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Any one know roughly how many 3gf vs. 3gm?

What proportion of 3gm are eventually ordained? Are all ordained 3gm at some point? Or is 3gm for those who are not currently candidates for ordination?

If would be very helpful if you could substantiate this by giving footnotes as to your sources.

DCT, You expect sourcing of TOM'S QUESTIONS?

Nat, I would like sourcing of what he is stating as fact, before he formulates his question.

I, too, am tired and sickened by this endless charade.

Only the good that blesses my eyes do I see. Only the praise that lands upon my ears do I hear.

No evil enters upon me in any way. Some seemingly wise soul once said: Believe all the good you hear, and only the evil that you see.

But I, blessed as I am by marvels and divine election, see only good. All evil is a mirage, a persecution of me by the miserable ones.

One might, with good intentions, ask for footnotes and sources. But, poor soul, don't be led astray! What are footnotes and sources but the fruit of someone else's ill thoughts and harmful gathering?

No. No. I prefer my serenity, surrounded here only by goodness and kind words, praise, and generosity. I invite you, my friend, to join me. Only then will you free yourself from the burdens of others, the heavy weight of their harmful chatter and "truth-seeking."

I witnessed coercion which surely would disturb the visitators.

When I was volunteering with the 3gf my directress was recruiting this college student to volunteer for the co-worker program. My directress called and called this girl to get her to commit. I accompanied the directress to the campus to look for her. We found her hurrying across the campus mall. My directress had to call out her name and chase her to get her to stop. When asked why her phone calls hadn't been returned, the girl said that she was about to graduate, and by the way she had gotten engaged that weekend.

The fiancee was a wonderful boy. I congratulated her. The directress scolded her and said she should be ashamed for choosing a boy over Jesus. The girl said she didn't think she was doing something that displeased Jesus, she had prayed alot about this matter. The directress laughed contemptously and continued to publically deride her for her selfishness.

This was May 1992. The directress was Paulina Garza, Luis Garza's sister. She was personally recruited by Maciel when she was 16. She was a completely integrated 3GF. She was one of the first consecrated and one of the most experienced female superiors. Her behavior was typical of the methodology. Naturally they have ways of concealing this pressure from interested authorities.

DCT, your insipid comments only reinforce the belief that LC/RC is dangerous.

Keep it up as it only proves our point.

Tom, this is a great compilation of questions. Well done. I hope it gets forwarded to the relevant parties, bishops included.

Visitators need to pay and visit and review the entire RC movement (so 3g, 2g and 1g).

3g: The news that the visitators were surprised to find "consecrated" women tells you either that their "station w/in the Movement" wasn't included in the statutes approved by the Vatican in late 2004 OR that there is deception on the part of Cardinal Rode, who surely must have known about these women. I personally suspect the former because, really, they don't have a different "station" than any other lay unmarried member of the Church. That the LC and the 3g superiors were using the bulk of the "consecrated" for different purposes and going so far as to mis-represent the "consecrated state in RC" as something it simply wasn't is reprehensible and must be corrected right away.

2g and 1g: these would include the adult married membership, the young women's and men's sections and the youth sections (ECYD). The issues here are myriad but one that pops up immediately is the gross problem with spiritual guidance. That must be overhauled in at least the following ways:

1) the member chooses whether or not to receive SG - an SG isn't just assigned upon "incorporation" as has been the practice;
2) the member chooses his/her SG (again, isn't just assigned);
3) IF if has been determined by the Holy See that RC members are competent to give SG, then the following should be implemented:
A) SG is offered to anyone wishing it, not just other RC members. Right now nonmember SG is only offered to those either being courted or who are in the "process of discerning a vocation to RC". IOW, it's a hook.
B) The SG has one apostolic role and that is to be an SG. So that elimates team leaders, program (ie apostolate) directors (nat'l and local); Mission Network directors (nat'l and local); section directors and assistants and AFIRE team members. Hopefully restricting the number of "hats" to one will reduce conflicts of interest w/r/t "recruitment to RC", apostolic assignments and even the member's status in RC.
C) SG formation programs would be overhauled to include expertise from other sources such as diocesan priests or lay experts outside of RC and LC. It's rather insular as is and I can personally attest to how this insularity leads to imcompetence in providing effective spiritual guidance.
D) the SG focuses on a standard set of guidelines or topics within the framework of the member's call to holiness within the Catholic Christian Church. IOW, no RC stuff - none.
E) An SG's competence should be independently and periodically reviewed by outside (diocesan?) sources.
F) SG's should be subject to any and all liability risks that impact counselors, spiritual directors, etc. and the RC section should carry the appropriate insurance to cover this risk.
G) Absolutely no SG, "spiritual dialogue", "formation dialogue", or any other "dialogue" may be given to minors (under 18 or using the age criteria set by the diocese). No exceptions. See F) above regarding liability.

Yes, Tom, this synopsis is excellent. As a fellow Catholic in the Archdiocese of Atlanta, I have seen first-hand how the devious methods of RC have wreaked havoc in many unsuspecting people's faith.

