Ive heard from a lady in the USA who says she had an online sexual relationship with a priest from Galway.
She had an on line relationship with an Irish man. When they met on the chat site he told me after some time that he was a priest and she didn’t believe him. She thought he was joking with her. Then he sent her to his parish website to watch him celebrating Mass.
She is not a Catholic.
She asked him for a photograph and he told her to go and watch him celebrating Mass on his parish website.
He played a lot of head games with her during that time. The last time they spoke it was towards the end of Easter and he was celebrating the Stations of the Cross which was broadcast live and she noticed he was just sniffing and sniffing and sniffing and she told him people would know he was taking cocaine.
Another time he showed her an on line photograph of him holding a small bag of cocaine.
She says she is a sincere person and does not take screen shots of anyone she talks to on line. She says that is mainly done by people who want to blackmail other people later and that she would never do that.
The priest always rang her when it was very late at night in Ireland and he was always drunk and had taken cocaine.
She says they had online sex together including mutual masturbation etc.
The priest told her that he was leaving the priesthood and was going to the US to be with her.
She is also very seriously worried about him from the point of the view of his alcohol and cocaine addiction.
She says she is hurt by his deception but is not a scorned woman.
Of course, she thinks to be doing what he doing and be a priest at the same time is gross hypocrisy.
She says he is also on a website which is for transgender / transsexual people.
INITIAL EMAIL FROM US LADY
“I live in America. I met Father Xxxxxxx Xxxx on a internet chat site earlier this year and engaged in a online sexual relationship with him for months including facetime where we would mutually masturbate.
He had previously engaged (and was caught) having sexual relations with a person in his parish and I suspected and confronted him about some evidence I had that he was engaging in sexual acts not only online not just with women.
I believe that he may be at least bisexual.
He also revealed to me during the time that we were talking that he was heavily addicted to cocaine and on several occasions did it while we were on face chat.
There are a couple videos that were posted to the Xxxxxx Parish Facebook – mass live streams and you can tell that he has a cocaine problem especially given the way he sniffs during the entire service.
EMAIL TO THE RC BISHOP OF GALWAY
20th September 2021
I have heard from a lady in the USA who says that she has had an online sexual relationship with Father Xxxxxxx Xxxxx
She says they engaged in mutual masturbation etc.
She also says that Father Xxxxx has an ongoing alcohol and cocaine addiction and that he has shared photographs with her with him holding a bag of cocaine.
Apparently, Father Xxxxx promised her he was leaving the priesthood and going to the USA to be with her.
Apart from any other appropriate action it would seem that Father Xxxxx needs professional help with his addictions.
Because of the illegal nature of the cocaine aspect I have informed the Galway Gardai of the matter.
+ Pat Buckley
These cases of priests having sex keep coming. Mainly they are with men. This one is with a woman – with trans and cocaine aspects added into the mix.
RC priests need to realise that because they publicly take a promise or vow of celibacy the public and laity expect them to honour it.
Not to do so is hypocrisy.
They always have the option of of leaving if they will not or cannot keep their public promise.
But many stay for the cushy life and the social respect.
This woman in the USA was given to understand that she was beginning a long term relationship with this priest. If that was not his intention then he was using the woman and deceiving her. Thats is not good and not nice and not principled.
We Christians and especially we priests should not use people for our ends.
If you google it, there are quite a number of priests involved in drug-taking.
Drugs are illegal.
Drugs take lives.
On Sunday I celebrated an anniversary Mass for my nephew Christopher who got involved in drugs and took his own life 24 years ago.
Priests using cocaine and other drugs is illegal and immoral and very sinful.
Here’s a sermon I gave in the Dublin Unitarian Church on 16th September 2001, just five days after the events of 9/11. It was published a few days later in the Irish Times. Twenty years on, there’s not much I would change.
