All Essays Copyrighted by
VISION 2000, PART 2:
MIDWIVES OF MODERNISM:
MASTERING THE ART OF MANIPULATION IN THE MAINE DIOCESE
(Begun 1988, updated, 1992, 2007-2013)
FOR 2013 UPDATE, See article, Dealing with the Devil, Diocese for Sale
SECTION 5: NOTES AND UPDATES, 1992-2007
1. Father Lange's column is now discontinued. Instead,
another diocesan priest, Father Roger Chabot, an avowed homosexualist
and fan of Hans Kung and Richard McBrien, writes a weekly 'marshmallow'
meditation called M-editations. It is full of carefully worded dissent,
and he appears to be a shill for CALL TO ACTION. Letters to the editor
are either gutted or not printed at all. At a Christology class he
displayed temper tantrums, especially when he learned I was a pro-life
activist. He told the class that Jesus did not know His mission until
near the end of His life on earth; that infant Baptism was not a good
thing and that pro-lifers were equivalent to Muslim extremists,
imposing their views on society. He said he liked to dialogue, so I
took him up on it and he flatly refused. Ad hominem
characterizations, not arguments and this was all he had in his
arsenal. A typical revolutionary.
2. At the listening session for the Pastoral on Women,
held at St. Philip's in Auburn, there were many rabid dissenters who
openly spoke of birth control in front of Bishop Proulx. Afterward I
overheard him congratulate one of the more obnoxious women. It was
sickening to hear, how he ingratiated himself with her.
The NCCB "formal dialogue
sessions" with WOC feminists took place between December 1979 and
December 1981. The WOC team included among others, Rosemary Ruether and
Marjorie Tuite, O.P. The NCCB representatives were Bishop Michael
McAuliffe, Jefferson City, Missouri; Auxiliary Bishops George Evans,
Denver, Colorado; P. Francis Murphy, Baltimore, Maryland; Amedee
Proulx, Portland, Maine." When the dialogue ended the over-matched NCCB
committee agreed with WOC's representatives that the Vatican 1976
Declaration on women's ordination had been written too hurriedly and
lacked scholarly documentation. The bishops recommended magisterial
review of that document 'in the light of modern anthropology,
sacramental theology and the practice and experience of women
ministering in our American culture'." (Report on a
Dialogue: The Future of Women in the Church,
"Origins" 12, No.
May 20, 1982:7 quoted in Ungodly
, p. 351)
A lady parishioner at the above parish had previously complimented me
on my courage, and months later when she saw me she referred to the
incident, shook her head, and marveled at my courage: her words not
mine. I never thought about it all, I just had to come to the defense
of Catholic moral doctrine. I didn't even have enough time to be scared
or not scared.
4. Stapleton is still the Pastoral Assistant at St.
Philip's. The parish now no longer kneels for the consecration, if it
takes place, that is. Last Advent the sanctuary was decorated in
midnight blue ad nauseam. The
whole place had an evil cast or gloom to it. Another parishioner asked
me at a meeting if it was permitted for consecrated Hosts to be left
out in a basket where anyone could just help themselves. I am not
5. Gagnon had a part of the original workshop at my
parish. Since I was
scandalized by her comments I promptly wrote to our then pastor who had
not been in attendance. He told her that she could not repeat her poor
performance if she expected to return. When she did, she was okay,
making reference that "someone had reported" on her and so she "had to
behave" herself. She actually said this to us. I made a point to be
there to check up on her. Much later, after some of this came out, a
nun in league with Gagnon told me on the telephone that I owed her an
apology, that I was a bad person, etc. A year or two later I received a
hate letter unsigned, but the handwriting was familiar, and I am almost
positive that the handwriting belonged to this nun. The police were
brought in as a result. I called the Chancery and told the Chancellor,
Fr. Michael Henchal, who had a hand along with Bishop Proulx of
covering up for a notorious pederast who was moved from parish to
parish, that I knew who was sending the hate mail and that it was a
federal crime and I wanted it stopped. He pretended he did not know who
she was, which was a blatant lie. The letters which had been regular
ceased from that moment on. I do not think it was coincidental.
you can't help chuckling.
