Congratulations to Two New Women Priests

Dear Blog Visitors:

I am delighted that we will have two more women amongst the ranks of the priesthood on Sunday, November 11.

The tradition of ordaining women to the presbyterate, which began with Mary Ramerman in Rochester, New York, is gaining momentum as Catholics come to realize that there is no place for sexism in our church.

My hearty congratulations to Rose Marie Hudson and Elsie Hainz McGrath for the courage in their decision to go through with their ordinations, despite threats from the infamous tyrant of St. Louis - namely, Archbishop Raymond Burke.

What is particularly despicable about Archbishop Burke's threats is his statement to the effect that the above-mentioned ordinations will hurt relations between Catholics and Jews in St. Louis. Just because the ordinations are taking place in a reformed Jewish synagogue does not justify angry statements by Burke.

If we are to change the structure of the Roman Catholic Church, radical action is needed. Such radical action was displayed when I was ordained a married priest by Archbishop Milingo on December 10, 2006. In the face of priestless parishes, more radical action is needed, whether it be in the form of ordained married men or the ordination of women.

The following is an article that describes the tension over the ordinations that will take place on November 11. It is perhaps a coincidence that the ordinations are taking place on Veterans Day. In light of this, one can certainly make an argument for the reality of women being 'veterans' of discrimination at the hands of the Roman Catholic Church's hierarchy.

Here is the article from the St. Louis Post-Dispatch:

Women as priests? Plans test alliances
By Tim Townsend ST. LOUIS POST-DISPATCH
Thursday, Nov. 08 2007

A ceremony set for Sunday to ordain two women as priests in a Central West End synagogue is testing long-standing alliances among St. Louis religious leaders.Rose Marie Hudson and Elsie Hainz McGrath want to be Roman Catholic priests. Their ordinations will not be recognized by the church, which does not ordain women as priests.

St. Louis Archbishop Raymond Burke has reacted strongly, and Jewish leaders are questioning the synagogue's decision to host the ceremony.The president of the Interfaith Partnership of Metropolitan St. Louis, who is Jewish, said the decision by Central Reform Congregation may have been a mistake.The larger Jewish community has distanced itself from the synagogue and its rabbi, Susan Talve.Talve said she had received a letter from Burke asking her to reconsider hosting the ordinations.The Rev. Vincent Heir, who directs the Catholic church's interfaith efforts in St. Louis, said the archdiocese will not participate in any more interfaith events if Central Reform Congregation is "a leading player."And on Monday evening, Hudson and McGrath received letters from Burke stating that if they go through with the ordination, they will be automatically excommunicated from the Roman Catholic church.

Hudson, 67, is a grandmother of 11 from Festus who retired three years ago after 40 years as a teacher, the last 21 in the St. Louis public school system. McGrath, 69, of St. Louis, has eight great-grandchildren and recently retired after a dozen years as an editor at a Catholic publishing house. Before that, she was a campus minister at St. Louis University.After their ordination Sunday, Hudson and McGrath say that they will co-pastor a faith community and that they will celebrate Mass each Saturday at the First Unitarian Church of St. Louis in the Central West End.

Talve said her board offered the women space for their ordinations based on Central Reform Congregation's mission."We are being a sanctuary for people who didn't have another safe place to go and were asking for sanctuary," Talve said. The two women will be ordained as priests of an organization called Roman Catholic Womenpriests, which, in its constitution, defines itself as "an international initiative within the Roman Catholic Church."The group was founded in 2002, when seven women were ordained aboard a boat on the Danube River in Germany. All of them were later excommunicated. The organization says other women have since been ordained by male Roman Catholic bishops, including Patricia Fresen, a former Dominican nun and Roman Catholic Womenpriests bishop, who will ordain Hudson and McGrath.The group insists that it is Roman Catholic, but the church says it is not. Church leaders say that Womenpriests is like any other Christian denomination that breaks away from the church because it dislikes its doctrine.

Female ordinations by fringe Catholic groups are not unusual, and bishops often ignore such events because they occur outside the church.In September, Jessica Rowley, a recent graduate of Eden Theological Seminary, was ordained as a priest in the Ecumenical Catholic Communion at the school. Rowley and school officials say they never heard from the archdiocese.But in letters delivered by courier Monday evening, Burke told Hudson and McGrath "to renounce your intention to attempt to receive priestly ordination." If not, he said, "you will incur automatically … the censure of excommunication. …"The women agreed to allow a Post-Dispatch reporter to read most of Burke's letter, including his signature, Wednesday. But they refused to reveal parts of it. The archdiocese would not comment on the letters, saying that all correspondence from the archbishop is private.

Phyllis Zagano, a religion professor at Hofstra University in New York, said Burke may be addressing this case because Roman Catholic Womenpriests are claiming a direct tie to Rome. "When they use the term 'Roman Catholic,' Archbishop Burke has the obligation, as well as right, to be concerned," said Zagano.

Heir said Talve called him in September to let him know her board had voted unanimously to host the ordinations."This is about the integrity of communities," Heir said. "We don't invite groups that would be hurtful to the Jewish community into Catholic churches."Talve said she did not "begrudge any of the anger" in Burke's letter to her."I understand when you are bound by laws and rules that you believe keep you on a holy path that you would defend them," she said. From her years on the cabinet of the Interfaith Partnership of Metropolitan St. Louis, Talve said she understands the sensitivities of interfaith work. But when considering the ordinations, she weighed the potential ramifications of disturbing those sensitivities against what she felt was right."Sometimes you look at your core values, and they guide you and tell you what to do, and sometimes that's really hard," she said. "Sometimes you draw a line in the sand and you do what those core principles tell you to do, and then you accept the consequences."Heir approached some of his contacts in the world of Catholic-Jewish dialogue and asked for help. The Jewish Community Relations Council of St. Louis, an umbrella organization of more than 30 Jewish organizations, released a statement two weeks ago stressing that each synagogue is autonomous."Central Reform Congregation's decision to make its facilities available for the ordination event represents the action of that congregation, not of the organized Jewish community of greater St. Louis," it said.Harvey Schneider, president of the Interfaith Partnership of Metropolitan St. Louis, said Talve made a mistake. "Susan may have meant well, but in retrospect it may not have been such a great idea," he said. "I hope if there is a chasm that develops, it can be healed."

ttownsend@post-dispatch.com 314-340-8221

Being Thankful for Our Gifts

The following was published in the November-December issue of 'CORPUS REPORTS.'

BEING THANKFUL FOR OUR GIFTS
By Ray Grosswirth, CORPUS Media Liaison

In the September/October edition of ‘CORPUS Reports,’ president Russ Ditzel wonderfully articulated the phenomenon of ‘writer’s block’ that consumed him for a brief period. As a long-time writer, I too have experienced this phenomenon.

The mind is a curious thing. There are days in which my creativity is racing a thousand miles an hour, and I rush off with pen-in-hand to put my thoughts to paper. On other days, the so-called ‘writer’s block sets in and I stare endlessly at a blank page.

As media liaison for CORPUS, I try to maintain a presence for our organization in newspapers, the internet, radio and television. Admittedly, there are days when I find myself in a dilemma over how to get our message out. I find it is an ever-increasing challenge to find mainstream members of the media who are willing to spend time with me to discuss topics that are integral to the crusade for reform in the Roman Catholic Church. One reporter put it this way: “We have been over-saturated with stories of sexual abuse the past few years, and our editor feels the public has heard enough about the Catholic Church.”

As we celebrate the feast of Thanksgiving in November, it is a good time to reflect on the many gifts CORPUS members have been bestowed with. I am sure that many of you have found yourselves in a slump from time-to-time, whether it be writer’s block or the lack of motivation to keep moving the message of reform forward. However, I have found it is best to focus on the many gifts we possess that allow us to provide alternative ministries to the multitudes, despite objections from the Vatican and members of the celibate clergy.

Having just begun a wedding ministry, I am reminded that many of you (CORPUS members) have been providing this valuable service for many years. I have also become increasingly aware of the other ministries you provide that are just as valuable, whether it be as chaplains, counselors, leaders of small faith communities, advocates for social causes, missionaries, officiants at funerals and baptisms, and countless other services you provide for your respective communities.

At the very least, it is safe to assume that many diocesan clergy are probably envious of the freedom we enjoy in our ministries. As this freedom relates to weddings, most diocesan priests are not allowed to officiate in non-church settings, such as outdoor facilities, banquet halls, private homes, colleges, parks, or numerous other creative atmospheres. The most recent wedding for which I was the officiant involved collaboration of Jewish and Catholic customs (groom was Jewish and the bride was Catholic). I was asked to officiate after the couple had visited three local priests, each of whom refused to offer their services, unless there was a promise to raise the children in the Catholic faith. (The couple elected to raise their children in both the Jewish and Catholic faiths, whereby the children would be free to make their own choices later in life. This was a choice I respected, whereby I agreed to officiate at their wedding.)

All married priests, and most recently, women priests, have found situations in which they have felt ostracized by conservative members of their respective Catholic communities. While such public shunning can make us feel sad at times, it is important to maintain a positive attitude about the alternative services we are able to offer via our spiritual and pastoral gifts. Jesus and his disciples were no strangers to the experience of feeling ostracized, but they pressed on with their messages of love and inclusivity. CORPUS members must do no less. We are disciples of Christ, and the work we do in the diaspora is extremely important.

If you have read the inside front cover of ‘CORPUS Reports’ in the past couple editions, you noticed that David Gawlik (CR editor) wants to mentor a CORPUS member who would eventually assume responsibility for the publication. I can’t imagine ‘CORPUS Reports’ without David at the helm, but in the interest of keeping this first-rate publication viable in the long-term future, finding a potential successor will be important. I now wish to pitch the position I am currently in, for which I am also seeking a successor.

After serving as CORPUS Secretary for three years (2002-2005), I entered into my experimental position as CORPUS Media Liaison. Whenever possible, I have tried to keep the initiatives of our organization alive in the media. However, as stated in my opening remarks, it is becoming increasingly difficult to capture the interest of reporters on topics relating to church reform.

While I have tried to keep up with all the emerging technology, such as podcasting, and the increasingly popular YouTube, I think CORPUS will be better served by someone who actually has expertise in such technologies. Therefore, I offer the following job description that includes the skills that would be valued by the CORPUS community, if an aspiring candidate should emerge to assume the role of media liaison when the new Board begins their term in July of 2008.

CORPUS MEDIA REPRESENTATIVE

The primary purpose of having a media representative, or liaison, is to have the means of getting our goals, mission and special initiatives to the public-at-large.

Ideally, a person interested in assuming the role of media representative should possess the following skills:

+ The person should be media-savvy, which includes the ability to generate interest amongst reporters who have the responsibility for religious stories.

