It’s amazing! First Amy Welbrorn announces her satisfaction with a conservative Novus Ordo liturgy at a parish that – gasp! – has also celebrated the TLM for many years now. Then William Oddie proclaims his agreement with the view that the best way of showing loyalty to the papacy nowadays is silence. Now George Weigel himself, the apostle of blind obedience to the Pope, has had enough of the dishonestly emanating from the Vatican these days – at least on one limited historical question. He says, countering a presentation by Cardinal Sodano praising the 1970′s Vatican Ostpolitik:

“The Ostpolitik of Paul VI (who worried that he was not conducting a “policy of glory”) was based on the premise that the Cold War division of Europe would be a feature of the international landscape for decades, if not centuries; that the Church had to “save what could be saved” while making whatever deals it could with communist governments; and that Catholic criticism of the human rights violations of communist regimes should be muted. The results of this strategy included the effective destruction of the Church in Hungary, whose leadership became a subsidiary of the Hungarian communist party; the thorough penetration of the Vatican by Warsaw Pact intelligence agencies (to the benefit of communist negotiators); and the undercutting of Catholic leaders in Poland and in what was then Czechoslovakia.”

SOURCE

He does not mention that the Sodano party is reckoned to be among the constituent blocs that elected Bergoglio. Still – that George actually takes issue with a Vatican publicity initiative is news in itself.

The “Francis Effect” – we often hear assertions that, in contrast to the oppressive regime of his benighted predecessor, under Francis the Catholic Church has moved into a new era of light and life. On closer inspection, much of ballyhoo emanates from the expectations of the secular media – and the non-practicing Catholic laity – that Francis will abandon elements of Church doctrine and practice unacceptable to the secular establishment. But there are also factual assertions that people are “praying more,” attending church more, etc.

Now I understand Cardinals of Western Europe – with the conspicuous exception of some from Italy – were a key component of the coalition that put Bergoglio into the Papacy. No national hierarchy should have been more overjoyed at his election than Germany’s. Under Pope Benedict, the “German Church” had been resolute in its opposition to the Traditional Mass, correct translation of the Novus Ordo and to a reconciliation with the FSSPX. More recently, it has supported Francis’s initiative to explore changing the Catholic practice(and, really, doctrine)regarding second marriages through a questionnaire demonstrating that the Church “prohibitions” on divorce, contraception, premarital sex, etc., are disregarded by almost everyone in Germany. Voices calling for relaxing the Church’s positions on abortion, homosexualtiy and clerical celibacy are given prominent place in ecclesiastical venues. But this Church does keep detailed statistics. And here is the first report for 2013:

There are 24,170,754 “registered” Catholics in Germany; in 2012 there were 24,340,028
Parishes decreased to 11,085 from 11,222 in 2012
178,805 officially left the Catholic Church (2012: 118,335).
2.6 Million Catholics attend mass as opposed to 2.9 million in 2012 and 3 million in 2011
(10.3 % of registered Catholics attend mass)
Baptisms: 164,664 (2012: 167,505)
First communion: 191,169 (2012: 202,088)
Confirmations: 167,255 (2012: 175,967)
(Church)Weddings: 43,728 (2012: 47,161)
Burials: 252,344 (2012: 247,502)
Official (adult)entry into the Catholic church: 3,062 (2012: 3,091)
Official Return to the Catholic Church: 6,980 (2012: 7,185)
Number of priests: 14.490 (2012: 14,636)(of these only 9,222 are in “active pastoral service.”)

According to Cardinal Marx of Munich, “obviously the second half of 2013 had led to a loss of trust and credibility for the Church.” But there is no need to worry! The culprits for the “painful statistics” are Bishop Tebartz-van Elst and “continuing radical change in society.” One thing is sure both in Germany and the US: the Roman Catholic hierarchy and its (conciliar) policies are never at fault.

Katholisch.de

KATH.NET

Living on Fire: The Life of L. Brent Bozell Jr.
By Daniel Kelly,
ISI Books, Wilmington, 2014

I have already written on this blog some notes on the history of Traditional Catholicism in this country. In that saga, no individual is of greater significance than Brent Bozell, the founding editor of Triumph magazine. For, from 1966 till its demise in 1975, Triumph was the voice of Catholic conservative opposition to the leftward avalanche in the Church and the country. Now the late Daniel Kelly has provided us with a new biography of this critical figure of the post-conciliar Church in the United States.

This is a much-needed work. Kelly, for the first time, gives us a coherent narrative of Bozell’s life. It is an amazing story. He worked with Bill Buckley (his brother in law) to found National Review for which he wrote extensively. He was the ghostwriter for Goldwater’s The Conscience of a Conservative – the single biggest success story in conservative publishing of that era -which helped launch Goldwater’s national political career. Later, he authored a respectable work on the Warren court.