The American Disaster
An American friend sent me an e-mail on Wednesday. She lives in Washington and her husband works near the Pentagon, so she was understandably distraught, dazed, and fearful. After expressing her own concerns, she expressed concern for me. “It must be a very difficult time to be a minister of religion,” she wrote. Those words didn’t register too clearly with me when I first read them. I was still reeling from the shock of the terrible events we witnessed on Tuesday, but the truth of them gradually began to sink in. After the disbelief, the unreality, there was the activity surrounding the special service we held here on Friday morning, but on Friday evening I was overcome with a feeling of despair, vulnerability, and fear – feelings which, I am sure, we all have now that the numbness has worn off and the pain of it all begins to creep in.
But, mingled with all those feelings was the sense of responsibility that we ministers have – responsibility to comment, to explain, to advise, to give sermons like this one without much opportunity for reflection, and with none of the perspective that time and distance can provide.
My friend, Marlena, was right. It is difficult to be a minister of religion at times like this, so I hope you will understand my problem and excuse the unpolished and halting nature of this effort. I have written this address while the wound is still raw, and I have undertaken to do it because I feel obliged to do so, but whether I’ll feel quite the same in a few weeks or a few months I cannot say.
One of the big questions we ministers have to answer in times like these – perhaps the overwhelming question for many people – is, where was God in all this?
Perhaps for contemporary Unitarians, who tend not to have such a clearly defined sense of divine providence as other religious groups, it is not so pressing, but it still has to be addressed.
How can God, whom we refer to as Our Father, our loving father, allow such an atrocity to take place? While we can just about understand how individual personal calamities might escape God’s attention, surely something of this magnitude could have, should have, been averted by divine intervention.
Alas, to think like this is to forget our history and the broader picture of our contemporary world. Innocent lives are lost by the thousand daily – war, famine, natural disasters, preventable disease – and our past, even our relatively recent past, is littered with examples of human cruelty and terror too awful to contemplate – the Somme, the Holocaust, Stalin’s gulags, Dresden, Hiroshima, Nagasaki, the killing fields of Cambodia. The list is as endless as it is horrifying, and if we are to call into question the existence of a loving God, we have more reasons to do so than that provided by the events of last Tuesday in New York and Washington. I cannot even begin to approach this question with a cool philosophical detachment. It has haunted me all my adult life and will never be satisfactorily resolved. There are no glib answers.
All I can say is that my instincts tell me to stay with the idea that, despite the suffering and the tragedy, there is some point to all this, that human life is still worth living, that it is moving somewhere however obscure that goal seems to be, and that God is with us even though the pain and the sorrow seem to point towards His indifference and, at times, even towards His absence.
Elie Wiesel, the Jewish writer who lost his family members in Hitler’s concentration camps, tells the true story of a mock trial held by the Jews in Auschwitz.
The rabbis in the camp decided to put God on trial for failing in his biblical promise to be the protector of Israel. There was a defence and a prosecution, a judge and a jury; witnesses were called and questioned and, finally, the members of the jury were asked to vote. And there, in the midst of the horrors of Auschwitz, God was found guilty as charged. When the deliberations had ended, the senior rabbi spoke on behalf of the whole assembly: “Now let us say our evening prayer,” he said.
The story speaks for itself, and that’s where I want to leave it.
This sermon by Bill is a good sermon addressing why the loving God allows very things to happen.
I used this sermon yesterday with my own congregation to discuss the same big question.
Our conclusions were:
1. This is a difficult question and man’s brain is unable to answer it without saying that a. God does not exist or b. That God is a uncaring God – statements that Christians will not accept.
2. We decided that the heart and not the brain was the right organ with which to deal with God as the heart is capable of extremes when it comes to great joy or great sorrow.
3. We felt the rabbis and the Jews in Auschwitz handled it well, when after finding God guilty they turned to prayer. In this, they were doing what John Henry Newman did when he prayed: “O Lord I believe. Help my unbelief”
PAT: I only heard the term trauma bonding this week.
