Former President Bill Clinton bestowed upon Cardinal Bernardin the Medal of Freedom, the highest honor available to American civilians. Clinton also praised Bernardin as a "voice of moderation" in the Church. According to the November 1997 Washington Blade, a ɧoɱosɛҳųαƖ newspaper, the Cardinal himself had arranged for the "Windy City gαy Chorus" to sing at his wake at Holy Name Cathedral in Chicago (it did so behind a sign prominently displaying its name). The Masons, also, honored the cardinal after his death. Bernardin was a friend of Call To Action (CTA) and allowed them to operate on Church property. He even went so far as to speak out against Bishop Bruskewitz (of Lincoln, Nebraska) for excommunicating CTA members in his own diocese. In retrospect, it is apparent that Cardinal Bernardin sympathized or actively promoted the liberal/dissenting side on virtually every Church issue.
Accusations of satanism:
An exposé by the lay group Roman Catholic Faithful
(The allegations concerning Cardinal Bernardin's involvement in satanism are taken from an exposé by Roman Catholic Faithful):
[Roman Catholic Faithful] first heard of Agnes’ story from a friend in 1996. This friend of mine had met Agnes a few years earlier when she came to him for advice. He never gave me her name or location but only made reference to her situation because it fit into a conversation we were having regarding the Archdiocese of Chicago. In 1998, when I first learned who Agnes was, I found that she had been on RCF’s mailing list for some time. I also learned that a private investigator, as well as a lawyer from Chicago who had provided RCF with information, had met with Agnes a few years earlier in an attempt to help her find a way to bear witness to what had happened to her. This same investigator and lawyer provided RCF with information they had obtained regarding the alleged sɛҳuąƖ activity of the priest who had abused Agnes many years earlier. That priest was the young Joseph Bernardin.
The allegations of Agnes
Over the past 12 years, in sworn deposition, in accounts to investigators, in affidavits submitted in support of others' cases, in direct statements to Bernardin, in phone calls and letters to Church officials, and in correspondence with Vatican officials (all of which RCF has examined), Agnes has testified to the following story:
In the fall of 1957, in Greenville, S.C., Fr. Joseph Bernardin raped 11-year-old Agnes as part of a satanic ritual that involved, among others, Bishop John Russell of Charleston. Brought to the event by an abusive father, Agnes “was able, at first, to resist Bishop Russell physically, out of the knowledge that God had made me good, not bad as I was being told I was” (her words). As a young child, she had been victimized by a “sadist” cousin, and her identity was based upon “resisting bad things”, which included Bernardin. Bernardin then showed kindness and approval of her resistance, in order to gain her trust and get her to relax, and then he raped her. He followed the rape with a perverted use of a host, in an attempt to make Agnes swallow the guilt of the event.
In the fall of 1992, Agnes passed a polygraph examination regarding these events. She also, in early 1990, told her story to Malachi Martin, who had been recommended to her as someone who could get her information to the Vatican, which Agnes knew had sole and immediate jurisdiction over such a case. Martin wrote a novel, Windswept House, with the premise that Agnes had given him: that the Catholic hierarchy's tolerance of heresy, liturgical abuse, clerical sɛҳuąƖ misconduct, and clerical pedophilia had one overarching explanation at root, a network of Satanists whose smoke had ascended high in the Church. Her story is greatly theatricalized in the novel, but the essential fact of ritual rape is there, as is the spiritual reality of Christ's presence in the victimized child. Thirty-four years later, Agnes went to visit Bishop Russell in a nursing home. In and out of lucidity, he agreed to testify against Bernardin if asked. He died without the opportunity to do so.
The lawsuit of Steven Cook
A former seminarian from the Archdiocese of Cincinnati, Steven Cook, filed a $10 million lawsuit against Bernardin and Cincinnati priest Ellis Harsham. The suit accused Harsham, when he was a priest at St. Gregory seminary in Cincinnati in the mid-1970s, of numerous coercive sɛҳuąƖ acts against him, and then delivering him to Bernardin, then archbishop of Cincinnati, for the same purposes.
