Terrible Scandal Hits 21 Catholic Colleges Again

Feminist groups on twenty-one American Catholic Universities are planning a new assault against the Church’s traditional moral teaching, by organizing showings of the lewd play, “The V***** Monologues” in the weeks surrounding St. Valentine’s Day. (Asterisks added for modesty).

TO SIGN YOUR E-CARD AND JOIN THE GROWING PROTEST, visit: http://tfp.org/student_action/php/monologues_2006.php

The choice of St. Valentine’s Day is particularly offensive, since it is a feast day the Church instituted to honor three martyrs who died to defend the Faith.

According to the Cardinal Newman Society1, the play is a conglomeration of vulgarities, obscenities and explicit discussions of sexuality and sexual encounters including lesbian activity and masturbation.

Their description continues: “In one scene, a woman describes her seduction by a lesbian woman when she was 16 years old, declaring it her "salvation" and an important coming-of-age experience. The older woman leads the girl into sex by serving her alcohol and abusing her authority as an elder."

“I cannot imagine why this immoral play would be shown at a single Catholic university, let alone twenty-one of them,” said TFP Student Action director John Ritchie. “We are asking our affiliate members on 716 campuses to protest. Catholic universities need to be morally correct, not politically correct.”

Together with the Cardinal Newman Society – TFP Student Action has successfully protested these outrageous performances, achieving partial victory. In 2003, thirty-two Catholic institutions planned to allow the play on campus. However, this year, only twenty-one Catholic universities appear to be willing to allow it.

In 2004, Bishop John M. D'Arcy issued a statement regarding “The V***** Monologues,” which has sadly been allowed at the University of Notre Dame year after year, despite the protest of faculty and students. "Freedom in the academy is always subject to a particular discipline. It is never an absolute… Freedom in the Catholic tradition is not the right to do this rather than that. That would be an entirely superficial idea of freedom… Freedom is the capacity to choose the good," said Bishop D’Arcy.2

Now, TFP Student Action web site readers can send an instant PROTEST E-MAIL to the presidents of all twenty-one Catholic universities apparently involved in 2006. Everyone needs to be concerned.

After being forced to see the play as part of a class, Christopher, a Catholic student from Massachusetts wrote: “…it was a horrible exhibit of vice, lust, and infidelity. Everything about the play was decidedly opposed to just about everything the Church teaches, whether it be about sexuality, abortion, contraception, holy matrimony, modesty, chastity, vulgarity, humility, reverence, you name it…”

Please defend Catholic morality and support students like Christopher by signing a polite and respectful message of protest.

Note: We are grateful to Mr. Patrick Reilly, president of the Cardinal Newman Society, for his efforts to stop this play on Catholic campuses. He kindly provided TFP Student Action with a list of campuses where “The V***** Monologues” is scheduled. The list below was compiled by the Cardinal Newman Society and will be updated as the protest develops, using the information CNS places on its web site:

1. Boston College Rev. William Leahy, S.J., President 18 Old Colony Rd., Chestnut Hill, MA 02467 Phone: (617) 552-8000 E-mail: william.leahy.1@bc.edu

2. College of the Holy Cross Rev. Michael McFarland, S.J., President 1 College St., Worcester, MA 01610 Phone: (508) 793-2011 E-mail: mmcfarla@holycross.edu

3. College of Mount Saint Vincent Dr. Charles Flynn, Jr., President 6301 Riverdale Ave., Riverdale, NY 10471 Phone: (718) 405-3233 E-mail: charles.flynn@mountsaintvincent.edu

4. College of Saint Benedict Dr. MaryAnn Baenninger, President 37 S. College Ave., St. Joseph, MN 46374 Phone: (320) 363-5505 E-mail: mbaenninger@csbsju.edu

5. College of Saint Catherine Sr. Andrea J. Lee, IHM, President 1st Floor Derham, 2004 Randolph Ave. #F23, St. Paul, MN 55105 Phone: (651) 690-6525 E-mail: ajlee@stkate.edu

6. College of Saint Rose Dr. R. Mark Sullivan, President 432 Western Ave., Albany, NY 12203 Phone: (518) 454-5121 E-mail: sullivam@mail.strose.edu

7. DePaul University Rev. Dennis H. Holtschneider, C.M., President 55 E. Jackson Blvd., 22nd Floor, Chicago, IL 60604 Phone: (312) 362-8890 E-mail: dholtsch@depaul.edu

