The Spiritual Fear Mongering of Bishop Liam Cary of the Diocese of Baker

For those who have been following the growth and development of the Evangelical Catholic Church are aware that Father James Radloff has become our most recent candidate for Clerical Incardination into our Church and its Diocese of the Northwest.  Jim Radloff comes to us via the Roman Catholic Diocese of Baker in Oregon after a prolonged period of episcopal marginalization by the Bishop of Baker, Bishop Liam Cary. The accounts of Jim's trials have been aptly reported by Dan Morris-Young of the National Catholic Reporter.  One can read the Mr. Morris-Young's series of stories of Father Radloff's experiences by visiting http://ncronline.org/person/james-radloff 

I would like to state for the record that when Fr. Radloff submitted his April 22, 2104 letter of resignation from the presbyterate of the Roman jurisdiction, he did so in accordance with their Code of Canon Law.  In that same letter, Jim also ended his membership within the Roman jurisdiction and was announced that he was becoming a member of the Evangelical Catholic Church and would be making application for Clerical Incardination. Fr. Radloff executed his resignation with the highest of professional standards.

Jim, who is a native of Chicago, has indicated to me his desire to continue his sacramental ministry within the central region of Oregon and I am happy to support this for the primary reason that an overwhelming number of disenfranchised and marginalized Catholics from that region have petition me for permission to establish a new parish.  Given the groundswell of support by the laity of the community of Bend Oregon, I have approved plans for the laity to begin the groundwork for the establishment of the Evangelical Catholic Church of the Holy Communion which I hope to see opened sometime this year.

I would like to take a moment to interject one of the policies of the Evangelical Catholic Church.  Our Catholic jurisdiction shall not, in any way shape or form, attempt to engage in "pew stealing" - that is the overt attempt to steal members from another church to become members of our parishes.  We have no desire to covet anyone who is perfectly happy in their community of faith.

In 2012 our Church was blessed when Father David Verhasselt chose to apply for Clerical Incardination with us.  Father David came to us via the Roman jurisdiction after suffering insults and injustices from the Archbishop of Milwaukee, Jerome Listecki.  Father David and a large group of the laity created Holy Name of Jesus Evangelical Catholic Church in the town of Ashippun Wisconsin that is growing monthly.

At the time of the creation of Holy Name of Jesus parish, we experienced the full wrath and furry of Archbishop Listecki and the Chancery of Milwaukee.  Abp. Listecki threatened blanket Excommunications to any who attended Mass at HNJ and archdiocesan "observers" attended the parish's first Confirmation Mass and attempted to take videos and pictures of the Mass.

When one examines the reactions of Archbishop Listecki and his Chancery Staff over the creation of Holy Name of Jesus Evangelical Catholic Church - it all came down to one thing and one thing only.  Their loss of laity and their wallets.  Had there been no interests by the laity in the Ashippun area in Holy Name of Jesus, Archbishop Listecki and his Chancery Staff would not have given the mission a second thought.

Now it is time for Bishop Liam Cary and his Chancery Staff to follow the example of the Archdiocese of Milwaukee to begin their attempts at spiritual fear mongering of those who have pledged their commitment to
Holy Communion Evangelical Catholic Church in Bend Oregon.

We all knew that this was coming.

Today I had forward to me a "pastoral letter" from Bishop Cary which was to be read at parishes in which Father Radloff had been associated with.during his 20 year tenure as a priest of the Diocese of Baker.

Bishop Cary's letter begin with, "With this letter I wish to clarify some essential points of Catholic identity in light of recent events here in Central Oregon."  Cary also goes on to say that:

"At first hearing his (Jesus) teachings can be hard to take.  When he spoke of his intention to give his Body as the Bread of life, many of his disciples reacted sharply:  This is hard saying; who can listen to it?  And many of them drew back and no longer walked with him."  'Will you also go away?' a disappointed Jesus asked his apostles. St. Peter voiced the response of the Church's faith from that day to this. 'Lord, to whom shall we go? You have the words of eternal life.'

