De facto schism: Year by year the dissenters have moved farther and farther from Catholic orthodoxy.


For fifty years in this country the dissenters and accomodationists have traveled along the corridors of the Church without much serious interference from the hierarchy, living in a kind of parallel church or church within a church, with its own rules and answerable only to itself, all the while funded with money donated (in many cases) by misled and victimized faithful Catholics. Which is to say that we have something that is very close to a de facto schism.

Year by year the dissenters’ theology has moved farther and farther from Catholic orthodoxy, and with few exceptions no one has been calling them out.

Unlike their dissenting cousins on the other end of the theological spectrum, the Lefebvrists, who left the Church in formal schism, the liberal dissenters have been clever and officially stayed inside the Church… and in control of their institutions and positions of power.

Of course, this could only happen because the hierarchy has allowed it to happen, and in some instances even promoted it by placing dissenters and accomodationists in positions of influence in chancery offices and Catholic schools, and in the departments of the United States Catholic Conference itself.

In some cases entire institutions are in open defiance of Church teaching.

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Buchanan: Either the Church has been in grave error in the past, or the Church is toying with heresy today.


Saturday, The Washington Post described the synod as a “brawl over Francis’ vision of inclusion.”

Reporter Anthony Faiola compared the synod deliberations to a Tea Party rebellion in John Boehner’s House caucus, and the pope to a change agent like Barack Obama who finds himself blocked and frustrated by conservatives.

Saturday’s document from the synod ignored the call for a new Church stance toward homosexual unions. And it did not approve of giving Communion to divorced and remarried Catholics, whom the Church considers to be living in adultery.

Yet, in Sunday’s sermon the pope seemed angered by both the defiance of the resisting bishops and the conclusions the synod reached.

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Priest reports: Liturgical abuse in Germany “horrible”. Mass is no longer Catholic. And there’s more…


My colleague said it:
“. I remember, you were pale then and came to my room and hammered your fists against the wall.”
And all this happens even though the bishops, after having been admonished by Rome, sent their priests clear instructions.

You have never let me celebrate, because they have understood that I am a priest who faithfully followed the Roman Missal and fearing perhaps that the faithful could make a comparison. […]

“Not Only Contemptuous Disobedience, but Devilishly”

All this is not only contemptuous disobedience and contempt for the authority of the Church. All this is demonic, because it is non-Catholic thinking and a non-Catholic style in the Catholic Church which is enforced with violence. It not only it thus intended to take away the people of God’s faith, one goes even further: it wants to take away their faith in the Church.

In Rome you know these things exactly. “Perhaps we will soon do something concrete?”

“What?” laughed my colleague. “They will give the Archbishop a cardinal’s hat at the next consistory, because certain Archbishop seats are connected to the dignity of Cardinal. But the owners of this right are obviously not obliged to ensure that their priests obey Church law.”

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A little haircut, a pink zucchetto, she doesn’t shave for a veek, und presto! Vee have a Cardinal.


“Cardinal” Sr. Joan

Moonlight streaks through moss-covered trees. In the middle of a clearing stands a black-domed structure – the secret hideout for the nefarious super-villain group SCHISM [Society of Catholycs Hellbent on Instituting Secular Modernism].


One person is standing, a scowl on his face. It’s KING KÜNG (aka Hans Küng), leader of SCHISM. With him are REESE’S PIECES (Fr Tom Reese); McBRAIN (Fr Richard McBrien); RAINBOWKID (GLBTQ androgynous-looking character); LIVE CURRANT (Fr Charles Curran); COSMIC GIRL (Sr Joan Chittister); and the SOUR PATCH KID (YouthGen member from Call-to-Action).

Read more, if you dare!

De facto schism: Year by year the dissenters have moved farther and farther from Catholic orthodoxy.