8. Fordham University Lincoln Center & Rose Hill campuses Rev. Joseph M. McShane, S.J., President 441 E. Fordham Rd., Bronx, NY 10458 Phone: (718) 817-3000 E-mail: president@fordham.edu

9. Georgetown University Dr. John DeGioia, President 37th & O Sts. NW, Washington, DC 20057 Phone: (202) 687-4134 E-mail: president@georgetown.edu

10. John Carroll University Rev. Robert L. Niehoff, S.J., President 20700 N. Park Blvd., University Heights, OH 44118 Phone: (216) 397-4281 E-mail: president@jcu.edu

11. Loyola University of Chicago Chicago campus & Rome campus Rev. Michael Garanzini, S.J., President 820 N. Michigan Ave., Chicago, IL 60611-2196 Phone: (312) 915-6700 E-mail: mgaranz@luc.edu

12. Loyola University of New Orleans Rev. Kevin W. Wildes, S.J., President 6363 St. Charles Ave., Campus Box 009, New Orleans, LA 70118 Phone: (504) 865-3847 E-mail: wildesk@loyno.edu

13. Regis College Dr. Mary Jane England, President 235 Wellesley St., Weston, MA 02493 Phone: (781) 768-7122 E-mail: england@regiscollege.edu

14. Saint Louis University Rev. Lawrence Biondi, S.J., President 221 North Grand Blvd., Saint Louis, MO 63103 Phone: (314) 977-7777 E-mail: biondi@slu.edu

15. Saint Joseph College Dr. Evelyn Lynch, President 1678 Asylum Avenue, West Hartford, CT 06117 Phone: (860) 231-5221 E-mail: elynch@sjc.edu

16. Saint Mary's College of California Br. Ronald Gallagher, F.S.C., President P.O. Box 3005, Moraga, CA 94575-3005 Phone: (925) 631-4203 E-mail: rgallagh@stmarys-ca.edu

17. Saint Xavier University Dr. Judith Dwyer, President Warde Academic Center, Rm A225 3700 West 103rd St., Chicago, IL 60655 Phone: (773) 298-3309 E-mail: jadwyer@sxu.edu

18. Seattle University Rev. Stephen V. Sundborg, S.J., President 900 Broadway, Seattle, WA 98122 Phone: (206) 296-1891 E-mail: sundborg@seattleu.edu

19. University of Detroit Mercy Gerard L. Stockhausen, S.J., President 4001 W. McNichols Rd., P.O. Box 19900, Detroit, MI 48219 Phone: (313) 993-1455 E-mail: gstock@udmercy.edu

20. University of Notre Dame Rev. John I. Jenkins, C.S.C., President Notre Dame, IN 46556 Phone: (574) 631-3903 E-mail: john.i.jenkins.1@nd.edu

21. University of San Francisco Rev. Stephen A. Privett, S.J., President 2130 Fulton St., San Francisco, CA 94117 Phone: (415) 422-6762 E-mail: president@usfca.edu

Rome, February 10, 1993

Distinguished Professor,
(letter sent to TFP founder, Prof. Plinio Correa de Oliveira)

It was with extreme interest, pleasure, and personal benefit that I read the Spanish copy of Prof. Plinio Correa de Oliveira's work dedicated to me with expressions of great affection and esteem, for which I am grateful.

Revolution and Counter-Revolutionis a masterly work whose teachings should be disseminated far and wide so as to penetrate the conscience, not only of all those who consider themselves truly Catholic, but I would say even more, of all other men of good will. In it, the latter would learn that salvation can be found only in Jesus Christ and His Church; the former would feel confirmed and fortified in their Faith and psychologically and spiritually forewarned and immunized against the cunning process that employs many of them as useful idiots or fellow travelers.

Its analysis of the revolutionary process is impressive and revealing on account of its realism and profound understanding of history, from the end of the Middle Ages in decadence, which paved the way for the paganizing Renaissance and the pseudo?Reformation, thence for the terrible French Revolution, and. soon after, atheistic Communism.