Peter's question confronts every Catholic who comes under pressure to go away and to depart from communion with the Catholic Church.  If we too cease to walk with him in His Church on account of on account of one or another 'hard saying' of his, where else will be go to find Him who has promised to remain with His church forever?  When we break communion with Peter and his apostles, what we are saying to the Jesus who entrusted his words and his sacraments to their care?  Has his promise to be with His church to the end of the world would cease to be true?

After reading Bishop Cary's "letter" I was forced to look at my calendar to make sure that we are not living in the 12th century.

To understand Cary's application of ecclesiology within his letter, one has to understand two bedrock philosophies held by the Roman jurisdiction.

1.  Rome continues with their historic premise that one's personal connection with Christ Resurrected and one's personal salvation can only be acquired within the scope of the Roman Catholic Church.  Cary is asserting that anyone from any faith community outside of the 'graces' of Rome of is spirituality and sacramentally ineligible for welcoming into the Kingdom of God.

2.  Rome views all who have been members of the Roman jurisdiction as members for life.  I refer that this practice as the "Taiwan Principle."  China has historically refused to recognize the independence of the island of Taiwan.  It continues to view the land and its peoples as part of China.  Rome refuses to acknowledge the fact that people do chose to leave the Roman jurisdiction for other destinations and refers to them a dissidents and/or heretics.

Just like Holy Name of Jesus Parish in Ashippun, it is most likely that Holy Communion Evangelical Catholic Church will have a sound and solid number of members for its birth.  What is not said in the Cary letter or overtly implied is that fact that every person who chooses to attend Holy Communion Evangelical Catholic Church will not only be bring the gift of the presence, but also their wallets - which is ultimately the basis underlying the Cary's fear mongering letter.

It is very difficult for anyone to offer a response to Cary's letter based of faith, love and hope.  But I shall make a sincere attempt:.

1.  The Evangelical Catholic Church, which is a community of faith rooted in the Catholic tradition, knows and celebrates "to whom" we continue to remained turned towards.  It is the words and unconditional love of the Resurrected Christ that we continue to embrace along with His Sacraments which continues to deepen our lives and love with Him. We believe that the modest pastoral and sacramental reforms we have been called to institute shall only deepen our relationship with Christ. Christ is truly present in each and every body of faith which commits itself to Him.

2.  Luke 9:46-49.  I invite you to read it.

I wish to extend my apologies to those parishes in which this letter was ordered to be read, for not only does it insult the intelligence of those parishioners, but it diminishes the professionalism of the office Bishop Cary holds. Had Bishop Cary simply sent a letter to these parishes stating that he "values the individual gifts and presence of his laity and hopes not to lose any of them," neither I or any other professional cleric could argue with such a statement.

I have been invited to visiting the community of Bend Oregon next month to introduce myself and to celebrate Mass of June 8th.  I realize that between now and my upcoming visit, we will continue to see Bishop Cary and his Chancery make attempts to abort the establishment of Holy Communion Evangelical Catholic Church.

Each of us involved are personally and spiritually prepared.

Define Us By Who We Are, Not By Who We Are Not

Text of the Pastoral Letter

Francis Cardinal George does not speak for all Catholic jurisdictions

In recent times the Roman Catholic Archbishop for Chicago has been making his personal and ecclesial views about the GLTB community rather well known.  First let me say that as the pastoral leader of the Roman Catholic Archdiocese of Chicago, he has the right and obligation to advocate the ecclesiology and pastoral positions of his jurisdiction and in doing so, I shall respect and defend his right to do so on behalf of his jurisdiction.

What I am willing to take issue with on this matter is the assertion or implication that the views being expressed by the Cardinal Archbishop for the Roman jurisdiction reflects the ecclesiology and pastoral theology of all catholic jurisdictions and of all who hold and celebrate the catholic faith – for this is not so.