For fifty years in this country the dissenters and accomodationists have traveled along the corridors of the Church without much serious interference from the hierarchy, living in a kind of parallel church or church within a church, with its own rules and answerable only to itself, all the while funded with money donated (in many cases) by misled and victimized faithful Catholics. Which is to say that we have something that is very close to a de facto schism.

Year by year the dissenters’ theology has moved farther and farther from Catholic orthodoxy, and with few exceptions no one has been calling them out. Unlike their dissenting cousins on the other end of the theological spectrum, the Lefebvrists, who left the Church in formal schism, the liberal dissenters have been clever and officially stayed inside the Church… and in control of their institutions and positions of power. Of course, this could only happen because the hierarchy has allowed it to happen, and in some instances even promoted it by placing dissenters and accomodationists in positions of influence in chancery offices and Catholic schools, and in the departments of the United States Catholic Conference itself.

In some cases entire institutions are in open defiance of Church teaching.

Read more

The Catholic principle

All other churches in America pretty much belong to what sociologists have called the “denominational mentality,” that for public purposes there’s no real difference what any religious group teaches so long as it falls in line with prevailing social mores.

Once you’ve given in to that, you essentially will stand for nothing anymore because, even within your own church, you’re going to have people deciding what they will believe and what they won’t. In fact, they will start to make the “right to choose” the central tenet of the faith.

The Catholic principle is quite different. All of us have the freedom of the sons and daughters of God, but we don’t get to make up the truth about who God is and what he expects of us.


Orthodox to Catholic convert explains why he did it

His conclusion was that he could not, in good conscience before God, remain Orthodox. He told me that he felt “compelled” to return to what Orthodoxy was in the first few centuries when it was in full communion with the barque of Peter. He also said that he expressed these things to his Orthodox priest as well as to the laity, but that they told him “he did not really understand Orthodoxy”. Over time, he realized that he could not escape the fact that what they were telling him appeared to be only a modern and fabricated Orthodoxy that is expounded by the clergy in spite of the historical facts. He struggled not to behave in a rebellious way about things, so it took him many years before he respectfully and humbly asked to be allowed to go home to the Catholic Church.

Here were his particular reasons for his reconciliation with the Catholic Church:

1. No central authority in Orthodoxy means no clear authority at all–He said that the expressed unity of Orthodoxy ignores the essential (and detrimental) divisions that exist within her ecclesiastical authorities. Not having a central papal authority has caused the Eastern Orthodox to develop into a confused and jumbled group of jurisdictions that speak loudly about their unified nature, while it has little to no real substance. Admittedly, there are “Bishops” and “Archbishops” (yes, I know they use different terms), but since only a Pope can call a proper council, there is no means for Orthodoxy to solve its problems until they humble themselves and submit to the successor of Peter. His assessment is that the reason Orthodoxy rejects the recent doctrinal affirmations of the Catholic Church is more because they reject the Pope than because they reject the doctrines themselves. He believes that this is actually one of the things that attracts people to Orthodoxy over Catholicism: rejection of the papacy and its authority.

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So, for now, we wait to see if Bishop Fellay will indeed sign the doctrinal preamble presented to him by Cardinal Levada.

In 1988, long before his election as pope, Cardinal Ratzinger visited Santiago Chile to address the Chilean Bishop’s conference. In a speech that focused on the “Lefebvre case”, Cardinal Ratzinger said this about the Second Vatican Council:

“One of the basic discoveries of the theology of ecumenism is that schisms can take place only when certain truths and certain values of the Christian faith are no longer lived and loved within the Church. The truth which is marginalized becomes autonomous, remains detached from the whole of the ecclesiastical structure, and a new movement then forms itself around it.”

It cannot be denied that after Vatican II many truths and values of the faith stopped being lived and loved in the Church. Fasting before Communion, frequent Confession, religious attire for priests and nuns, the importance of avoiding mortal sin, abstaining from meat on Fridays and many other disciplines, teachings and traditions were suddenly tossed aside, de-emphasized or became the objects of mockery and jokes.  This atmosphere of disdain for all that Catholics once practiced certainly invited a response, and that is just what Archbishop Lefebvre and his followers gave us.