I wish Abp Gregory would shut them down NOW until there is direct communication from Rome as to how and when to proceed.

Diversity - I cant see any facts that tom is trying to ascertain, only questions.

Which facts in particular would you like to source?

The media says there are 900 3rd degree consecrated ladies (3GF in spanish) but no mention has been made of the male consecrated (3GM).

The male consecrated are the same as the female consecrated, they are lay people and dress as laypeople and wear the wedding ring/band that the consecrated ladies wear.

They live in community, but are able to share communities with LC religious and priests. I have lived with Consecrated Men in Dublin and I have stayed with them in LC/3GM communities in Spain.

They are never ordained priests as consecrated, and I dont think there have been any cases of 3GMs entering the novitiate to become an LC brother/priest. Some, a small number I believe, have left the novitiate to become RC consecrated, eventually.

They had a very small centro estudantil (formation centre for RC consecrated) in Madrid when I was there - three members - in 1997/98 and there is another one in Mexico DF. This is a bit bigger, but I am unsure how many memebrs it contains in formation. I don't think there are 100 3GM at all, but that is just a gut-guess.

PS the original vatican release in italian, and all subsequent translations, say that the consecrated RC memebrs will receive a visitation as they have insistently requested it.

Tom & Another Anon,
I am in Atlanta also. Are you former RC?

In Rc,
I completely agree with you about the SG guidelines but I think the LC priests need just as much deprogramming and "help" in this area as well. At the end of my time in RC I was completely manipulated in SG by an LC priest. He was attempting "to make my life hell so I would leave." It was very disturbing emotionally. He would send so many mixed signals. In front of others he would do things to make it look like he was trying to "save" my "vocation". And then in SG he was trying to provoke me to anger. I had become a squeaky wheel because of grave abuses of confidentiality that I had witnessed. Instead of suggesting that I take a break and pray about all that was disturbing me he instead attempted to emotionally manipulate me.

After my last SG with him I tried to hang on to the women on my team and I told my team leader that I wanted to remain a member but I did not want to have SG any more. She called him and he said well then she has to go inactive. Its all or nothing. That was then end for me. His manipulation worked.

Anon, I have to laugh at how many "anons" there are on this board. I think I saw a new person the other day who is called "AnonInAtl." Is that you?

Let's make it easier on everyone. From here on out, I'll call myself "ATL Granny." I use that moniker on other forums.

To answer your question, No, I've never been RC. I was approached by members about a dozen years ago and attended several "Evenings Of Reflecion" as well as a retreat. Luckily, my inner radar gave me lots of warnings and I never joined.

I quickly learned their MO and and am sickened by how often they creep into parish life by offering these "wonderful" programs to draw in unsuspecting parishioners. Or, worse, by taking over successful ministries.

I recently had a friend who was pushed out of her well-earned leadership role in a parish ministry who was ready to leave the Church over her harsh treatment at the hands of two RC ladies.

Right now I have strong suspicion that LC are trying to recruit my Daughter-in-Law through offering her SD.

So, no....I've never been a member, but it's hard to be active in a parish in northern Atlanta and not trip over RC pretty regularly!

With regards to SG with the youth, the Vatican II document on the formation of priests welcomes it in junior seminaries, and cites that SG is essential in guiding young men to vocations. So SG per se is not contra-indicated with youth.

Maybe it is the type of SG?

DCT, this board has something better than footnotes, which refer to secondary sources. This board has primary sources, the first-hand testimony of members and witnesses going back to the foundation of the Legion and RC. This sort of testimony is admissible in court. Footnotes are not. But here's a good primary document for you: check out the letter that Maciel's companion wrote to his bishop back in the early 50's. It is reproduced in the back of "El Legionnario", I believe, or can be found with a simple search.

August 23, 1956

His Excellency, Dr. Francisco Orozco Lomelí

Vicar General

Archdiocese of Mexico City

Mexico City

Most Excellent Sir:

In compliance with the summons that Y.E. [Your Excellency] has seen fit to send me and in obedience to the Your Excellency’s instruction to prepare a report attesting to the manner of action and behavior of the Most Reverend Fr. Marcial Maciel, I, Luis Ferreira Correa, religious of perpetual vows, 41 years of age, currently Rector of this the Apostolic School of the Sacred Heart of Tlalpám, Mexico City and Vicar General of said Institute of Missionaries of the Holy Cross and of the Sorrowful Virgin, under oath to tell the truth, the whole truth and nothing but the truth, am humbly obliged before Y.E. to present the following facts:

In the earliest years of my colaboration in the work of Fr. Maciel I was confronted with an apostolic student whose conscience was troubled by certain ways in which Fr. Maciel treated him when said father was found to be sick. Specifically, the boy was referring to immodest touching. Today that boy is a religious of perpetual vows at the Institute. I asked if I could make use of this information if it became necessary and he very confidentally agreed. This brother’s name is (name withheld). The same thing described by this brother occured to one of his brothers by birth, whose name is (name withheld), causing the student, who was then in the Apostolic School, to resign from the school. These incidents were on the verge of causing serious upset to Fr. Maciel’s enterprise, since they had come to the attention of His Excellency, Señor González Arias, then Bishop of Cuernavaca and patron of the endeavor, who had almost decided to extinguish the nascent enterprise. 

