Thursday, March 21, 2019

Numbers And Houston's 2019 Bishop's Appeal

My regular correspondent sent me a link to the brochure for the North American ordinariate's 2019 bishop's appeal, which you can find as an Adobe Acrobat document and download here. For comparison, I covered the 2018 bishop's appeal with screen shots of that brochure in this post.

The total amount for the 2019 appeal is $300,000, compared to $253,125 for the 2018 appeal. These amounts are notable, since each community is assessed a goal toward the total, and communities that don't meet the goal for the year are invoiced for the shortfall and must make it up from plate and pledge the following year. The increase from 2018 to 2019 is about 19%. The first question I have is whether it represents a growth in numbers, in which case it imposes no particular burden on existing groups, who can meet their goals with donations from more members, or whether it represents an effective "tax increase".

So I asked both my regular correspondent and another knowledgeable visitor whether any good information has come out recently on how many "members" are in the OCSP. (We could ask, for that matter, how many of these are from the original Anglicanorum coetibus target audience, former Anglicans and Episcopalians, but for now, let's keep things real.) The information we have is conflicting.

Last August, my regular correspondent reported that Sr Amata Veritas, one of the Dominican nuns now in residence at OLW Houston, had been given the task of developing an OCSP census. Apparently this project is complete. My regular correspondent reports,

I know that the OCSP Chancery gathered and submitted parish statistics to the 2018 Official Catholic Directory. This was the first time they did this, I believe. As you can see from the link this information is available only to paid subscribers, but perhaps you know someone who has access to it. I think Sr Amata Veritas has been in charge, pretty much full time, of trying to get parish and Ordinariate membership records in order and the submission to the OCD suggests some success. The numbers are not generally available, inside or outside the OCSP. I note that the bishop's appeal material speaks of the St Alban, Rochester congregation "doubling" and St Margaret, Katy growing "sixfold" which would mean congregations now numbering about 24 and 72, respectively. Percentages clearly look better than actual numbers.
The other visitor, closer to Houston, reports that this information is held very tightly there and not generally given out to anyone. But the visitor added,
The numbers will come out, unfortunately, it takes a year or so to correlate and publish the books which house them.

They are required to report those numbers every year and have been doing so since 2012. A link to the site where the reports are published is here. [The most recent years reported, 2014 and 2016, show 6,000 members with no increase.] Maybe the last few years they weren’t reported correctly and they got some sort of a waiver. Or maybe the Vatican stopped believing that the population in the Ordinariate was exactly 6,000 every year for three years in a row.

I suspect if the numbers were much greater than 6,000, we would be hearing all about it. It might have taken that big jump after OLA joined (note the big leap from 2500 to 6000 in just a few years) but not as many made the leap as they wanted and I suspect also the number of parishioners at OLA before the jump was a little exaggerated, too. Given the attrition at OLA and most likely some of these other big groups, I would guess it is a bit of a wash.

This is consistent with my estimates over the past several years that the OCSP numbers no more than the mid-four figures, but if one were to eliminate non-Anglicans, the numbers would be even fewer. On one hand, this indicates that the increase in the bishop's appeal goal is a tax increase, not a reflection of membership growth.

On the other hand, this increase falls entirely on US communities, because donations from Canada have drastically declined over the past several years. According to its website, St John the Evangelist Calgary's goal for 2019 is CDN$6055, an amount that has steadily declined from low five figures over the past two years. My regular correspondent surmises this must reflect massive shortfalls. St Thomas More, Toronto has announced on the website that this year's goal is CDN$1,000. In 2017 it was US$2,125. In 2016 it was US$2,500.

This is partly reflected in the fact that only recently has Houston made the necessary changes to make donations to the OCSP bishop's appeal, a US charity, tax-deductible in Canada (an omission that falls entirely on Houston). On the other hand, with that oversight corrected, one might reasonably expect Canadian goals to be increased to reflect the new status. Apparently not, so I would guess that the decline in Canadian donations can also be traced to a drastic decline in interest north of the border.

I would also, if I were an OCSP member, ask why the 2018 appeal asked for $63,281,25 for "communications outreach", while the amount for 2019 has been increased to an even $75,000 -- but as far as my regular correspondent can determine, no issues of the Ordinariate Observer have been published since 2017. Where has this money gone?

Catholics have an obligation to be well-informed. Maybe Mrs Gyapong, a Canadian who specializes in communications, can help us Catholics understand what's going on, both north of the border and in Houston.

