15 Ways We Can Protect Against Abuse Right Now

A few of us ladies wanted to *do something* about the sexual abuse scandals and we wanted to make sure what was done included the needs and desires of Byzantines as well... so we went ahead and made the petition ourselves!

We included only issues all can agree on in the hopes of getting a huge number of signers. 

Facebook gave us a $30 boost credit but then they rejected our ad for being "political or of national importance." Go figure.

We need you to sign and share! Please note signees may choose to hide their names from view. It does not show their name to me or the public. Please let your priest and religious friends know that!

Add your voice by signing at The Petition Site: 15 Ways We Can Protect Against Abuse Right Now

FYI: It's a non-partisan platform. They don't rent/sell/loan your info. They know how to keep all your content safe and legal. All while being free. That means the small annoyance of having to click an almost invisible "more" text button in the lower right to reveal the full content was a worthwhile trade-off. Just in case you have any difficulties seeing it all, the full text of the petition is posted below.

Please click through and sign!

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In response to deplorable revelations in the ongoing sexual abuse scandals within the Catholic Church, we, concerned laypeople, seminarians and aspirants, religious, clergy, and people of good will recommend these 15 points of immediate change to the Charter for the Protection of Children and Young People.

These revisions to the Church's Safe Environment protocols are a first and immediate step toward addressing some of the more nuanced points that recent scandals have highlighted as problematic in the Charter's current state.

While additional and difficult work will be required in reconciliation and repentance, all people of good will can agree on the immediate and necessary implementation of these 15 actions.

As such, we call on the hierarchy to immediately make these amendments in the Church's policies and practice as we work to bring mercy and justice to all affected by abuses within the Catholic Church:

1. AUDIT: An impartial external audit will be conducted in order to identify the areas and mechanisms of corruption, along with avenues for rehabilitation and prevention, in order to align the Church's institutional culture and practices with Catholic doctrine, morality, and its members' state of life.
2. VULNERABLE ADULTS: In addition to protecting children and the elderly, the definition of vulnerable adult will be expanded to include seminarians and religious aspirants; employees and subordinates; those being threatened or coerced; those with a large mental or developmental disparity by age or by ability; those who were previously victims or trauma, neglect, or abuse which made them susceptible to grooming or other forms of coersion; those for whom a large disparity of wealth, access, or resources presents a situation of intimidation and coercion; victims of human trafficking; those who are unfamiliar with the culture or its norms and safeguards due to immigration or language barriers; and when the accused has a relationship of spiritual authority over the victim.
3. SPIRITUAL AUTHORITY: We will recognize that clergy and religious have a relationship of spiritual authority over all who know them to be clergy or religious and they are, therefore, representatives of the Church in all such relationships.
4. ALL ADULTS ARE EQUAL: All adults (and those functioning in adult roles such as teens providing independent supervision of children), from volunteers through hierarchs, will follow the same Safe Environment protocols while acting in the name of the church.
5. LAW ENFORCEMENT FIRST: A report of sexual or other criminal abuse is to be properly reported to the civil authorities with notification given to the church.
6. GOOD FAITH REPORTING: Any report of sexual abuse or other criminal activity that is only made to the church will be reported to law enforcement by the church herself.
7. TRANSPARENCY: All reports of sexual or financial abuse--including the expanded definitions of vulnerable adults above--which were not previously turned over to law enforcement will now be voluntarily turned over to law enforcement by the church.
8. VICTIMS' ADVOCATE: A victims' advocate will be available to all reporters of violence and abuse to compassionately act in the interest of the alleged victim as he or she navigates the reporting, testifying, and healing processes. If allegations or findings of abuse are made public, the advocate will arrange for the spiritual and psychological support of the scandalized. The advocate must have appropriate training, qualifications, and resources to act in this role.
9. CLERGY FAMILIES: Advice on provisions specific to married clergy and their families will be sought from affected stakeholders in order to allow clergy families the highest degree of protection, flexibility, and freedom from onerous burdens.
10. DUE PROCESS: A measurable system of due process will be instituted in order to protect the good name and reputation of the workers who labor ethically in the vineyard of the Lord, that they not have cause to fear the repercussions of any false accusations.
11. THIRD PARTY REPORTING: A report of sexual, financial, or criminal misconduct by a third party will be able to initiate an investigation (ie someone who learned of the allegations indirectly, such as the catechist of an informant).
12. WE'LL ACT EVEN IF YOU DON'T: A church investigation along with findings and recommended actions will be done to its fullest extent following a report of mismanagement or abuse even when the alleged victim, accused, law enforcement and/or other key players do not cooperate with the church's investigation.
13. VIOLATION OF INNOCENCE: The classroom training given to minors and vulnerable adults through the Safe Environment program will be updated to catechize them in their Christian identity, biology, vocation, and community in a way that helps them to have healthy relationships, boundaries, and a Christian worldview without violating their innocence by introducing inappropriate or fearful thoughts, images, or abuses.
14. IMMORALITY: All clergy and religious who have a pattern of immoral behavior concerning chastity appropriate to their state in life, financial mismanagement, or criminality will be permanently removed from all teaching, preaching, and public ministry.
15. SANCTIONS: The bishop will publicly release the names of those who by internal investigation or legal proceeding are found to have likely or positively abused others, and/or when sanctions are placed on a person's preaching, teaching, confessing, traveling, or other aspects of public life.