In recent years something similar has happened to another birth brother of those previously mentioned, (name withheld), who today is also a religious of perpetual vows. In this case I have no authorization from the interested party to present this, but since it was not communicated to me either in spiritual direction or in confession, I believe it goes against no moral principle to do so.

I also understand, though not with the certainty of the previous cases, that this has again been repeated with Br. (name withheld). This brother has indicated to me that Fr. Maciel had deceived him, inducing him to touch him, by saying that this contact with the human body provided him the ejaculation he needed to rest and thus alleviated his pain.

I can be certain that this very thing has happened to other brothers with whom he has had close contact and that he has tried to retain many of them within the congregation at all cost — in spite of their personal opposition to following a priestly vocation — out of fear that they will later expose him. For this reason he flatters them with gifts and a thousand promises to help them once they do leave the institute.

Another incident which first prompted me to insist on leaving the institute was when one of the boys from the Apostolic School, of which I was then already rector, came to tell me in 1950 what he had been compelled to do to Fr. Maciel — to effect an ejaculation. I then spoke firmly to Fr. Maciel, telling him I was resigning because because I was not willing to continue my collaboration in this manner. Fr. Maciel had to postpone an urgent trip he was scheduled to take, pretending that my decision had gravely affected him and asking me not to leave. He stated that he was not aware of what he had done while he was ill, as his pains were so strong, and that what he had done with this boy had unquestionably been done while in a state of unconsciousness. In light of the apparent sincerity with which he told this to me, I decided to stay. The name of the boy to whom I refer is (name withheld).

Among all the things which I have observed over the course of these last seven years is that during this entire time Fr. Maciel has been administered mood-altering injections of Dolantina, Sedol and Demerol. At the beginning I was certainly disturbed by this, but I did not want to investigate it further because these injections were only obtained with a very hard-to-get prescription. Two years ago I finally asked Dr. Ramón Suárez of Michoacán, Morelia (Mexico) what effect these had. The doctor replied that these drugs were causing great damage to Fr. Maciel’s system and that they would result in a very shameful habit, if they had not already done so, which would be very difficult to quit. Dr. Suárez had himself spoken very forcefully with Fr. Maciel on this point and, from the time he did this some two years ago, Fr. Maciel has not wanted to consult with him about his medical condition — something he had previously done with great frequency. In an effort to deceive me, Fr. Maciel told me that, on the contrary, Dr. Suárez as well as doctors from Italy and New York were recommending these injections to him because they were the only means of alleviating his pain. For these last two years I have been trying to prevent him from obtaining and being administered these injections, but he takes it upon himself to send the religious under the pretext of having to go someplace else and with explicit orders not to tell me where they have gone or for what.

The injection of these mood-altering drugs reached such a point that on January 3 of the current year, 1956, I received a telephone call from Fr. Rafael Aurmí, Master of Novices of our Rome House, urging me to leave as soon as possible for Rome. I was told this was a direct order and that he could not tell me anything about this matter until I got there. I was to obey as quickly as possible, leaving by plane on the fourth and arriving in Rome on the night of the sixth. There, Fr. Arumí was waiting to give me the news that he had called because Fr. Maciel’s condition had so worsened in recent days that he had been obliged to resign as Superior General and to propose to the Holy See that Fr. Arumí and I be chosen to succeed him. Fr. Arumí also told me that Fr. Maciel had left the house in Rome eight days earlier, handing him the document in question in a sealed envelope and without telling him where he was going, taking with him only one of the young religious in whom he had the greatest confidence, Br. Félix Alarcon Hoyos, as a companion. In getting him the injections, this brother is and has been completely on his side, since said brother as well as all the other religious who attend to him in his illness have been made to believe that this illness is something so extraordinary that extraordinary remedies are required to alleviate his pain.

On the day that I arrived, as Fr. Arumí indicated to me, Fr. Maciel had appeared at the house, seeming more or less normal and participating in the handing-out of gifts, which is the custom at our houses on January 6. Since he was there, Fr. Arumí informed him that he had received a cable announcing my arrival at midnight that same day. This greatly upset Fr. Maciel, who sternly reprimanded Fr. Arumí for having taken this step which he considered imprudent. Fr. Arumí apologized, but said that upon receiving his letter of resignation, it had seemed logical to him to inform the Fr. Vicar General in order to see what actions were to be taken. Fr. Maciel retired to his room before I arrived and gave instructions that I be told that, owing to his state of health, it would not be possible for him to receive me until the following day.