This article gives VERY IMPORTANT INSIGHTS.
Medically reviewed by Jacquelyn Johnson, PsyD. — Written by Lois Zoppi on November 26, 2020
Definition When does it happen? Signs Breaking the bond Recovery When to seek help Summary
Trauma bonding is a psychological response to abuse. It occurs when the abused person forms an unhealthy bond with the person who abuses them.
The person experiencing abuse may develop sympathy for the abusive person, which becomes reinforced by cycles of abuse, followed by remorse. Stockholm syndrome is one type of trauma bonding.
This article explains what trauma bonding is, when it might occur, and how recovery can begin.
What is a trauma bond?
A trauma bond is a connection between an abusive person and the individual they abuse. It typically occurs when the abused person begins to develop sympathy or affection for the abuser.
This bond can develop over days, weeks, or months. Not everyone who experiences abuse develops a trauma bond.
Stockholm syndrome is a specific type of trauma bond. While this term typically refers to someone who is captive developing positive feelings for their captors, this dynamic can occur in other situations and relationships.
2018 research investigating abuse in athletics suggests that Stockholm syndrome may begin when a person experiencing abuse begins to rationalize the actions of the perpetrator.
Why does it happen?
Feelings of attachment and dependence can contribute to a trauma bond, as can a pattern of abuse and remorse.
According to the National Domestic Violence Hotline, trauma bonds are the result of an unhealthy attachment.
Humans form attachments as a means of survival. Babies become attached to the parents or caregivers whom they depend on, and adults form attachments to others who provide comfort or support.
When someone’s main source of support is also their abuser, a trauma bond can develop. An abused person may turn to the abusive person for comfort when they are hurt, even if the other person was the one who caused it.
A person may develop a trauma bond because they rely on the abusive person to fulfill emotional needs.
For example, a child relies on their parent or caregiver for love and support. If that caregiver is abusive, the child may come to associate love with abuse. Believing that this association is normal, the child may be unable to see the abusive caregiver as “bad.”
The child may instead blame themselves for the abuse as a way of making sense of what is happening to them. This allows the caregiver to continue being “good” in the child’s eyes, which reinforces their bond.
Cycle of abuse
Some abusive relationships follow a pattern of abuse, then remorse.
After causing harm, an abusive person may promise to change. Some may be especially kind or romantic to make up for their behavior.
This gives the abused person hope that their suffering will end and that they will one day receive the love or connection that the perpetrator has promised. The person experiencing the abuse may see suffering as a price to pay for kindness.
Remorseful behavior may also cause the abused person to feel grateful, particularly if they have become accustomed to poor treatment. This reinforces the bond.
When can trauma bonding happen? In theory, trauma bonding can occur in any situation that involves one person abusing or exploiting another. This may include situations that involve:
domestic abuse child abuse incest elder abuse exploitative employment, such as one involving people who have immigrated without documentation kidnapping or hostage-taking human trafficking religious extremism or cults According to the organization Parents Against Child Exploitation, a trauma bond develops under specific conditions.
A person must: perceive a real threat of danger from their abuser experience harsh treatment with small periods of kindness be isolated from other people and their perspectives believe that they cannot escape.
Signs of trauma bonding
The main sign that a person has bonded with an abuser is that they try to justify or defend the abuse.
They may also: agree with the abusive person’s reasons for treating them badly try to cover for the abusive person argue with or distance themselves from people trying to help, such as friends, family members, or neighbors become defensive or hostile if someone intervenes and attempts to stop the abuse, such as a bystander or police officer be reluctant or unwilling to take steps to leave the abusive situation or break the bond
A person bonded with their abuser might say, for example:
“He is only like that because he loves me so much — you would not understand.”
“She is under a lot of pressure at work, she cannot help it. She will make it up to me later.”
“I will not leave him, he is the love of my life. You are just jealous.”
“It is my fault — I make them angry.”