That historical analysis is not only external. The actions and reactions it deals with are also explained in light of the human psychology, both the individual psychology and the collective psychology of the masses. However, it is necessary to recognize that someone directs this profound and systematic de?Christianization. Man undoubtedly tends toward evil - pride and sensuality - but were not someone holding the reins of these disorderly tendencies and sagaciously coordinating them, they most probably would not have produced such a constant, skillful, and systematic action, which, tenaciously maintained, profits even from the ups and downs caused by the resistance and natural "reaction" of the opposing forces.

Revolution and Counter-Revolutionalso foresees, although using caution in its prognoses and by means of hypotheses, the next possible evolution of the revolutionary action and, in turn, that of the Counter-Revolution.

The book abounds in perspicacious sociological, political, psychological, and evolutive insights and observations, not few of which are worthy of an anthology. Many of them outline the intelligent "tactics" that favor the Revolution and those that may and should be used in a general counter-revolutionary "strategy."

In sum, I would dare to affirm that this is a prophetic work in the best sense of the word. It should be taught in the Church's centers of higher education so that at least the elite classes become fully aware of a crushing reality about which, I believe, they do not have a clear notion. This, among other things, would contribute to revealing and unmasking the useful idiots or fellow travelers, among whom are found many ecclesiastical figures, who act in a suicidal manner by playing the enemy's game; this group of idiots, allies of the Revolution, would in good measure disappear....

The second part of the book well explains the Counter?Revolution's nature and the courageous and "aggressive" tactics that counter?revolutionaries must implement while always avoiding excesses and improper and imprudent attitudes.

Before such realities, one doubts there is a true "strategy" in the Church as there is in the Revolution. One does find many "tactical" elements, actions, and institutions, but they seem to act in isolation, without a notion of the whole. The concept of a Counter-Revolution and the realization that a Counter-Revolution is acting could unify and provide a greater sense of collaboration within the Church.

I must congratulate the TFP movement for the stature and quality of its founder, Prof. Plinio. I foresee and desire with all my soul a vast development and a future full of counter?revolutionary successes for the TFP.

I conclude stating that the spirit with which this work is written greatly impresses me: It is a profoundly Christian spirit, one with a passionate love for the Church. This book is an authentic product of Christian wisdom. It is moving to find in a layman such a sincere devotion to the Mother of Jesus and ours - a clear sign of predestination. "Uncertain, like everyone, about tomorrow, we prayerfully raise our eyes to the lofty throne of Mary, Queen of the Universe.... We beseech the Virgin, therefore, to accept this filial homage, a tribute of love and an expression of absolute confidence in her triumph" (pp. 165, 167).

Rome, September 8, 1993
Feast of the Nativity of Our Lady
Fr. Anastasio Gutierrez

Note: Fr. Anastasio Gutierrrez, C.M.F., is one of the Catholic Church's most renowned canonists.

Born in Buenos Aires, Argentina, in 1911, Father Gutierrez is a Spanish citizen who has lived in Rome for the last fifty years.
In Rome, he received his doctorate in Canon Law from the Pontifical Lateran University Later, he held a chair at that university's School of Canon Law, eventually becoming its dean. Father Gutierrez served as a peritus during the Second Vatican Council, and for many years was Cardinal Larraona's assistant in the Congregation for the Religious. He also is a founder of the Institutum Iuridicum Claretianum of Rome.
He participated in the commission charged to write the new Code of Canon Law, and is presently a consultant to the following Vatican dicasteries: Congregation for the Oriental Churches, Congregation for the Clergy, and Congregation for the Institutes of Consecrated Life and Societies of Apostolic Life. He is also a consultant to the Pontifical Council for the Interpretation of Legislative Texts, the highest Church organ for canonical questions.

More recently, Father Gutierrez became postulator of Queen Isabella of Castile's cause of canonization.

http://tfp.org/what_we_think/rcr_book_online/rcr_letters.htm

FROM THE TFP WEBSITE

Past and Present Day Relations

between TIA (Tradition in Action)

and TFP (Tradition, Family and Property)

TIA has received many questions from its supporters and readers regarding its links to TFP.

It was judged opportune to address these questions here as an ensemble.

1. Question: Was there ever any relationship between TIA – Tradition in Action – and TFP – Tradition, Family and Property?

Answer: As for the two organizations, there were few links from the past because TIA is much more recent than TFP. TIA’s public life started after 1995, the year of the death of Prof. Plinio Corrêa de Oliveira.