+ The person should be a creative writer – one who can generate eye-catching press releases.

+ The person should be up-to-date with today’s communication technology, inclusive of print, audio and video capabilities.

+ The person should be able to search for, and locate church-reform-related stories on the internet that would be of special interest to the CORPUS Board and staff.

+ The person should have the ability and desire to write regular articles for CORPUS Reports that encourage CORPUS members to participate in the effort to get our message out to religious reporters.

+ The person should feel comfortable speaking to broadcast media, whereby he or she would search for interview opportunities.

+ The person would ideally be available for CORPUS Board/staff meetings and would attend, whenever possible, events that would be of interest to our membership.

Crimes and Punishments

The following was published in the September-October, 2007 edition of 'CORPUS REPORTS.'

CRIMES AND PUNISHMENTS
By Ray Grosswirth, CORPUS Media Liaison

It was recently announced that the Los Angeles Archdiocese agreed to a settlement of over $600 million, as restitution for the multiple cases of sexual abuse that occurred over the period of several decades. Those who have covered the abuse story since 2002 have theorized that our hierarchy can probably live comfortably with this settlement, with the preconceived notion that our bishops can now go about the business of healing a wounded church.

$600 is indeed a lot of money! Yet, considering all the real estate holdings of the Los Angeles Archdiocese, bankruptcy seems unlikely. As in the case of the Boston Archdiocese, once buildings are sold and financially-strapped parishes are closed, it will be business as usual for the powers-that-be.

While perhaps some of the victims will find comfort in the large financial settlements they are receiving, wounds will continue to punctuated by many open sores. After all, this is not a crisis that began in 2002. In retrospect, we have only begun to scratch the surface of the sexual abuse crisis. As reported by Fr. Thomas Doyle on countless occasions, he tried to warn the Vatican over two decades ago that there was an emerging crisis that could severely damage the church, unless immediate action were to be taken. Instead of giving thanks to Fr. Doyle for his accurate assessment, the Vatican attempted to silence him.

Those of us who continue to work for reform in the Roman Catholic Church are thankful to Tom Doyle for having the courage and foresight in 1985 to recognize the danger that had the potential of bringing down the institutional church. Perhaps more important was Tom’s concern for victims. The Vatican owes Tom a sincere apology for its failure to take his warnings seriously. The Roman Catholic Church will now have to struggle to find a high level of credibility, after having failed to act sooner against priest-abusers.

I listened attentively to National Public Radio on July 15, for several commentaries and interviews were being offered, in response to the report of the financial settlement of the Los Angeles Archdiocese. What came across very clearly was the disgust over the fact that the Roman Catholic hierarchy has yet to say it has sinned against its members. Somehow, the money is supposed to be both the solution and the end of the crisis. I continue to find myself scratching my head in total bewilderment over the fact that the Vatican still does not get it!

I still consider my membership in CORPUS to be one of the major blessings in my life. Unlike most of our members, I was ordained a married priest. Yet, I share something in common with our members who were ordained as celibates and subsequently married later. All of us have experienced what amounts to being shunned by certain segments of our faith communities. In my case, a few weeks following my ordination as a married priest by Archbishop Emmanuel Milingo, my long-time pastor asked me to refrain from receiving Communion at his parish. However, he indicated that if I elected to state that I was sorry for having sinned against the church, I could continue to partake. To this day, I continue to ask myself, what sin have I committed against the church?

Canon Law articulates the fact that any public action that goes against the teachings of the church can result in excommunication. Here is the interesting paradox: I am guilty of no crime. I simply found a way to get myself ordained as a married priest, so that I could minister as a disciple of Christ. At the same time, celibate priests who have been found guilty of the crime of sexual abuse continue to be members in good standing with the Roman Catholic Church. Although they have been stripped of their active ministries, their pensions remain intact and they are permitted to receive Communion. My interpretation is that because my ordination was a public act that went against the church’s rule on celibacy, I cannot receive Communion at my long-time parish. On the other hand, because of the fact that pedophile-priests committed their crimes in private, their rights to Communion remain solidified by the Code of Canon Law.

It is my hope that CORPUS will continue to fight for a more inclusive church. It was encouraging for me to see some young persons in attendance at our June conference in Providence. As conservative young bishops continue to be appointed, they see that many of us who have worked toward reform for many decades are dying and retiring. Therefore, bishops envision what can perhaps be interpreted as a pre-Vatican II model church emerging – one that is characterized by rigid rules. Our bishops also believe that by enforcing codes of orthodoxy, the sexual abuse crisis will be erased from memory. (It was this code of orthodoxy that brought about the crisis in the first place.)

It will be the task of the young folks of CORPUS to be the voice of change for the next generation. In this regard, it is good to keep in mind that the next Board elections will take place in 2008. It is my hope that candidates, young and old, will emerge with fresh ideas that will counteract the rigidity of a reckless Roman Catholic hierarchy.

In conclusion, I will pray for healing in the Archdiocese of Los Angeles and other dioceses that have experienced the ravages of the sexual abuse crisis. However, money alone cannot bring about this healing. What is required is a new vision for the inclusive-type ministries modeled for us by Jesus. My thanks to all CORPUS members who are witnesses and advocates for this new vision.

Essay in Rochester Newspaper

Dear Blog Visitors:

I continue to be very busy with my secular job, so my blog postings have been scarce lately.

Thinking you might like to see it, I have included below a brief essay I wrote for our local newspaper. (It was published on August 30.)

On the news front, I am very pleased that Archbishop Peter Paul Brennan (ordained me to the diaconate) will be hosting a day-long seminar on the theology and persona of Archbishop Emmanuel Milingo (ordained me to the priesthood). This will take place in Boston in October. (Details are available at the 'Married Priests Now' website.)

The institutional church continues to discriminate against married priests. It is indeed an irony that so-called 'celibate' priests convicted of sexual abuse remain Catholics in good standing with the church, while at the same time, married priests (guilty of no crimes) are often barred from sacramental life. Fortunately, however, the doors are open to married priests for independent ministries.

Here is my brief essay that appeared in our local newspaper:

August 30, 2007

Admit married men, women to priesthood
Ray Grosswirth Guest essayist

Democrat and Chronicle
Rochester, New York

The Roman Catholic Diocese of Rochester recently welcomed two newly ordained priests. I want to congratulate them. I'm confident they will prove to be worthy of their pastoral assignments.
However, despite these ordinations, Rochester is among many dioceses nationwide experiencing a sharp decline the numbers of clergy, due to a large number of retirements and a shortage of men willing to commit to a life of celibacy. Women continue to be barred from ordained ministry as well.

I consider my membership in Corpus: National Association for an Inclusive Priesthood to be one of the major blessings in my life. While most Corpus members are formerly active priests who later married, I was ordained a married priest on Dec. 10, 2006, by Zambian Archbishop Emmanuel Milingo, himself a married priest who had been excommunicated.

Furthermore, I am certified as a married priest for weddings, funerals and baptisms by the Federation of Christian Ministries, although I am not allowed to administer sacramental functions in Diocese of Rochester churches.

All married priests have experienced what amounts to being shunned by certain segments of faith communities, despite various polls indicating that most Catholics support the addition of married priests.

There are approximately 20,000 married priests in the United States, most of whom were able to find secular jobs after being ousted from their respective diocesan positions. In this regard, it is good to recall that married priests were commonplace until 1139, when mandatory celibacy was imposed on clergy.

While there is a clergy-shortage crisis, membership in the Roman Catholic Church worldwide continues to grow. Consequently, there is about one ordained celibate priest per 3,500 Catholics in the United States. It is time to erase artificial barriers and admit both women and married men to the priesthood.

Grosswirth lives in Rochester.

POST-SCRIPT:

For clarification purposes, Archbishop Milingo was not excommunicated as a result of his marriage. It was only after he consecrated four married archbishops that the Vatican took punitive action. From my perspective, Archbishop Milingo remains a valid archbishop, and I consider the four married archbishops to be validly ordained, just as I consider my own ordination to be fully valid.

Why Vatican II Still Intrigues Us

Dear Blog Visitors:

Thinking you might like to see my article from the July/August 2007 edition of 'CORPUS Reports,' I have included it for you below. It is a reflection on Vatican II, and it features the Council's missed opportunities. (While Pope John XXIII was a true visionary, Benedict XVI is attempting to stifle reform initiatives. In my article, I tried to present John XXIII as a role model for future pontiffs.)

WHY VATICAN II STILL INTRIGUES US
By Ray Grosswirth, CORPUS Media Liaison

More than forty years have elapsed since the close of Vatican II. However, those of us who continue working toward church reform can’t seem to escape memories of the events that captivated the world’s attention and imagination from 1962 through 1966. It is not as if we are longing for a time machine to transport us back to the Council. It is rather our fond obsession with the multitude of missed opportunities that won’t allow us to accept the current state of affairs in the Roman Catholic Church.

The missed opportunities of Vatican II are too numerous to mention. Amongst some of the more notable are: a.) the failure of Vatican II to encourage open discussion on the timely issue of clerical celibacy; b.) the failure of Vatican II to promote the value of the multi-faceted gifts women bring to the table; 3.) the failure of Vatican II to recognize the fact that sexual morality can’t be legislated; 4.) the failure of Vatican II to recognize the dangers associated with the abuse of power.

CORPUS counts amongst its membership many priests who were canonically active during the period of the Second Vatican Council. It was indeed a time when it appeared to onlookers that the Holy Spirit had descended upon John XXIII - a pontiff truly deserving of the keys to the Kingdom.

John XXIII had a magnificent vision of what the Roman Catholic Church was capable of becoming in the future. Priests therefore had every reason to hope that the church law of clerical celibacy would change. Optimism was definitely in the air for those who felt it was time for physical and spiritual renovations, and John XXIII was the anointed decorator. However, as fate would have it, John XXIII, although in his eighties, died much too early, leaving the Council in the hands of many who would manipulate, in a negative way, the good intentions of the deceased pontiff.

Historians have repeatedly stated that John XXIII seemed to have been an unlikely candidate for the papacy, considering both his advanced age and his being relatively unknown to much of the world’s population. However, it is also important to note that biblical scholars are fond of stating that Jesus appeared to be an unlikely candidate for the title of Messiah. He was a carpenter’s son of simple means and was not interested in the politics of power. Likewise, Jesus had no interest in the financial security that was a common fringe benefit for those in leadership positions. To the contrary, his mission, as in the case of John XXIII, was doing the will of God.

I truly believe that John XXIII was divinely chosen as our pontiff, for it appears that God saw in him saintly attributes that would serve the church well. I further believe that this divine mission is the reason we continue to be transfixed by the pope who was inspired to convene Vatican II.