Wednesday, March 20, 2019

What's Really Going On With Anglicanorum Coetibus?

A visitor wrote in response to yesterday's post, "What is it about power structures that they cannot admit to making a mistake?" This started the wheels turning -- I'm not sure we're looking at a traditional power-structure simply in denial. Let's take the typical social-media scandal. Twitter, say, cancels someone's account for some mildly non-PC remarks, and it causes an utterly counterproductive storm of bad publicity. In that case, the CEO of Twitter goes into hiding on the assumption that this will blow over soon enough, and the on line oversharers will be back to their habits with no permanent harm done. That would be the conventional power structure figuring it can get away with being powerful.

I don't see Houston operating in this context. I see things much more in the paradigm I'm familiar with -- and of course, that could be my bias -- of the failing tech firm circling the drain. One such firm I worked for was small enough that I ran into the CEO in the men's room one day and asked about a sudden ad campaign the company had bought, with utterly horrible ads. I sort of said that, given the company's situation (which he'd actually explained very straightforwardly in a staff meeting), why were we doing this, and doing it so badly? I think, in fact, that he understood I genuinely wanted to know, I wasn't just needling him. The answer he gave was probably the most honest he could, that this was the advice he'd had, and he had to trust that the marketing people knew what they were doing.

I think the subtext was that of course, at this point, nobody knew what they were doing, if I didn't have my resume out, I should be doing it. In hindsight, he was a good man in a tough situation. But I think the ordinariates are in a situation much more like the tech company that was about to go under than Twitter, which will limp on indefinitely. Twitter's CEO has power, the poor guy in the men's room didn't.

Let's back off to a much longer perspective here. I think Benedict XVI is shaping up to be a well-intended but ineffectual pope along the lines of Adrian VI.His three main projects seem to be Summorum Pontificum, pretty clearly the most successful, Anglicanorum coetibus, briefly hyped at its inception but of no consequence, and what seems to have been a Quixotic effort at financial and managerial reform under Abp ViganĂ², which appears to have been effective enough that ViganĂ² was promptly demoted. Fallout from this failed project appears to have led to Benedict's resignation.

This suggests to me that other factions in the Vatican were successful in resisting any serious efforts by Benedict at reform, but I question whether, like Adrian VI, Benedict had the authentic vision or fortitude to follow a reformist course. I would guess that Summorum Pontificum was seen as at best de minimis, while Anglicanorum coetibus was never more than a redirection or misdirection. Indeed, I see waggish comments now and then on YouTube and blogs that maybe its real intent was to bring more gay priests into the Church. I can't argue too hard with that. The one project from Benedict that was absolutely stopped in its tracks was ViganĂ².

So who did the CDF send to replace Msgr Steenson? A career Vatican bureaucrat who hadn't been through the normal promotional path for US bishops, which suggests to me he had no real experience with clergy formation, no experience with diocesan personnel, finance, property management, publicity, or any of the other functions that a real diocesan bishop supervises. Nor did he have the staff to support him. I suspect he's a useful idiot, has been recognized as such throughout his career, and was dispatched to Houston for that reason. They had no need for him in Rome would be another way to see it.

Not that anyone could do a better job in his position. I think the whole Anglicanorum coetibus project was set up to fail, although it probably has failed sooner than expected, with no real opportunity to create any hype that might reassure or distract what Ross Douthat has called the "restortationist" faction in the Church, the people who feel that simply by celebrating mass ad orientem or adopting a pseudo-Olde English liturgy, the Church can correct problems that are wrongly attributed to the Second Vatican Council.

I think that the laity and a number of good bishops were never really distracted by the redirect efforts, and reform will continue. On the other hand, Houston will continue to circle the drain -- like the hapless CEO I chatted with in the men's room, Bp Lopes will have the budget for a while to run his equivalent of a silly ad campaign, but it won't affect the outcome for Houston, and it will be irrelevant to what eventually takes place in the Church.

Tuesday, March 19, 2019

When You're Catching Flak

You're over the target. I got a not entirely clear e-mail from Blogger support saying Sunday's post had been taken down for "guidelines violations" of some sort, but when I checked, it's still up, at least from my desktop. The policies involved may be specific to Canada, based on the very unclear wording of the e-mail. I've asked a Canadian visitor to check if it's still visible there, but I'm not sure how Blogger can limit views by national boundary. (If someone can explain that to me, I'll also be interested -- countries like China can perform censorship, as I understand it, by in effect having a national firewall.)