On that day, January 7, he rose at 10 or 11 in the morning completely under the influence of drugs. He began his propaganda, telling the fathers and brothers that the Holy See had summoned me — something which was completely false — to take over the reins of the Institute. This caused great agitation in one of the fathers, Fr. Antonio Logoa, since he and many other fathers had been dazzled by the Fr. Maciel’s apparent personality, resulting in this father becoming distant and even hostile towards me. Seeing that Fr. Maciel was continuing to spread the same falsehoods, I spoke to him forcefully, telling him that he should try to be more prudent and to choose his words more carefully and to see the damage he was causing to the religious with his unfounded claims. I told him that I was there not out of obedience but rather to compel him to seek treatment and to take radical steps towards a cure. He rufused to listen to me further and instead sent for the novices, to whom he gave a lecture in bed, which was also aptly judged “supernatural,” when in reality all the lucidity and fervor with which he spoke was a result of drugs.

Fr. Maciel continued to act as though I would back off from my proposoal to take him to the United States or Cuba for treatment. He suggested that I take a long trip to the Holy Land and other countries, or that I remain for some time in Rome visiting the monuments. I reiterated to him the reason for my visit, but faced with his insistence, I agreed to travel by car to Spain, quickly visiting a few places, but not before first managing to get him to formally promise me that we would meet in Cuba so that he could be put into treatment.

During my stay in Rome, many religious came to talk to me. Among those most important, including some who are members of the General Council, were Br. Alfredo Torres, Br. Carlos Mora, Br. Jorge Bernal, the previously mentioned Fr. Rafael Arumí, Novice Superior, Br. José Luís Barriga, Br. Saúl Barrales. They earnestly begged me not to leave Europe without taking Fr. Maciel with me, because his presence in the House of Rome was causing an absolute scandal. Things had reached such a point that they had had to remove the tires from the cars and hide the car keys because Fr. Maciel was ordering certain religious, invoking holy obedience, to go and get him injections. When they refused, he himself would go in person, so much so that on one occasion he decided to forego their help and to go get the drugs himself, wearing little more than pajamas. I became aware that Fr. Maciel on one occasion even sent Br. Félix Alarcón — the one in whom he had such confidence — from Rome to Spain by plane in order to bring him back several boxes of injections. On other occasions he himself made this trip, using the pretext of having to deal with urgent financial matters, when in reality he was going to get the now very necessary drugs. Br. Saúl Barrales, who at that time would on occasion attend to Fr. Maciel, told me that there were times during which he calculated that they gave him up to forty injections in a single day.

I left for Spain, as did Fr. Maciel by plane, although he had offered to leave directly for Havana so that they could perform what he called “blockages” on him to prevent inflammation of the “verum montanum” so that there could be normal secretion of semen when he had his pains. The brothers in Rome were very pleased because they had already tried to take him to the airport on two occasions, but he came back under the pretext of having severe colic.

On the day of January 15 I arrived at the Apostolic School of Ontaneda, Santander (Spain) and upon my arrival was informed that Fr. Maciel was ill in a hotel in Madrid. The brothers accompanying him had also arrived — Br. (name withheld) and Br. Neftalí Sánchez. They told me that the father was very bad off and Fr. (name withheld), who, without taking notice of the effect of the injections, had been laying them aside. He insisted to me that it was essential to take him to Cuba or America in order to put him into aggressive and radical treatment.

On the day of the 16th we left Ontaneda for Madrid, finding Fr. Maciel in a state quite easy to imagine, since he had managed to be injected with three or four boxes of injections, which they had brought him from Salamanca. He was really almost brutish in a suite in the Hotel Plaza, one of the most luxurious in Madrid. His own sister, Blanca María Maciel, happened to be in Madrid and had become aware of the unfortunate state in which he was to be found. She earnestly begged me to do all that was in my power to cure the father, because this vice of drugs would bring shame and the worst disgrace, not only to the Institute, but also to his own family. We opted to have him admitted to a sanatorium, but since they refused to provide him the injections that he asked for, he escaped and went to another one which suited him.

On one of the days when he had not managed to get injections, he asked for a telephone directory and was calling various doctors, telling them that Fr. “Luís Ferreira” was seriously ill with colic and needed these injections. One of the doctors agreed to provide him with them, and Fr. Maciel then told him that he would be sending a boy to pick up the prescription. I was able to find this out in time, however, and made the boy hand over the prescription, which I still have in my possession.

In light of this manner of behavior I went to him and told him that, upon realizing in such a palapable way that my efforts to rehabilitate him were useless, I was resigning from the Institute and returning to my diocese in Morelia (Mexico). Fr. Maciel cried and performed all sorts of hysterics to see if it was possible to get me to stay, but I did not give in and left that same night by plane for Mexico.

In an effort to avoid a scandal, upon my arriving in Mexico I indicated I was tired and that I would be leaving immediately for Michoacán, but in reality my objective was to give Fr. Maciel the impression that in fact I would be going to see my archbishop to make him aware of the problem and to remain permanently in the diocese.

On January 23, the day I had left for Michoacán, Fr. Faustino Pardo, Rector of the Cumbres Institute, received a call from Fr. Maciel asking for me. Fr. Pardo informed him that I had left for Morelia and that I had not said what the purpose of my trip was. Fr. Maciel ordered him to get in touch with me as soon as possible and to tell me that, according to my orders, he was leaving that same day for Havanna, which effectively he did.