As Bishop for the Evangelical Catholic Diocese of the Northwest, I respectfully wish to state that on the matter of marriage equality, the Evangelical Catholic Church long-ago advocated this matter as part of our commitment and fidelity to the precepts found in the theology of Social Justice and Peace.  In addition, the Evangelical Catholic Church also committed itself to respecting the dignity and rights of all members of the family of God in keeping with Pauline theology.

I believe that it would be right and just for me to say that our catholic jurisdiction declines to become obsessed and neurotic with the concept of “pelvic theology,” nor would I or our jurisdiction attempt to infer that our ecclesiology is binding upon members of other catholic jurisdictions.  The inference of the Cardinal Archbishop for the Roman jurisdiction that all Catholics living within the boundaries of his See and metropolitan domain are subject to his dictate is ethically unacceptable.  The inference and dynamics of authority being advocated by the Cardinal Archbishop is that all Catholics, regardless of their jurisdictional membership, are subject to the dictates of the Roman jurisdiction. This is akin to China’s view of Taiwan.   It is the political view of China that there can only be ONE China and the people of Taiwan are part of China and the Cardinal Archbishop of Chicago is applying this philosophy to advocate that all Catholics can only be part of the Roman jurisdiction and that there can never be any valid celebration or expression of the catholic faith outside of it.

The public statements by the Cardinal Archbishop expressing his views and the views of his jurisdiction regarding equality and human rights has become much more that his demands for universal compliance to the ecclesiology of his jurisdiction.  It has placed an unfair burden upon other catholic jurisdiction who are perceived as to sharing his view and the views of his jurisdiction. As the Evangelical Catholic Bishop for the Diocese of the Northwest I must protect my community from this.

There are many avenues of commonality that is shared by each of the catholic jurisdictions.  Sadly on the matter of human rights and equality our two jurisdictions travel different roads.  I would recommend that as the Cardinal Archbishop of Chicago continues to speak his views and the views of his jurisdiction on this subject that he clarifies that he is speaking only for himself and his jurisdiction and not for other catholic jurisdictions.

We respectfully remind all that we are not an ecclesial Taiwan.

Saint John the Evangelist Seminary

I am pleased to be able to share with you that the Evangelical Catholic Church has assumed the pastoral stewardship for Saint John the Evangelist Seminary and is currently reorganizing and preparing to rededicate this online program for the academic formation of candidates for the priesthood on January 1st, 2014.

This commitment to the academic formation of priests has now put the Evangelical Catholic Church and myself in the position of "putting our money where our mouth are."   I have long stated that one of the elements hindering the potential success of the Autocephalous Catholic Movement has been our collective lack of academic formation.  The Evangelical Catholic Church cannot solely depend on the incardination of priests who have studied for the priesthood and come to us with a wealth of experiences.  We must also be prepared to invest in the academic formation of candidates for the priesthood who have never participated in academic formation or for candidates who had some past experience in academic formation.

Of all of the commitments which the Evangelical Catholic Church has embraced, I believe that this mission will be one of the most important areas of work we will undertake.

I invite you to visit the new website for Saint John the Evangelist Seminary at sjtes.com 

An Example of Unity within the Autocephalous Catholic Movement

On Saturday, November 3, 2012, in a simple and prayerful moment, the Evangelical Catholic Church and the United States Old Catholic Church signed a Concordat of Recognition entitled “Call to Shared Journey,” in Chicago.  Archbishop James Long and Bishop Douglas Prenya represented the United States Old Catholic Church and I represented the Evangelical Catholic Church as its Presiding Bishop.

Many remain unaware of the presence of the Autocephalous Catholic Movement. It is, simply put, Catholics who are members of smaller, yet validly consecrated “independent” jurisdictions throughout the world who seldom have any real sense of connection with one another. Here in the United States and also in Western Europe many such jurisdictions exist, though many struggle to document their claims of linkage within historic apostolic succession – a necessity to validly ordain to Orders and celebrate the catholic sacraments.