This response, as noted by Cardinal Ratzinger, fed a hunger that too many of our shepherds ignored:

“We must reflect on this fact: that a large number of Catholics, far beyond the narrow circle of the Fraternity of Lefebvre, see this man as a guide, in some sense, or at least as a useful ally. It will not do to attribute everything to political motives, to nostalgia, or to cultural factors of minor importance. These causes are not capable of explaining the attraction which is felt even by the young, and especially by the young, who come from many quite different nations, and who are surrounded by completely distinct political and cultural realities.  Indeed they show what is from any point of view a restricted and one-sided outlook; but there is no doubt whatever that a phenomenon of this sort would be inconceivable unless there were good elements at work here, which in general do not find sufficient opportunity to live within the Church of today.”

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Submitted by Nancy W.

Cause of Schism: “those who assert that Vatican II founded a new Church with a new theology and new sacraments.”

Rorate Caeli has posted an English translation of a Die Welt interview by Paul Badde with Martin Mosebach, author of the seminal lay apology for the traditional Mass, The Heresy of Formlessness.  Mosebach, with his usual insight and ability to get to the crux of an issue quickly, discusses the new instruction on the Extraordinary Form, Universae Ecclesiae.


Priest: “The Catholic Church is really two Churches now.”

The relaxation of the role of the priesthood, what Kreitzer calls a “denigration of genuine priestly charism of the ordained while instilling a false sense of clericalism in the laity,” helped contribute a worldwide sex abuse scandal lying dormant but that would soon emerge, like a full-blown virus, many years down the road. “It fit with the times when priests were encouraged to escape the sanctuary while the laity flocked to it,” Kreitzer writes, meaning that, if the Church could change a 1,500 year-old liturgy in a couple years, then anything was changeable—and possible, even behavior related to Allen Ginsberg’s famous line, “This form of life needs sex.”

While some sexual abuse cases occurred prior to the Council, most occurred in the 1960s and 70s, when the Church was in the midst of its so-called “springtime.”

According to Thomas Plante, Professor and Chair of Psychology, Santa Clara University, the average age of the priest abuser in 2002 was 53. That means that the vast majority of abuse cases coming to light today are from 20, 30 and 40 years ago, the post Vatican II years, when ‘ liturgical experimentation’ was at its height. At that time not much was understood about sexual abuse. It wasn’t until the early 1980s, as Plante suggests in his book, Bless Me Father for I Have Sinned, that serious research began in this area.

Abuser priests identified by Church authorities 20, 30 or 40 years ago, were given the usual Bayer aspirin treatment: a therapeutic slap on the wrist and 30 days of isolated prayer in a faraway retreat. After that, they were discreetly recycled and farmed out to a different parish setting. It was all very much like signing off on a traffic ticket, or getting your mouth washed out with soap, sans the obligatory cold shower.

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This Week’s Ask Alice: History’s Biggest, Catholic Church Scandals.

Send A Question To Alice

She’ll answer as many questions as possible,
right here, every Thursday.

Email responses will also be provided, as time permits.

Brian Asks: With the recent Philadelphia sex scandal surfacing, i was trying to rationalize the severity of this scandal in the history of the church. Naturally its an ugly situation here and in other parts of the world. What are the top 5 biggest scandals in the history of the Catholic Church?

Alice Answers: Living in an era when scandals rock our Church is no concert for faithful Catholics. To put the current scandal in perspective, I spoke with two priests.