Once in Havana he spoke to me by telephone, begging me not to be so “foolish” as to speak with the archbishop under any circumstances. He swore to me and promised me that he would enter treatment for whatever time was necessary in order to be cured. I then decided to return to Tlalpám, but first I imposed on Fr. Maciel the obligation to be accompanied by a religious of my choosing. Unfortunately, however, by the time of my arrival in Mexico (City), Br. (name withheld) had already left for Havana — a brother who allowed himself to be totally influenced and who did what Fr. Maciel ordered. Their search for drugs in those days reached such a level that they had to leave Cuba with the police virtually in pursuit.
Both arrived in Mexico incognito and for two days did not announce their arrival. At the end of this time, however, Fr. Maciel disappeared from Br. (name withheld)’s side. The brother then approached me, asking what he should do. I made an appointment with him, at which time he related to me the story of their time in Cuba. I ordered him to go to the Cumbres Institute and that without any doubt Fr. Maciel would call him there once it was convenient for him to reappear. This is in effect what happened. Fr. Maciel called him around eight at night saying that he was seriously ill in a hotel and that he should go to attend to him, but without alerting to anyone. Br. (name withheld) alerted me as to where Fr. Maciel could be found, however, and I went there to find the father completely under the influence of drugs. Once again I reiterated to him that as Vicar General I was ordering him to go to the United States to seek treatment.

I do not need to point out that during this entire time I saw it as my obligation (after looking at the case from the canonical point of view) to treat Fr. Maciel as a person who is ill and unaware of his actions and not as my Superior.

By this time Br. (name withheld) had arrived in Mexico. He and I agreed that he would be the person to accompany Fr. Maciel to the United States, since he was one of the religious whom Fr. Maciel most feared. He had already clearly stated the problem to him and had even gone so far as to announce his resignation from the order and that he was going to speak with ecclesiastical authorities. I also decided that another religious, Fr. Rafael Cuena, would accompany him. At that time Fr. Cuena was very preoccupied with finding a cure for Fr. Maciel since he had on many occasions been complicit in getting him the injections.

Once we had bought the tickets for New York, we returned to the hotel, but Fr. Maciel had already left. He had made Br. Federico Domínguez accompany him. The two of the them went to no less than six pharmacies in search, no doubt, of some of the drugs. He told the brother that he was going out to get some pills and that under no circumstances was he to say anything to Fr. Ferreira. He bought some luggage for a plane trip to go to Cotija, where his family lives. When we finally managed to find him in the middle of the afternoon, there was no convincing him to go to the United States. The only thing I was able to accomplish was to get him to agree to allow Br. (name withheld) to accompany him to Guadalajara. I gave explicit instructions to that brother that from Guadalajara he was to return him to Mexico City and that he try to see to it that he was not given any injections.

Once in Guadalajara, according to what Br. (name withheld) told me, he began to perform his usual pantomime of intolerable pain so that the brother would administer the drug to him, but the brother followed the instructions he had received and stood firm. Then Fr. Maciel had a telephone conference with his sister, (name illegible), who lives in Sahuayo, Michoacán, stating that he went to Guadalajara [and that] he got the injections. Then Fr. Maciel treated Br. (name withhled) in an extremely humiliating way, but this brother knew how to [behave] with true herorism and finally managed to bring him back to Mexico City.
Once in Mexico he stayed at the Hotel Rioja instead of staying at one of our religious houses. He stayed there for two days, being administered injections yet again until we managed to get him to the airport to undertake his trip to New York. At this same airport it was impossible to prevent him from going to the men’s room in order to administer the injections, using the pretext of serious pain and ventral fluids. By my calculation he was administered six injections while we were waiting for the plane’s departure.

Finally, accompanied by Fr. Cuena and Br. (name withheld), we managed to leave for New York, after which he demonstrated a trajectory of loquaciousness and brilliance that according to reports by the brothers he would subsequently display after being administered drugs.

In New York Dr. Suárez, who was doing research, was waiting for us. He had already arranged for Fr. Maciel to be admitted to a sanatorium, but staff at this sanatorium refused to admit him since they did not treat patients with his condition. We then had to find another sanatorium, but before [we could have him admitted], Fr. Maciel escaped for an entire day and was later found by a [word illegible] of Dr. Suárez in the slums of New York [under the influence] of mind-altering drugs.

They finally managed to have him admitted to a sanatorium which treated patients like him — something which absolutely infuriated the father, who told those accompanying him that they were treating him like “un perdido” [literally, one who is lost, but also meaning one without hope, one who is useless, or a lost soul]. The doctors at the sanatorium said that he would need aggressive treatment, which should last no more than three to six months. But with good nutrition and proper medication Fr. Maciel apparently recovered in eight days and, in spite of the doctors’ objections, managed to convince Fr. Cuena and Fr. Carlos to get him out of that “wretched place” and to take him to Cuba so that he could once again be treated for “blockages.” 