It is worth noting that these feelings of attachment do not necessarily end when the person leaves the harmful situation. A person may still feel loyal or loving toward the person who abused them or feel tempted to return.
Breaking a trauma bond
Breaking a trauma bond can be challenging and may take time, but it is possible. The National Domestic Violence Hotline suggest that people:
Focus on the present: Hope that an abusive person will change or nostalgia for good times in the past can keep people in their trauma bonds. Try to acknowledge what is currently happening and the impact that it has by pausing to reflect on it. If it is safe to do so, keep a diary.
Focus on the evidence: If a person continues to abuse or takes no steps to get help, stay focused on this, rather than on their promises about the future.
Practice positive self-talk: Abuse can lower a person’s self-esteem and make them feel that they cannot be without the abusive person. Noticing negative self-talk and challenging with positive alternatives can start to change this.
Practice self-care: Taking care of oneself may help relieve some stress and reduce the desire to turn to an abusive person for comfort. Journaling, meditation, exercise, hobbies, prayer, or talking to trusted friends can help.
If possible, a person can also:
Learn about abusive and toxic relationships in order to spot the signs early and reinforce that they are not healthy.
Learn what healthy relationships look like and seek them out.
Create a plan to improve safety and make it possible to leave.
Safety plans include personalized steps that an individual can take to protect themselves physically and emotionally. The plan may include:
safe places where someone can go to protect themselves, children, or pets from violence names and contact information for people who provide support information about local organizations and services a way to gather evidence of the abuse, such as a journal with events and dates that a person keeps in a safe place a plan to leave, considering factors such as money, a safe place to live, and work a plan for staying safe after leaving, which may include changing locks and phone numbers, altering working hours, and pursuing legal action
Recovery from abuse
The trauma of abuse can have lasting effects on mental and physical health. No one has to cope with this alone. The following approaches may help people understand their experiences and address related issues, such as anxiety or depression.
A person may experience pain, a sense of loss, and grief after escaping an abusive situation.
An understanding therapist, counselor, or support worker can help someone work through this. It may help to find a therapist who has experience with trauma and abuse survivors.
A therapist can provide a safe space to talk about all thoughts, feelings, and experiences. They can also identify and treat conditions that may develop as a result of abuse, such as post-traumatic stress disorder, known as PTSD.
Support groups offer abuse survivors places to share their stories with others who understand. This can help a person feel less alone and remind them that there are others who care.
People in support groups may also share tips on coping and staying safe, and provide other practical advice about moving on from an abusive situation.
If a person develops an anxiety disorder or depression as a result of abuse, medications may help relieve some of the symptoms. Anyone interested can discuss this option with a doctor.
When to seek help
Trauma bonding occurs when a person experiencing abuse develops an unhealthy attachment to their abuser. They may rationalize or defend the abusive actions, feel a sense of loyalty, isolate from others, and hope that the abuser’s behavior will change.
Breaking a trauma bond and recovering can be a long journey, and recognizing the true nature of the bond is an important first step. Trusted family members, friends, other survivors, counselors, support services, and therapists can all help a person heal.
When I was 6 I was sexually abused by a young delivery man.
I did not understand what was happening and was very confused.
Something told me it was wrong and if it was wrong, I thought, it must be my fault, because grown upd are always right and children wrong.
The other thing was, I was already the oldest of 4 or 5 and I had stopped being the baby at 11 months when my next sibling arrived. So I had to move on and let the new baby and babies get the attention.
So I was lonely and lacking attention.
And then my abuser arrived, giving me attention, making me feel special and bringing me lovely sweets and biscuits.
So, of course, I liked him and liked when he came around.
So, I “bonded” with him.
I didn’t understand or appreciate what he did to me in the locked bathroom. But he still gave me attention and gifts and I still liked him.
Then he disappeared, suddenly.
And I missed him. I felt a loss, a kind of grief. And I kept looking for him for years.