My beloved uncle, Fr. Sergius Wroblewski, O.F.M., is an author, and he also teaches Scripture classes at Lourdes Friary, in Cedar Lake, Indiana. Here is his answer:

“That is a tough question, because it calls for scouring history for scandals. I came up with two cases and both have to do with the Reformation. One is about the Capuchin, Bernardine Ochino who became a Lutheran and caused a great scandal that almost brought down the whole Capuchin Order. The other one is about Pope Leo X who was Pope from 1513 to 1521 and whose scandalous life was a factor in moving Luther to break with the Church. He was a de Medici pope. Cardinal Petrucci wanted to kill him. Four cardinals were involved. They did not succeed because a letter describing the plot was intercepted. So Petrucci was strangled at the Castel Gandolfo.

Leo was the Pope who initiated the construction of the great Vatican Basilica. He needed lots of money so he issued indulgences: the greatness of the indulgence was in proportion to the amount of money given. This speculation in indulgences involved Bankers. But let me give you a description of what was going on in the Vatican gardens.

There was a continual celebration that was a mixture of paganism and Christianity with masked balls, performances of ancient mythology, Roman tales acted against magnificent scenery and, on the other hand, processions and splendid church feasts with performances in the Colosseum, classic orations in the Capitol, and more feasts and speeches on the anniversary of the founding of Rome. There were daily parades of cardinals, ceremonies for the arrival of ambassadors and princes with groups so large they looked like armies. Retinues, too, of the pope where he went off to hunt at Magliana, at Palo, at Viterbo, with the falcons at his wrist, with packs of dogs, heavy baggage, flocks of servants, the suites of the cardinals and of foreign preachers, the happy crowd of the poets of Rome and a mob of barons and princes, all in such a clamor as to seem a company of Bacchantes.

The vicar of Christ took part in the shows and appeared to enjoy the stupidities of the court buffoons that his valet Serrafica, had the job of bringing to Court. Among these was a certain Querno who dressed like Venus sang poems and drank a lot. There was also Mariano Fetti, Apostolic Sealer in the Chancery, better known as the court clown. A formidable glutton and drinker, he amused the pope with his buffoonery inviting him to enjoy life, saying, ‘Let’s live it up, Holy Father, for everything is a joke.’

There is no doubt that lasciviousness and moral corruption reached the highest levels with Leo X. That was a scandal that invited a (very) strong reaction, The Protestant Reformation.”

Fr. John Zemelko, pastor of Our Lady of Sorrows Catholic Church in Valparaiso, Indiana compiled his list of the top five scandals of the Catholic Church:

1) Schisms: East and West (the Reformation)

2) Lapsi Crisis. This schism occurred when an African deacon, Felicissimus, opposed St. Cyprian, who enforced an extremely rigorous policy for Christians who apostatized (lapsi) during the Decian persecution in 250 A.D.

3) The Inquisition

4) The Crusades

5) Current clergy sex scandal

Although we live in troubled times, it is reassuring to remember Jesus’ promise to all faithful Catholics when appointing Peter as His earthly successor.

“(Peter) you are ‘Rock,’ and on this rock I will build my church, and the jaws of death shall not prevail against it.” (Matthew 16:18)

No priest, bishop, heretic, dictator, or army can destroy the Catholic Church, which was founded in 33 A.D. by Jesus Christ.

In Christ’s Love,


Doug Lawrence adds: I often say that if the Catholic Church was a publicly traded company, I would have sold all my stock in it, many, many years ago. Instead, I continue to “hold” … based solely on the “rock solid” security that God alone is able to provide.

The fact that the Catholic Church has always been able to “take a punch” … ever since Jesus Christ walked the earth … despite whatever novel corruptions and persecutions those outside … or inside … of the Church … might choose to unleash against it … is just more proof of its divine origin … and of God’s loving and continuing providence.

But … what else would a person expect of the only Church that Jesus Christ ever founded, authorized, empowered, and eternally guaranteed … for the purpose of our salvation?

Praise God!

Father Z: Lay people fulfill their Sunday Mass obligation if they go to an SSPX chapel for Mass.

Lay people fulfill their Sunday Mass obligation if they go to an SSPX chapel for Mass.  They can even give some money when they go for the upkeep of the chapel.  While I don’t recommend receiving Communion at their Masses, there are conditions under which it would be okay to do so.