Br. (name withheld) was able to find out about a wonderful urologist in New York, who examined Fr. Maciel and told him in English — a language Fr. Maciel does not speak — that the father’s colics were faked and that his extreme pains were feigned in order to be administered drugs, as Br. Carlos so informed me upon his arrival.

After this stay in New York, he returned to his old tricks. It took only eight days, if not sooner, for him to break his commitments. In light of this Fr. Cuena himself suggested that a call be made to Fr. Maciel’s older brother, Francisco Maciel, in order to better carry out our plan to admit him, or at least to force him to comply. Mr. Maciel went to talk to his brother in Cuernavaca, where he was staying, and was very harsh with him. So much so that he told him that everything that was happening to him was a punishment from God for his arrogance, since everything he did was for the sake of outward appearances, and that he was too much concerned with getting attention while having a very shallow inner life. This was a great humiliation for Fr. Maciel, who from that moment on did not want to be in the presence of Fr. Cuena or Br. (name withheld), to whom he attributed his brother’s attitude.

At least they managed to get him to go for a few days rest in Cotija. He said he would stay there for as many months as necessary, but as on previous occasions he was not being sincere. He was there for exactly four days and during that time he refused to eat and, according to his relatives, spent the time crying and writing letters, secluded in his room. In one of the letters addressed to me, he said I should take over the reins of Superior General. Two days later I received another one, telling me he thought it would be more fitting if he went to Rome to personally lay the groundwork in order to avoid disconcerting the religious. He also sent one of his own [intermediaries] with some letters for the religious at the Instituto Cumbres and a quite voluminous one for the Superior of Rome, Fr. Antonio Lagoa, asking him to read it to each one of our communities. In that letter he gave a broad account of all his actions during those fifteen days, trying to show that all that he was doing and all that he had done was for nothing less than the Glory of God and the good of the Institute. He presented things in such a way that in this entire context he gave the impression that he was leaving the order. Nevertheless, he ended the letter with an ambiguous sentence, more or less saying, “I beg your forgiveness if I have been something of a bad example.” I ordered Fr. Pardo, Rector of the Instituto Cumbres, not to circulate this letter, as it would have undoubtedly upset and disoriented some of the youngest religious, although I understand that Fr. Maciel sent this same type-written letter through other channels. 

In order to keep him from carrying out his plan to go to Rome, I ordered them to hide his passport. But this did not bother him in the least. He left for Mexico City, where he arrived incognito and in a few hours obtained a new passport and an Italian visa. When I realized he was in Mexico City, I gave orders that he be told to come to the Apostolic School, because I was leaving immediately to rejoin my diocese. I even packed some of my books to make him see that I was really going to do it. This forced him to come that night. I took adavantage of the occasion to make him see that he was undoing with the left hand everything he was doing with the right, and that he was following a very twisted path that would lead to the order’s ruination. He responded that he understood very clearly what I was telling him and that he would go to Rome to convene the General Council and that it would agree to my proposals.

This was another falsehood, because after he arrived in Rome, everthing continued just as it had, as Fr. Rafael Arumí informed me. He made not even the slightest attempt to convene the Council, nor was he seen making even the most minimal efforts to keep in mind all that he had promised.

Unable to see a solution to the fundamental problem, I wrote to him in Rome, telling him to have someone come to take charge of the Apostolic School, because I was definitely leaving the order. However, His Excellency the Archbishop of Morelia, with whom I was consulting at this time, recommended that I not leave under any circumstances, since that would mean a complete deviation of the order without there being anyone on the horizon who might serve as a bulwark. His Excellency, the Archbishop of Yucatan, Fernando Ruiz Solórzano, whose advice had been sought, was of the same opinion. This second prelate, who had always shown a great affection for the order, even told me personally that he would try to convince Fr. Maciel to seak a cure, but Fr. Maciel always avoided any opportunity to get in contact with him, although for a time they both happened to be in Mexico City.

Fr. Maciel, feeling pressured by my notice, finally came back to Mexico. All the the fathers, who represented our religious houses here, were in agreement with me that it was necessary for Fr. Maciel to stay in a sanatorium until he had completely recovered and even to resign the Directorship if necessary. However, upon his arrival Fr. Maciel refused to deal with the matter and went to Cuernavaca for a few days’ rest, though not before my briefly telling him that I had only been awaiting his arrival in order to tell him goodbye, since I could not continue collaborating in the deformation of so many religious and in deceiving them with such twisted standards. I added that it was repugnant to me to continue obeying a Superior in such a state. He accepted this with apparent humility, begging me not to abandon him at the most difficult moment in his life. However, I did not back down and only asked him for the money necessary to go consult with His Excellency, the Archbishop of Yucatan — something which he gladly granted.

Archbishop Ruiz Solórzano told me that he still thought it necessary for me to stay in the order, not only to avoid as much as possible the deformation of the religious, but also to ward off the scandal which my leaving the order would cause among the benefactors. Besides, Fr. Maciel was very well-known in certain Mexican social circles and one had to think very carefully about what was appropriate before taking any steps.