In the cases of the Evangelical Catholic Church and the United States Old Catholic Church, the validity of their roots in historic apostolic succession is a fact which makes them unique within Autocephalous Catholicism because since the 1980’s many Catholics laypersons who have found themselves pastorally orphaned have looked to the autocephalous catholic world to continue their journeys in faith. The autocephalous catholic world has also become a option for inactive priests who have married or for women called to the priestly vocation for consideration. Sadly, for many years those who have considered the autocephalous catholic option have found their choices anemic and underwhelming.

An educated eye will find, upon simply examination and research, many of those claiming to be bishops, priests and deacon have little, if any, academic or spiritual formation experience that one would expect of those holding these offices. Sadly many have little, if any, ministerial goals or agendas of service for the People of God. The potentiality of what the autocephalous could be has long been overshadowed and kept in bondage by the silliness of so many “dress-up” wannabes.

Since the 1990’s there has been a slow, but steady flow of seriously minded Catholics making investments into jurisdictions staffed by professionally trained bishops, priests and deacon who use contemporary protocols for screening their candidates and providing them with the best possible academic and spiritual formation. The People of God who are “crossing the Rubicon” to join these jurisdictions have already left behind their experiences with dysfunctionality and have no desire to take on a whole new boatload with a new jurisdiction.

I believe that for many years, those considering a move to the autocephalous catholic movement have also been turned off by the cattiness, ignorance and superegos of many of the “leaders” representing the movement.

Some within the autocephalous world have come to realize that one of the signs of apostasy in the early Christian Church was the bickering and disunity among Christians. Jesus said that the world would know that we were His disciples by the love that we have for one another (John 13:35). In Col. 3:14, it says that love is the perfect bond of unity. The New Testament speaks about us being unified in Christ (Eph. 4:5). In response to Christians who follow after individuals rather than Jesus, Paul says that Christ is not divided (1 Cor. 1:12-13). Though Christ is not divided, His body of believers where.

What is it that unites us?

Primarily, it is the saving work of Christ that unites us. Secondarily, it is the essential doctrines that define orthodoxy. We have, as a common heritage, the blood of Christ that has been shed for the forgiveness of our sins. True Christians serve the true and living God and we know Jesus in a personal and intimate way (1 Cor. 1:9). We have been redeemed by God himself. Furthermore, we have the body of Scriptures which tell us the essentials of the faith and deviating from these essentials means to be outside the camp of Christ. It is the essential doctrines that we must know and unite ourselves within.

To best understand these facts, candidates for the priesthood need to be grounded with a sound academic formation. Several years ago, the United States Old Catholic Church established the Saint John the Evangelist Seminary. The academic goals and standards of this seminary are consistent with the academic formation goals of any Roman Catholic seminary. In 2011 the Evangelical Catholic Church committed itself to sending their candidates to Saint John’s for their academic formation.

The apostle Paul also recognized the value of unity. From his own sufferings in Philippi he knew the infant Church faced determined opposition. Paul warned his friends of opponents, suffering and conflict soon to come. Paul’s central concern to the Church at Corinth was also a concern of division. Paul expressed his concern with these words, “I appeal to you brothers, in the name of our Lord Jesus Christ, that all of you agree with one another so that there may be no divisions among you and that you may be perfectly united in mind and thought.” The Corinthians had formed cliques based upon the supposed superiority of various leaders. These divisions had shattered the unity of the local congregation and created dissension. Paul’s focus here is that the division in the Corinthian Church was wrong. Paul’s goal in his writing is found in the first sentence where he urges them to resolve their differences and restore unity in their Church fellowship.

Our two jurisdictions have come together at this moment in time to witness the embracing of Paul’s goals. This unprecedented instrument witnesses a desire between these two jurisdictions to embrace unity and respect rather than continue to perpetuate the examples of disunity and counter productivity Paul attempted to heal with the Church at Corinth.

