical made sense and I kicked myself for never having read it before. I’m still amazed at the numbers of dissenting Catholics who have never prayerfully read the encyclical.

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