Fr Borley/Bengry has occasionally been able to remove pictures of him in strange contexts from this blog by making copyright claims based on Canadian law. This has been a slight gnatlike nuisance from my end, but I assume the effort to make a case with Google/Blogger must be much bigger for Fr Borley/Bengry than its actual effect, which from my end is only faintly puzzling. A much more amusing circumstance was when a former St Mary of the Angels ally of Fr Bartus wrote an only semi-literate complaint to our pastor (having tracked down our current parish) about the blog, which resulted basically in a chat with an associate that ended with some chuckles.

Lots of effort -- and, I would suspect, effort to which these people aren't normally accustomed -- leading to very modest return. YouTubers who are deplatformed or demonetized are often relying on ads from their videos to support themselves. I get no money from this blog, so even if it's someday completely taken down by Blogger, it doesn't hurt me, and it would be an opportunity for me to redirect my activities into some other field, which I've thought about from time to time anyhow.

UPDATE: My stats, given the number of new views to Sunday's post, apparently still up, look like an example of the Streisand effect.

So hey, Fr Shane, knock yourself out. It's helping my stats for now! And it might give you a taste of sustained honest effort, huh? Always good to try something new, I have a feeling this Catholic priest grift ain't gonna pay off over the long term.

There's another puzzling issue here. Actually, Fr Perkins could probably go some way to stopping this whole effort himself. He's a Catholic priest, too, after all, and consider what the effect would be if, speaking as a devout and sincere priest, he made an appeal something like what I could draft here:

Hi, John, I've been following your blog, and I have a sense that we both have the same objectives in mind -- and our actual differences are very slight. I know you have what you feel are well-founded concerns over the personnel actions Bp Lopes and I have taken at St John the Evangelist Calgary, and I want you to understand that we're fully aware of those issues, and we've prayerfully weighed the need to keep that parish in existence for the next several years against the potential downside of Fr Bengry's background.

You should know that Fr Bengry gave the full details of his earlier lifestyle in Vancouver, including the details of the Victor Vancouver comic strip and his legal name change, to the CDF at the time he submitted his dossier for consideration. Bp Lopes and I had a very far-ranging interview with him and Fr Beahen during the discernment process. In addition, although this was not strictly necessary, we went to the trouble and expense of having a fully independent psychological evaluation of both men performed here in Houston, and the result was that both men were evaluated as having sincerely repented of their previous lifestyles and undertaken a true amendment of life.

As a result, while I certainly respect your intent to give the Church some measure of assistance during the present crisis -- and we need all the help we can get from concerned laity! -- I hope you'll prayerfully reconsider your current approach to the St John the Evangelist Calgary parish and clergy and respect our historic effort to restore the Gilbertine order there. Even the mildest touch on the brakes with your current campaign, I think, would be of great benefit to the Church's overall effort.

So far, I've had no such e-mail, of course. My concern is that I don't believe anyone in Houston could honestly draft anything like it -- I could be wrong, of course. At this point, the issue isn't Fr Shane, I'm more puzzled about Bp Lopes.

Monday, March 18, 2019

The Transfiguration And Good Advice

Yesterday's gospel was Luke's version of the Transfiguration. I was expecting a more or less standard homily on Peter's misunderstanding of what happened, but our pastor gave us something different. He mentioned St Vincent Ferrer's writing on tents, and when I went home, I looked it up -- it turns out it's from his sermon on the second Sunday of Lent. Our pastor's an interesting guy.

He talked about the tent that protects the faithful, which he summarized as basically, go to mass. Go to mass every week. Show up on time. Stay through the recessional. Go to adoration. Go to confession. I wasn't raised Catholic, but I'd say I wish I'd had that sort of advice when I was a lot younger. I hope I would have followed it. I'm grateful, though, for the work my guardian angel did do to get me there eventually. This is the sort of good advice our priests consistently give us.

Then I asked myself if ordinariate priests give good advice like that. Maybe some do. A visitor, though, sent an e-mail reflecting concern about the self-satisfied tone she sees on the Anglicanorum Coetibus Society blog:

I was surprised that with only a little scrolling down I was able to discover what seems to constitute Anglican Patrimony, at least for the author of the page. Here it is from the page titled Three or Four Queries a Week, "and we find that spiritual ethos now expressed in our Catholic Divine Worship Missal, our offices, our hymnody, our spiritually meaty sermons, and community life."

