First, check out the following links regarding the recent efforts of attorney and former advisor to the Board Roger Krasnicki to convince the Board to terminate Bozek’s employment.
Now, consider these reports when analyzing the current situation. To properly explain how Fr. Bozek has the gall to stand before his congregation, those schismatic well-wishers who also attend St. Stanislaus, and the media (and consequently, the general public) and with a straight face claim that he does not oppose any dogma of the Church, is a task that requires a few steps. Isn’t that always the way, though? Lies are easy to sow to willing ears, and no matter how easy they are to refute by logic, the deceived require extensive proof before they will begin to think of changing their minds.
Fr. Bozek has decided to raise a red herring; apparently, he believes that all a Catholic in good standing need do is to hold to dogmas that are issued ex cathedra by the Holy Father, or those things held in the Apostle’s or Nicene-Constantinopolitan Creed. Of course, the number of Catholic dogmas defined in this fashion are relatively few, including the Immaculate Conception and Assumption of our Lady, and Jesus’ bodily Resurrection.
However, John Paul II’s motu proprio, Ad Tuendam Fidem, makes it clear that there are truths of the Catholic faith that are not dogmatic, yet are definitive truths of the faith that must be held by Catholics. Moreover, this motu proprio amended canon law in relevant part to state this explicitly, and to provide canonical penalties for their violation. Forgive the length, but I will post relevant excerpts below:
AD TUENDAM FIDEM
Pope John Paul II
Apostolic Letter Motu Proprio, by which certain norms are inserted into the Code of Canon Law and into the Code of Canon of the Eastern Churches
TO PROTECT THE FAITH of the Catholic Church against errors arising from certain members of the Christian faithful, especially from among those dedicated to the various disciplines of sacred theology, we, whose principal duty is to confirm the brethren in the faith (Lk 22: 32), consider it absolutely necessary to add to the existing texts of the Code of Canon Law and the Code of Canons of the Eastern Churches new norms which expressly impose the obligation of upholding truths proposed in a definitive way by the Magisterium of the Church, and which also establish related canonical sanctions.
1. From the first centuries to the present day, the Church has professed the truths of her faith in Christ and the mystery of his redemption. These truths were subsequently gathered into the Symbols of the faith, today known and proclaimed in common by the faithful in the solemn and festive celebration of Mass as the Apostles’ Creed or the Nicene-Constantinopolitan Creed. This same Nicene-Constantinopolitan Creed is contained in the Profession of Faith developed by the Congregation for the Doctrine of the Faith, which must be made by specific members of the faithful when they receive an office that is directly or indirectly related to deeper investigation into the truths of faith and morals, or is united to a particular power in the governance of the Church.
2. The Profession of Faith, which appropriately begins with the Nicene-Constantinopolitan Creed, contains three propositions or paragraphs intended to describe the truths of the Catholic faith, which the Church, in the course of time and under the guidance of the Holy Spirit “who will teach the whole truth” (Jn 16: 13), has ever more deeply explored and will continue to explore. The first paragraph states: “With firm faith, I also believe everything contained in the Word of God, whether written or handed down in Tradition, which the Church either by a solemn judgement or by the ordinary and universal Magisterium sets forth to be believed as divinely revealed”. This paragraph appropriately confirms and is provided for in the Church’s legislation in canon 750 of the Code of Canon Law and canon 598 of the Code of Canons of the Eastern Churches. The third paragraph states: “Moreover I adhere with submission of will and intellect to the teachings which either the Roman Pontiff or the College of Bishops enunciate when they exercise their authentic Magisterium, even if they do not intend to proclaim these teachings by a definitive act”. This paragraph has its corresponding legislative expression in canon 752 of the Code of Canon Law and canon 599 of the Code of Canons of the Eastern Churches.
3. The second paragraph, however, which states: “I also firmly accept and hold each and everything definitively proposed by the Church regarding teaching on faith and morals”, has no corresponding canon in the Codes of the Catholic Church. This second paragraph of the Profession of Faith is of utmost importance since it refers to truths that are necessarily connected to divine revelation. These truths, in the investigation of Catholic doctrine, illustrate the Divine Spirit’s particular inspiration for the Church’s deeper understanding of a truth concerning faith and morals, with which they are connected either for historical reasons or by a logical relationship.