Agnes later came to know Steve Cook, and submitted an affidavit in support of his suit. Before he died, Cook told Agnes he was writing a book to tell the truth about his abuse, and he gave a different account of his lawsuit retraction than the one publicly accepted.
Someone who knew Cook earlier than Agnes is a former seminarian RCF interviewed who admitted to a four-year sɛҳuąƖ relationship with a Catholic bishop who now heads a western diocese. This man stated that he also had forced sɛҳuąƖ contact with Cardinal Bernardin, and that, through Bernardin, he came to know Steven Cook. This individual, interviewed in November of 1998 by RCF, claims to have received a cash settlement. RCF confirmed, through an attorney, that this seminarian did indeed receive a cash settlement.
In June of 1998 RCF interviewed a Chicago businessman whose son was abused by a Chicago priest a few years earlier (1980's). In 1989 this Chicago businessman met with Cardinal Edouard Gagnon. He gave me the following account of his conversation with the Cardinal. (He also directed me to Jason Berry's book "LEAD US NOT INTO TEMPTATION" for an account of his family's story). The Cardinal stated that the Holy See had received hundreds of letters regarding the pedophile problem in the U.S. and that it was beyond the control of the Holy See as the Church is in schism and the American bishops will not obey the Holy Father.
Deceit and subterfuge: Communion in the hand illegally introduced
In the July 15, 1978 message, Our Lady placed the blame for the introduction of Communion in the hand within the United States on satan's "agents among the hierarchy." Mounting evidence indicates that one of these "agents" was Cardinal Bernardin:
"Again and again I wander to and fro directing My children to remain close to the Eucharist, the Bread of life. But do not become misguided: Do not accept My Son's Body in your hands. Satan, Lucifer, came as an angel of light and set his agents among the hierarchy of My Son's Church and deluded them."
- Our Lady, July 15, 1978
And this is exactly what happened.
Bernardin, president of the United States National Conference of Catholic Bishops (NCCB), initiated two unsuccessful attempts to introduce Communion in the hand in 1975 and 1976. In the spring of 1977, the bishops’ vote again fell short of the required two-thirds majority. At this NCCB meeting, Bishop Romeo Blanchette of Joliet, Illinois rose and objected that the bishops at this meeting were not following the procedure established by the Holy See for episcopal conferences when they were discussing the issue of Communion in the hand.
Furthermore, Cardinal John Krol stated that he thought a parliamentary device had been used to get rid of a valid motion at this bishops' meeting. This motion would have allowed the bishops to discern if Communion in the hand was even a prevailing practice at all in the United States (which, at this time, it was not).
The Vatican stipulated that it was necessary to prove that Communion in the hand was the prevailing (though disobedient) practice in the United States for the issue to go any further. If it was determined that it was not the prevailing practice, the issue would be dead in the water. The "parliamentary device" objected to by Cardinal John Krol went around this requirement (to establish if Communion in the hand was the prevailing practice) in order to go to the next step, a vote.
What was required at the voting stage was a 2/3 majority of bishops favoring Communion in the hand. The vote was made, and the 2/3 majority did not materialize. To get around this next obstacle, for the first time ever bishops in absentia were polled by mail after the conference meeting; subsequently the necessary votes "materialized" and the measure was declared passed. Several canon lawyers have stated categorically that this procedure was illegal. An interview with Bishop Blanchette in the National Catholic Register (June 12, 1977) confirms that Communion in the hand was unlawfully introduced into the United States. In this article, Bishop Blanchette was interviewed concerning this movement to allow Communion in the hand. Bishop Blanchette responded:
"What bothers me is that in the minds of many it will seem that disobedience is being rewarded. And that troubles me because if people persist in being disobedient--and that is used as a reason for changing the discipline--then we're very close to chaos or what I would call selective obedience, which is no obedience at all."
