April 1982 Print

In our January 1981 issue we reprinted an article from The New Jersey Catholic News, a journal established in the Archdiocese of Newark, with the aim of combatting the Modernism which now permeates what is certainly one of the most schismatic dioceses in America. The article was entitled "Archbishop Gerety: Has He Left the Roman Catholic Faith?" Its trenchant and witty style, together with its valuable documentation, clearly impressed many of our readers. The article which follows examines the state of Archbishop Gerety's seminary. Its strictures apply to the majority of seminaries in America! We recommend this journal to our readers. There is no fixed price, but a few dollars to the Editor should bring some back issues. The address: P. O. Box 461, Kearney, New Jersey 07032.

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It was merely a rhetorical question.

When Henry Morton Stanley finally met up with David Livingstone, his first words were more a greeting than an inquiry: "Dr. Livingstone, I presume?"

As everybody knows, Mr. Stanley did not really expect a negative answer. It was obvious that this must be Livingstone, and indeed it was.

When one comes across any given Catholic seminary today, he must pose a very direct question: "A Roman Catholic seminary, I presume?" By no means a rhetorical statement, there is a strong possibility that the answer will come back: "No sir, not Roman Catholic, but rather a post-Counciliar seminary. You may even call it a Theological Center, if you wish, but never Roman Catholic, sir. Never."

Dr. Livingstone, despite many years in a far-off missionary field, was still, in his own way, basically the same loyal servant of God. He did not change very much, his ideals and goals remained constant.

Unfortunately we cannot say the same for many seminaries today, especially the one presently owned and operated by the Archdiocese of Newark, New Jersey, U. S. A.

What has Happened to the Seminary

History 

During the great Depression of the 1930's, the Archdiocese of Newark conducted a campaign to raise funds so that property could be purchased and construction started for a much-needed Major Seminary. By the grace of God, this project was successful. Located in Darlington, N. J., and named Immaculate Conception, it was unmistakably a beautiful place to train future priests.

The Catholic laymen, who were largely from the poor immigrant classes, contributed most of the funds. To them it was a sacred duty and privilege for all Catholics to assist in the formation of priests. Their sacrifice would be rewarded by the superabundant graces that would flow through the hands of the newly ordained.

Definition

The concept of "seminary" means that young men, answering God's call, leave behind worldly pursuits for six years of Christ-centered discipline along with sound theological instruction. The word itself "seminary" implies a place for a "seed to grow," the seed of a vocation needing the climate, protection, and setting far-removed from the secular world. To grow properly a seminarian must truly imitate the hidden life of Jesus, Who for thirty years remained in obscurity and quiet obedience while He prepared for His public mission. But all this has changed now. Reduced to only a three and one-half year curriculum, it has become undisciplined and worldly. Rather than based on sound doctrine, 95% of the theology can be described as "current Catholic thought."

Under the present Rector, Father Edward Ciuba, this seminary, which was built by the faith of our parents and sustained by parish collections, has become a hot-bed of heresy.

It is truly a wonder that any candidate who did possess the true faith upon entering could possibly keep his faith, under these circumstances. No doubt many young men have been corrupted in Darlington; yet there has also been a good number of "miracle babies," as it were, who have survived the ordeal. Knowing beforehand what the seminary stood for, they guided themselves (by the Lord's grace) through prayer and study and mutual encouragement and miraculously emerged from the trial even stronger in their precious Faith. This phenomenon is so astounding that one can only conclude that the Virgin Mother of God has wrapped these vocations in her very own mantle.

 

Interview with Father Paul/Aloysius/Mitchell

Editor's note: To best understand the present state of the Seminary at Darlington, a number of recently ordained priests (let us call them compositely Father Paul/Aloysius/Mitchell) have agreed to grant the New Jersey Catholic News the following interview.)

NJCN: Good afternoon, Father P/A/M. We are happy that you could be with us.

Fr. P/A/M: I am honored to be here.

Q. Let us start with a very broad question. Just what is going on in the seminary?

A. First, let me say that it is no longer a seminary in the classic sense. The undergraduates of Darlington like to call it "the Nation's Innkeeper," because it invites not only seminarians but anyone else who has the time and inclination. There are some seminarians, of course, but the Newark Archdiocese has so few vocations that Darlington will take candidates from any diocese or religious order. (Editor's note: Parenthetically the loss of faith through Modernism and Liberalism becomes evident when you see how few vocations there are. A barometer of strength or weakness of the faith has always been the number of religious vocations.)