Later, in therapy, I understood what happened.
But only this week did I learn it was called TRAUMA BONDING.
Monk calls for better protections for church whistleblowers after being ostracised from Co Meath monastery
Sarah Mac Donald Irish Independent September 15 2021
A monk who raised concerns over financial governance and inappropriate behaviour at a Co Meath monastery has called for new protections for whistleblowers in the Catholic Church.
Fr Benedict Andersen, who was formerly second in command at Silverstream Priory near Stamullen, Co Meath, told the Irish Independent that he now finds himself out of ministry, with no income and living in America.
“It might be a good time for some new protections for those who become whistleblowers in the church,” he said.
Fr Andersen is calling for an “impartial investigation” of his claims. “What has happened at Silverstream Priory is a textbook example of how a religious community should not be governed,” he said.
Silverstream monastery was founded in 2012 by charismatic US-born Benedictine monk Fr Mark Daniel Kirby, who was prior until 2020.
The Co Meath community promotes the Latin liturgy and a conservative form of Catholicism.
In May 2020, Bishop Tom Deenihan of Meath ordered a canonical visitation or investigation of Silverstream monastery.
A five-page report which followed the visitation, seen by the Irish Independent, enumerated concerns about its financial management as well as the structure and governance of the monastery’s community life.
The church investigation came about following complaints made to the Bishop of Meath and the Papal Nuncio in April 2020 by Fr Andersen.
He says they were “the culmination of years of deep concern”.
He also alleges “a culture of habitual boundary-crossing in almost every area of community life: spiritual, emotional, physical, and material/ financial”.
Fr Andersen’s complaints range from lack of financial oversight to inappropriate behaviour to “egregious breaches of confidentiality” in relation to medical and spiritual matters.
According to Fr Andersen, monks at the monastery were not usually allowed go to the doctor and be examined without another member of the community with them.
In their report, the visitation team recognised that serious breaches of medical data protection and spiritual confidentiality (what they termed the “internal forum”) were occurring.
The visitation team was led by the Abbot of Glenstal, Brendan Coffey, who was assisted by the Abbot of Mount Melleray, Richard Purcell, and Monsignor Gearoid Dullea of the Diocese of Cork and Ross.
For many years since its foundation, Silverstream Priory was lauded as an example of a flourishing conservative community which had attracted many vocations.
Silverstream was in the headlines in 2017 when the former Bishop of Meath, Dr Michael Smith, presided at a ceremony which formally recognised it as a monastic institute of consecrated life, making it the first new monastery established in the diocese of Meath since Reformation times.
The community grew from two monks to 15, attracting vocations, such as an Australian former surfer and others from the US and Denmark.
As the community grew, an ambitious plan for the reconstruction of the monastery’s buildings got under way. But in order to carry these out, a lot of money had to be raised.
The visitation report noted that during the years 2016-2019, the community invested over €2.5m in purchasing the property and renovating it, even though the monastery’s income in 2019 dropped by 50pc of what it was in each of the three previous years. At the same time, expenses were increasing by 20pc each year.
One of Fr Andersen’s major concerns was the monastery’s failure to keep records, plan its budget, or record specific donations.
The Visitation Report warned the community that the civil legal structure of Silverstream Priory needed attention to make it compliant with civil law, the Revenue Commissioners, the Charity Governance Code and Data Protection legislation.
“We have concerns in these areas,” the report stated.
Other concerns focused on the monastery’s failure to present annual accounts to Silverstream’s chapter for approval.
Furthermore, Fr Andersen felt that Fr Kirby’s revelation to him that he had filled dozens of prayer journals with prayers and reflections about him, along with his hugs, his caressing of Fr Andersen’s head, as well as graphic disclosures of sexual abuse, overstepped boundaries.