For many years, our two communities of faith have been walking nearly identical sacramental, ecclesial and liturgical paths until the Holy Spirit chose the opportune time for them to discover each other.

The Concordat of Recognition focuses on these important matters of faith:

Agreement in the Doctrine of the Faith

Agreement in Ministry

Commitment to Share Episcopal Succession

and

Interchangeability of Clergy

This Concordat of Recognition is also the realization and acknowledgement of our mutual call to a shared journey in faith, life and vocation to serve the People of God. It has also become our combined obligation to also help reform take place within the autocephalous catholic movement. Despite the self-inflicted damage it has done to itself over the years, renovation and restoration is light at the end of the tunnel which is clearly visible to those wishing to role up their sleeves and does the work.

The Concordat states that “Recognizing each other as churches in which the gospel is truly preached and the holy sacraments duly administered, we receive with thanksgiving the gift of unity which is already given in Christ.

He is the image of the invisible God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers -- all things have been created through him and for him. He himself is before all things, and in him all things hold together. He is the head of the body, the church; he is the beginning, the firstborn from the dead, so that he might come to have first place in everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to reconcile to himself all things, whether on earth or in heaven, by making peace through the blood of his cross (Colossians 1:15-20).

Repeatedly Christians have echoed the scriptural confession that the unity of the church is both Christ's own work and his call to us. It is therefore our task as well as his gift. We must "make every effort to maintain the unity of the Spirit in the bond of peace" (Ephesians 4:3). We pray that we may rely upon, and willingly receive from one another, the gifts Christ gives through his Spirit "for building up the body of Christ" in love (Ephesians 4:16).”

We pray that this commitment will witness the grace of unity hoped for by St. Paul when he wrote, "Make my joy complete by being of the same mind, maintaining the same love, united in spirit, intent on one purpose" (Phil. 2:2).

Many thanks to Rick Garcia who oversaw the signing ceremony and Professor Mark Wojcik of the John Marshall School of Law for being the office witness to the documents.

Dr. Paul Chemello, DO - Friend and Doctor

Sometimes the roles our doctors, nurses and medical techs can easily be taken for granted. They are individuals whom we have to encounter when we are either ill or have a loved one who is ill.

I simply wish to take this opportunity to extend a happy 50th birthday to someone who have been a healer and friend to me and my family.

I first met Dr. Paul Chemello just prior to my ordination as priest in 1997. During those years, Paul Chemello has not only been our family physican but he has also become a friend. His skills as a doctor provided my mother an additional year of quality of life before we lost her to cancer.

In 2007, it was Paul Chemello who knew me well enough and could read me well enough to make me sit still and undergo and electrocardiogram which discovered that I was in need of quintuple heart bypass surgery. Had it not been for his keen eye and ears, this blog would be written today.

And finally, Paul Chemello is a someone who suffers with grace my particular dry and wry form of humor - and is willing to one-up me from time to time.

So to my friend and doctor, Paul Chemello - I extend, in friendship and gratitude, a very best 50th birthday.

And may all his days be spared from Purple.

How healthy are Children "Beauty" pageants?

Ever since the murder of Jon Benet Ramsey, I have had to question the psychological impact on children being dressed up by their parents to participate in Children Beauty Pageants. I find it rather scary to see 6 years old dressed and made up to look like adult women.

For the past three weeks, I have been home recovering from a recent cardio-blip and have been getting my moneys worth from cable television. While browsing the channels, I came across a program called Toddlers and Tiaras on TLC.

Watching what these children are being put through by their parents has convinced me that these activites border on child abuse.

If parents want to paint up their children in adult clothes and makeup, then they should by a Barbie Doll. Their children are NOT dolls to play with.

Thank You, Mrs. Ford

This past week our national family celebrated the life of Betty Ford, First Lady of President Gerald Ford.

It is somewhat difficult to believe that so many years have passed since she and President Ford retired to California.

During her brief time in the White House, Mrs. Ford's impact on social issues was nearly as profound of that of Eleanor Roosevelt and her post White House contributions to the welfare of our national family was as equally significant.