Marguerite Stapleton is still entrenched at St. Philip's,
Auburn, pastored by Fr. Chabot. She has been involved with the diocesan
RCIA program and continues to speak from the pulpit in liberal
Protestant churches; she holds small group meetings where non-churched
Catholics go at her bidding. The diocese continues to employ her as a
workshop presenter. She is held in high regard by the establishment in
Fr. Chabot finally became such a scandal with his "Gay Nineties" column
that he was finally dropped as a regular columnist, although he is
permitted the occasional rambling in The
During one sermon at St. Philip's he held up a book on AIDS, written by
a now deceased dissenter. The call for compassion had implications
other than that practiced by Mother Teresa and Cardinal O'Connor.
After he left St. Philip's he went to Farmington. The pastor now
serving there has invalid Masses in all likelihood because he uses
improper matter for the altar breads in place of the hosts. They are
small puffy mounds that cannot be made of merely water and flour as
required in the Western rite. The ultra modern church in the round is
even more grotesque than it was before. The last time I was there the
table was covered by a
regular table cloth, exactly like one I use on our
dining room table, no pretense of an altar cloth or cloths. Over the
high wall in back of the table was an eyesore of a painting in garish
colors by a local
artist I presume, a mural centered with a picture of a regular bottle
of wine, several wine glasses, long stemmed of course, to match the
mood music that was playing: a folk song that celebrates drunkenness
although it was music without the lyrics, thank God; Next to the image
of the wine glasses were heaped loaves of risen bread, the
tableau featured a table with a similar cloth as the table on the
"altar". At least they are consistent. This table tableau, pun
was framed on all four sides by a series of hands reaching out to other
sets of hands with all the races represented; just hands with small
portions of the wrist, no faces; the focus was on fellowship, not the
Sacrifice of the Cross or the Precious Blood or anything remotely
Catholic, liturgically speaking.
Sr. Gagnon was made the Superior of her order and enjoys diocesan
esprit des corps. She joined with
another feminist and offered feminist spirituality seminars in a a
converted barn. See updates for 2007 below.
Jacquie Coleman dropped from sight. The last I saw of her she was
attending the University of Maine at Orono, taking writing courses. She
used to write for The Church World
but not for some time. She no longer attends Mass at her parish.
Someone thought she may have left the Church all together, but I have
not turned up any evidence of that. I do know that she told me she no
longer went to daily Mass and eventually resigned from the liturgy
committee at her former parish under duress from the pastor and a more
traditional parish council, a one time fluke I am certain. She seems to
vanished from the Church scene, although she is still married and lives
in the same home they have for many years.
These workshops have evolved over the last few years. Now that parish
leaders have been identified and the process for establishing that
identification and indoctrination is effective, the mode for further
training is now more focused by select purpose or role. Hence, there
are few large convocations anymore. The workshops offer little choice
in sessions. Everyone attends the same lecture, etc. The groups of
"ministry" are smaller, usually way under the former 300 count.
The goal of the diocesan-sponsored sessions is now "priestless
parishes" and thus, the ministry of the moment is "Eucharistic
Ministers," with the critical term, 'Extraordinary' omitted.
Parish-wide workshops or meetings are directed toward Vision 2000. The
corollary of Vision 2000 are sessions in which the closure or
"twinning" [usually quadruplets in fact] of parishes, a concocted,
fully engineered process that deceives the bewildered laity into
thinking that they ever had an actual say in the closure of their
parish. How? Committees are selected by facilitators. The composition
of each committee is similar to those of all the other committees ever
chosen by the bureaucratic apparatus: modernists and the malleable
always outnumber any Traditional Catholics assigned to the committees
or small groups. That way, no Traditional opposition can be
successfully mounted, except from the outside through petitions, etc.
The possibility for success is enhanced so greatly that it is a virtual
victory for the Vision 2000 machinery.