Sign the petition now!

Interview with His Beatitude Sviatoslav of the UGCC

I am in the process of re-focusing on original video content, but this interview with the head of the Ukrainian Greek-Catholic Church was too huge not to post.

Culture experts say there is no question more difficult than the question of identity. Greek Catholics hear many definitions of their church, for example, that we are Eastern rite Catholics, or Eastern Catholics, or Orthodox in communion with Rome, or maybe even other formulations. Which wording do you think is the most accurate? 

Read the patriarch's response to that and numerous other questions Mariana Karapinka & Anatolii Babynskyi asked him in their article "His Beatitude Sviatoslav (Shevchuk): 'I Will Continue to Build the Patriarchate'"

Happy Mother's Day!

By singing praise to your maternity, we exalt you as a spiritual temple, Theotokos. For the One Who dwelt within your womb, the Lord who holds all things in his hands, sanctified you, glorified you, and taught all to sing to you...

Step-mothers, single mothers, biological mothers, adoptive mothers, estranged mothers, birth mothers, natural mothers, first mothers, religious mothers, spiritual mothers, foster mothers, grand-mothers, godmothers, mothers whose children died in miscarriage or abortion, mothers who placed their children for adoption, mothers whose children live with others, mothers whose children live at home, mothers who made poor decisions, mothers who were not able or allowed to parent, mothers who have sacrificed greatly, mothers whose children are still growing in their wombs or are waiting for them around the world, mothers whose children are grown and gone, mothers whose sons and daughters are in harm's way as they protect and defend others, mothers who visit their children's graves, mothers whose children have no graves at which they can sit and grieve...

However you came to be a mother and wherever your children now are, I pray today as the English world celebrates Mother's Day that our Lord shower you with graces just as He did for His own mother and that the Theotokos--she who bore and gave birth to God and who stood at the foot of the cross as He died upon it--will pray for the salvation of you and your children.

O never failing protectress of Christians and their ever-present intercessor before the Creator; despise not the petitions or sinners who have recourse to you, by your goodness extend your help to us to call upon you with confidence. Hasten, O Mother of God, to intercede for us, for you have always protected those who honor you.

Melkite patriarch tells West not to encourage Arab revolutions

Damascus, Syria, May 5, 2011 / 07:47 pm (CNA).- Patriarch Gregorios III, the Syria-based head of the Melkite Greek-Catholic Church, is warning Western leaders not to encourage the revolutions currently shaking up the Middle East.

Read about it here...

When Easterners live in Western Territories - Part 3 of 3

Here is Part 3 of 3 from Fr. George Gallaro's discussion of canonical integration of Eastern faithful in Latin dioceses.