Fr Andersen first spoke to Bishop Deenihan of Meath about his concerns in February 2020, as he was at that point thinking of leaving Silverstream. He then wrote to the bishop on April 30, outlining his concerns and expressing the view that Fr Kirby could not remain as the community’s superior.
On May 20, Bishop Deenihan announced a visitation. Due to the pandemic, the process was delayed, and the visitation team arrived at the monastery on June 9, 2020, and spent three days interviewing the monks.
On 25 June, Silverstream received a copy of the visitors’ five-page report, which praised the monastery as a “place of prayer, a place that is a centre of peace and retreat”, which was clearly at odds with the allegations made by Fr Andersen.
Asked to respond to Fr Andersen’s allegations, a spokesman for Bishop Deenihan explained that Silverstream was established as a Diocesan Institute of Consecrated Life in 2017 by the former Bishop of Meath, Bishop Michael Smith.
Martin Long of the Catholic Communications office told the Irish Independent : “As Silverstream had not long been established as a Diocesan Institute of Consecrated Life, it was timely that it underwent a visitation which is now concluded. This is a normal part of church life, and the purpose of its report is to assist the good governance of the monastery and is not for publication.”
He also highlighted that there had been “personalised and serious charges published online concerning the monastic community and its members and, in justice, the diocese cannot respond as there are ongoing investigations by canonical and civil authorities”.
A spokesperson for the Garda confirmed to the Irish Independent that there is an investigation relating to a monastery in Stamullen, Co Meath. The Irish Independent also requested a response from Silverstream community and was told: “This matter is still subject to a Garda investigation, and we will not make any further comment until this is complete.”
Since he aired his concerns about Silverstream, Fr Andersen claims he has been ostracised by the community, accused of indirectly violating the confessional seal, left without a ministry, and a home.
He says however that he does not know who accused him of the canonical crime of breaking the seal of confession and reporting him to the Vatican.
“My canonical advocate in Rome has, thus far, been unable to learn anything about these charges. We have not even been able to learn if there is an associated ‘protocol number’, which would be proof that there is a complaint against me in the files of the Congregation for the Doctrine of the Faith,” he said.
He added: “Of course, I will defend myself vigorously: no such violation has ever occurred. It has been suggested to me by my advocate that it is a way of undermining my credibility in the civil forum.”
His advocate has also failed to get any response from Bishop Deenihan about the complaint.
Father Benedict has been treated atrociously by his monastery and Tom Deenihan the Roman Catholic incumbent of Meath.
He was subjected to serious sexual harassment by the prior – that nut job Kirby.
Tom Deenihan has been most unkind and unChristian to him.
Benedict is a kind, sincere and very prayerful monk.
What is it about the RCC – the more of a bastard you the better you are treated.
I’m sure the Good Lord will bring Benedict to a place that deserves him and respects him.
REPLY FROM DENIS AN COILEACH NULTY.
Peter, the man with the info on the Gay / Satanic group and the child abuse will follow that up on Monday.
I want to draw your attention to my blog of today about Gay / Satanic meeting taking place in Kildare that are being attended allegedly by a retired bishop, priests, monks and seminarians along with former priests, former seminarians and lay men. I enclose a copy of the blog herein.
These meeting often take place on the Feast Days of Our Blessed Lady and up to 60 people attend.
Their last meeting was on the 25th August 2021 and the next meeting in on 25th September 2021.
One of the organisers of this meeting is a former priest, maybe of Kildare, who claims that he abducted and sexually abused by a serving priest of your diocese – Father Xxxxx xxxxxc– at the age of 15.
The man with all the information on all these matters is known, for now, as Peter – and he is happy to meet you and give you all the information he has.
If you let me know the best number for Peter to ring you on, I will have him call you in the following days.
These matters have been known to the Gardai for 5 years and for some inexplicable reason no action has yet been taken.
After meeting Peter I would ask you to investigate the:
1. Alleged sex abuse by Fr Xxxxx xxxxx
2, The Satanic / Gay sex ring in your diocese attended by clergy, religious and laity.