My first thought was what tradition exactly? The Divine Worship Missal is less than 10 years old; “our offices” are nothing more than the ages old Catholic Liturgy of the Hours. Hymnody? Well, if you only like singing songs from a very limited timeframe of history, OK, I’ll give you that. Spiritually meaty sermons? Really? Implying Latin Catholic sermons are not “meaty”? Here’s a little tip for ACS, Catholic Churches do not have sermons, they have homilies. There is a difference and they should look that up. And last but not least, that great community life, mostly made possible by a few angel donors or the generosity of diocesan parishes lending their facilities (you know, those folks with the spiritually vegan sermons) seems to be pretty sparse compared to your average run of the mill diocesan parish.

A little further down, it lists the criteria for becoming a member group of ACS, “If one is a clergyman or a lay person eligible for membership in the Ordinariate, the Society hopes you will consider forming a patrimonial group. It is as simple as holding a monthly Evensong at a fixed time and location and letting us know so we can put you on the map at our website.

I went to that map and looked at some random entries. The Tampa Bay ordinariate group seems to have attempted a restart in late 2017, but its last Facebook entry is more than a year ago, in February 2018. The Denver group is more up to date, with an evensong listed for this past February 26, but nothing scheduled for March, it appears. What do these folks do for mass, though? A monthly evensong isn't the sort of tent that protects the faithful. If they aren't Catholic, are they doing anything else to come into the Church? Being maybe received as a group at some indefinite future date hardly seems like a plan. Why not find an RCIA program at a real parish and stick with it?

If they're Catholic, do they go to mass in a diocesan parish? What's wrong with that parish? There are 42 parishes in Denver. It seems like ordinary good advice would be to find one where you can go to mass, go to adoration, go to confession, go to Bible study. Why on earth would you want to go to an evensong, where in fact you won't get a meaty sermon? I went to the links at the Denver group's site and found only two entries. One is to the Ottawa group (not a parish, of course), which says, "Fr. Doug Hayman offers in-depth sermons, with a particular emphasis on Holy Scripture." Well, there you have it! His sermons have a particular emphasis on Holy Scripture! Betcha won't find that anywhere near Denver, huh?

There's a strange disconnect here, people who seem to be looking for something distant in an Anglican patrimony that seems to be watery gruel indeed, when Catholicism is actually close at hand. Go to mass. Go to mass every week. Show up on time. Stay through the recessional. Go to adoration. Go to confession.

Seems like some of these people want to do everything but take ordinary good advice.

Saturday, March 16, 2019

The Ordinariate Observer And The Latest From The Anglicanorum Coetibus Society

My regular correspondent has pointed me to a post at the Anglicanorum Coetibus Society blog, in which Mrs Gyapong says,
Members of the Personal Ordinariate of the Chair of St. Peter will have received their copy of the Ordinariate Observer in the mail, and it’s chock full of good news about how we are growing and where.
Exactly when this will come out isn't clear. In an earlier but still very recent e-mail, my regular correspondent noted,
The latest post [from March 9] quotes from "the most recent edition of the Ordinariate Observer," which is puzzling, since the most recent issue available anywhere I can find appeared in late 2017 and the reference is to a statement by Fr Rick Kramer, who became Vocations Director in July, 2018. Perhaps the AC blog poster had access to a draft of a forthcoming issue. The deadline for submissions, originally sometime last September, is now the end of March and may yet be extended---who knows?
Well, regarding communications from Houston, who knows? Mrs Gyapong mentions her contribution to a forthcoming Festschrift to celebrate Anglicanorum coetibus:
The topic for my paper is lay initiatives to promote Anglican patrimony within the Ordinariates, and to that end I have done many interviews with people who took it upon themselves to do something in this vein. Of course I ended up with far more material than I could ever use for a 4,000 word article, so I hope to use some of that material here when the deadline crunch is over.
We're back to the puzzling question of what is this thing "Anglican patrimony". The basic issue is whether we're talking about Catholic England pre-1534, in which case "Anglican" doesn't apply -- as I understand it, the term "Anglican" was originally derisive and didn't come into common use until about 1600. And the Church of England's theology was officially Reformed, as embodied in the XXXIX Articles, so strictly speaking, "Anglican patrimony" is about as meaningful in a Catholic context as "Presbyterian patrimony" or "Lutheran patrimony". So if we look back wistfully at, say, the Gilbertines, we're not really talking about "Anglican patrimony", we're talking about Catholic England pre-1534, a worthy field of study, but not "Anglican" at all.