Obligations of Latin Diocesan Bishops
Let us examine now can. 383 § 2 of the Latin Code which regards the obligations of the diocesan bishops in assisting the Eastern faithful residing in their dioceses.

Through priests ... of the same rite
The first and simplest way for the pastoral care of the Eastern faithful in the safeguard of their rite is the ministerial service of priests of the same rite as the Christian faithful. As an alternative the bishop can even entrust the pastoral care of these faithful to priests of other ecclesiastical jurisdiction and ritual tradition, provided they are qualified to give such a spiritual assistance. The norms for the pastoral care of the people on the move – Erga migrantes (May 3, 2004) – could also be helpful in this matter.

… Or through parishes of the same rite
A further step along with the designation of priests of the same rite as the faithful is the erection of parishes of that same rite. As mentioned, the Eastern faithful acquire with their domicile or quasi-domicile not only their own hierarch but also their parish priest.

If an eparchy covers a vast territory, it is difficult to establish several parishes. They will necessarily be established in places with greater concentrations of faithful. And in this case the priests will have difficulty in maintaining regular contacts with their faithful. The Eastern Code, in order to assure the pastoral care for all faithful, suggests to the eparchial bishop to designate the pastor of another autonomous Church, with the consent of the eparchial bishop of the pastor to be designated. Should the proper bishop of some faithful be lacking and already been duly entrusted to a bishop of another autonomous Church, even a Latin bishop, he is to take care of these Eastern faithful through priests of their same rite.

... Or through an episcopal vicar
This is the third proposal by the Latin Code which corresponds to the decree Christus Dominus (23,3): “… or through an episcopal vicar endowed with the necessary faculties.” If the groups of Eastern faithful of one or more autonomous Churches residing in a Latin diocese are numerous and well organized, the diocesan bishop is urged to appoint an episcopal vicar for them. Thus the diocesan bishop, through the person of his episcopal vicar, will guide the various groups, study their problems, care for their spiritual needs and coordinate their pastoral activity.

Rights and Duties of a Patriarch and a Major Archbishop

In compliance with the Eastern Code the authority/jurisdiction of a Catholic Patriarch and Major Archbishop is limited to the territory of the respective patriarchal or major archiepiscopal Church. There are however cases in which they can intervene outside their territory for the pastoral good of the faithful of their autonomous Church, including those who live in Latin dioceses.

As for the nomination of a priest, a pastor or an episcopal vicar
In these cases, as mentioned above, one deals with internal norms of the receiving diocese, and therefore the choice of the candidates is exclusively up to the local bishop (CIC cc. 477, 515, 523). A previous consultation with the hierarchy of the autonomous Church of the faithful in question would be commendable, especially in dealing with a patriarchal or major archiepiscopal Church. It also would be highly desirable that the designation of more suitable candidates could come from the patriarch or major archbishop.

The Eastern Code is more demanding in this matter. In fact, its can. 193 § 3 requires that the local diocesan bishop for the faithful of a patriarchal or major archiepiscopal Church acts in agreement with its respective superior authority. However, can. 193 regards only Eastern eparchial bishops. The Papal Commission for the review of the Eastern norms proposed in 1988 to include “also the Latin bishops,” but in 1990 the supreme legislator did not want to bind by this norm the Latin bishops. However, since the more frequent cases regard the Eastern faithful present in Latin dioceses, it could be said that said omission has made useless the content of the norm.

Since one deals here with a norm of papal law, the patriarchs and major archbishops could equally demand the observance of this norm which gives them an important faculty/power. The Latin bishops, on the other hand, could make a stand against this presumed “intrusion” of other hierarchs in the internal affairs of their dioceses, since the norm in question is present only in the Eastern Code. Then what? It is desirable that the good common sense and ecclesial spirit of these hierarchs incite them to willingly cooperate for the well-being of the faithful, to quickly resolve eventual conflicts, and to avoid all opposing trends.