If Vatican II still beckons to us, it is because the inclusive vision set forth by John XXIII was hijacked by Paul VI, John Paul II and Benedict XVI. Perhaps John Paul I would have honored the legacy of John XXIII, but his papacy, like that of John XXIII, was cut short. In the case of John Paul I, it was a 30-day papacy. (For those who subscribe to a popular conspiracy theory, rumors persist that John Paul I was poisoned. It was common knowledge that he had intended to expose corruption within the Vatican Bank, and conservatives feared that he would return to the intended reforms of John XXIII. So, perhaps the conspiracy theory has at least an element of truth.)

As we analyze Vatican II, our church would be more inclusive today, if the initiatives of John XXIII had been followed. This is certainly not to say that the Second Vatican Council was a total failure. There were admittedly some good documents produced by the Vatican II proceedings. One of the more positive writings was Gaudium et Spes (The Church in the Modern World). Some wonderful statements on ecumenism also came out of the Council. However, we must not forget that John XXIII saw Vatican II as an opportunity to open the Vatican’s windows – the purpose being to let in some fresh air. Guess what? The air has grown stale again, and the Catholic population is facing what amounts to a Eucharistic famine.

Pope Benedict XVI has been in office for two years. While he has not been the tyrant many expected, he has nevertheless stifled good-intentioned efforts at reform. For example, shortly following the consecration of four archbishops by married Archbishop Emmanuel Milingo in September of 2006, Benedict called a hasty meeting on the topic of clerical celibacy. (Expectations were high that perhaps optional celibacy would become a possibility.) However, the meeting only lasted two hours, after which a press release announced that mandatory celibacy was here to stay.

Having been part of the CORPUS Board and staff the past few years, I have been engaged in many conversations concerning the future of our organization. I personally feel that CORPUS continues to be a vital voice in the push for church reform. In the spirit of Vatican II and John XXIII, the church can only survive if fresh air is allowed to enter the windows. So, it is only natural that the Community of John XXIII has evolved as a relatively new initiative of a few members of CORPUS. Be sure to visit our website (www.corpus.org) and click onto the Community of John XXIII to get updated information.

In conclusion, I pray that the current Vatican leadership will come to recognize that John XXIII was perhaps the greatest pope in modern history. If he had lived long enough to guide the Second Vatican Council to its conclusion, I think we would have a much better church today. Let us pray for more compassion and inclusivity from Benedict XVI. Perhaps he should be praying to John XXIII for guidance.

My Thanks to Phyllis Zagano

Dear Blog Visitors:

Due to my busy secular job, I have been away from my blog for a couple months. However, I read a wonderful commentary today by Phyllis Zagano that I want to share with you. (Phyllis is one of our country's leading academics/theologians, who has advocated for constructive change in the Roman Catholic Church.)

I also want to take this opportunity to thank VOTF (Voice of the Faithful) for making a decision to advocate for optional celibacy, which would allow for the implementation of married priests. As Phyllis Zagano brilliantly articulates in her commentary, the idea of married priests is not a new innovation, but rather part of the church's tradition.

While celibacy is not the primary cause of sexual abuse, it has indeed been a contributing factor. So, I am grateful that Voice of the Faithful has lent its courageous voice to this important issue.

I continue to be grateful to Archbishop Emmanuel Milingo for ordaining me as a married priest last December. I officiated at my first wedding a few weeks ago, and expect to officiate at a few more this year.

Here is the commentary by Phyllis Zagano:

Commentary

Does celibacy still serve Catholicism?

By Phyllis Zagano Religion News ServiceSalt Lake Tribune

Article Last Updated:07/06/2007 08:54:57 PM MDT

Catholic priest pederasty may be on the wane, but it has not stopped. Voice of the Faithful, the Catholic lay group formed in response to the crisis, thinks celibacy is part of the problem. It's gearing up to ask the Vatican to restore an ancient church tradition: married priests.

Church tradition? Well, yes. Married men can be ordained - bear with me for a moment - as Catholic priests and as deacons. Laws have overlaid the tradition, but the early church's determination stands: Married men can be ordained, while ordained men cannot get married. Bishops must be unmarried, but widowers qualify.

The largest cadre of married Catholic priests serve in one of the 22 Eastern Catholic Churches. The next largest group comprises former Protestant and Anglican ministers who have converted - in some cases with their entire parishes - to Catholicism. Since the 1950s, the Vatican has approved priestly ordination for convert ministers, a process regularized by Pope John Paul II for members of the Anglican Communion. There are about 75 former Episcopal - now Catholic - married priests in the United States; more than 600 Anglican priests (about 150 married) have converted in Great Britain. There are even a few married convert priests in Spain.

Catholicism has plenty of good experience with happily married priests, and plenty of bad experience with unhappily celibate priests. Voice of the Faithful is not calling for an end to celibacy, just for a closer look at things.

VOTF President Mary Pat Fox says research supports the common-sense understanding that celibacy "plays a role in the abuse crisis." Fox told The New York Times that celibacy does not cause pederasty, but "it plays a role in creating this culture of secrecy that then caused the bishops to handle the crisis the way they did." The system closes ranks, and celibacy remains the be-all and end-all of priesthood.

Don't get me wrong. Celibacy is fine - for those who are called to it. But married priests are also part of the Catholic tradition.

The U.S. bishops' spokeswoman, Sister Mary Ann Walsh, argues the celibate system will not change: "Don't waste the bishops' time on it - they can't do anything about it. You might as well have a great discussion on what goes on on Mars."

Hello? Let's review. The Catholic Church can ordain married men. Most Eastern Catholic Churches ordain married men as deacons and priests. The Western (Roman) Catholic Church ordains married men as deacons and, with special Vatican permission, as priests. There remains a huge problem with priest pederasty in the U.S., fed by a culture of secrecy and supported by ordained celibate men who just don't get it.

Sometimes some of them really don't get it.

At a public session of the Catholic Theological Society of America in Los Angeles in June, Catholic priest-writer Donald Cozzens argued that zero tolerance for priestly sexual offenses should not apply to an otherwise good priest who was credibly accused of, say, once being a flasher, or of making one pornographic telephone call. I questioned him, and he restated his belief that once-a-flasher should not disqualify a Catholic priest forever.

That is just plain nuts. Would a one-time flasher physician keep his license? How about a teacher? Who else - besides a priest - gets a free pass for one pornographic phone call?

I know there are married oddballs out there, and there have been some sad situations with the married priests we have today. But the predominantly celibate clerical culture is not yet cleansed of concepts that are both silly and dangerous. What father of children would say a flasher can be a priest? What priest's wife would let her husband say it?

Walsh says talking to bishops about celibacy is the same as talking to bishops about life on Mars. I think she may be right. The celibate clerical culture remains in trouble. There are still some clerics out there who are not living on this planet.

* PHYLLIS ZAGANO is senior research associate-in-residence at Hofstra University and author of several books in Catholic studies.

The Worker-Priest Model/Concept

Dear Blog Visitors:

I have been very busy with my secular job the past few weeks, which has left very little time for blogging. However, I want to share with you an article I wrote for publication, which is currently in the May/June edition of 'CORPUS Reports.' In this article, I tried to promote the concept of worker-priests.

One of the excuses the Vatican continues to articulate for not utilizing married priests is that the church cannot afford them. In response, I have tried to argue the point that most priests who have entered into marriage and raised families have good-paying jobs as well in the secular sphere. Many would be happy to simply avail themselves to dioceses for weekend assistance (Masses and sacraments).

Here is my article on the worker priest model/concept:

THE WORKER-PRIEST MODEL
By Ray Grosswirth, CORPUS Media Liaison

May/June Edition of ‘CORPUS Reports’

One of the highlights of the annual CORPUS conference for me is the ability to interact with members about their current lives, and what they have done in general since leaving the canonical priesthood for marriage. I am always intrigued with the many stories I hear, and I look forward to similar conversations at this year’s gathering in Providence, Rhode Island.

For the past thirty-three years, CORPUS and the Vatican have exchanged contrasting theologies over the Roman Catholic priesthood. The Vatican, for its part, has insisted that they have grounded their policy of mandatory celibacy in solid theological arguments. In the same spirit, CORPUS members have articulated in writing and in public speeches our arguments for an inclusive priesthood, also utilizing theological and historical tools that have enhanced our credibility.

It is perhaps time for the Vatican to stop theologizing about celibacy, and instead take the time to carefully examine practical considerations. However, even in this area of practicalities, the Vatican has dismissed the idea of married priests, articulating the argument that the Roman Catholic Church is in no position financially to support families in rectories. Likewise, the Vatican ignores practical realities concerning the leadership abilities of women, whereby the hierarchy utilizes the feeble argument that since there is no precedent for women priests, they cannot ordain them. In the meantime, while the Vatican is in a state of gridlock, the Catholic faithful are faced with the prospect of Eucharistic famine, church closures and clusterings, and the herding of multitudes into warehouse-sized mega-churches.

Since becoming part of the CORPUS Board and staff in recent years, I have tried to bring credible arguments for both the ordination of women and the integration of married priests into parish ministries. Yet, these are arguments that have fallen on deaf ears at the hierarchical level of the church.

If our pontiff, curia and bishops won’t listen to arguments at the theological or practical levels, I continue to pose the question: What is left to discuss?

As stated in my opening paragraph, I am always inspired by stories told to me by married priests and their spouses about how they have gone about their daily lives since leaving canonical priesthood behind. While in many cases, the yearning for active priesthood continues, many married priests have found careers in academia, industry, counseling, chaplaincy, and multiple other enterprises, while at the same time ministering creatively via certification by either the Federation of Christian Ministries or CITI (Celibacy is the Issue).

As I thought about the many careers married priests and their spouses have settled upon, I began to think about the married-priest model. This is a model that is worthy of bringing to the Vatican for discussion. In fact, there is ancient precedent for this model in the Apostle Paul, who was a tent-maker by profession and minister of the Gospel in his spare time.

If I had an opportunity to have a private conversation with Benedict XVI, I would speak to him about the many worker-priests we have in CORPUS. I would then present an argument to him that these priests could be of great service to the universal church, with a very low cost factor.

A few years ago, I conducted a survey amongst CORPUS members. I asked how many members would return to full-time canonical ministry if given the opportunity. The response was approximately 50% YES and 50% NO. However, when I asked how many CORPUS members would consider part-time canonical ministry, there was an overwhelming affirmative answer.

Perhaps the worker-priest model is a place to begin a discussion about integrating married priests into active, canonical ministry. This would allow the people in the pews to see that married priests have many gifts to offer, and the laity would not need to be subjected to a Eucharistic famine, simply because celibate priests are in short supply.