Besides seminarians, we also see on the premises 1) lay people, male and female, 2) boarders and day-hops, 3) nuns, 4) Protestants and other non-Catholics, and 5) participants in workshops.

Q. Do they have workshops up there?

A. Do they have workshops? Does Carter have little liver pills? You can always find lots of people, laity and religious, who would rather attend a workshop than do housework or parish work.

Q. The workshop syndrome! I've heard it is practically fatal.

A. Fatal, indeed . . . and frequently "off the wall." For example, upon arrival at one workshop held at the seminary, each participant received a coffee cup which was inscribed with his/her name. The idea of this was that every day at the "Eucharistic Liturgy" (sic), the workshop people, at Communion time, could receive the consecrated wine in their own personal coffee cup.

Q. I'd like to pursue that . . . but let's get back to the seminary for seminarians. What kind of daily routine do the students follow?

A. Let me see: 8 AM, morning prayers in chapel (optional); 9 AM, classes until noon; 12 noon, concelebrated Liturgy; afternoon and evening mostly free time.

Q. How does this differ from, say, 20 years ago?

A. No more, as in past years, rising early for morning prayers, meditation, Mass and Thanksgiving.

No more Particular Examination of Conscience at noon.

No more assigned tables at meal (this former practice was a sure way of making friends with everyone).

No more spiritual reading in the refectory.

No curfew, no lights out, no more Great Silence, no more anything that carries over from traditional ideas of spiritual formation.

Q. What kind of accommodations do the seminarians have?

A. Each one lives in two rooms, divided by a small bathroom. One room is a bedroom, the other serves as a sitting room with radio, stereo, television, refrigerator, and, if you like, portable bar.

Q. May students visit each other's rooms?

A. They are not only allowed, but encouraged to visit. "Come in. Have a drink." The emphasis at Darlington is on human warmth and conviviality. Not only fellow seminarians but faculty members pride themselves in the frequency with which they visit each other's quarters.

Would you believe, if a seminarian spends some of his free time in Chapel, visiting with our Lord, he is looked upon with suspicion. According to the rector and his advisors, this kind of seminarian is "immature," "not growing."

Lots of socializing, conversation, hearty laughter while hoisting a few—these are the marks of a good candidate (according to the Modernists who run the Seminary).

Q. What about discipline? Rules to be obeyed?

A. There are virtually no restrictions as to where a seminarian may go, or when, or what time he returns. Just about everybody has his own automobile on the premises, so this freedom of movement is easily attained.

Q. Young men, in their formative years, need supervision and discipline. It is typical of Modernists to encourage seminarians to ventilate all possible inclinations and affections, while the ancient wisdom of the Church has always recognized the need for self-restraint. Because of all this worldliness and lack of self-denial, one can see why many ordained priests are so worldly and self-centered. Did not Jesus mandate us all to "deny yourself, take up your cross daily and follow Me"?

A. The Modernists have a way of twisting the meaning of Holy Scriptures to suit their own philosophy.

 

An Examination of Theology

Q. Father P/A/M, what are the religious studies like?

A. The seminarians receive no Roman Catholic doctrine to speak of. As we stated before, 95% of the religious education falls under the category of "Current Catholic Thought." I am sure you can guess what that means.

Q. Can you elaborate?

A. Believe it or not, the average Catholic layman who was educated in parochial school 20 years ago actually knows more about true Catholic doctrine than the average graduate of Darlington. Take, for example, knowledge of the Sacramental System. In former times, future priests took multi-semester courses on the Sacraments. Now, all of these courses have been replaced by a couple of workshops.

Q. Workshops? You've got to be kidding!

A. You heard correctly, workshops.The Office of Religious Education (in the Newark Archdiocese), under the liberal aegis of Rev. Thomas Ivory, sponsors various workshops, for instance, on Baptism. From these workshops the seminarians receive their Modernist indoctrination—and a very sophomoric indoctrination, I might add. The Office of Religious Education has instituted a program called TPRE (Total Parish Religious Education). Its goal is to propagandize the Catholic people on all age levels, to attack them from all angles. Clever strategists, these Modernists! If they influenced only one segment of the Church, say parochial and high school students, there would remain little pockets of resistance. Consequently, they (the Modernists) aim to touch everyone—I mean everyone—through TPRE all over the diocese: young and old, parish councils, CCD teachers, discussion groups, pre-marriage instructions, Renew groups, school principles and faculty. Of course nuns and priests have been exposed, and, in many cases, corrupted.