Seeking Information on Eastern Faithful
The Eastern Code foresees another right of the patriarch and major archbishop which could create conflicts with the Latin bishops. “It is the right and the obligation of the patriarch (and major archbishop) to seek appropriate information concerning the Christian faithful who reside outside the territorial boundaries of the Church over which he presides, even through a visitor sent by himself with the assent of the Holy See.” (c. 148).

The patriarchs and major archbishops visiting their faithful are generally well received by the Latin bishops. But how would these Latin bishops react if the said patriarchs or major archbishops were to criticize the way in which the pastoral care is carried on in their dioceses? Once again, the Latin Code does not say much on the matter!

Conclusion

The Christian faithful of the Eastern Churches have the right and duty not only to preserve the traditions of their own Church and to worship God according to the their liturgical customs in their historical territories or in other regions of the world, but also, insofar as possible, when they live under the jurisdiction of bishops of a different autonomous Church.

We have just considered the case of Latin bishops, and seen as they are invited to meet the pastoral care of the Eastern faithful through qualified clergy and convenient facilities in order to preserve their traditions. This is not only a right of the faithful but also a pastoral requirement since their separation from the original milieu could cause doctrinal and moral confusion.

Vatican II and the Latin Code offer to the Catholic bishops some trusty guidelines, while the Eastern Code gives to the patriarchs and major archbishops the faculty to assess the state of their faithful in the so-called diaspora either personally or through appointed visitors. Also the Holy See, through the Congregation for the Eastern Churches, follows these faithful and, when necessary, proposes to the Roman Pontiff the practical norms to solve the various issues.

The Christian faithful of the so-called diaspora are not neglected by their particular Church nor by the Universal Church. The successor of Peter, the Bishop of Rome, also continues to promote the progress of the faithful custody and diligent observance of all the Eastern Ritual Churches.

When Easterners live in Western Territories - Part 2 of 3

Here is Part 2 of 3 from Fr. George Gallaro's discussion of canonical integration of Eastern faithful in Latin dioceses.


Duty of the Faithful to Observe Their Own Rite

The Vatican II decree On the Bishop’s Pastoral Office in the Church, Christus Dominus, states: “...Where there are faithful of a different rite, the diocesan bishop should provide for their spiritual needs either through priests or parishes of that rite or through an episcopal vicar endowed with the necessary faculties. Wherever it is fitting, the latter should also have episcopal rank …” This passage is confirmed by both current codes: CIC cc. 372 § 2, 383 § 2 & 518; CCEO cc. 193 & 280 § 1.

I would like to raise here two questions: Do Eastern faithful in the so-called diaspora have the right to this pastoral care or are they persons which arouse the generous solicitude of the Council Fathers? Furthermore, does not the implementation of this norm upset the internal equilibrium of the diocese and endanger the unity of the diocesan community?

The Latin Code answers to the first questions. In dealing with the obligations and rights of all the Christian faithful, its can. 214 states, “The Christian faithful have the right to worship God according to the prescripts of their own rite approved by the legitimate pastors of the Church and to follow their own form of spiritual life so long as it is consonant with the doctrine of the Church.” Although the first part of the canon seems to simply refer to the external ritual aspect of liturgical prayer, the second part, with its reference “to follow their form of spiritual life of the faithful,” opens new horizons.

The Latin Code uses here the term “rite” (ritus) as in Christus Dominus (CD 23,3) and Orientalium Ecclesiarum (passim), that is, as the synonym of a particular Church. The Latin Code thus underlines the inner element of rite, considered in its wider and fuller meaning, as indicatory of the face of each Church.

The Eastern Code, instead, stresses the extrinsic element of the individuality of the Eastern Churches by the supreme authority (there can be in fact several different Churches having in common the same liturgical tradition and spirituality). By using more precise terms, canon 17 of the Eastern Code eliminates every ambiguity: “The Christian faithful have the right to worship God according to the prescriptions of their own autonomous Church and to follow their own form of spiritual life in accord with the teachings of the Church.” This twofold right is so important - dealing with the spiritual life of the faithful - as to be part of the category “of the proper original elements of the ecclesiological and spiritual fabric of Vatican II,” or still as “an articulation of divine law.” In order to attain this specific right, the faithful enjoy another right, that of addressing their needs to their shepherds who in turn have the obligation to assist them.