Some of the members of TIA, however, did have past links with TFP. Mr. Atila S. Guimarães was an associate of the Brazilian TFP from 1964 until 1998 when he was excluded from the board of the organization. Dr. Marian T. Horvat also collaborated in many ways with American TFP from 1977 until approximately the same time.

The cordial relations of both Atila Guimarães and Marian Horvat with TFP ceased when they published the book In the Murky Waters of Vatican II. There is no relationship at present – official or otherwise – between the two organizations.

2. Question: Could you explain in more detail what led to this rupture?

Plinio Corrêa de Oliveira (left) edits the Portuguese text of In the Murky Waters of Vatican II. Atila Sinke Guimarães (at right) takes note of the corrections. They are working in front of a small statue of Our Lady of Good Success.

Answer: The main reason was that, given the accelerated destruction inside Holy Mother Church, Tradition in Action judged it necessary to publish the work of Guimarães analyzing Vatican Council II with the hope of changing the present day religious situation. TFP objected strongly to this action. That antagonism was translated into the following facts:

A.S. Guimarães decided to publish the first book of his collection on Vatican Council II, and the American edition was launched in November 1997 under the responsibility of TIA. The new president of the Brazilian TFP wrote a letter some days later demanding that Guimarães remove the book from circulation. He gave two basic reasons: first, according to him Prof. Plinio Corrêa de Oliveira did not want to publish the collection on the Council in our days, and second, the Brazilian TFP board of directors also did not want to publish it.

3. Question: Were these arguments correct?

Answer: No and yes. No, the first argument is not correct, because Prof. Plinio did want to publish the collection on Vatican II to try to change the present day religious situation. Yes, the second reason is correct, because the directors of the Brazilian TFP positively did not want to publish it.

4. Question: Is it possible to be more specific about the intentions of Prof. Plinio?

Answer: Prof. Plinio Corrêa de Oliveira invited A.S. Guimarães to write the collection on the Council and gave him the necessary intellectual and material assistance to do so from 1982 until 1995 when he died, that is, for all the years it took the author to write and edit the 11 volumes. During this time, Prof. Plinio also spoke to him about his plans for the future of the collection. The author gave some of those guidelines in the introduction of In the Murky Waters of Vatican II.

In November 1997, after Guimarães received the ultimatum demanding that he remove the book from circulation, he responded by writing a long answer (266 pages) addressing the objections presented by the Brazilian TFP president. In that defense he reproduced innumerable texts in which Prof. Plinio supported and stimulated not only the writing of the collection, but also its publication as soon as possible. Guimarães had tape-recorded and typed many of the meetings in which he received this orientation directly from Prof. Plinio.

After he finished writing his defense in March 1998, Guimarães asked two witnesses to deliver the work to the TFP president, which was done. He also printed 500 copies of this document and tried to spread it among TFP members. Since the letter condemning him had been widely circulated within the TFP, it seemed fair that the members should know the refutation to it. To this day there has been no response from the directors to the defense. Further, they forbade the members to read it, and have continued to spread the fabrication that Prof. Plinio did not want to publish Guimarães’ books on the Council.

5. Question: Why did the Brazilian president of TFP and its board of directors try to forbid Guimarães from publishing his book in 1997?

Answer: In several discussions with the author prior to the ultimatum, the directors avowed that as they were intellectually unprepared to face a public polemic with the religious authority, they did not want to stir up any waters. Even if one sets aside the truth of the first statement, the decision to avoid a public polemic, which in effect meant deserting the battlefront, raised a grave moral problem. Many times in History, Catholics with inferior means have been called to face enemies with superior resources. They did not run away from the fight. They had the courage to face the enemy and trusted in Divine Providence to give them assistance to win.

In the case of the TFP and the fight against Progressivism in the Church the same principle should be applied. Therefore, what was condemnable in the attitude of the directors was that they lacked courage to continue the struggle, and lacked faith in Divine Providence to fill the vacuum created by their own deficient preparation for the situation.

There was, in addition, another important reason why those directors did not want to enter into any polemic with the religious authority, a reason that Guimarães learned of two years after its occurrence. This was the existence of a clear-cut compromise made between the TFP directors and the ecclesiastic structure, by which they committed to refrain from any public discussion on Vatican II and the reforms that came from it. The directors sent a letter containing this promise to the Cardinal Primate of Brazil, then Cardinal Lucas Moreira Neves, giving him the guarantee that the TFP would no longer combat Vatican II and its consequences.