All of the eulogies have been spoken, tributes given and now Mrs. Ford rests beside her husband in Michigan.

I guess all that can be said now is thank you for making our national family better with the gift of your life.

The First Step to Unconditional Equal Rights

On June 1st, 2011, gender common couples in Illinois obtained the legal right to enter into civil unions. As of today it seems that the numbers of civil union licences have far exceed the expected amount.

I wish each of these couples well.

I wish to focus my comments on the fact that civil unions are not equal to civil marriage and those gender common couples who sincerely wish to obtain the same, full and equal rights which comes with marriage cannot and must not settle for civil unions as "the best we can get."

It is my hope and prayer that unconditional civil rights are provided for all members of our local and national families.

Let this work continue.

Plans for a new Pastoral Letter

I have finally outlined my next pastoral letter. The working title for this is "Santification of Life."

Its thesis shall be the pastoral concerns and/or fears of a tide of social and political backlash that will undermine the progress of our national family in the area of social justice and peace and civil and economic rights.

I will keep you all up to date with my process.

Please enjoy the Labor Day weekend.

+Bishop James

Preparing for Retreat and Conference

One of the things I am most pleased about the Evangelical Catholic Church is our committment to hold a yearly Conference and Retreat. We choose one weekend for the clergy and laity to gather and reflect upon the past year and to focus on the current and future needs of this community.

The 2010 Conference and Retreat for this community marks a moment of signficant new opportunities for us. This year we shall be join by Bishop Joseph Ryan from Ireland. Bishop Ryan has just begun the process of Episcopal Incardination with the Evangelical Catholic Church and it is our hope that shortly after Easter 2011, I will have the opportunity to visit Ireland to complete Bishop Ryan's process of Incardination and to install him as Bishop for the our new Diocese of Ireland.

I am looking forward to seeing how the Holy Spirit guides us through some of the issues and questions that will be in front of us at table: better vetting of potential candidates, newer standards to prevent clerical sexual abuse and returning to some of the historical and traditional expressions of faith. And most importantly - personal and spiritual renewal.

Our community experienced many challenges in the past year and I believe that we all have come out the better because of them.

Please pray that we shall experience the presence of the Holy Spirit this coming weekend.

Sincerely Yours,

+James Alan Wilkowski

Evangelical Catholic Bishop for the Diocese of the Northwest

Chicago, Illinois

www.evangelicalcatholicchurch.org/northwest.htm

Remembering the Responsibilities of Political and Religious Independence

Sometimes it is unique to see how dates on the calandar compliment one another.

This weekend our national family celebrates the anniversary of our July 4th Independence. For the family of the Evangelical Catholic Church, we celebrate the Memorial of the Vocation of Bishop Carlos Duarte Costa on July 2nd.

In both celebrations we remember the meaning of embracing the responsibility that comes with independence - independence that his sought and also independence that comes for rejection and ejection.

American history books have detailed all of the dynamics which culminated with the adoption of the Declaration of Independence on Juy 4th, 1776. The ongoing responsibilities which comes from our political independence continues to challenge us on a daily basis. Every generation since 1776 has had to contribute to the cause of making this country a "more perfect union." In order to accomplish this, it remains necessary for us to reflect and to question issues pertaining to the collective welfare of our national family.

What has remained unknown to the general public has been the vocational journey of Bishop Carlos Duarte Costa (1888 - 1961). Bishop Costa was the Bishop Ordinary for the Roman Catholic Diocese of Botucatu and later as titular Bishop of Maura. Bishop Costa was the social and religious reformer of Brazil in his day.

Bishop Costa was one of the first catholic bishops to espouse that which was later to be called "Liberation Theology." Bishop Costa was devoted to the social and pastoral needs of those neglected by both Church and State. Bishop Costa's compassion for their needs won him no friends from the secular government nor from within the Vatican.