It follows that seminarians come under the umbrella of TPRE's workshops. For most seminarians this was the extent of their Catholic education on the Sacraments.

(Editor's note: Since Modernists  have notoriously short attention spans, and need constant novelty to sustain them, TPRE [at this printing] may already be out-dated, and replaced by a more liberal program with a different name.)

Q. Can you tell us more about the theological shortcomings?

A. Have you ever heard of "Process Theology"? Basically, Process Theology is the problem. According to this system of thought, there is no absolute, unchangeable truth. What was true yesterday may not be true today. Let's say that formerly the Church believed that Christ really rose from the dead, or that hell exists. Today (according to Process Theology) these dogmas may not be true; and thus the official Church should catch up with the times and change her teaching. Religious truth, according to them, is always in a state of flux.

Q. Sounds like the evolution of Teilhard de Chardin.

A. Yes indeed! And belief in evolution can soon lead to atheism. Since orthodox Roman Catholics hold that theological truths (Original Sin, Necessity of Baptism, Heaven, Hell, Purgatory), flow from the immutable Divine Essence, the Modernists, to justify their theory, must cast into doubt the very perfections of God. To them God is not a personal Triune Being, all-knowing, all powerful, absolute and independent.

Q. You are not saying that the Modernists eventually become atheists?

A. The full-scale Modernists logically and ultimately do not believe in the God of Revelation. Yes, they believe in someone or something, up there, up above. But that "something" up there is more like the "Force" in the motion picture Star Wars than the God Who is worshipped in the Psalms.

Q. You've got to be kidding.

A. One of the seminary profs, Fr. Steve Feehan, is fascinated by the movie O God. Why? Because the George Burns caricature of God more or less fits his concept of divinity. God, according to Hollywood, and Fr. Feehan, gets everything started, puts things in motion—and then steps aside to let humanity and evolution take over. In this system there is hardly any place for the Will of God, Divine Positive Law, or God's loving care for man (which we call Divine Providence).

Q. You're kidding!

A. No, it's the truth. This is basically what Fr. Feehan believes, although if you pin him down he will no doubt try to squirm out of it with "you are quoting me out of context" or a similar canard. What you should understand is that most seminary profs do not engage in outright denial of dogma. Rather they chip away at it, throw peanut shells at it, cast doubt on it, and insinuate that this or that dogma is merely one of many legitimate opinions.

 

Text Books and Teachers

Q. Very interesting. Can you explain this in a little more detail?

A. Take for instance the doctrine of hell, viz., eternal punishment. Someone like Fr. Philip Morris (no longer on the faculty) would introduce to the seminarians a Church doctrine like . . . belief in hell. Then he would pose the question, "Is there a hell? I think not. After all, how could any caring Christian believe that a good God could create and populate a place of eternal damnation?"

Q. I see what you mean.

A. The doctrine of hell does not depend on our human ability to like it or comprehend it. Our faith relies on the fact that Scripture and Tradition revealed it and the infallible Church of Christ teaches it.

Q. What kind of text books are used in the seminary?

A. You will be shocked but the standard text books at Darlington were:

Models of the Church
by Avery Dulls, S.J.
Do We Need the Church?
by Richard McBrien
The Church
and
Infallible? An Inquiry
both by Hans Küng

Each of these books implies that we do not need the Church (classic Modernism, condemned by Pope St. Pius X).

Q. Does not the rector maintain control of his faculty members?

A. The current rector is Fr. Edward Ciuba (he is probably a monsignor by now. Archbishop Gerety has elevated to the rank of monsignor a covey of young undeserving liberals, while ignoring scores of older, dedicated orthodox priests). Father Ciuba is undoubtedly a Modernist—a typical slick, smiling Modernist. He regularly chips away at the Faith with little annoying inferences, little agnostic insinuations, not having the courage to come right out and deny the Faith. Forgive me if I sound uncharitable, but the Rector reminds me of ... well, if you called Central Casting to send over a bland Lutheran minister with clasped hands, looking updated and relevant, Central Casting would probably send over Fr. Ed. Ciuba. And he is Rector of the Seminary.