Plurality of “Rites” in a Latin Diocese
The other question derives from the difficulty of some Latin bishops to meet the needs of their Eastern faithful for fear of throwing out of balance the unity of their diocese. To justify that, they call on can. 225 of the Latin Code which deals with the “general obligation and the right of individuals to work so that the divine message of salvation is made known” under the guidance of the ecclesiastical authority.

One cannot exclude that the carrying out of the right of the faithful to observe their own rite may sometimes encounter serious difficulties, as, for example, the small number of faithful of a particular rite scattered throughout a vast territory. On the whole, the fact that within a diocese there are ritual differences should not create any problem, as for the presence of different languages. On the contrary, the ritual differences enrich a local Church as a witness of the universality of the Christian message and the wealth of the Catholic Church. However, the Fathers of Vatican II clearly affirmed that the “variety of rites within the Church in no way harms her unity, but rather manifests it.” This text regards not only the Universal Church but also the Particular (Ritual) Churches.

The diocesan bishop, in his ministerial service, has to take care of all the faithful entrusted to him, including those who find themselves in singular circumstances. Vatican II and the two Codes, the Latin and the Eastern, clearly underline the bishop’s obligation towards the faithful of different ritual traditions, for whom he must, among other things, guarantee the right of fidelity to their ritual tradition.

The Eastern Code, more sensitive to this issue, dedicates one full canon (c. 193) to the bishop’s obligation towards the faithful of other autonomous Churches. In the first paragraph, “the eparchial bishop is bound by the serious obligation of providing everything so that these Christian faithful retain the rite of their respective Church ... and to ensure that they foster relations with the superior authority of their Church.” The next paragraph corresponds to the Council’s text and the mentioned Latin Code’s canon, while the third paragraph imposes to the eparchial bishop “to draw up a plan in consultation with the respective patriarchs (or major archbishops) for the care of these faithful.”

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Tune in tomorrow to read part 3 where Fr. George explains what remedies and solutions are available to those issues raised by easterners in western territories...

When Easterners live in Western Territories

Fr. George Gallaro is a professor of canon law and ecumenism at the Byzantine Catholic Seminary of Ss. Cyril and Methodius, among many other distinguished positions he's held in these fields over the almost four decades he's been a priest, such as being a judicial vicar and a staff member for the Pontifical Council for Promoting Christian Unity. He holds a licentiate in ecumenical theology and a certificate in liturgical theology as well as a doctorate in Eastern canon law.

I asked Fr. George about the Italian Episcopal Conference's leaked decision to forbid married Romanian Catholic priests from serving their faithful in Italy. Below is part one of three in which he presents the issues that occur when easterners live in western territories.


Canonical Integration of Eastern Faithful in Latin Dioceses

Fr. George Gallaro

In compliance with the Church common law, every faithful acquires a domicile or quasi-domicile in a diocese or parish from the place where he/she resides. In order to understand the obligation of a Latin bishop towards these faithful present in his diocese, it is necessary to see when Eastern Catholics “enter” into a Latin diocese and are therefore subject to the jurisdiction of the local bishop.

The 1917 Latin Code of Canon Law (cc. 215-217) underlined the territorial aspect of the diocese, and the jurisdiction of its bishop extended on all faithful residing within its borders. As a consequence, the faithful subject to another personal jurisdiction had to be explicitly indicated, as free from the jurisdiction of the bishop “of the place,” who normally was a Latin.

A precise determination on Eastern faithful without their own Church Shepherd goes back to Pope Leo XIII - in the Apostolic Letter On the Eastern Churches, Orientalium Dignitas, November 30, 1894. In its directive part of the document, Leo XIII solved the issue of the faithful residing outside the territory of their own ritual patriarchate (or equivalent) and lacking their own clergy, by establishing the norm that these Eastern faithful were subject to the jurisdiction of the local Latin bishop. By the same apostolic L\letter Leo XIII extended the jurisdiction of the Greek Melkite Patriarch to all the territory of the Ottoman Empire (later on, all the other Patriarchates followed this norm).