Left-wing Jesuits at America have finally “lost it”


According to the editors of America Magazine:

Four steps are necessary for the U.S. church to escape the strengthening riptide of sectarian conflict and re-establish trust between universities and the hierarchy. First, the bishops’ discipline about speakers and awards at Catholic institutions should be narrowed to exclude from platforms and awards only those Catholics who explicitly oppose formal Catholic teaching. Second, in politics we must reaffirm the distinction between the authoritative teaching of moral principles and legitimate prudential differences in applying principles to public life. Third, all sides should return to the teaching of the Second Vatican Council and Pope Paul VI that in politics there are usually several ways to attain the same goals. Finally, church leaders must promote the primacy of charity among Catholics who advocate different political options. For as the council declared, “The bonds which unite the faithful are mightier than anything which divides them” (“Pastoral Constitution on the Church in the Modern World,” No. 92).

Editor’s note: What are these guys smoking?

Here’s my four steps: 1) Keep those who advocate immoral and non-Catholic political and/or religious positions OUT of Catholic universities, no matter WHO they might be and no matter with whom they might be associated. 2) Keep those who advocate positions contrary to the authentic teachings of the Catholic Church (ESPECIALLY POLITICIANS and Professors) as far away from Catholic universities as possible. 3) Religion is not politics. Abortion is not health care. Universities should prepare students to be able to tell the difference. Christ demands that we Catholics know the truth and stand up for it … on campus or off. 4) Sometime, loving one’s neighbor means engaging in fraternal correction … especially when it comes to fundamental issues like abortion. Students need to know that there is no common ground between life and death. Both are absolute opposites. Charity demands that Catholics choose life, without reservation.

The guys at America should know better! Abortion remains primarily an ethical and moral issue that has so far claimed the lives of nearly a third of today’s under thirty population.

Abortion is no more a political issue than the Holocaust was, during World War II. Abortion remains the greatest moral evil of our times.

Pro-death politicians and the editors of America would LIKE us to believe that abortion is a political issue, but many of us are simply NOT that stupid! Abortion is a totally immoral act that just happens to have been temporarily decriminalized by a corrupt government.  But it will not stand, forever.  

Until then, we fight.

Want dialogue? Stop the killing. Then we can talk!

Read their editorial

How all the Catholic college nonsense began – The 1967 Land O’ Lakes Statement

(Read it and weep!)

Land O’ Lakes Statement on the Nature of the Contemporary Catholic University


From: The Catholic University, Neil G. McCluskey, S.J, University of Notre Dame Press, 1970.


The Catholic University today must be a university in the full modern sense of the word, with a strong commitment to and concern for academic excellence. To perform its teaching and research functions effectively the Catholic university must have a true autonomy and academic freedom in the face of authority of whatever kind, lay or clerical, external to the academic community itself. To say this is simply to assert that institutional autonomy and academic freedom are essential conditions of life and growth and indeed of survival for Catholic universities as for all universities.

The Catholic university participates in the total university life of our time, has the same functions as all other true universities and, in general, offers the same services to society. The Catholic university adds to the basic idea of a modern university distinctive characteristics which round out and fulfill that idea. Distinctively, then, the Catholic university must be an institution, a community of learners or a community of scholars, in which Catholicism is perceptibly present and effectively operative.


In the Catholic university this operative presence is effectively achieved first of all and distinctively by the presence of a group of scholars in all branches of theology. The disciplines represented by this theological group are recognized in the Catholic university, not only as legitimate intellectual disciplines, but as ones essential to the integrity of a university. Since the pursuit of the theological sciences is therefore a high priority for a Catholic university, academic excellence in these disciplines becomes a double obligation in a Catholic university.