Fr. John Hardon, S.J. likewise affirmed the fact that retired and dying bishops were polled to make sure the measure for Communion in the hand would be passed:
"To get enough votes to give Communion in the hand, bishops who were retired, bishops who were dying, were solicited to make sure that the vote would be affirmative in favor of Communion in the hand. Whatever you can do to stop Communion in the hand will be blessed by God." (Fr. John Hardon, S.J., Detroit Call to Holiness Conference, November 1, 1997)
Fr. Alfred Kunz, a canon lawyer, was interviewed in August 1996 on the topic of the American bishops' meeting. He stated that Communion in the hand was passed by counting bishops by proxy who weren't even there. Fr. Kunz affirmed that this fact alone would invalidate the petition for Communion in the hand and it would have no status. He concluded by emphasizing that Communion in the hand could not be done because permission was gained by deceit at the bishops' meeting.
The American hierarchy at this 1977 meeting were deluded into following Bernardin's illegal promotion of Communion in the hand throughout the United States. The laity, too, followed the direction of their deluded leaders and the irreverent practice of Communion in the hand spread throughout the United States.
"Bishop against bishop, cardinal against cardinal":
Cardinal Law of Boston rebukes Cardinal Bernardin
Cardinal Bernardin, shortly before he died, promoted an ambitious project entitled "Catholic Common Ground Project," which was to host a series of conferences designed to stimulate "a new kind of dialogue" to help define the future course of the Catholic Church in America. Fundamental to this Common Ground Project was a statement drafted by Msgr. Philip Murnion, the director of the National Pastoral Life Center in New York, entitled "Called to be Catholic." This docuмent was reported to serve as a "manifesto" for Cardinal Bernadin's project.
Bernardin has long been recognized as the most influential bishop in the United States. Therefore, Bernardin's promotion of the Common Ground Project raised red flags among orthodox Catholics who recognized that this project, if successful, could drive a wedge between the United States and Rome and precipitate a schism.
Cardinal Bernardin held a press conference on August 12, 1996 designed to unite the American bishops and lay people behind the Common Ground Project. Within hours of Bernardin's press conference, Cardinal Bernard Law of Boston had released a public statement of his own, distancing himself from the Bernardin initiative and especially from Msgr. Murnion's statement, which he characterized as "unfortunate."
"The fundamental flaw in this docuмent is its appeal for 'dialogue' as a path to 'common ground,'" Cardinal Law argued. He explained: "Dissent from revealed truth or the authoritative teaching of the Church cannot be 'dialogued' away." He then very sharply pointed out the dangers of Bernardin's approach. "Dialogue as a way to mediate between the truth and dissent is mutual deception," he cautioned. And in answer to the statement's appeal for "collegial" decisions which would merit "reception by the faithful," Cardinal Law cautioned that popularity--even among bishops--is no guarantee of orthodoxy. He reminded the faithful that during the time of King Henry VIII, all but one of the bishops of England had broken away from Rome.
Excerpts from Cardinal Law's statement:
Cardinal Law - "Cardinal Bernardin of Chicago has announced today a project which he has agreed to lead that is called ``the Catholic Common Ground Project.'' He is joined in this effort by a group of Catholics including bishops, priests, religious, lay women and men. The several signatories from within the Archdiocese of Boston are persons for whom I have great esteem.
In connection with the announcement of this ``project,'' a statement has been released which was prepared by the National Pastoral Life Center. This statement, titled ``Called to Be Catholic,'' is proposed as ``a good framework for fostering careful reflection on issues of concern.''
It is, I think, unfortunate that the cardinal's initiative has tied itself to this statement. The statement is not very helpful. Throughout there are gratuitous assumptions, and at significant points it breathes an ideological bias which it elsewhere decries in others. The fundamental flaw in this docuмent is its appeal for ``dialogue'' as a path to ``common ground."
The Church already has ``common ground.'' It is found in sacred Scripture and tradition, and it is mediated to us through the authoritative and binding teaching of the magisterium. The disconnect that is so often found today between that Catholic common ground and faith and practice of some Catholics is alarming.
"My children, you will all recognize the faces of evil. Satan has entered into the highest ranks of My Church. Pray now for your priests: your bishops, your cardinals, your clergy. Many prayers are needed, for many are on now the road to perdition and taking many others with them."
- Jesus, July 15, 1977
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