In 1949 these directives were still in force, even though outdated, as it appeared more and more clearly that each jurisdiction was and is at the same time territorial and personal. These groups of Eastern faithful were ritually different but subject to the local Latin bishop. These norms which considered the Latin diocesan bishop as the only bishop “of the place” were out-of-date with the promulgation of the canons On Marriage in the Eastern Church, Craebrae Allatae (1950). This motu proprio in fact recognized the co-existence of more jurisdictions in the same territory. The canons clearly indicated who, in case of a plurality of bishops or pastors, is competent in single cases to assure the validity of marriages celebrated by Eastern faithful residing outside their own territory.

The norm relating to domicile or quasi-domicile on the part of Eastern faithful lacking their own ritual authority was extracted from the canons On Persons, Cleri Sanctitati (1957) - not yet promulgated. It became then unequivocally clear the link between the single Eastern faithful and the bishop and pastor endowed with the faculty to validly assist and bless their marriages, although they were of “different rite.”

In those territories where there was more than one ritual bishop, the local Latin bishop was not automatically in charge of the Eastern faithful residing in his territory. These faithful were subject to Latin jurisdiction only when explicitly designated by the Holy See or, in specific cases, by their patriarch.

Finally, the Second Vatican Council underlined the community aspect within a diocese. Indeed, Vatican II describes a diocese prescinding from its territorial limits: “a diocese/eparchy is a portion of the people of God that is entrusted to a bishop and gathered in the Holy Spirit through the Gospel and the Eucharist.”

The 1983 Latin Code (c. 372) also states that “a diocese is limited to a definite territory” so that it includes all the faithful living in the territory. But it adds that “where in the judgment of the supreme authority of the Church it seems advantageous after the conference of bishops concerned have been heard, particular churches distinguished by the rite of the faithful or some other similar reason can be erected in the same territory.”

The erection of an ecclesiastical province or region, even in the case of a patriarchal or major archiepiscopal Church (but “outside of their territory”) is in fact of exclusive competence of the Holy See. Such an erection is indicated by the decree on the Eastern Churches, Orientalium Ecclesiarum ( N. 4), as a provision to be adopted when it’s necessary. The norm is resumed by the decree On the Bishops Pastoral Office in the Church, Christus Dominus (N. 23, 3) which quotes the aforesaid paragraph of Orientalium Ecclesiarum, but only as a last resort. The Latin Code limits further this provision as it imposes on the supreme authority of the Church ( = the Roman Pontiff or an Ecumenical Council) to hear the Episcopal Conference concerned.

The pre-Vatican II Eastern norms – On Marriage (1949) and On Persons (1957) - is now incorporated, with due updating, in the Code of Canons of the Eastern Churches (1990). Can. 916 § 4: “If there is no pastor for the Christian faithful of a certain autonomous Church, the eparchial/diocesan bishop for those same faithful is to designate the pastor of another autonomous Church, who is to assume their care as their proper pastor.” § 5: “In places where not even an exarchy has been erected for the Christian faithful of a certain autonomous Church, the local hierarch of another autonomous Church, even the Latin Church, is to be considered as the proper hierarch of these faithful. If, however, there are several local hierarchs, that one whom the Holy See has designated is to be considered as their proper hierarch or, if it concern the Christian faithful of a certain patriarchal (or major archiepiscopal Church), the one whom the patriarch (or major archbishop) has designated with the assent of the Holy See.”

I leave to others the answer to the question that could be raised by the term “as their proper pastor” (tamquam parochus proprius) used in the canon, and other canonical directives mentioned in cc. 148 & 193 of the Eastern Code. It could be in fact raised the doubt if the designated bishop and parish priest are truly (de iure) the bishop and parish priest of those faithful, or only temporary carers or simple substitutes.

Looking at the issue from the faithful’s side, one could ask if they are full-fledged members of those dioceses and parishes of acceptance, and have thus double membership, their own autonomous Church and the diocese or parish of their domicile, or if, as “entrusted” faithful, they are in a sense only “guests/visitors.”