If we look at context, it appears to me that Mrs Gyapong interprets "Anglican patrimony" as a version of Catholic lite that she and some other posters at the Anglicanorum Coetibus Society blog represent as Catholicism. So I've pointed out in the past that she's previously been explicit that the need to avoid near occasions of sin is not part of the "Anglican patrimony" and thus, in her view, not authentic Catholicism. So I would even go as far as to say that, in context, Mrs Gyapong, a recent convert, regards herself and a small number of like-minded people who have expertise in things Anglican as the only interpreters of authentic Christianity as it has come down to us.

Actually, I wonder if the Anglican patrimony, now that it's in the Church, supersedes, say, the Spanish patrimony. Or maybe the Italian patrimony, for that matter. Mrs Gyapong may be able to enlighten us. Woggery begins at Calais, huh?

Otherwise, I'm aware of yet another observation from other quarters, apparently expressed with something of a sigh, that OCSP members aren't very well catechized.

Friday, March 15, 2019

"What Are Those Parishioners Thinking?"

A visitor writes,
My first response to your article this morning was “What the H-E double hockey sticks are those parishioners thinking at SJE about these folks?” And then I remembered Fr. Phillips and Dn. Orr at OLA. And then I remembered John 9:40-41 (NAB version quoted):
40 Those of the Pharisees who were with Him heard these things and said to Him, “We are not blind too, are we?” 41 Jesus said to them, “If you were blind, you would have no sin; but since you say, ‘We see,’ your sin remains.”
I guess we see what we want to see sometimes. Maybe if all you know about live entertainment is the circus and you love it and think it is magical, and someone tries to tell you circuses are for chumps, real live entertainment is the opera (or ballet or plays or concerts, etc.), you may not be very receptive. If on top of that, you have no one else around to take you to a play or an opera or a concert, I guess you just don’t know what you are missing. Or you can see, but your sin remains. Hard to say. What a mess. Prayers are needed all the way around!
I heard from a few parishioners in Calgary around the time of Fr Kenyon's departure, but since then, very little, and the implication of what I've heard -- from an individual who was very anti-Kenyon -- is that everyone's now happy. Or at least, that's what I gather. They love "Sister", it would seem. Maybe someone can set me straight.

Now, I've been over the Trans-Canada Highway exactly once, which seems to mean that I've actually been to Calgary, but I have no real memory of it, and that would have been well before either Fr Kenyon or Fr Borley/Bengry. So I can conclude things only from a great distance. But I tend to agree with those -- significantly, they're people who are familiar with Our Lady of the Atonement -- who suspect there's a core of Kool-Aid drinkers in Calgary who support the current Boston marriage that runs the place without question.

For people to do this, I agree with the visitor here that they pretty much have to be deliberately blind. And as the passage from John suggests, there's a payoff somewhere in being "blind". For the life of me, for instance, I can''t understand why parents would send their kids to a Catholic school run by Dcn Orr, or take part in a parish where Orr was clearly enabled by Fr Phillips. By the same token, I think my reaction to the Borley/Bengry "non-traditional family" would be something like yucch, especially if Mrs Chruschz AKA "Sister", Borley's mother, were the hall monitor in the school, of all things. This is worse than having Phillips covering for Orr.

I think there's a bigger problem, in that Fr Perkins recently spent a week there, and the biggest effect seems to be that maybe Fr Borley/Bengry should have second thoughts about maybe some of his social media posts. The deliberate blindness, I'm increasingly convinced, goes well beyond some Kool-Aid drinkers in Canada. Things continue in Calgary because Fr Perkins has seen them and thinks they're basically fine, and he's reported this, basically, to Bp Lopes.

But one of Jordan Peterson's real insights is that there is an actual hierarchy of ability. In response to the accusation some people make against corporate capitalism that executives are psychopaths, his answer is that psychopaths wear out their welcome. You can't be a psychopath and build a long-term career without, sooner or later, being exposed and either fired or eased out. Even in the Church, this tends to be the pattern.

I did a quick web search on Catholic churches in Calgary and came up with 46 listings. Those who may be uncomfortable at SJE -- I wouldn't go near the place -- have 45 other choices. I have a strong suspicion that those who aren't deliberately blind have already made those choices.