In the 1930's Bishop Costa became deeply involved in the social ad political changes taking place in Brazil. Brazil's ecomony had collapsed in 1929 as a result of the Great Depression and a military regime had taken over the government in 1930. In 1932 Bishop Costa became a leading spokesperson for the Catholic Electoral League, which as organizaed by the Roman Catholic Church to lobby for Christian principles in the laws and acts of the Government. In 1932 Bishop Costa played an active role in the Constitutional Revolution, a failed attempt to restore constitutional government to Brazil. He formed a "Battalion of the Bishop" to fight on the side of the Constitutionalist troops, and helped finance the rebellion by selling off most of the diocese's assets, along with his own possessions. Bishop Costa's support for the Constitutionalist Revolution earned him the animosity of President Vargas.

In 1936 Bishop Costa made his second ad limina visit to Rome, meeting with PiusXI. He presented to Pius XI with a list a requests for the clergy and people of his diocese, including:

1. Celebration of the Mass and administration of the sacraments in the vernacular.

2. Permission for the Clergy to marry.

3. Replacing auricular confession with general or communal absolution.

4. Distribution of the Communion under both kinds.

5. A permanent diaconate for married persons.

6. Celebration of the Mass facing the people.

7. Creation of a Council of Advice.

8. Lay in the administration of the Word, Eucharist and Evangelization.

These suggestions were denied, although many were implemented by the Second Vatican Council twenty-five years later.

In 1937 President Vargas, fed up with Bishop Costa's denunciation of the government, petitioned the Holy See for Costa's removal from Botucatu. The Vatican was unwilling to do so directly, so the Apostolic Nuncio in Brazil entered into an agreement with the Secretary of the Diocese of Botucatu to obtain the resignation of Bishop Costa. In a act of deception, a resignation letter was placed into a stack of documents which Bishop Costa had to sign in short order. He signed the letter, but upon realizing what had happened, he informed the Holy See that he had signed the document without reading it, but the resignation was accepted by Piux XI on October 6, 1937. After acceptace of his resignation, Bishop Costa was appointed titular bishop of Maura, an extinct diocese in Africa.

After is "forced resignation," Bishop Costa resumed his vocal criticism of the government and the national church administration, which he saw as an accessory to the mistreatment of the poor in Brazil. He openly criticized certain papal periodicals and encyclicals, including Rerum Novarum, Quadragesimo and Divini Redemptoris.

In 1944 Bishop Costa was accused by the Brazilian government of being a communist sympathizer. He was arrested on June 6th, 1944 and imprisoned in Belo Horizone. The following month the Ecclesiastical Chamber forbade him from preaching or hearing confessions. He remained imprisioned until September 6th, 1944, when we was released in response to pressure from Mexico and the United States.

After continuing years of tensions, the Vatican finally laid against him the penalty of excommunication on July 2nd, 1945. Upon being informed of this act, Bishop Costa responded by saying, "I consider today one of the happiest days of my life." Despite having "independence" forced upon him, Bishop Costa remained true to his committment to his vocation to the priesthood and continued to celebrate the sacraments and to remain with the people. In time, others came to him and Bishop Costa began to ordain priests and created the Independent Catholic Church of Brazil.

The roots of the Evangelical Catholic Church are anchored to Bishop Costa by what is known as Apostolic Succession, thus providing the sacramental validity for our Orders and to celebrate the sacraments for the People of God. Rather than being crushed by independence, Bishop Costa recognized this gift and embraced it. This was his example and it is now our chosen obligation to continue forward with it.

This weekend, we pause as a national family and give thanks to the Founding Fathers of our country for what have today. As a family united within the Evangelical Catholic Church, we give thanks to Bishop Costa for his example of faith and dedication.

Makes for a great weekend.

Sincerely Yours,

+James Alan Wilkowski

Evangelical Catholic Bishop for the Diocese of the Northwest

Chicago, Illinois

www.evangelicalcatholicchurch.org/northwest.htm