+ Pat Buckley.
DERRY DIOCESAN CHANGES:
Clerical changes were announced last night by Bishop Donal McKeown.
The Bishop of Derry, Most Rev Dr Donal McKeown, has announced the following clerical changes for the Derry Diocese.
Rev Neil Farren, PP Ardmore to be PP Coleraine (Dunboe, Macosquin and Aghadowey).
Rev Dr James McGrory, PP Coleraine, to be PP Ardmore.
Rev Patrick Baker, CC Limavady to be Administrator, Longt Tower.
Rev Chris McDermott, CC Drumragh (Omagh) and CC Langfield to be CC Limavady.
Rev Malachy Gallagher, CC Glendermott and CC Strathfoyle to be CC Melmount and CC Sion Mills.
Rev Peter O’Kane, to return from the Irish Dominican Province to be CC Drumragh (Omagh) and CC Langfield.
Rev James Devine, to return from the Marian Fathers of the Immaculate Conception to be CC Holy Family, Ballymagroarty.
Rev Ignacy Saniuta, on loan from Diocese of Vitebsk and CC Drumragh (Omagh) and CC Langfield to be CC St Eugene’s Cathedral, as well as continuing his ministry to the Polish community in the Diocese of Derry.
Rev Roni Zacharias, on loan from the Archeparchy of Changanacherry to be CC Glendermott and CC Strathfoyle.
Rev John P Forbes, priest-in-residence Badoney Lower, to retire.
Rev Christopher Ferguson, priest-in-residence, Three Patrons (Pennburn, Galliagh and Carnhill), has requested and been granted leave of absence from ministry from 16 October next until 31 August next year.
Most of the changes will come into effect from this Saturday, September 18.
We must make a MASSIVE distinction between condemning Fr Lomasney’s particular actions and judging where his eternal soul has gone to.
We can condemn somebody’s actions in this life – but we have no right to judge their departed souls. That is God’s right and only God’s right.
What sin could be worse than MURDERING GOD?
And if those people on Calvary who did that were forgiven by Jesus as he died, then there is no such a thing as an unforgivable sin.
As he died Jesus prayed:
“Father, forgive them, for they know not what they do”.
As Father Faber’s famous hymn says:
“There’s a wideness in God’s mercy, like the widenessnof the sea”.
Just before Fr Lomasney died in that chair he could have thrown himself on the mercy of God and asked forgiveness for all the sins of his life.
And if he did that, he was forgiven and went to heaven.
And if he didn’t do that, he is still a beneficiary of Christ’s death on the cross and we can believe, as with all of us, that his sins were washed clean by the blood of Our Lord.
“Though your sins are like scarlet, I shall make them as white as snow”.
THE REAL POINT BEHIND THE EXAMINATION OF FR LOMASNEY’S LIFE AND DEATH.
I’m sure that when Fr Lomasney entered Maynooth at the tender age of 18 he was full of faith, hope and love. Im, sure he fervently said his prayers.
I hope that when took his promise of celibacy he did it sincerely – unless something serious or sexual happened to him in Maynooth?
Any man who taked his celibacy promise with his fingers crossed or with a mental reservation would, in my mind, invalidate the sacrament.
And this has happened.
THE REAL QUESTION:
The real question is this: “How did a good, young Cloyne seminarian become so involved in homosexual dysfunctionality that he had sex on an altar?
What was the process?
What, or who, led him astray?
A TEMPLATE FOR WHAT HAS HAPPENED IN THE CHURCH:
In itself, Fr Lomasney’s story is not another 9/11.
But it serves as a examination template for what has happened and is happening among the bishops, priests and religious of the church.
What has created the McCarricks, the Maciels, the Brendan Smiths?
In the Irish church what process created the Eamon Caseys, the Michael Clearys, the Richard Purcells, the Ger Fitzgeralds, the Gerry Careys.