The theological faculty must engage directly in exploring the depths of Christian tradition and the total religious heritage of the world, in order to come to the best possible intellectual understanding of religion and revelation, of man in all his varied relationships to God. Particularly important today is the theological exploration of all human relations and the elaboration of a Christian anthropology. Furthermore, theological investigation today must serve the ecumenical goals of collaboration and unity.


To carry out this primary task properly there must be a constant discussion within the university community in which theology confronts all the rest of modern culture and all the areas of intellectual study which it includes.

Theology needs this dialogue in order:

A) to enrich itself from the other disciplines;

B) to bring its own insights to bear upon the problems of modern culture; and

C) to stimulate the internal development of the disciplines themselves.

In a Catholic university all recognized university areas of study are frankly and fully accepted and their internal autonomy affirmed and guaranteed. There must be no theological or philosophical imperialism; all scientific and disciplinary methods, and methodologies, must be given due honor and respect. However, there will necessarily result from the interdisciplinary discussions an awareness that there is a philosophical and theological dimension to most intellectual subjects when they are pursued far enough. Hence, in a Catholic university there will be a special interest in interdisciplinary problems and relationships.

This total dialogue can be eminently successful:

A) if the Catholic university has a broad range of basic university disciplines;

B) if the university has achieved considerable strength in these disciplines; and

C) if there are present in many or most of the non-theological areas Christian scholars who are not only interested in, and competent in their own fields, but also have a personal interest in the cross-disciplinary confrontation.

This creative dialogue will involve the entire university community, will inevitably influence and enliven classroom activities, and will be reflected in curriculum and in academic programs.


Every university, Catholic or not, serves as the critical reflective intelligence of its society. In keeping with this general function, the Catholic university has the added obligation of performing this same service for the Church. Hence, the university should carry on a continual examination of all aspects and all activities of the Church and should objectively evaluate them. The Church would thus have the benefit of continual counsel from Catholic universities. Catholic universities in the recent past have hardly played this role at all. It may well be one of the most important functions of the Catholic university of the future.


The Catholic university will, of course, maintain and support broad programs of research. It will promote basic research in all university fields but, in addition, it will be prepared to undertake by preference, though not exclusively, such research as will deal with problems of greater human urgency or of greater Christian concern.


In common with other universities, and in accordance with given circumstances, the Catholic university is prepared to serve society and all its parts, e.g., the Federal Government, the inner-city, etc. However, it will have an added special obligation to carry on similar activities, appropriate to a university, in order to serve the Church and its component parts.


The effective intellectual presence of the theological disciplines will affect the education and life of the students in ways distinctive of a Catholic university.

With regard to the undergraduate– the university should endeavor to present a collegiate education that is truly geared to modern society. The student must come to a basic understanding of the actual world in which he lives today. This means that the intellectual campus of a Catholic university has no boundaries and no barriers. It draws knowledge and understanding from all the traditions of mankind; it explores the insights and achievements of the great men of every age; it looks to the current frontiers of advancing knowledge and brings all the results to bear relevantly on man’s life today. The whole world of knowledge and ideas must be open to the student; there must be no outlawed books or subjects. Thus the student will be able to develop his own capabilities and to fulfill himself by using the intellectual resources presented to him.

Along with this and integrated into it should be a competent presentation of relevant, living, Catholic thought.

This dual presentation is characterized by the following emphases:

A) a concern with ultimate questions; hence a concern with theological and philosophical questions;

B) a concern for the full human and spiritual development of the student; hence a humanistic and personalistic orientation with special emphasis on the interpersonal relationships within the community of learners;

C) a concern with the particularly pressing problems of our era, e.g., civil rights, international development and peace, poverty, etc.


As a community of learners, the Catholic university has a social existence and an organizational form.

Within the university community the student should be able not simply to study theology and Christianity, but should find himself in a social situation in which he can express his Christianity in a variety of ways and live it experientially and experimentally. The students and faculty can explore together new forms of Christian living, of Christian witness, and of Christian service.