Q. But he seems to be a very nice guy.

A. May I quote the words of Dr. Bernard Meltzer of WOR radio. On his program, "What's Your Problem," the very wise doctor constantly warns the public to beware of nice, polite, smiling, warm guys. He goes further and admonishes his listeners that, when dealing with used-car salesmen or home improvement operators, assume they are lying, no matter how nice they are. Maybe Dr. Meltzer exaggerates, and we do not want to cast stones, but there is more trouble in this world caused by "nice guys" than there are tea bags in China. Father Ciuba, of sound mind and Holy Orders, is responsible for the intellectual corruption of seminarians, and has tampered with vocations sent from Almighty God. He may have nice mannerisms, but he is not a nice guy. Pray for him.

Q. What you say makes sense. John Q. Public gets fooled all the time. We elect "nice guys" . . . even "nice" Catholic guys . . . to public office and then grind our teeth for two or four or six years while they vote for abortion and sex education.

A. Only immature people and teen-age girls judge a book by its cover and a man by his cuteness and his mannerisms.

Q. Who else is on the faculty, and what do they teach? Certainly the public has a right to know.

A. Father Charles Gusmer is what you could call the "modern liturgist." He is a careful man, very discreet, has a gentle demeanor. But to him the Mass is really more of a meal than a Sacrifice, an opportunity to conduct "gathering rites" with lots of smiles and good-mornings.

Q. Continue. The public is interested. After all, we the Catholic laity, pay for the upkeep of the Seminary and ultimately pay the salaries of this faculty.

A.  You might know of Father Frank McNulty, presently Vicar to Priests (another wasteful, bureaucratic job created by the Bishop). In his Moral Theology course at the seminary, Father McNulty explained away the truth and beauty of the encyclical Humanae Vitae by summarizing this great papal document as "one big NO." Father is neat, clean, boyish-looking, and practices impeccable manners. Yet, Father McNulty besides ridiculing the Magisterium and corrupting seminarians, has allowed women to simulate the celebration of Mass. By permitting them to stand next to him at the altar of sacrifice and vocalize the prayers of the Canon, he has violated papal instructions and created untold scandals. Seminarians have often been disenchanted by Fr. McNulty and have made their feelings known to the Rector. One particular seminarian (whom we know personally), because he had the gumption to object to these abuses of the liturgy, was expelled from the seminary. To cover up, the faculty trumped up charges like, "you are not mature in the Faith," and "you are not growing as a person." This is a clear case of tampering with a very precious gift of God, a priestly calling. Sure the Modernists are real nice guys! . . . and I also believe in the tooth fairy.

Q. Are there any solid orthodox priests at all up there in the seminary?

A. Yes, there are a few. Thank God. Pray for them.

Q. May I go back to the question of classroom content again? Tell me more about Process Theology. I think this is critical.

A. Process Theology affects everything in the Church. I mean everything, dogma, morals, Sacred Scripture, liturgy, Canon Law. According to this system all Church doctrine is conditioned by time, place, culture, Zeitgeist. All officially defined statements (de fide definita) are thereby negated. To quote the ubiquitous Hans Küng: ". . . no dogmatic formula is to be accepted." In other words, there is no certitude, no finalized revealed truth. Christ taught in vain; Christ died in vain.

What is right for you yesterday may not be right for you today. This applies to everything: the divinity of Christ, the Resurrection, Virgin Birth, papal infallibility, purgatory, angels, the devil; every article of faith in the Apostle's Creed and Nicean Creed. Quite literally, everything. Also, moral tenets on the indissolubility of marriage, abortion, birth control, homosexuality, lying, stealing, etc.

Q. It seems that all the Modernists do is raise questions.

A. All questions and no solutions. No answers. It is the same approach as Father Raymond Brown who is a popular writer and lecturer: Let's not deny dogma. Remain underhanded and discreet. What we do is instill doubts as to the historicity of the Gospels, Resurrection of Christ, Divinity of Christ, etc. Also show contempt for traditional piety, as well as authority in the Church. For instance, did Jesus know He was the Messiah from birth? Or did He realize it gradually? Did the early Christians know this or that? Doubt, doubt, and more doubt. It is as if Christ has abandoned the human race to its own devices. We, as Roman Catholics, know differently. We know that Christ instituted a teaching, in fallible Church to carry on truth! Deo gratias!

