Michael Voris On Chains Of Paternity

In today's Vortex, Michael Voris adds to our knowledge of how AmChurch got to its current state:

First: Detroit Cardinal John Dearden, archbishop and eventual cardinal. He was here from 1958–1980. During his term, he unleashed a torrent of modernism on the Church. In fact, it would be fair to say that Dearden was the single prelate most responsible for the current condition of the Church.

He made Detroit a kind of petri dish for every liberal cause in the Church, and under his reign, the seminary here became nothing short of a gay nightclub which continued after his death.

It was Dearden that the Church in America has to thank for the second spiritual criminal we should focus on: Joseph Bernardin. Bernardin got his promotion up through the episcopal ranks owning directly to Dearden, who drew him out of obscurity in South Carolina and introducing him, so to speak, to the rest of the nation's bishops.

Dearden formed the National Bishops' Conference — today's USCCB — and made sure that when he ran it, Bernardin was his right-hand man, in addition to making sure he also became eventual president of the conference.

From that post, Bernardin, in practice, oversaw the appointment of close to 100 bishops in the United States, many of them homosexual or homosexual friendly, who went on to make sure that homosexuality became a fixed agenda item in the American priesthood.

Once cardinal of Chicago, he established the first gay ministry office in the country — which has never promoted Church teaching — and when he died, he directed that the Chicago Gay Men's Chorus sing at his wake.

Engel mentions Dearden fairly frequently in The Rite of Sodomy, but she never spells out his role in forming the NCB/USCCB. She does, though, stress the USCCB's role as a superdiocesan bureaucracy that has heavily influenced policy, and she does mention Dearden's role in promoting Bernardin, who in turn promoted Law.

This reinforces my view that so far, there's no definitive history of the Church in the US, not to mention anywhere else, that explains how we got here and can help establish a consensus traditionalist view. I also agree with Voris farther down:

This is not to say, as a fair warning to the unsuspecting, that all orthodox-speaking bishops are immune from the homosexual curse.

There have been and still are bishops who have a reputation for being orthodox and may, in fact, be to some degree, but who either live a double life in this area or have a blind spot because they themselves are homosexual — although not practicing.