By the time I returned from Yucatan, Fr. Maciel had already gone to Cuernavaca with two religious and had left instructions with another religious at the Apostolic School to take me to speak with him first thing in the morning of the following day. I did not agree to meet with him, giving instructions to tell him that our business had already been dealt with and resolved. By doing this, I was trying to convince Fr. Maciel — as the prelates had advised me — that, given my imminent departure, he should finally decide to be admitted to a sanatorium. Instead, Fr. Maciel began to call the most prominent religious at Cuernavaca and tried to convince them that I had suffered a sudden attack of hysteria and that I was acting contrary to the most fundamental rules of prudence. On the other hand, he tried to convince the religious that he had experienced a “miracle” and that henceforth he would no longer feel any need for injections. Encouraged by the good results he had obtained through these means and by the already habitual flattery and adulation he received, he planned to stay two more days in Cuernavaca and to then leave immediately for Venezuela. However, Fr. Faustino Pardo, who through me was aware of the true state of things, managed to convince him to come speak to me if he did not want the scandal of my leaving to be unleashed. As a result he felt obliged to do this on Sunday, January 17, begging me with tears in his eyes one more time not to leave him alone at his most difficult moment. In fact I had been expressing a desire to rescue him up to the the final moment, but he wanted to follow his own path. All his promises and sworn commitments were nothing more than new falsehoods to keep me by his side and especially to keep me, at some given point, from talking. . .

After the stormy session on the night of June 17 I left in the morning with the intention of asking for a dispensation from my vows. However, Mons. Gregorio Araiza, Apostolic Protonotary and good friend of Fr. Maciel, whom I approached to draw up the request for a dispensation from my vows, would under no circumstances do this for me and told me that my leaving would result in the collapse of Fr. Maciel’s work. Instead, he suggested a compromise solution. Since Fr. Maciel promised to enter treatment, resolve the other aspects of this problem and dedicate himself to a better inner life, I should spend three months in Yucatan without asking for a dispensation from my vows. If in effect Fr. Maciel were to finally fulfill his promises, I would return to the Congregation without further ado. But I had the growing realization that, if I were to return the Apostolic School after a three-months absence, Fr. Maciel — whose guile and falsehoods were already sadly in evidence — would probably have succeeded in taking over the consciences of the new Superiors, resulting in the problem being much more difficult to remedy. Instead, I opted to wait out the three months at the Apostolic School in order to see how the situation evolved. Fr. Maciel seemed thrilled by my determination, although I made it very clear to him that my staying in the order was completely conditional on his fulfilling his promise to get well and to remedy all the bad examples he was setting for the religious. He once again solemnly promised to do so. However, on that same day I could tell he felt no need to create illusions for me. Shortly after our conversation, he informed Fr. Pardo and a benefactress, named Trinidad Gómez, that Fr. Ferreira had finally humbled himself and had admitted the error of his ways. On the following day he told Br. Federico Domínguez that he was not considering changing one iota of any aspect of his behavior and that, if anyone had any illusions he would do so, the best thing would be for that person to leave the order. I also noted that he had prohibited the religous at our houses in Mexico from informing me of even the smallest detail in order to deal with the matter of his illness. This included in one case Br. Francisco Orozco Ypez, whom he prohibited under Holy Obedience from communicating with me. All this occured just days after he had promised me and sworn that everything would be put right. From all this I concluded that everything had been a farce and that Fr. Maciel was fundamentally not inclined to abstain from his dishonest behavior. 

In light of this, I have persisted in the idea of leaving the Institute, although it has been extremely difficult for me to inform the ecclesiastical authorities of the serious reasons which move me to do so. But upon receiving the summons from Y.E. — reported with accusations from persons within the Institute — and having been obliged in conscience to inform Y.E. of the entire course of this sad story with profound grief on the one hand, but with the feeling of fulfilling a duty too long set aside, I have tried to give a general idea — perhaps inadequate, but always true to the salient facts of this problem. These facts will allow Y.E. to see that for my part I have tried to use all means necessary to try to resolve these serious problems at the very heart of the Congregation in order to avoid scandalizing the religious as well as the many other people who know and esteem our work.

Although this report has become excessively long and tiresome, I do not want to fail to address, at least superficially, some general aspects of the deformation of conscience to which the oft-mentioned Fr. Maciel has unfortunately fallen victim.

A spirit of mendacity. I have been able to confirm that, in order to secure help from benefactors, he presents as realities things that exist only in his imagination. He exaggerates or twists the facts as the situation suits him with the greatest naturalness. On one occasion, I was able to see how he treated a problem with His Excellency the Bishop with duplicity and falsehood. I made him see that this was not the path that God wanted. Since then he has been very cautious about the veracity of the information he brings even to me.