Most married priests would be very grateful if called upon for weekend assistance at diocesan parishes, and would ask very little in the way of monetary compensation. It would simply be a way for married priests to return to ministries they were called to by the Holy Spirit.

I find that even the most conservative Catholics will buckle when faced with the prospect of losing their parishes. Correspondingly, if asked which option they would prefer – a closed parish or a married priest, most would welcome a married priest with opened arms.

It is very easy to become discouraged, when it seems that the Vatican will not listen to credible arguments for the implementation of married priests and the ordination of women. So, perhaps it is time to consider some new strategies. The worker-priest concept is one that might find a sympathetic ear.

When the Vatican states that the church cannot afford to support married priests and their families, all we need to do is emphasize that most married priests have found careers, and are willing to return to active canonical ministry with very little cost to the powers-that-be. If the Vatican will not listen to this argument, perhaps we need to make this valid point: The Roman Catholic Church has paid out far more money in sexual abuse settlements than it would cost for the use of married priests in parishes.

I look forward to continuing the fight for inclusivity amongst the ranks of the priesthood. Let us pray that the Vatican will open its ears to some new innovations.

Experimentation in Podcasting

Dear Blog Visitors:

Since Bishop Matthew Clark has been fairly cordial with me, concerning my work toward reform and my recent ordination as a married priest, I thought I would take this opportunity to promote his new venture into podcasting. The following is the link for Bishop Clark's podcast page:

http://www.dor.org/podcast/

I also do a monthly podcast for CORPUS (the national association for an inclusive priesthood). Simply go to the CORPUS website at www.corpus.org and select my recording. (There is also a library at the site of recordings I made the past two years.)

If you have been following my adventures since my ordination on December 10, you know that I am in a process of discernment, concerning the possibility of my joining Spiritus Christi Church (independent of Rome). Please keep me in your prayers as I continue to discern. (I will probably end up joining, since my long-time diocesan pastor will still not allow me to receive Communion unless I renounce my ordination; I have no intention of doing that.)

May the peace of Christ be with all of you.

Wonderful Holy Week at Spiritus Christi Church

Dear Blog Visitors:

I hope all of you had a wonderful Passover and Easter week. While the two celebrations don’t intersect each year, it is always a blessed event when they do, especially in consideration of the fact that one of the highlights of the Easter Vigil liturgy is the powerful Exodus reading that depicts the liberation of the Jews from their bondage in Egypt.

If you have followed my blog postings the past few months, you are aware that I am in what can perhaps be described as a state of limbo, in reference to my parish membership. While on paper, I continue to be registered as a parishioner at Blessed Sacrament Church in Rochester, New York, I am not allowed to receive Communion there, due to my recent ordination as a married priest. To recap, although I have heard nothing official from either the Rochester Diocese or the Vatican concerning my official status in the Roman Catholic Church, there have been statements from a few canon lawyers and bishops to the effect that by my actions, 1.) I have excommunicated myself; 2.) my ordination is valid, but illicit.

I still consider myself to be a Roman Catholic, although not in agreement with Rome on the issue of clerical celibacy. When I became ordained on December 10 by a married archbishop, I was not challenging any of the doctrines of the church. However, I did violate a long-standing policy – namely, celibacy. Since celibacy was not willed by Christ, and in consideration of the fact that the Apostles were married, if I am guilty of anything, it is my being guilty of a violation of a man-made rule.

Under current circumstances, I have four choices: 1.) continue to be a member of Blessed Sacrament Church and not receive Communion; 2.) go to other diocesan parishes, where I am not known, whenever I wish to receive Communion; 3.) renounce my ordination, which would allow me to have full sacramental access; 4.) join Spiritus Christi Church, which is independent of Vatican authority.

During Holy Week, I attended liturgies on Holy Thursday, Good Friday and Easter Sunday at Spiritus Christi Church in Rochester. Since Spiritus Christi did not have an Easter Vigil liturgy, I attended this particular celebration at my long-time parish (Blessed Sacrament), although I did not receive Eucharist.

It is highly possible that I will become a member of Spiritus Christi Church. It is not simply the fact that I can receive Eucharist at Spiritus Christi that appeals to me. I found that during their liturgies the past week, I felt as though a weight was lifted from my shoulders – the weight being the outdated, heavy-handed policies of the Vatican.

On Holy Thursday, I heard a wonderful, inclusive homily by Reverend Mary Ramerman. I thought to myself that it is a tragedy indeed that the powers-that-be (Vatican) will not recognize the wonderful spiritual and pastoral gifts of this remarkable priest. During her homily and during the breaking-of-the-bread, I was struck by the inclusivity and compassion Mary reflected.

On Good Friday, Reverend Denise Donato gave a wonderful homily – a homily I will never forget. She spoke eloquently about what was ‘good’ about Good Friday. The homily was two-dimensional in this regard. The ‘good’ of Good Friday is that the Crucifixion, as tragic as it was, was nevertheless not the end of the story. It is the Resurrection that continues to give us hope. Denise then went on to tell a wonderful story about a woman she was counseling. (The woman had been going through some difficult circumstances.) When Denise asked her to think of a time God was present to her, the woman thought about the deaths of her grandparents, and how the sight and sound of a singing bird after both deaths gave her a sense that her grandparents were O.K. and that the promise of the Resurrection was indeed real. (Just as in the case of Mary Ramerman, Denise Donato is also a priest with just the right amount of spiritual and pastoral skills.)

Easter Sunday at Spiritus Christi was just what I needed that day: great music, an inclusive environment, a wonderful homily and a genuine invitation to the Lord’s table. In brief, I felt this was a liturgy that represented all that Christ willed to us. I was especially struck by Mary Ramerman’s statement that “this is not a Catholic table or a Protestant table; it is the Lord’s Table.” I was also inspired by Rev. Jim Callan’s homily, in which he drew parallels between Jesus and Martin Luther King. Jim emphasized that just as the mission of Jesus was not over with the Crucifixion, the work of Martin Luther King continues as well.

Concerning the Easter Vigil at Blessed Sacrament Church, it too was a wonderful event. The pastor, Rev. Robert Kennedy, has a reputation of being the best liturgist in the Rochester Diocese. So, everything was in place for a meaningful vigil. However, although this was an inspiring evening for me, sadness nevertheless engulfed me when it came time for Communion. (I sat in my pew as everyone else assembled received.)

I continue to be grateful to Archbishop Emmanuel Milingo for ordaining me as a married priest. Although I am excluded from the Eucharistic Table at Blessed Sacrament Church, I am grateful that this exclusion is not in place at Spiritus Christi Church. There is much the Roman Catholic hierarchy can learn from Spiritus Christi. Perhaps most important is the fact that Jesus did not exclude anyone from the table. Our bishops and cardinals will have a lot of explaining to do, if they have to give an account to Jesus in the next world concerning their heavy-handed tactics.

I like to think that if Jesus were to gaze down at the Eucharistic Tables of Roman Catholic parishes and Spiritus Christi Church, it is the Table of Spiritus Church that Jesus would find most appealing. Jesus preached inclusivity, as opposed to exclusion.

The Emancipation of Catholic Women

Dear Blog Visitors:

A good friend asked me a few days ago if I still had a copy of a feature article I wrote a couple years ago, entitled 'The Emancipation of Catholic Women.' I found I had saved it and then sent it to her. Since I find that this topic remains timely, I thought I would post the article to my blog as well.

Since my ordination as a married priest on December 10, 2006, I have been contacted by a few of my former female classmates from St. Bernard's School of Theology and Ministry. Some continue to fight for more inclusivity in the institutional church. Others have either moved to other denominations or have joined Spiritus Christi Church in Rochester. In any event, much more work needs to be done toward securing the rightful place for women at the Eucharistic Table.

Here is my article on 'The Emancipation of Catholic Women.'

THE EMANCIPATION OF CATHOLIC WOMEN
by Ray Grosswirth, M.A., M.Div

I am writing this in honor of International Women's Month, which was officially celebrated during the days of March. I thought this would be the perfect occasion to reflect on my recent visit to the National Woman's Rights Historical Park in Seneca Falls. (Seneca Falls is only a 45-minute drive from my home in Rochester.)

I am very fortunate to be a life-long resident of Rochester, New York, for our city was pivotal in both the Underground Railroad and the fight for the rights of women. In this regard, two of our most famous residents were Susan B. Anthony and Frederick Douglass. It was therefore fitting for me to make the short trip to Seneca Falls, for it was here that a convention to discuss the social, civil, and religious conditions of women took place in the Wesleyan Chapel on July 19th and 20th in 1848.

While in Seneca Falls, I had the privilege to visit the home of the late Elizabeth Cady Stanton. She was indeed a courageous woman, for she was instrumental in events that would lead to a series of conventions on the rights of women, some of which took place in my hometown, Rochester. Stanton was a key writer of the Declaration of Sentiments, which she read to attendees of the Seneca Falls convention in 1848. The declaration was signed by many women and men at the convention, whereby it laid the foundation for landmark decisions on the rights of women in successive decades. The culminating decision was the right to vote, which became official in 1920.

As I went through Elizabeth Cady Stanton's house and stood on her porch for a few minutes, I perhaps felt her presence. When I returned home from Seneca Falls, I reflected for several hours on the fact that while the rights of women have certainly advanced dramatically since 1848, there are still parts of the world in which women have yet to achieve their rightful place in society.

It is important to state that neither Susan B. Anthony or Elizabeth Cady Stanton were Roman Catholic. Obviously, a declaration of rights by Catholic women in 1848 would have immediately resulted in their excommunication. While we can perhaps rightly argue that Catholic women have many more rights than they did in the nineteenth century, we are still far behind most of our Protestant brothers and sisters when it comes to inclusivity. Therefore, I took some time to reflect upon The Declaration of Sentiments, so see if there might be some insights from the document that could influence dialogue between the laity and hierarchy of the Roman Catholic Church that would have the potential of ending anything that resembles discrimination against women.

I have chosen a few statements from the Declaration of Sentiments, which will appear in capital letters, after which I will offer my commentaries:

1.) "WE HOLD THESE TRUTHS TO BE SELF-EVIDENT; THAT ALL MEN AND WOMEN ARE CREATED EQUAL.........."

This is a statement that needs to be submitted to the Vatican by all good people of faith. Tragically, our hierarchy still subscribes to the theory that all MEN are created equal, and that women are subordinate to them. I continue to maintain that ordination, if interpreted correctly, is not about power, but about calling and qualifications. In this regard, we cannot truly approach the eucharistic table as the Body of Christ until we can proclaim ourselves to be equal before God, which means erasing any artificial barriers between men and women.