6. Question: Is it possible to know the content of this letter?

Answer: Yes, it is. Guimarães reproduced the main parts of it in his defense. These parts will be posted below.

The letter was dated September 18, 1995. It was written and sent without the consent of Prof. Plinio, who was in the hospital and died two weeks later on October 3, 1995. The pretext for the letter was to clarify some points for Cardinal Moreira Neves, who days before had attacked TFP as opposed to Vatican II and the Novus Ordo Missae. The letter was signed by Canon José Luiz Villac, an ecclesiastic who was chosen to represent the directors in the agreement. In the document, he speaks, in fact, as a representative of the directors and the whole organization. The letter was delivered, but the agreement was kept quiet. Only a handful of persons knew about its existence. The great majority of TFP members did not know about this official compromise of the directorate then, and perhaps they are still unaware of it today.

Here are the more important excerpts:

“The words of Your Eminence that ‘the TFP does not hide its opposition to Vatican Council II .... and takes a critical attitude in relation to the Mass of Paul VI in favor of that of St. Pius V,’ also contains erroneous information.

“The attitude of those who belong to the TFP toward Vatican Council II and the Mass of Paul VI is quite nuanced. With regard to the latter, the TFP always has maintained a discrete position, and does not want to make public certain theological difficulties raised by the Novus Ordo Missae. It is waiting for a full elucidation of the subject from the supreme authority of the Church.

“In face of the very grave problems that afflict the Church in our days - so often mentioned by H.H. John Paul II - this is the position, Your Eminence, of the great majority of the members, supporters and correspondents of the TFP: “1. They admit that they are perplexed over certain reforms and certain events that have taken place in the Church since the pontificate of John XXIII;

“2. This perplexity is defined as a non-comprehension and an uneasiness;

“3. This perplexity is not an affirmation that there is error in these events and these reforms, and it is also not an affirmation that there is not error. Those who make up the TFP, even if they are instructed Catholics, declare themselves incapable of resolving all the very complex theological, moral, canonical and liturgical questions that are at the root of this uneasiness.

“In view of this, they are trying to accompany the debates over these questions that surge here and there in the ecclesiastical sphere, waiting for the matter to be duly clarified.

“While they wait for this clarification, they adhere entirely to the terms set out by Pope John Paul II in his Apostolic Letter Ecclesia Dei, and that are contained in the protocol that various traditionalist groups have signed with the Vatican [which affirms]: ‘With regard to some doctrines taught by Vatican Council II, or with regard to later reforms, liturgical or of Canon Law, that can seem difficult to reconcile with declarations of the previous Magisterium, I assume the obligation of maintaining a positive attitude of study and communication with the Apostolic See, avoiding any polemic.’

“I pledge my word as a priest to guarantee Your Eminence that this balanced and conciliatory attitude has always been adopted by those who belong to the TFP, and that they have no intention of abandoning it.”

From the time the letter was written until today, all the practical evidence indicates that the TFP is keeping its side of that bargain, maintaining a position of non-militancy in face of the infiltration of Progressivism in the Catholic Hierarchy.

In contrast, TIA is assuming a position of active fight and public resistance.

7. Question: Is it true that under Prof. Plinio’s presidency, the TFP always took a “discrete position” and a “balanced and conciliatory attitude” toward Vatican II and its reforms as affirmed in the letter

At the airport, Prof. Plinio (left) leaves Rome after the first session of Vatican II.

Answer: No, it is not true. He was one of the first leaders of the Resistance against the novelties that came from Vatican II. During the whole first session of the Council (1962) he was in Rome following the debates. When he perceived that the progressivist wing was trying to protect Communism, he wrote the essay The Freedom of the Church in a Communist State, which was first written to be spread among the conciliar Fathers and helped to stimulate the petition that hundreds of Bishops signed asking the Pope for a solemn condemnation of Communism in the Council. Cardinal Giuseppe Pizzardo and Archbishop Dino Staffa, respectively Prefect and Secretary of the Congregation of Seminars and Universities, who were expressive figures of the conservative wing of Prelates at Vatican II, wrote a letter praising this work of Prof. Plinio and recognizing its importance.