4. Moved therefore by this need, and after careful deliberation, we have decided to overcome this lacuna in the universal law in the following way:
A) Canon 750 of the Code of Canon Law will now consist of two paragraphs; the first will present the text of the existing canon; the second will contain a new text. Thus, canon 750, in its complete form, will read:
Canon 7501. Those things are to be believed by divine and catholic faith which are contained in the word of God as it has been written or handed down by tradition, that is, in the single deposit of faith entrusted to the Church, and which are at the same time proposed as divinely revealed either by the solemn Magisterium of the Church, or by its ordinary and universal Magisterium, which in fact is manifested by the common adherence of Christ’s faithful under the guidance of the sacred Magisterium. All are therefore bound to avoid any contrary doctrines.
2. Furthermore, each and everything set forth definitively by the Magisterium of the Church regarding teaching on faith and morals must be firmly accepted and held; namely those things required for the holy keeping and faithful exposition of the deposit of faith; therefore, anyone who rejects propositions which are to be held definitively sets himself against the teaching of the Catholic Church.
Canon 1371, n. 1 of the Code of Canon Law, consequently, will receive an appropriate reference to canon 750, 2, so that it will now read:
Canon 1371The following are to be punished with a just penalty:1° a person who, apart from the case mentioned in canon 1364, 1, teaches a doctrine condemned by the Roman Pontiff, or by an Ecumenical Council, or obstinately rejects the teachings mentioned in canon 750, 2 or in canon 752 and, when warned by the Apostolic See or by the Ordinary, does not retract;2° a person who in any other way does not obey the lawful command or prohibition of the Apostolic See or the Ordinary or Superior and, after being warned, persists in disobedience.
To boil down the above, the Holy Father, by motu proprio– which has the effect of canon law issued by the Supreme Legislator– has provided that canon law confirms what has always been true: a Catholic must hold those teachings that have been proposed as necessary to be held definitively. A person who rejects these truths is subject to a just canonical penalty, and we see Bozek on this trajectory. It matters not that the impossibility of women’s ordination is an infallible teaching pursuant to the ordinary magisterium as opposed to being defined ex cathedra. Ordinatio Sacerdotalis confirmed that the impossibility of women’s ordination was an infallible teaching that must be held by the faithful.
Bozek’s affirmance of open communion, which implies communion without regard to whether a person is in a state of grace, or is Catholic, or believes in the Real Presence, is also a serious abuse. Christ Himself said, “Do not give that which is holy to dogs.” This passage has long been interpreted by theologians as regarding the Eucharist. In the KSDK interview, Bozek admits knowingly giving Holy Communion to non-Catholics, admits supporting the ordination of women, admits having been excommunicated yet he has more than 20 weddings scheduled there– weddings he has no jurisdiction to witness.
There were some discordant notes in the media material above that are also of interest:
— the parish is said by the Post-Dispatch to have 550 registered members– a far cry from the 1500 previously touted.
— the wonderfully inclusive, loving, open, accepting leftists now inhabiting the parish tell Krasnicki to leave the Church and find some other place to go. You see, everyone is welcome, as long as you agree with them. Sounds like a familiar complaint, eh?
— Bozek speaks of other parishes as being “rigid”, yet it is obvious that he and his regime have chased out anyone who disagrees with his anti-Catholicism.
–did you notice the demographic of the Bozek supporters on the video reports? Call to Action, we salute you.
— Bozek seeks to change Church discipline so that the Church will be more just and Christ-like. Wow, thanks. Jesus didn’t do a good enough job when He founded the Church, but luckily, we have Fr. Bozek.
–finally, in the Post article, Bozek says, “I will be your priest until my dying breath. This is my promise, and I intend to keep it.” How can we take seriously a person who has already violated his solemn oath of obedience to his Bishop, and has hidden his real agenda for so long? I think, instead, that we can rely on him to act in his own best interest as he alone sees it.
It is so ironic, as Alanis Morrissette would say, that John Paul II, the Pope so close to the hearts of Poles, is the Pope who provided the canonical sanction for refusal of definitive Church teaching and who also confirmed the impossibility of women’s ordination. Of course, Bozek knows all of this and seeks to mislead people, as usual. He has a clear agenda, and it is not Catholic– disobedience of lawful authority, opposition to hierarchy he considers unjust and patriarchical, women priests, married clergy, openly homosexual clergy, communion to those living in manifest mortal sin, and anything else that gets his face on TV.
This is not merely, or even mostly, a rebellion against Archbishop Burke. It is a rebellion against Christ and His Church. Not the best side of that fight on which to be, Fr. Bozek.
More as news warrants.