2.) "HE ALLOWS HER IN CHURCH AS WELL AS STATE, BUT A SUBORDINATE POSITION, CLAIMING APOSTOLIC AUTHORITY FOR HER EXCLUSION FROM THE MINISTRY, AND, WITH SOME EXCEPTIONS, FROM ANY PUBLIC PARTICIPATION IN THE AFFAIRS OF THE CHURCH."

Some are satisfied that women have increasingly found ministry positions in the Roman Cathlolic Church. As long as we focus upon apostololic authority as an excuse for barring women from ordination, we are still guilty of exclusionary practices.

3.) "THE HISTORY OF MANKIND IS A HISTORY OF REPEATED INJURIES AND USURPATIONS ON THE PART OF MAN TOWARD WOMAN, HAVING IN DIRECT OBJECT THE ESTABLISHMENT OF AN ABSOLUTE TYRANNY OVER HER............"

As I reflected on this statement, I thought back to my maternal grandmother, who by all accounts was a very devout Catholic. Yet, the imagery in my head is nevertheless sad. She, like millions of Catholic women of her generation and preceding generations, were expected to sit quietly in Church and go to weekly Confession. While participation by women has undergone several advancements since Vatican II, I would argue that it is perhaps time for another Council, which would be an ideal setting for women to claim their rightful place in the Kingdom of God.

4..) "IN ENTERING UPON THE GREAT WORK BEFORE US, WE ANTICIPATE NO SMALL AMOUNT OF MISCONCEPTION, MISREPRESENTATION, AND RIDICULE; BUT WE SHALL USE EVERY INSTRUMENTALITY WITHIN OUR POWER TO EFFECT OUR OBJECT............."

As tragic as our current sexual abuse scandal has been, it has also served as a wake-up call, in that our hierarchy can no longer hide behind a veil of secrecy. While those of us who work toward more equality in the Church may indeed face ridicule and perhaps face accusations of misrepresentation, we can no longer be silenced. The Vatican can no longer tell us that we are not permitted to speak about married priests or the ordination of women. We can rightfully claim history and theology as tools of truth. The great lie that has permitted mandatory priestly celibacy and the discrimination against women has been exposed. It is now time for dialogue toward a eucharistic table that is truly inclusive.

My thanks to Susan B. Anthony and Elizabeth Cady Stanton for providing the inspiration for this article.

Good Friday Intercessions Need Modifications

Dear Blog Visitors:

I always look forward to the Triduum, for it gives us an opportunity to celebrate the mystery of our faith. This year's Triduum will be a new experience for me, for I will be attending liturgies at Spiritus Christi Church (Catholic but independent of Rome). Spiritus Christi is a wonderful parish community, where Christ is truly present amongst each person who walks through the door. Most appealing to me is that artificial barriers to a sacramental life do not exist at Spiritus Christi. So, this may indeed become my new spiritual home, especially since I am not allowed to receive Communion in a diocesan parish, for the simple reason that I was recently ordained a married Catholic priest. Would Christ bar me from the Communion Table because I am a married priest? I think not!

Although I have chosen an alternative for my Holy Week celebrations this year, I hope the Vatican won't mind my offering a critique on Good Friday Intercessions. (This critique is meant in good faith, based on solid theological, liturgical and historical reflection.)

In the Roman Catholic tradition, we celebrate highly meaningful liturgies on Holy Thursday, Good Friday, and the Easter Vigil. I have discovered there are two distractions during the Good Friday liturgy that perhaps dictate the need for change: 1.) I believe we should consider the use of the Passion according to Luke, as opposed to John, considering the harsh language John uses in reference to the Jewish people. 2.) I cringe whenever I hear the Good Friday intentions proclaimed, for four of them are discriminatory in scope. Allow me to elaborate.

What follows are the four Good Friday intentions in question. The intentions will be articulated in large letters, after which I will offer critiques:

DEACON:

LET US PRAY FOR OUR HOLY FATHER, POPE BENEDICT XVI, THAT GOD WHO CHOSE HIM TO BE BISHOP MAY GIVE HIM HEALTH AND STRENGTH TO GUIDE AND GOVERN GOD’S HOLY PEOPLE.

PRESIDER:

ALMIGHTY AND ETERNAL GOD, YOU GUIDE ALL THINGS BY YOUR WORD, YOU GOVERN ALL CHRISTIAN PEOPLE. IN YOUR LOVE, PROTECT THE POPE YOU HAVE CHOSEN FOR US. UNDER HIS LEADERSHIP, DEEPEN OUR FAITH AND MAKE US BETTER CHRISTIANS. WE ASK THIS THROUGH CHRIST OUR LORD. AMEN.

What I find offensive in this intention is the statement concerning the pope being chosen by God. Does God choose our pontiffs, or are they chosen according to a highly-charged political process behind Vatican walls? Sadly, I believe it is more a case of politics than God’s will. We must never forget that although we have experienced some good popes throughout the history of the church, there have also been some scoundrals. So, I think we need to be very careful about assumptions over God’s choice of popes.

DEACON:

LET US PRAY FOR OUR BISHOP, FOR ALL BISHOPS, PRIESTS AND DEACONS, FOR ALL WHO HAVE A SPECIAL MINISTRY IN THE CHURCH AND FOR ALL GOD’S PEOPLE.

PRESIDER:

ALMIGHTY AND ETERNAL GOD, YOUR SPRIT GUIDES THE CHURCH AND MAKES IT HOLY. LISTEN TO OUR PRAYERS AND HELP EACH OF US IN HIS OWN VOCATION TO DO YOUR WORK MORE FAITHFULLY. WE ASK THIS THROUGH CHRIST OUR LORD. AMEN.

What I find offensive in this particular intention is that it emphasizes our hierarchical structure: priests, deacons, laity who minister in the church, etc. In short, this is the top-down model we have come to detest. In place of this intention, we need one that is more inclusive (one that does not emphasize the hierarchical structure) and one that is more sensitive to gender. (Notice the phrase: in HIS own vocation.)

Being a priest myself (married), I see my role as primarily sacramental in scope. However, I don't see my role as a rung on the ladder that gives me automatic authority over the laity. I prefer to subscribe to the Scriptural connotation of 'the priesthood of all believers.' Or, as St. Paul reminds us, "we have different functions, but are of the same spirit." Therefore, we need to be careful about the way we utilize and catergorize hierarchical structures.

DEACON:

LET US PRAY FOR THE JEWISH PEOPLE, THE FIRST TO HEAR THE WORD OF GOD, THAT THEY MAY CONTINUE TO GROW IN THE LOVE OF HIS NAME AND IN FAITHFULNESS TO HIS COVENANT.

PRESIDER:

ALMIGHTY AND ETERNAL GOD, LONG AGO YOU GAVE YOUR PROMISE TO ABRAHAM AND HIS POSTERITY. LISTEN TO YOUR CHURCH AS WE PRAY THAT THE PEOPLE YOU FIRST MADE YOUR OWN MAY ARRIVE AT THE FULLNESS OF REDEMPTION. WE ASK THIS THROUGH CHRIST OUR LORD. AMEN.

The language of this intention is certainly an improvement over a previous one, in which Catholics prayed for the ‘conversion’ of the Jewish people. However, considering that Christians believe they are redeemed by Christ, the above intention by implication states that Jews may only find redemption through Christ as well. Considering the efforts being made toward better relations between Christians and Jews, a further modification of this intention is in order, whereby the redemption clause needs to be removed.

DEACON:

LET US PRAY FOR THOSE WHO DO NOT BELIEVE IN CHRIST, THAT THE LIGHT OF THE HOLY SPIRIT MAY SHOW THEM THE WAY TO SALVATION.

PRESIDER:

ALMIGHTY AND ETERNAL GOD, ENABLE THOSE WHO DO NOT ACKNOWLEDGE CHRIST TO FIND THE TRUTH AS THEY WALK BEFORE YOU IN SINCERITY OF HEART. HELP US TO GROW IN LOVE FOR ONE ANOTHER, TO GRASP MORE FULLY THE MYSTERY OF YOUR GOD-HEAD AND TO BECOME MORE PERFECT WITNESSES OF YOUR LOVE IN THE SIGHT OF MEN. WE ASK THIS THROUGH CHRIST OUR LORD. AMEN.

We must ask ourselves how the above intention would sound to Jews, Muslims, Hindus, Buddhists, and other non-Christians. Certainly, women are offended by the phrase: "more perfect witnesses of your love in the sight of MEN.

I implore the Vatican to make changes in the above four cited Good Friday intercessions. At a time when our world is experiencing multiple divisions, Catholic liturgies need to be more inclusive and more inviting. I continue to be embarrassed by the wording of the Good Friday intentions, when instead we should be persons of inclusivity and compassion.

Let us pray for each other during this Holy Week.

Cardinal Egan's Future in Question

Dear Blog Visitors:

Many Catholics who live in New York State are anxiously awaiting word from the Vatican, concerning whether or not Pope Benedict XVI will accept the resignation of Cardinal Egan. I, for one, hope the resignation is accepted.

What follows are two items: 1.) feature article from the New York Sun on Cardinal Egan's future; 2.) my follow-up commentary, which was also published in the New York Sun.

Cardinal Egan's Future Rests in Pope's Hands

BY GABRIELLE BIRKNER - Staff Reporter of the Sun

March 28, 2007

URL: http://www.nysun.com/article/51360

Catholic scholars are divided over whether Pope Benedict XVI will accept the letter of resignation that Cardinal Egan is required to submit on Monday, his 75th birthday. Some predict the cardinal would be permitted to stay on, while others expect the pope to accept the resignation.

Canon Law asserts that Catholic bishops, upon turning 75, must offer up their resignation, which the pope can accept or reject. Pope John Paul II rejected Cardinal O'Connor's resignation in 1995, and the cardinal continued to lead the Archdiocese of New York until his death five years later.

A professor of theology at the University of Notre Dame, the Reverend Richard McBrien, said politics often played into Pope John Paul II's decisions about resignations. Prelates who were "theologically conservative and completely loyal to him" were permitted to continue working, he said. Pope Benedict XVI has yet to establish a pattern, according to Rev. McBrien. "Cardinal Egan's resignation will be an excellent test case," he said.

Rev. McBrien predicted that Cardinal Egan's resignation would be accepted, noting, "The word has been around for quite some time that he wants to retire, which was not the case with Cardinal O'Connor."
A spokesman for the Archdiocese of New York, Joseph Zwilling, said the cardinal has written "a basic form letter" that will be sent to the Vatican next week. "It will not state a preference, but the cardinal has joked with priests that he will be around for 150 years," Mr. Zwilling said.

The president of the Catholic League for Religious and Civil Rights, William Donohue, said bishops typically advise the Vatican of their desire to stay on or to retire. "Clearly he has some pull in the Vatican, and his view is likely to be respected," he said. "Essentially the ball is in Cardinal Egan's court."