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Tune in tomorrow to read part 2 where Fr. George discusses the canons that come into play when easterners live in western territories...

Live Webcast Tonight (2/3/11)

1 There are two ways, one of life and one of death; and between the two ways there is a great difference.

2 Now, this is the way of life: …

The second commandment of the Teaching: "Do not murder; do not commit adultery"; do not corrupt boys; do not fornicate; "do not steal"; do not practice magic; do not go in for sorcery; do not murder a child by abortion or kill a newborn infant. "Do not covet your neighbor's property; do not commit perjury; do not bear false witness"; do not slander; do not bear grudges. Do not be double-minded or double-tongued, for a double tongue is "a deadly snare." Your words shall not be dishonest or hollow, but substantiated by action. Do not be greedy or extortionate or hypocritical or malicious or arrogant. Do not plot against your neighbor. Do not hate anybody; but reprove some, pray for others, and still others love more than your own life. The Teaching of the Twelve Apostles from The Didache (1st Cen. AD)

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The pro-life movement is uniting TONIGHT on a huge nationwide webcast to respond to the recent videos which show yet more Planned Parenthood clinics/employees involved in covering up human sex trafficking of minors.

The webcast will be live-streamed at http://www.exposeplannedparenthood.com/ 

on Thursday, February 3rd at 8:30 PM Eastern, 

7:30 PM Central, 6:30 PM Mountain, 5:30 PM Pacific Time. 

On the webcast, you’ll hear the latest from nationally respected pro-life leaders on how we must respond right now to the shocking video. It is not recommended for minors. Presenters include:

• LILA ROSE, Live Action 
• MARJORIE DANNENFELSER, Susan B. Anthony List 
• TONY PERKINS, Family Research Council 
• DAVID BEREIT, 40 Days for Life 
• ABBY JOHNSON, Former Planned Parenthood Director, Now Pro-Life Activist and Author 
• DR. ALVEDA KING, Priests for Life 
• WENDY WRIGHT, Concerned Women for America 
• CHARMAINE YOEST, Americans United for Life Action 
• STEVE WAGNER, The Renewal Forum 

During the event, you will:

• Watch key parts of the undercover video, narrated by Lila Rose, President of Live Action 
• Learn how Planned Parenthood is aiding and abetting in alleged human trafficking while receiving MILLIONS of our tax dollars 
• Discover what YOU can do about it 

We look forward to seeing you there tonight! Learn More.

Maafa 21: Genocide in the United States

Wednesday's Wages 
Recalling that it was for only 30 silver shekels that Judas betrayed the Lord 

Many Eastern and Oriental Catholics in the United States are direct targets of the American eugenics movement which seeks to eliminate poverty by eliminating the poor and desires to create a master race of healthy, attractive, fair-skinned, educated, wealthy individuals of northern European descent. They taught Hitler a large part of his eugenics theories and practices and they remain active in the United States today. This explains their why and how.

At that time, they did shift over to what they called "the quality of life." It was a philosophy unquestionably used to target the poor simply because what the quality of life at its core meaning was that poor people really didn't have a reason to live. Only the white--those with status--had any chance of a "meaningful" or "purposeful" life. The solution for the poor now was not to eliminate the circumstances that would cause poverty. Their solution now was to eliminate the poor--eliminate the impoverished--and just wipe them off the face of the earth. -Clenard Childress (Northeast Director of Life Education and Resource Network) 

Wednesday's Wages are a series of posts which highlight past and present struggles faced by Eastern and Oriental Catholics including the topics of bioethics and persecution. Do you know of a homily, lecture, interview or biography which you think should be featured here? Leave a comment to let me know.  

Current Events - The Middle East

Listen to an interview on the situation in the Middle East by Maronite Msgr. Sharbel Maroun on Ave Maria Radio

If you're in the Minneapolis, MN area, check out his parish!
Saint Maron Catholic Church
602 University Ave. NE
Minneapolis, MN. 55413
And if you aren't, check them out online.