Another work of Prof. Plinio was on the topic of dialogue and ecumenism – Unperceived Ideological Transshipment and Dialogue. It was published in 1965 during the fourth and last session of Vatican II. The more profound purpose of this book was to break the spell of the dialogue launched simultaneously by John XXIII and Communist leaders to encourage an atmosphere of mutual collaboration between Catholics and Communists. The dangerous emotional climate created by ecumenism with false religions was also pointed out in the book to de-mythify the fad for dialogue that was rapidly gaining ground in the Catholic religious milieu.

In 1970 and 1971 he wrote forceful articles against the indirect support Paul VI gave to the installment of Communism in Chile. In 1971 he clearly and publicly declared that the conciliar Popes should not be followed should they teach against private property or try to destroy the “Constantine Church.” He also clearly criticized Vatican II for not having condemned Communism. In 1974 he wrote his famous Declaration of Resistance against the Vatican policy of Ostpolitik. In that same year, from April to December, he wrote a series of articles showing different aspects of his Resistance to some of the Vatican positions. TIA plans to post some of these invaluable pieces on its website.

With regard to the new Mass, it was Prof. Plinio who invited a Brazilian scholar – Arnaldo Xavier da Silveira – to make a careful study about the Protestant tendency of the Novus Ordo and the eventuality of a Pope falling into heresy and schism, as well as a study to know when ecclesiastical laws are infallible. This scholar wrote a book on these topics, and Prof. Plinio took the initiative to publish this work in 1970. Afterward he sent it to all of the more than 300 Brazilian Bishops, with the approval of and a letter of recommendation by Bishop Antonio de Castro Mayer. Prof. Plinio also encouraged the author to publish the book in French (1975), which was done. During his lifetime TFP members were not allowed to attend the new Mass.

In 1982 he invited Atila Guimarães to write his collection on Vatican II, and planned to publish it around the end of 1995. He died before that.

Many other similar actions could be listed here. What the facts clearly show is that the position of Prof. Plinio regarding Vatican II and the new Mass in no way can be considered “discrete” or “conciliatory.”

8. Question: Would you describe the general lines of TFP, and explain how they differ from those of TIA?

Answer: Until Prof. Plinio’s death, TFP was well known for being in the front line of the anti-Progressivist and anti-Communist fights. After his death, one might say that the organization rolled up its standards and abandoned these battles.

With regard to Progressivism, today TFP restrains its combat to skirmishes with several radical progressivists, leaving free ground to the non-radical enemies who have infiltrated the Church to continue their plan of destruction. It was these same subtle enemies who in times past TFP used to denounce. Before Prof. Plinio’s death TFP used to be a scourge of the progressivist and concessive Bishops; today it has become a sycophant of them. Its fight against Progressivism has been replaced by some few other actions – against abortion and blasphemous films. Laudable actions, without a doubt. But lacking any special risk, they no longer constitute the audacious fight that characterized the entity in times past.

Regarding the anti-Communist fight, the organization made no significant action to prevent the election of Lula, a Communist, as president of Brazil. It made no serious denunciation of the strong support the Catholic Hierarchy gave him, which brought him to power. Again, the organization that under Prof Plinio’s presidency had prevented Lula from being elected several times, did practically nothing to stop his election in October 2002. The other actions of TFP against Communism consist of small scuffles turned to particular points trying to keep the day-to-day bourgeois establishment working. Certainly they are not bad actions, but they are drastically insufficient. The present day TFP members seem like sailors obstinately trying to maintain the day-to-day order on a Titanic that is sinking.

Regarding the general mentality reigning in the organization, it is sad to consider the change: the abandonment of grandeur and the embracing of mediocrity.

These certainly are not the lines of TIA. We try to remain faithful to the militant and counter-revolutionary orientation of Prof. Plinio Corrêa de Oliveira both in the religious sphere, that is, the fight against Progressivism that has infiltrated the Church, and in the temporal sphere, that is, the fight against Communism and its more recent consequences, such as self-managing Socialism, Ecology, and the Cultural Revolution.

*So, TIA says the TFP sucks.

The Brazilian Bishops condemened them as nuts. Plinoo, like so many self-labeled "trads" considered his own opinions definitive; just like a protestant

Atila and Marian were participants in TFP and did help bring them to America.

So, go ahead..keep making my day

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