Mr. Donohue did not dismiss the possibility that the 79-year-old pontiff would see Cardinal Egan's resignation as his only opportunity to effect change in the Archdiocese of New York. "New York is the cultural center of the country, and it may be that the pope wants someone more vocal in that position — now that Cardinal Egan has tended to the financial concerns," he said.

During his nearly seven-year tenure at the helm, Cardinal Egan has succeeded in erasing the sprawling, 10-county archdiocese's $20 million annual operating deficit — in part by making tough choices to close parishes and schools.

The cardinal's low profile has been a source of criticism from some New York faithful who miss his more gregarious predecessor. Last fall, a group of archdiocesan priests published an anonymous letter that accused the cardinal of devoting attention to fiscal matters at the expense of the "spiritual needs and concerns" of his flock — and encouraged Pope Benedict XVI to consider accepting his resignation.

The archdiocese next month will begin a year-long bicentennial celebration. The Reverend Richard John Neuhaus, the editor of a religion journal, First Things, surmised that Cardinal Egan would stay on the job for the anniversary festivities, which run through April 2008. "I would be surprised if his resignation were accepted immediately," Rev. Neuhaus said.

Hoping for Cardinal Egan's Retirement
Reader comment on: Cardinal Egan's Future Rests in Pope's Hands
Submitted by Rev. Ray Grosswirth, Mar 28, 2007 12:56

I, for one, hope that our pontiff, Benedict XVI, will accept the resignation of Cardinal Egan. While Cardinal O'Connor wasn't perfect, he nevertheless had a much stronger respectability record than Cardinal Egan.

The fact that many priests in the New York Archdiocese are disatisfied with their cardinal is strong indication that a new leader with strong pastoral skills is needed.
When one adds the number of parishes slated to close or merge in New York State, we can no longer count on a status quo church to satisfy the needs of the faithful. Furthermore, in light of sexual abuse scandals and the shrinking pool of seminarians, it is time for the Roman Catholic hierarchy to rethink its outdated policy of mandatory celibacy for priests.

By adding married priests to the existing clergy, we can perhaps avert some of the parish closings anticipated for the New York Archdiocese, and the dioceses Buffalo, Albany, Syracuse and Rochester. The ordination of women is also a viable and acceptable option the hierarchy should be considering. You may be asking what this has to do with Cardinal Egan. The fact remains that Benedict XVI has indicated that he will listen to his cardinals when they have important matters to bring before him. We therefore need a cardinal for the New York Archdiocese who is not afraid to articulate the needs of the clergy and laity to our pontiff, even when these needs are reflective of controversial issues such as clerical celibacy and the ordination of women.

In conclusion, I pray that our pontiff will accept Cardinal Egan's resignation and give us a cardinal with the courage to be a pastoral leader.

Ray Grosswirth (Married priest from Rochester, NY)

Some Reflections on My Priesthood

Dear Blog Visitors:

One of my favorite hangouts on weekends is the Wegman’s Superstore in Pittsford, New York (suburb of Rochester). It is a great place to shop and have breakfast, lunch or dinner. I find it is also a place that I can count on running into acquaintances from the past and present.

In recent weeks, usually while enjoying breakfast, I have been approached by former classmates and friends, who wanted to discuss my recent ordination to married priesthood. I have yet to get one complaint about my ordination, whether it be in Wegman’s, a parish or a variety of social settings.

I bring up these recent encounters, because I have come to realize that I am not the only person amongst my former classmates from St. Bernard’s School of Theology and Ministry who have ventured into alternative forms of ministry within a Catholic context. What has become apparent to me, especially in the case of some of my former female classmates, is that the more educated in theology and church history one becomes, the greater disenchantment there is in the outdated polices of the hierarchy of the Roman Catholic Church.

My recent conversations with former classmates have not been confined to Wegman’s or parish settings. I have also received phone calls from persons around the country who relocated after graduation from St. Bernard’s. They had seen news articles about my ordination and wanted to congratulate me.

Between the phone calls and my personal encounters, I was saddened to learn that some of my classmates became so discouraged that they abandoned church-involvement altogether. In two other cases, women are on the ordination tract for ordination in the Episcopal Church. Another woman is considering possible ministry at Spiritus Christi Church (independent of Rome), and another has joined the UCC (United Church of Christ).

I find that in the course of my recent conversations, I have consistently been asked one primary question: What will I do next? Here my answer:

To be fair, I continue to have a great deal of respect for Bishop Matthew Clark of the Rochester Diocese. It is not an exaggeration to state that he is one of the few remaining ‘pastoral’ members of the American hierarchy. I often tell reporters that Rochester is in for a rude awakening when Bishop Clark retires, for I have no doubt the Vatican will replace him with a hard-liner.

Because of my respect for Bishop Clark, I informed him in advance of my recent ordination, so he would not have to read about it in the newspapers as his first exposure to the event. In return, I appreciate the fact that he did not admonish me for my ordination.

If you have been following my recent blog posting, you are aware that I am not receiving Communion in my long-time parish. This decision came about after a meeting with my pastor. His concern was that all it would take for problems to emerge would be one parishioner writing to the Vatican to complain about my receiving. So, for the past few weeks, I have allowed people in my pew to pass before me to go into the Communion line, as I stayed behind. However, since I consider the Eucharist to be vital, I occasionally attend liturgies where I am not known, so that I may receive.

I am currently discerning membership in Spiritus Christi Church. Being independent from Rome, it is nevertheless Catholic in its beliefs and practices. It is a community where I would have friends and where I would be accepted as a married priest. If I do join Spiritus Christi, I will do so as parishioner, and my active priesthood will continue be practiced independently, via my certification from the Federation of Christian Ministries, which allows me to be an officiant at weddings, baptisms and funerals. (If an opening for a priest should ever occur at Spiritus Christi, I would perhaps be interested in pursuing it.)

As far as my working toward reform, I will continue my role as media liaison for CORPUS (www.corpus.org). I will also maintain my episcopal relationship with Archbishop Peter Paul Brennan of ‘The Married Priests Now! Prelature’ and ‘Ecumenical Catholic Diocese of America.’ Additionally, I will continue to support the work of Archbishop Emmanuel Milingo and the bishops of ‘The Married Priests Now Prelature’ toward changing the mindset of Benedict XVI and the Vatican on its outdated policy of mandatory celibacy for the presbyterate.

The bottom line is that we are all in this together. For this reason, I continue to be a strong advocate for CORPUS, an organization that is celebrating its 33rd year as an advocate for an inclusive priesthood. I also support the work of the new organization on the block, ‘The Married Priests Now Prelature,’ for having the courage to be a credible voice for the many married priests who have been hurt by an unfeeling Vatican. (This is a hierarchy that stripped the kindly Archbishop Emmanuel Milingo of his pension. What kind of institution would throw a 76-year-old man into the streets, only because he married a woman he loves?) I also continue to support the good work of the Womens’ Ordination Conference. (We will not have the inclusive table envisioned by Jesus until women are allowed to preside; Spiritus Christi is a wonderful role model in this regard.)

Let us all pray for each other in the midst of a church that is in turmoil.

Peace in Christ,
Ray Grosswirth

Hypocrisy Over Married Priests

Dear Blog Visitors:

It is part of my daily routine to scan national newspapers for stories related to the Roman Catholic priesthood. One particular article captured my attention this morning, for it focused on a married Episcopalian priest who converted to Roman Catholicism, and then was allowed, under a special provision, to become a married Roman Catholic priest in the Los Angeles Archdiocese.

I want to be welcoming when married Episcoplian priests are allowed to become married Roman Catholic priests under the special provision enacted by the late pontiff, John Paul II. These priests can give witness to the fact that it is entirely possible to be married, raise children and be a Roman Catholic priest at the same time. However, at the same time, I am angry over the hypocrisy that exists over this issue.

It seems to me that the Vatican is operating with a double-standard that is causing anguish for thousands of Roman Catholic priests who eventually entered into marriage. Unlike married Episcoplian priests who are welcomed in the Roman Catholic fold, RC priests who marry are treated like outcasts and are subsequently removed from their canonical ministries.

If you have followed my blog in recent weeks, you are aware that I was ordained a married priest by Archbishop Emmanuel Milingo (also married) on December 10, 2006. This was made possible via 'The Married Priests Now! Prelature.' However, rather than receiving a welcome by the Roman Catholic hierarchy, as is the case with married Episcopalian priests who become Roman Catholic priests, I have been told that I cannot receive Communion in my long-time parish, unless I renounce my ordination and repent via the Sacrament of Reconciliation.

I have no intention of renouncing my ordination. At the very least, it is my prayer that my ordination will inspire others in the Roman Catholic community who are genuinely called to pursue their God-given vocations.

Married priests give strong witness to the fact that even after marriage and raising families, their craving to serve at the Eucharistic table continues. Although my circumstances are slightly different, in that I don't have children (was married late in life), I nevertheless am a godparent to three children. I would like nothing better than to be a good example to them via my role as a married priest, with the added blessing of the Roman Catholic hierarchy.

As stated in other writings, I am fortunate to live in Rochester, New York, because of the fact that we have a very inclusive Catholic community known as Spiritus Christi Church. Since the Rochester Diocese is denying Communion to me, for the simple reason that I was ordained a married priest, Spiritus Christi is becoming more attractive to me each passing day.

In conclusion, I want to welcome the married priest to the Los Angeles Archdiocese. At the same time, however, I pray that the Roman Catholic hierarchy will see the hypocrisy in their actions. If they are going to accept married Episcopalian priests in the Roman Catholic presbyterate, why not bring back the 125,000 priests who entered into marriage? In addition, rather than denying Communion to me as a punishment for becoming an ordained married priest, why not recognize me as a member of the presbyterate who could help alleviate the Eucharistic famine we are currently facing?

Let us continue to pray for a more inclusive church.

Women's Ordination Conference Writes to the Pope

Dear Blog Visitors:

I continue to be grateful every day for the fact that Archbishop Emmanuel Milingo ordained me to the presbyterate on December 10, 2006. I can only hope to honor him by continuing to articulate the plight of married priests around the world who want nothing more than a place at the table.

Just as I continue to be an advocate for optional celibacy, my work toward the ordination of women will continue as well. After all, a table is never complete, unless women are present.

I am encouraged by the scholarly work that continues to be done on the role women played in the early church. During the first century, we are certain that leaders of early communities consisted of bishops, deacons and deaconesses. The priesthood was a later development, when it became evident that communities had become too large for bishops to manage on their own. So, the priesthood evolved, in order to ensure that the Eucharist would be available for all the faithful. Recent evidence has convinced me that there were a few women priests. So, a strong argument can be made for an apostolic succession that includes both sexes.