Q. This Process Theology is awful. Why doesn't Archbishop Gerety clean it up?

A. The seminary is an incubator of heresy. Vocations are being destroyed . . . in truth, the Faith is being destroyed. Archbishop Peter L. Gerety knows all about it and approves it. Pray for him.

Q. Is there any spiritual formation in the traditional sense?

A. Since spirituality flows out of dogma, you can imagine how mixed up is the spiritual formation aspect of seminary life.

Q. Can you explain?

A. Personal prayer is denigrated, the emphasis is worldliness. If a seminarian is seen spending extra time in chapel he is viewed as an "odd-ball."

Modernists believe in the cult of man, not the humble worship of the Godhead. How friendly are you? Do you take a drink? Do you prefer Chablis or Bordeaux? Have you learned to smile like a Cheshire cat? Are you clothes conscious? Do you like "R" movies and Broadway plays? Have you seen "O Calcutta" yet?

Q. We used to worry about being holier-than-thou. Are you telling me that the Modernists have so flip-flopped Christianity that they now pride themselves in being worldlier-than-thou?

A. Well stated. Almost every kind of instinct and feeling is encouraged. There is no discipline. No affection or desire is repressed. The late Bishop Sheen said it well: "If we repress the evil, good will come out; if we repress the good, evil will come out."

Spirituality in the Newark Archdiocesan Seminary is not focussed on God, but rather on man. What takes on importance to the Modernist is human fulfillment, growth, evolution, and what they call "becoming a person." Are not the seminarians taught to rely on the traditional, proven spiritual writers, like St. Ignatius Loyola, St. Alphonsus Liguori . . . excuse me, Father, why are you laughing? Because that is funny. The post-conciliar clergy scoffs at traditional spiritual writers. Remember the Imitation of Christ and Thomas à Kempis? Liberals mock this kind of piety. To them, Christianity is not self-abnegation, but rather self-indulgence.

Q. How do they justify this way of thinking?

A. From the readings of de Chardin, Karl Rahner, and their modern counterparts. According to them there is no Original Sin; and there are no effects of Original Sin, viz., the inclinations to sin (known as the Fomes Peccati, or Seven Capital Sins). Since our inclinations are not morally evil, let it all hang out. No self-denial is required.

 

Women Students

Q. How do nuns and lay women fit in at the seminary?

A. Some of them are in residence, others are day students. They freely mingle in with everybody else, including seminarians. It is very difficult to tell who's who without a score card because there is no clerical garb required. By the way, many of the female students are taking theology courses with a view, at least remotely, of becoming priests someday.

 

Athletic Activity and Curfews

Q. Do the seminarians still maintain the tradition of organized sports programs?

A. Whenever a group of young men get together it is usually a normal result to see the competitive athletic urge come out in softball and football games. We no longer see this at the seminary. Besides, after class no one stays around very long.

Q. How can they do that?

A. As we said earlier, in cars. It is a rare seminarian who does not own or have the use of an automobile. A student may leave the premises almost anytime. There is no curfew, no check, no rule, no discipline, no training. There is no direction except be as Modernist as you can be.

Q. How is the seminary supported?

A. Basically from the collection envelopes of the faithful. As usual, a percentage is taken out of each parish's revenue to finance the growth of Modernism.

Q. Any problems? Financial, I mean?

A. Plenty of them. Since the seminary is now called a "Theological Center," open to one and all, including Protestant and Jewish religions, it has fallen on hard times. A Darlington Fund (through which monies are solicited from alumni) has been established but it is failing to capture much interest. Cake sales and flea markets pop up here and there on the campus, but basic funding comes from the Catholic parishioners.

Q. What of the future?

A. Very bleak indeed. Archbishop Gerety has quietly sold off a large parcel of the property (to fund his Modernist activity and travel expense) and is aching to sell off the rest of the land, buildings and all. Modernists need money, money, money. A nice cool ten million or so would come in handy.

Q. Yes, but what of the sacrifices made by the people who built Immaculate Conception Seminary?

A. No problem. The Modernists have done away with priests' retreats, days of recollection, and reverence for the Holy Eucharist. Convents, novitiates, parochial schools and parish churches have closed all over America. What makes you think for a moment that the seminary at Darlington is not on the list?

 

On this note we concluded our interview with Father Paul/Aloysuis/Mitchell, and thanked him on behalf of Roman Catholics for his honesty, his love of Jesus Christ and his fidelity to the unchangeable teachings of Our Lord's Church.