What process led to the 2016 Maynooth Summer of Strange Goings On?
What process has led to the decline of the Cistercians, the Dominicans, the Redemptorists and others?
Pope Francis might blame the Devil?
Others might blame Vatican II?
But the real answer must be that the church has become the way it has because it has abandoned Christ, his Way and his teachings.
Because a church, with Christ at its heart could not be involved in financial corruption, abuse of power, total worldliness, sexual dysfunctionality, abuses of all kinds, lies, cover-up, political interference, murder and so on.
The Roman Catholic Church, is not currently a CHRISTIAN church ( in the true sense if the word) – if it ever was?
It has become an international corporation. The pope is the World President. The cardinals are the the International Vice Presidents. The bishops are the regional managers. The parish priests are the branch managers.
The Roman Catholic Church “incorpotated”.
And now, their business is contracting. Their customers are going elsewhere. Their reserves are threatened. Their buildings are endangered. Their income is on the wain.
I wonder. I just wonder, if Hurricane Spirit is gaining strength and coming our way?
I hope he is now finding the happiness that eluded him for so long.
He obviously had a major struggle with alcohol for many years.
His actions on the altar in Kildorery also show that he had a major struggle with sexuality too – something that was probably made worse by his drinking.
Heavy drinking and immune illnesses make people more vulnerable to bronchopneumonia
He died in the Parochial House in Doneraile where he was staying with the PP, Fr Crowley.
The bishop, Crean, has trying to deflect from the whole situation by pretending the altar pictures were photoshopped.
They were not!
And apparently he never even went to Kildorrery to reconsecrate the altar and church.
THE KILDARE GAY SATANIC SET
There is an increasing concern that Michael Lomasney was involved with the Kildare gay Satanic set where a younger man is called the “Agnus Dei” (Lamb of God) and forced to drink bodily fluids from chalices 😱
THE DIFFERENCE BETWEEN CATHOLIC AND ROMAN CATHOLIC.
By ~ Fr Evans Ishiekwene
Roman Catholic is a term sometimes used to differentiate members of the Catholic Church in full communion with the pope in Rome from other Christians who also self-identify as “Catholic”. It is also sometimes used to differentiate adherents to the Latin Church and its Roman rite from other Catholics, i.e. adherents of the Eastern Catholic Churches of various Eastern rites. It is not the official name preferred by the Holy See or bishops in full communion with the pope as a designation for their faith or institution.
Someone can be “CATHOLIC” but Non “Roman Catholic”
One of the Four Marks of the Church set out in the Nicene Creed, a statement of belief widely accepted across Christian denominations. Catholics, Eastern Orthodox, and Oriental Orthodox consider the term to refer to a single institutional one true church, “CATHOLIC”
While Protestant ecclesiology considers it in reference as the “UNIVERSAL” Christian Church. Following the term “papist”, attested in English since 1534, the terms “Popish Catholic” and “Romish Catholic” came into use during the Protestant Reformation. From the 17th century.
Being a Roman Catholic does not signify other independent Catholics as non void CATHOLIC, Because the Church Remains Universal. Practicing the Ancient CATHOLIC Doctrines in adherents to the teachings of the Apostles and their successions given directly From Jesus Christ Himself Validly to His Apostles transmitted down to the Bishops, Which indicates the authenticity of the Church as “CATHOLIC” but Non Roman Juridictions
Formulations such as the “Holy Roman Catholic Church” have occurred by officials of the Catholic Church before and after the Reformation. It has also occurred in the context of ecumenical dialogue with dialogue partners preferring this usage with other independent juridictions, as “CATHOLIC” was in communication with the Armenian and Eastern Catholic Churches. Some years after the East–West Schism.
However, the last official magisterium document to use “Roman Catholic Church” was issued by Pope Pius XII in 1950.
Christ is the Church, and the Church is One Holy Catholic and Apostolic Church, (UNIVERSAL).