In 1990, Auxiliary
Bishop Amedee Proulx, Bishop Joseph Gerry, Chancellor Msgr. Joseph Ford
and Vice-Chancellor Msgr. Michael Henchal conspired to cover up sexual
abuse allegations against Rev. Raymond Melville, the pederast mentioned
Melville was subsequently
transferred from parish to parish. More teens and older children were
sexually abused. Court documents reveal that Bishop Proulx protected
Melville and did nothing to protect children. Today he has finally been
defrocked under Bishop Richard Malone and is reportedly living in the
There's an annual award in honor
of Bishop Proulx, if you can imagine. He died of brain cancer either in
1993 or 1994, I forget which, but I think it was 1993 because this year
marks the 14th award. A friend and I said the Three
the dying in the Pieta Prayerbook fervently
every day for thirty days
for him. Although we were not able to say them in his presence, we
trust they did
some good anyway.
Sister, now Ms. Stapleton, originally from Pennsylvania, is vice
president, mission effectiveness, Sisters of Charity Health System,
Lewiston, ME. The diocesan web site lists her as a speaker on
spirituality. Someone told me that she "marries" people at ceremonies,
but I cannot confirm this, although a newspaper article did list her as
officiating at one such event. Of course the name Marguerite Stapleton
is not that uncommon in Maine or anywhere else in the States for that
matter, so this could be another Marguerite. Since she does not hold
with the Traditional Sacraments on the whole, the possibility is
plausible. I tend to believe the person who told me.
Frances Thomas, RSM, on
the occasion of finishing her tenure in 2001 as Director of the Living
Water Center in Winslow, Maine, a pantheistic enterprise said this:
special way I want to thank the Sisters of St. Joseph and I especially
thank Sr. Janet Gagnon who invited me to assume the responsibility of
directing this retreat center for the Province. My heart-felt thanks
goes out to all of you who have been friend, co-worker, volunteer,
prayer support, and advisor these past 7 years. It is has been a
challenging but magnificent adventure. 'Thanks for the memories'. As I
look out my office window one more time I see that the Sebasticook
River is now unfrozen and the current is strong as the living water
flows to the nearby Kennebec River and then out to the ocean. Living
Water continues to nourish my spirit in many ways. My hope is that many
of you will return to this Center to be nourished by the Living Water
of God’s Love as well as the Living Water of God's Creation abundantly
present here. May the ripplings of all those people who have graced
this place with their positive energy continue to be felt for years and
years to come."
The web site is proud that [emphasis mine]:
" . . . We affirm that
keeping and healing creation is a central call to people of faith in
this time and place. To increase awareness of the faith aspects
of earth keeping, we offer several programs throughout the year that
offer a spirituality and nature theme. With 54 acres alongside the
Sebasticook River, a network of woodland trails, and a cosmic walk,
Living Water is a delightful setting in which to explore who we are,
and whose we are in relation to God's bounteous creation."
Ministry Explosion is pretty much universal in the English speaking
countries. In Canada, for instance, a news report on one of several
similar web sites reported the following:
"There were 69 people from all over
Western Canada and one from Nova Scotia at the Pastoral Institute for
Lay Ministers in Parishes, June 12-16 at Newman Theological College.
That would have been an impossible number 20 years ago.
"You would have never seen that many
people then," said Father Francis Morrisey, one of the institute's
facilitators. . . .
"The increasing number of lay
people involved in ministries shows the importance their role has
achieved in the churches, said Morrisey.
is the Church of the baptized, not the Church of the ordained," he
said. "One person cannot do all the work."
"The importance of a program like
this is to introduce and re-acquaint lay ministers in properly
performing the work they do in their parish.
"A lot of these people did not have
four years of theology," Morrisey said. "They need to be given the
knowledge to do the work they do."
"Morrisey tried to condense what is
normally a two-year program into four days.
"A leading expert in canon law and
professor at St. Paul's University in Ottawa, Morrisey spoke on
pastoral canon law as it relates to the sacraments. From baptism to the
last rites, marriage to divorce,
[Ibid.] he helped to define
the role of the lay ministers in these sacraments.
"They are becoming more important in
the Church," Morrisey said. "Particularly if some (churches) don't have
priests, they are getting very involved in the day to day."