With regard to his inner life, I have noticed since I first joined the Congregation that, although fervent, it does not seem to me to be anything extraordinary, especially considering what the life of a Founder should be. And I quickly became aware of profound shortcomings, which he has never tried to correct. For ten years he has been exempt from praying the breviary because he claims that His Excellency, Señor González Árias, Bishop of Cuernavaca, told him that, when he is feeling fatigued or has a lot of work, he could substitute three rosaries for the breviary. I have happened to notice that, even if this commutation were valid for an indefinite period of time, it was obvious that this stopped with the death of the grantor. He has had no change of opinion and he has gone on without praying it in spite of the fact that Señor González Árias has been dead for some nine years. If he feels some indisposition during the night, he then does not celebrate Mass, although he later goes on to work intensely. Nevertheless, he makes the religious believe that he celebrates it, pretending to have done so very early or at the house of a benefactor. I have also become aware that he has never performed spiritual exercises, at least under the direction of a priest. At times he has told me he was going to do such exercises, but I later found out that he was engaged in other activities incompatible with them. When I once brought it to his attention that he was never seen praying, he told me that the most important thing was charity and that, since he tried to do everything filled with that spirit, in reality his entire life was prayer.

With regard to poverty, he is notorious for always seeking out that which is most comfortable and convenient. The most exquisite meals. He even indicated to Br. Jesus Villanueva, a religious at this Apostolic School, that he did not visit more often because we had not prepared the foods he must eat, in spite of the fact that we forced ourselves to satisfy all his desires. Very early in the morning he mobilizes one or two brothers to prepare hot water for his bath and his shave.

He is also notorious for his extravagance. He engages in international conferences by telephone with complete ease over more matters which are not sufficiently urgent and always travels first class on airlines, even when his companion is travelling in coach. The hotels in which he stays are considered the best in the social circles in which he moves.

I believe these broad characteristics expose the spiritual profile of Fr. Maciel. May Our Lord God open his eyes so that he might see the abyss to which through his example he is leading so many excellent and select boys and youths, who have come to the Congregation with the desire to serve the Lord and to fight for the Reign of Jesus Christ on earth.

Reiterating my oath to speak the truth, the whole truth and nothing but the truth in all of the above, reaffirming that the majority of the religious are still not embued with the twisted spirit that drives Fr. Maciel, and pleading with ecclessiastical authorities, to whom this report shall be sent, to prevent the ruin and deformation of this order, which I have so deeply loved and in which I have spent my poor priestly energies, I remain Your Excellency’s most obedient servant in Jesus Christ and respectfully bestow my kiss upon your pastoral ring.

Luís Ferreira Correa, L.C.

The above a translation of Ferreira' 1956 letter. Unfortunately, I am unable to source the translator. But I bet Giselle has that info.

"Are you former RC?"
The answer is no, but have friends in it (and worried), plus family members involved in similar movements over the years. I have kept generally good relations (I think) with RC members in my parish, even though they know my position. They were free to join (and yes, tried to enroll me). For me, the problem is more with those that allowed this to happen. If things are done well, I think this will be a teachable moment for everybody. But it may take a while. I also agree that in many cases, counseling will be needed. The question is who will do it (an other question for the RC visitors). Peace. Tom

DCT: each question is based on first hand information or sourced data available in the public domain (look it up). Feel free to add/amend, do what ever. Those are my questions, as a concerned parishioner, from 5 years of pretty close observations of RC in my area (and decades of observation of other movements).

Aaron, thanks for your question. What I want sourced is this one: "that Vatican LC investigators were surprised to find 3gf members. Like where does that one come from?

My friend commented the other day how strange it is that Maciel had a double life. That he was normal sometimes, with everyone thinking he was holy, and at other times he did all those terrible things.

To which I responded that the idea of Maciel's "double life" is a grand Legion myth, another of the Legion's magnificent lies. There never was any "double life." There was a single, sordid life that other people covered up. For decades.

Anon, your SG experience is good evidence that "SG/SD" in the legion and RC is no such thing. Thanks for sharing this insightful story. Yes, I agree that the LC need "a little help" on this front too but then they are getting massively reformed anyway (or refounded) so I'm assuming that the SD would be fixed in the process.

RC is not an institute and I've been told that the "rules are more flexible" w/r/t who gives SG etc. That's why I proposed the above recommendations.

Mary Anne, this kind of drug addiction problem frequently leads to schizophrenia. Bishop Watty has indicated that MM was schizophrenic (as reported by CNA). This letter describing the addiction would reinforce that likelihood.

Anonymous, w/r/t your comment about the Vatican II document and SD for young people, we need to keep in mind that the LC has a different concept of "minor seminary" than what exists in US dioceses today. In Minneapolis, for instance, the minor seminary is for college-age men. The LC, on the other hand, begins its minor seminary for boys as young as 12. (Girls, I think, may have to wait a couple more years before joining the pre-candidacy).

So yes, the type of SG/SD is crucial (ie no coercion/lies/etc.) but so is the proper age and I thought dioceses recognized this. RC needs to be in line with diocesan rules and norms here. As is they often can get around the issue because in many sections they aren't hooked into the diocese nor have diocesan oversight.

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