Thursday, March 14, 2019

The Calgary Dilemma

Let's see if I can understand this. We have a pair of good-looking males who have had some type of close association (including wearing matching kilts to events) for over ten years, clearly documented in publicly available records. They were ordained Anglican priests -- one of the squirrely things about Anglicanism is that it tolerates this sort of thing, which those who set up Anglicanorum coetibus presumably hoped would draw conservative Anglicans to an Anglican version of Catholic lite -- but the guys were then apparently waived into the Catholic-lite version of Anglican priesthood in spite of that.

And they're put into parish work. One point Randy Engel makes in The Rite of Sodomy is that gay Catholic priests tend to congregate in chanceries and seminaries, in part because their activities in parishes become a little too hard to cover up -- if they suddenly die of a heart attack while hooked up to a sex machine, the closets full of pornography are soon discovered, and the bishop is at least briefly embarrassed. A gay lifestyle is just a little too hard to maintain in a parish.

So I just don't see what was on Bp Lopes's mind when he ordained Frs Borley/Bengry and Beahen specifically to go to Calgary. He seems to have understood that the two men and Borley/Benry's mother came as a set that couldn't be broken up, which itself is more than puzzling. The priests who normally live in rectories can develop strong friendships -- I certainly see this -- but if the bishop sends them separately to distant parishes, that's just the deal they signed up for, and they go. Somehow, this was never seen as an option for the "Gilbertines".

As I mentioned in yesterday's post, I forwarded a copy of the e-mail I sent last week to Fr Perkins, specifically outlining Fr Borley/Bengry's name change and copies of the Victor Vancouver pornographic comic he'd written under his former name, to the Canadian safe environment coordinator of the OCSP, noting that Fr Perkins had not yet replied. I got a reply within 24 hours, noting that this did represent a potential scandal, that my note would be forwarded to the safe environment coordinator in Houston, and expressing the hope that Fr Perkins would soon reply.

The best face I can put on things is that Fr Perkins is too busy deciding exactly which blog and web pages Fr Borley/Bengry must delete, and which he can be permitted to retain. What puzzles me is that under normal circumstances, concealing a name change from a background check would be cause for immediate termination in any job that required a level of trust. In fact, I've worked in the financial industry, as well as in jobs that required government security clearances, and given the requirement of fingerprint checks in all of them, it simply wouldn't have been possible to conceal a name change -- and it would have been an immediate disqualifier (unless my name were Jason Bourne, of course).

Since the Virtus program would have required Fr Borley/Bengry to have a fingerprint check, he wouldn't have been eligible to mow the lawn at a Catholic parish. but for some reason, Bp Lopes thought he'd make a great pastor at St John the Evangelist Calgary.

The only innocent explanation I can find for this -- of maybe I should say, the most innocent one I can think of -- is that, once Fr Kenyon was shipped back to the UK for unspecified reasons that given his subsequent record can't have been good, Bp Lopes found it impossible to fill the pastor position in Calgary in any other way. But wouldn't a diocesan bishop see this in a bigger context? My goodness, now he's down one priest, but that means he's somehow hit the limit, and given the dire shortage of priests in the diocese, he's got no choice but to merge St Alphonsus with a parish two miles away. A good bishop simply isn't going to ring up the seminary and ask if they've got a guy they're about to disqualify due to a long-term boyfriend and say hold on, I need to send him someplace after all.

I think the problem is that to act in any responsible way over Fr Borley/Bengry -- and, if in fact he concealed his name change from a background check, the only responsible move would be a clerical equivalent of secular immediate termination -- this would involve a drastic reconfiguration at St John the Evangelist. It's fairly plain that removing Fr Borley/Bengry couldn't be done without removing Fr Beahen (I doubt if Beahen would have been ordained, given his minimal formation, except that he came as a set with Borley/Bengry, and he probably wouldn't be functional as a priest without him -- and Lopes fully understands this.)

So instead, as far as I can see, Fr Perkins occupies himself, if he's responding to this situation at all, by suggesting to Fr Borley/Bengry what sort of an online presence he should have, but he isn't really following up. Maybe this'll all blow over, huh? Yeah, just don't e-mail any reply to Bruce, and he won't keep thinking about where else to raise the issue. Right, that'll work.

I did put feelers out to both Church Militant and Lifesite News, but neither was interested in the story -- I assume it wasn't big enough for national attention and potentially involved singling out one individual, who might wind up claiming he'd been unfairly targeted or whatever. But the visitor who suggested I go to the safe environment coordinator clearly had a good idea, and I'll welcome any other ideas.