Whether or not one subscribes to recent scholarship on the role women played in the early church, we need to be open to the idea of women priests for practical purposes. In short, we are facing the sad reality of a Eucharistic famine, and we need presiders.

A wonderful local example of women priests serving Catholic communities exists in my hometown of Rochester, New York. I am speaking, of course, of Spiritus Christi Church. In addition to Father James Callan, the other two priests serving the community are Reverend Mary Ramerman and Reverend Denise Donato. When the Spiritus Christi Community began several years ago, skeptics theorized that it would be a short-lived venture. Guess what? The community continues to grow. In addition to their primary location in downtown Rochester, Spiritus Christi also celebrates weekly liturgies in a church on Park Avenue in Rochester. Additionally, Spiritus Christi has expanded to Elmira, New York and Buffalo, New York.

Having been ordained a married priest, I am not allowed to receive Communion at my long-time parish. Therefore, there is a very strong possibility that I will become a member of Spiritus Christi Church, while at the same time, acting as officiant for weddings, funerals and baptisms via my certification through the Federation of Christian Ministries.

I was just thinking yesterday that if Hillary Clinton should be successful in ascending to the presidency, the Roman Catholic Church will stick out like a sore thumb, in terms of its failure to recognize the pivotal role women play in our church and in society in general. While women have excelled in business and government, the Vatican hierarchy continues to treat them as second-class citizens. Therefore, I see the letter that follows from the Women's Ordination Conference to Pope Benedict XVI as being extremely important.

The letter from the WOC is co-signed by other church-reform organizations, inclusive of the organization I represent as media liaison - namely, CORPUS.

Peace
Ray

An Open Letter from Catholic Organizations on the
World Day of Prayer for Women’s Ordination

March 14, 2007

His Holiness Pope Benedict XVI
00120 Via del Pellegrino
Apostolic Palace
VATICAN CITY

Your Holiness,

Every year on 25 March, the feast of the Annunciation of the Blessed Virgin Mary, Catholics around the world organize events to bring attention to the fact that Catholic women are excluded from ordination. This year will be the 14th annual World Day of Prayer for Women’s Ordination, and we expect that there will be over 25 events around the world.

In honor of this day, we invite you to lead the way in presenting a fair and equitable model of how women should be treated in our world by taking the necessary steps to open all doors to women within the Roman Catholic Church, including admission to all ordained ministries. We also ask that you work to renew church structures in order to involve all members in governance. By acting justly within our own ranks, we, the body of Christ, can affect society.

On the same day that we celebrate Mary saying ‘yes’ to God, we are saying ‘yes’ to women’s leadership in the Church. Mary’s decision was conscious and deliberate, and it made her an active partner in bringing about the reign of God. By praying for women to be priests on this day, we embrace Mary’s spiritual power and her prophetic role in God’s plan of justice for the world.

Because Mary is a spiritual leader and some even call her a priest, on 25 March we will pray for women’s ordination to a renewed priestly ministry. We will also pray for the difference that women in church governance would make by addressing the issues of social justice that disproportionately affect women, such as domestic violence, sexual assault, sex trafficking, HIV/AIDS, genocide and more.

The exclusion of women and lay men from the full decision making and sacramental life of the Church is linked to these issues in that — while the impact has extremely different levels of intensity — the root cause is the same: male domination and sexism.

As this day of prayer approaches, we urge you to open the discussion on women’s ordination and the need for change in Church structures. To bring our beloved Church closer to the gospel values that Jesus modeled for us, we need all the gifts of the Holy Spirit, in women as well as in men, to be fully integrated into every aspect and ministry of the Church.


Thanking you for your time and consideration,

Brothers and Sisters in Christ, Ireland
Call to Action, USA
Catholics for a Free Choice, USA
Catholics for a Free Choice, Canada
Catholic Network for Women’s Equality, Canada
Catholic Women’s Ordination, United Kingdom
CORPUS, USA
Dignity, USA
Interreligious Conference of European Women Theologians, Germany
Femmes at Hommes en Eglise, France
Housetop, United Kingdom
National Coalition of American Nuns, USA
New Wine, Great Britain
New Ways Ministry, USA
Phoebe, Japan
Purple Stole Movement of We Are Church, Germany
Quixote Center, USA
Roman Catholic Womenpriests Europe-West, Germany, France, and Switzerland
Roman Catholic Womenpriests North America, USA and Canada
Save Our Sacraments, USA
Sisters Against Sexism, USA
Southeastern Pennsylvania Women's Ordination Conference, USA
Women’s Ordination Conference, USA
Women's Alliance for Theology, Ethics and Ritual, USA


CC:
Most Reverend Pietro Sambi, Apostolic Nuncio to the United States
Most Reverend William S. Skylstad, President, United States Conference of Catholic Bishops
Most Reverend David J. Malloy, General Secretariat, United States Conference of Catholic Bishops

My Road to Ordination

Dear Friends:

I wanted to wait until this article was published, before sharing it with you. In the article, I answered the three primary questions I continue to be asked:


MY ROAD TO ORDINATION
By Ray Grosswirth, CORPUS Media Liaison

March/April, 2007 Edition of ‘CORPUS REPORTS’

Having been part of the CORPUS community for several years, this is my very first article written as a married priest. The road to ordination was indeed long, with a few bumps along the way. However, in the end, my faith has been enriched as a result of my finally saying YES when the Holy Spirit beckoned.

Much has been written and said already in the mainstream media about my ordination. So, rather than restating all the particulars, what follows will be what can perhaps be described as a reflection on what my ordination means in terms of my future with CORPUS and how I intend to carry out my ministries in the diaspora.

I wish to begin by thanking the CORPUS community for all the good wishes I received following my ordination on December 10. I also wish to give special thanks to Bill Manseau, who put me in touch with Archbishop Peter Brennan a couple months prior to the event. In the way of a background, Peter was one of four men consecrated archbishops by Archbishop Emmanuel Milingo last September.

After Archbishop Brennan reviewed materials I had sent him, he conversed with Archbishop Milingo, whereby both agreed I was a suitable candidate for the priesthood. It was further agreed that everything would be done according to Roman Catholic specifications and rituals. So, in keeping with the proper specified order, I was first ordained a transitional deacon by Archbishop Brennan, and was then ordained a priest by Archbishop Milingo on December 10.

Bill Manseau did a wonderful job with the feature article he wrote for the January/February 2007 edition of ‘CORPUS Reports.’ In his article, he gave us an overview of the personality and spirituality that defines Archbishop Emmanuel Milingo. I am in full agreement that Milingo is a highly spiritual man and that his devotion to the Roman Catholic faith is steadfast, despite some comments that have been made in the mainstream media.

Since my ordination, I have been asked several questions by friends, members of the media and representatives of the Roman Catholic hierarchy. Three primary questions have surfaced: 1.) What will my future relationship with Archbishop Milingo be? 2.) For whom will I carry out my ministries? 3.) Have I been threatened with any penalties by the Roman Catholic hierarchy?

Before answering the above questions, I wish to state that CORPUS remains my primary community, although I wasn’t ordained for the community. Nevertheless, the work being done by CORPUS remains extremely vital to the future of the Roman Catholic Church. When historians look back at the history of married priests and the work done toward priesthood inclusivity in general, the work of CORPUS will be recognized for its combination of meticulous theology, bridge-building and its success in attracting members without coercion or deceptive advertising. In short, CORPUS builds relationships, and my friendships that have been cultivated through our organization mean more to me than I can say. So, I was greatly honored to serve as CORPUS Secretary for three years, in addition to serving in my current role as CORPUS Media Liaison – a role I will continue under the current Board leadership.

I will now answer the three questions I am most often asked:

What will my future relationship with Archbishop Milingo be?

Many CORPUS priests will remember their ordination day. Two primary promises were made: a.) obedience to their bishops; b.) a promise to remain celibate. Obviously, since I am a married man, who was ordained by a married bishop, there was no promise of celibacy on my part (thanks be to God). When it came time for the pledge of obedience at my ordination, I knelt before Archbishop Peter Brennan. This is not to say I won’t have a future relationship with Archbishop Milingo. It simply means that I will have my primary episcopal relationship with Peter, since my ministries will be done, at least in part, on behalf of the Ecumenical Catholic Diocese of America (Peter Brennan is primary bishop).

I will at least have a spiritual connection to Archbishop Milingo. Since the archbishop will be traveling back and forth between Africa and the United States, physical contact is problematic. However, his life by example is one of prayer and ministry to those in need. So, I can only hope to emulate, even if in only in a small way, his commitment to Gospel values.

For whom will I carry out my ministries?

At the time of this writing, my application for certification is being processed and evaluated by the Federation of Christian Ministries. If approved, I will be able to carry out my ministries on behalf of FCM. In addition, my ordination certificate gives me faculties to minister on behalf of the Ecumenical Diocese of America. It is my hope and calling to be an officiant for weddings, baptisms and funerals.

Have I been threatened with any penalties by the Roman Catholic hierarchy?

Thus far, there have not been any official statements from the Vatican. However, there has been the predictable comment by spokespersons from a few dioceses to the effect that by my action, I have excommunicated myself. At the very least, however, my ordination is being determined by Canon lawyers to be valid, but illicit.

I still consider myself to be a Roman Catholic and have related to members of the hierarchy that any ministries I carry out will be respectful of Roman Catholic boundaries. Sadly, like many married priests, I will be working on the fringes of the official church, but at the same time, providing valuable ministries to those in the diaspora. Jesus was the perfect role model in this regard, because the diaspora was a very special place for him, as were the people he ministered to.

I ask for your continued prayers as I begin my new life as a married priest, just as I continue to pray for all of you. In addition, let us all continue to pray for the day when Rome will recognize all who are genuinely called to ordained priesthood, whether they be male, female, gay, straight, single or married.

Inspired by Spiritus Christi Church

Dear Blog Visitors:

I was deeply moved by a feature story that appeared in our local newspaper this morning. It focused on a group of volunteers who donate their time to the Spiritus Christi Mental Health Center.

The Mental Health Center is just one of many outreach ministries offered by Spiritus Christi Church in Rochester, New York. This is a parish that truly walks the talk, in that it takes the Gospel message of Jesus Christ very seriously. Jesus instructed us to preach the Gospel, heal the sick, take care of the disenfranchised, and welcome the stranger. Spiritus Christi continues to be a model for those of us who wish to be true disciples of Jesus.

For those of you not familiar with the story, Spiritus Christi began several years ago, as an offshoot of Corpus Christi Church (diocesan parish). Through its independent status, the parish has two ordained female priests (Mary Ramerman and Denise Donato), in addition to having the services of Fr. James Callan, who moved from his role as a diocesan priest to a leader of the Spiritus Christi community.