The students will be able to participate in and contribute to a variety of liturgical functions, at best, creatively contemporary and experimental. They will find the meaning of the sacraments for themselves by joining theoretical understanding to the lived experience of them. Thus the students will find and indeed create extraordinary opportunities for a full, meaningful liturgical and sacramental life.

The students will individually and in small groups carry on a warm personal dialogue with themselves and with faculty, both priests and laymen.

The students will experiment further in Christian service by under taking activities embodying the Christian interest in all human problems – inner-city social action, personal aid to the educationally disadvantaged, and so forth.

Thus will arise within the Catholic university a self-developing and self-deepening society of students and faculty in which the consequences of Christian truth are taken seriously in person-to-person relationships, where the importance of religious commitment is accepted and constantly witnessed to, and where the students can learn by personal experience to consecrate their talent and learning to worthy social purposes.

All of this will display itself on the Catholic campus as a distinctive style of living, a perceptible quality in the university’s life.


The total organization should reflect this same Christian spirit. The social organization should be such as to emphasize the university’s concern for persons as individuals and for appropriate participation by all members of the community of learners in university decisions. University decisions and administrative actions should be appropriately guided by Christian ideas and ideals and should eminently display the respect and concern for persons.

The evolving nature of the Catholic university will necessitate basic reorganizations of structure in order not only to achieve a greater internal cooperation and participation, but also to share the responsibility of direction more broadly and to enlist wider support. A great deal of study and experimentation will be necessary to carry out these changes, but changes of this kind are essential for the future of the Catholic university.

In fine, the Catholic university of the future will be a true modern university but specifically Catholic in profound and creative ways for the service of society and the people of God.


*Position paper adopted, July 20-2, 1967, at Land O’Lakes, Wisc., by the seminar participants: Gerard J. Campbell, S.J., President, Georgetown University; John Cogley, Center for the Study of Democratic Institutions, Santa Barbara, Calif.; Charles F. Donovan, S.J., Academic Vice President, Boston College; Most Rev. John J. Dougherty, Chairman, Episcopal Committee for Catholic Higher Education and President, Seton Hall University, South Orange, N.J.; Thomas R. Fitzgerald, S.J., Academic Vice President, Georgetown University; Rev. F. Raymond Fowerbaugh, Assistant to the President, Catholic University of America; Most Rev. Paul J. Hallinan, Archbishop of Atlanta; Robert J. Henle, S.J., Academic Vice President, Saint Louis University; Theodore M. Hesburgh, C.S.C., President, University of Notre Dame; Howard J. Kenna, C.S.C., Provincial, Indiana Province, Congregation of Holy Cross, Robert D. Kidera, Vice President for University Relations, Fordham University; Germain-Marie Lalande, C.S.C., Superior General, Congregation of Holy Cross, Rome, Italy; Felipe E. MacGregor, SJ., Rector, Pontificia Universidad Catolica del Peru, Lima, Peru; Right Rev. Theodore E. McCarrick, President, Catholic University of Puerto Rico, Ponce; Neil G. McCluskey, S.J., Secretary of the Seminar, University of Notre Dame; Leo McLaughlin, S.J., President, Fordham University; Vincent T. O’Keefe, S.J., Assistant General, Society of Jesus, Rome, Italy; Right Rev. Alphonse-Marie Parent, Laval University, Quebec, Canada; Paul C. Reinert, S.J., President, Saint Louis University, M. L’abbe Lorenzo Roy, Vice Rector, Laval University; Daniel L. Schlafly, Chairman, Board of Trustees, Saint Louis University; George N. Shuster, Assistant to the President, University of Notre Dame; Edmund A. Stephan, Chairman, Board of Trustees, University of Notre Dame; M. L’abbe Lucien Vachon, Dean, Faculty of Theology, University of Sherbrook, Canada; John E. Walsh, C.S.C., Vice President for Academic Affairs, University of Notre Dame; Michael P. Walsh, S.J., President, Boston College.