Many diocesan parishes can only wish they had the capacity to offer all the outreach ministries that are a trademark of Spiritus Christi. In addition to the many ministries offered, Spiritus Christi also has a model tithing program, whereby 15% of its annual budget goes to charitable/non-profit organizations.

Since my ordination as a married priest in December, 2006, many of my friends and colleagues have encouraged me to join the Spiritus Christi community. This is certainly a future possibility for me, especially if the Vatican should make a negative decision concerning my ordination. However, at least for the time being, I remain a diocesan Catholic.

When I made the decision to pursue my ordination as a married priest, Spiritus Christi was admittedly part of my discernment. When one reads the history of the parish, one learns that it came to a point where a decision was reached that if change was to take place, it was time to stop talking about ordainding women, and simply do it. I made a similar decision concerning my ordination. (Rather than simply talking about the ordination of married men, I simply did it.)

What follows is today's inspiring story about the Spiritus Christi Mental Health Center:

Spiritus Christi center is proof of gaps in health care
Mark Hare
Democrat and Chronicle
Rochester, New York

(February 20, 2007) — New Unto Others is a consignment shop for "gently used" home furnishings, says the store's manager, Nancy Carlucci. But it is more than that.You can pick up a custom made sofa or easy chair, a china cabinet, lamps, end tables, original paintings, beautiful pieces of blown glass art, even a Russian samovar, or teapot. Then there's the jewelry — bracelets, earrings and necklaces.

"A young woman who benefited from the mental health center made this jewelry for us," Carlucci says. The materials are donated and all the proceeds go to the Spiritus Christi Mental Health Center, at the Downtown United Presbyterian Church, 121 N. Fitzhugh St.

New Unto Others, which opened at 141 State St. in December, isn't a business, but a ministry. Every penny it clears supports the church's mental health center, just a block away.

Carlucci says she's never run a consignment shop, ("I do have a black belt in consignment shopping, however.") but she's had a lot of volunteer help setting up the shop. "I have a real interest in mental health" she says, "We have a son with two substantial mental illnesses, and my husband and I are very familiar with the problems some people have getting access to care."

The lack of access to mental health care is why Spiritus Christi opened its center six years ago, says director Maureen Marlow.A week ago, I wrote about the Mercy Outreach Center on Webster Avenue. With a staff of volunteer doctors and other medical professionals, it fills in the gaps — offering care to people who go without care.

It's a wonderful ministry, but its existence is proof that we need a system of universal care in this country — so that people in need do not have to rely on finding volunteers to help them out.

The same can be said of the Spiritus Mental Health Center. New York's new Timothy's Law requires that insurance policies include mental health treatment coverage comparable to the medical coverage it offers. But the problem is there are people with no insurance or whose coverage limits have been reached, Marlow says.
She tells me of a woman in her mid 50s, a housewife and mother whose husband left her — and left her with nothing. She moved in with a kind friend, but "she was too depressed to work," Marlow says. She had no insurance and no access to care, until she found her way to Spiritus. She saw a volunteer psychiatrist, eventually found the right medication to help her, got counseling and found a job.

"Most of our clients are high functioning," says Amy Durkee, the center's administrative associate, "but they can't afford therapy."A mother brought her 11-year-old son to the center. He had been expelled from school because of anger and uncontrollable tantrums. The family had insurance, Marlow says, but not for mental health care. "His mom just wanted him to be able to control his anger and stay in school," she says. And with proper care, that's just what happened. "When he left here, he was in school, was helping out at home and had started his own lawn mowing business."

The center has 26 volunteer therapists; two psychiatrists can prescribe drugs. The center has two large and comfortable counseling rooms and a waiting list for clients, Marlow says.

If they had more space and more volunteer help, "we'd be able to use it," she says.The center offers loving and supportive service, but it exists because so many fall through the cracks in our system.

Statements from CORPUS & 'Married Priests Now!'

Dear Blog Visitors:

People continue to ask me what I intend to do, now that I am a married priest. The short answer is that I continue to be a Roman Catholic, and my primary ministries will be via certification from the Federation of Christian Ministries (baptisms, weddings, funerals).

A question that continues to surface from time to time is what the relationship between CORPUS and 'The Married Priests Now! Prelature' will be. After some careful dialogue/negotiation, both organizations have released statements that are respectful of each other's goals and initiatives. Since both CORPUS and 'Married Priests Now!' have posted these statements to their respective websites, I thought it would be appropriate to post the statements here as well.

At the heart of all organizations that work toward inclusivity in the priesthood is the reality that while the Roman Catholic Church is growing in terms of numbers, the celibate priesthood is shrinking, which places the availability of the Eucharist in jeopardy.

I will continue to support the crusade for optional celibacy and want to encourage all men and women called to the priesthood to pursue their vocations, despite present obstacles.

Having been ordained by Archbishop Emmanuel Milingo, I support his efforts to bring the need for married priests to the forefront of public debate. After many decades of dedicated service to the Roman Catholic Church, the Vatican stripped him of his pension. He is now advocating for all married priests, most of whom also lost their pensions. In the private sector, an employee with an adequate number of vested years does not lose his or her pension. Yet, the Vatican continues to punish priests who enter into marriage by stripping them of their rightfully-earned retirement benefits. This is an injustice Archbishop Milingo is helping to address.

Without further delay, here are the statements by CORPUS and 'The Married Priests Now Prelature.' Despite some differences in the two organizations, we share the conviction that the policy of mandatory celibacy is outdated and is causing great harm to the church-at-large.

Peace,
Ray Grosswirth

CORPUS' position statement regarding the Married Priests Now! organization

CORPUS’ board and staff have been approached numerous times by our members, non-members, and representatives of the media regarding our organization’s position on the Married Priests Now! prelature. After having the opportunity to reflect, meet in person, and discuss, we feel it important to share with you our perspective...

CORPUS intends to be inclusive not only with those candidates who seek ministry but also with the diverse national and international organizations which seek different strategies for implementing an inclusive priesthood.

Married Priests Now! is a new organization, one which has in its membership and leadership CORPUS members and one which has a Roman Catholic Archbishop as its leader. CORPUS supports and endorses the good will of those who choose Married Priests Now! as the proper structure for their spiritual journey.

CORPUS, nonetheless, is concerned about some aspects of the theology of Married Priests Now! and trusts that eventually that organization will address these concerns. These concerns of ours include the following:

an insufficient public emphasis on the charisms of women and their yearning for ordination

a marginalization of homosexual candidates even when these candidates are people of exemplary and unimpeachable character

a heavy clericalization of the organization, one which seems at odds with collegiality and biblical simplicity

a reliance on funding sources that are questionable

CORPUS does not intend and has no right to be judgmental about motivations and individuals. We do wish, however, to make our concerns explicit in the hope that a dialogue will follow and that a proper resolution of these concerns may allow organizational solidarity to go forward.

C. Russell Ditzel, president
William J. Manseau, treasurer
Linda Pinto, secretary
Anthony PadovanoD
David Gawlik
Stu O'Brien
Ray Grosswirth
Joe Cece

February 10. 2007

Married Priests Now! Response to Corpus Statement
February 14, 2007

From Archbishop Emmanuel Milingo, President
Archbishop George A. Stallings, Vice-President
Archbishop Peter P. Brennan, Vicar General
Archbishop Patrick E. Trujillo, Chancellor
Archbishop Joseph J. Gouthro, Secretary General

We cordially thank the CORPUS board of directors for their open, honest and helpful statement concerning our Married Priests Now! Catholic Prelature. And we appreciate the valuable advice you offer for our consideration.

We are a young organization, as you know. We only began in July 2006. Our present intention is to mesh with the institutional church and our only goal is to have married priests honored and returned to full ministry and to have married men ordained to the priesthood.

While the institutional church has not yet been openly receptive to the idea, we are hopeful that a miracle of grace will overcome them. Waiting on the institutional response to our proposals requires us to contain our demands to only ONE and that is the return of the married priesthood.

The institutional church understands hierarchy and respects the office of bishop. Our prelature retains the hierarchical structure (with mitres) because it allows the institutional church to recognize us as Catholic and episcopal; and is a sign that we mean business. They are comfortable with that structure and know what it means.

If the institutional church trashes and rejects us, as she has done to marrried priests for the last forty years, then we will have little recourse but to join the new Catholic Church about which Archbishop Milingo wrote to Pope Benedict XVI "that is forming with or without your blessing."

The Holy Father has recently deleted Archbishop Milingo's name from the Annual Pontifical Directory in an attempt to erase from his own memory his moral and social obligation to pay Archbishop Milingo his well earned pension which he is not doing. It seems the Holy Father can teach morals but does not have to practice them -- and that is not a good example to the faithful.
It is clear from their inability to respond to the crisis-level shortage of priests throughout the world that the institutional church, in the person of the Holy Father and his Curia, has made the decision to allow the sacramental priesthood to decline into extinction. This would mean that the original, scripturally-based priesthood of the faithful will replace the sacramental priesthood and that will be a greater and more significant advance than the one we are proposing. As Jesus said: "They know not what they are doing."

Cordially in Christ, the resurrected Lord,

+Peter Paul Brennan
Vicar General
Married Priests Now! Catholic Prelature

STATEMENT BY MICHAEL JENKINS, PRESIDENT OF THE UNIFICATION CHURCH OF AMERICA:

February 14, 2007

The dignity with which Archbishop Brennan addresses CORPUS concerns is to be commended. Also I want to sincerely thank the CORPUS organization for their professional, scholarly and sincere spirituality to address concerns that are legitimate and important.

I am deeply impressed that CORPUS is remaining grounded in the fundamental teachings of Jesus and staying true to those teaching such as "Judge Not lest ye be judged" and the emphasis of love and respect.

I do believe the questions will be answered and that MPN and CORPUS will find a balanced cooperative relationship on goals that both organizations share in terms of ministering to and helping Married Priests - who are a very important dimension of God's work in the world.

My respect for CORPUS has been deeply strengthened through the meeting with various former Presidents of CORPUS. They are approaching this as men of faith and with a resonable and enlighted theological depth and concern to do what is best for Married Priests organizations.

They are also doing much to respect Archbishop Milingo's courage to challenge the unworkable situation of celibacy in the Mother Church.

Archbishop Brennan,Archbishop Milingo, Archbishop Stallings and Archbishop Trujillo, as well as Father Dairo Ferrabolli have expressed enormous respect for CORPUS - let us work in such a way that CORPUS is strengthened whenever we share common objectives. I pray that Jesus prayer in John 17:21 will be fulfilled that "All May Be One".

Sincerely,

Rev. Michael Jenkins
President of the Unification Church of America
(Family Federation for World Peace and Unification)