Yet Brent Bozell was becoming disenchanted with the proto-“libertarian” doctrine of “mainstream” American Conservatism (although in that day the received opinion considered Buckley and his cohorts denizens of the far right). A period of residence in Spain in the early 1960’s had opened Bozell’s eyes to the still extant beauties of a Traditional Catholic society and culture. By 1966 he had split from the National Review circle, and had founded his own magazine – giving it a title deliberately calculated to enrage Catholic progressives, then and now: Triumph. After extraordinary vicissitudes the magazine collapsed in 1975 and Bozell descended into madness and alcoholism. Later, he partially recovered and ended his days in spiritual peace.

Kelly does a good job of “connecting the dots” of Bozell’s life, digging up a host of fascinating details and putting it all into a readable narrative. I could claim to be somewhat familiar with broad outline of this story yet I found many new and important facts. For example, I knew there had been a connection between some of the Triumph stalwarts and Christendom College, I didn’t know that that institution sprang directly from a Triumph summer program. Throughout the book, Kelly sets forth succinctly and clearly what Bozell, Buckley, etc. thought and wrote over the period covered by the biography – critical for what is primarily the history of an intellectual.

It is truly said de mortuis nil nisi bonum. Yet I have to report that, in my opinion, Living on Fire exhibits serious defects that prevent it from being more than a first essay on the subject. First, Kelly provides inadequate historical and intellectual context for the life and opinions of his protagonist. Living on Fire seems to presume familiarity with American history of the 1950’s through the 70’s as well as the details of the development American conservative movement. That can no longer be presumed of younger but interested readers. Moreover, failure to provide historical context tends to diminish the significance of Bozell’s Triumph years. For 1966-75 were years of the greatest social and intellectual change in America. It was a radical, public shift to the left in politics, culture and morality – opposed only in an incomplete way by the counterattack of Nixon and the “silent majority.” In the Church, there was the parallel conciliar revolution. Seen in this context, Bozell’s shift from the conservative focus on anti-communism and the defense of capitalism to the criticism and reform of culture looks remarkably prescient – even more so if historical developments since the 70s are also taken into account. The positions of Bozell, which in this book often appear as a series of strident ideological assertions, take on an entirely different and more favorable aspect in the historical setting of the craziness of the 1960’s in Church and society, .

Second, Kelly does not consistently provide critical evaluation of the positions of Bozell. Now Bozell was an intellectual – despite Kelly’s assertions, repeated several times in this book, that he could have attained high electoral office, Bozell’s vocation was that of a writer and editor in the fields of religion and politics. Essential to assessing such a man is judging whether the opinions he voiced were in fact correct. Kelly shares his opinions only here and there. Some are perceptive, others obtuse, such as his repeating uncritically contemporary descriptions of Bozell as “Anti-American.” However, from the author’s tone of detached irony – and his extremely favorable portrayal of William F. Buckley throughout this work – one gets the sense that, for Kelly, Triumph and all that it stands for was an aberration, a unfortunate departure from Bozell’s promising conservative career – perhaps motivated by rivalry with Buckley and even incipient mental problems.

Third, I am not totally persuaded by Kelly’s’ attempts to flesh out the personalities of Bozell (and of others covered in this book) and to provide psychological motivations for their opinions and actions. His narrative is too summary and disjointed to be totally convincing in this respect. For example, Bozell in 1962 suddenly moves his family to Spain. We are then informed for the first time that Trish, his wife, is an alcoholic – and that Bozell suffers from some kind of drinking problem as well. The book quotes letters written by Bozell on this tragic subject that are moving and eloquent in their language which stands out startlingly from Kelly’s surrounding gray prose. Then, upon the Bozell family’s return to America, the subject of alcoholism is dropped – only to be taken up again 14 years later when Brent Bozell succumbs to mental disorders. Was this something that afflicted both Brent and Trish only in moments of extreme stress? We do not know from this book. In another example, Thomas Molnar is depicted as a “voice of reason” in contrast of the “radicalism” of Bozell. That’s a very strange role for someone whose “anti-Americanism” exceeded anything Bozell put to paper. One longs to see the original interview notes of Kelly. (Molnar also is revealed to be a significant player at the foundation of Triumph yet then disappears – without explanation.)

What is to be said about Triumph? The apparently disdainful judgment of Kelly – and of American conservatism – is refuted by the very content and tenor of this book. Triumph offered the first critical reviews of the new mass and of the “liturgical renewal.” It forcefully advocated what were later called “pro-life “ positions years before Roe v. Wade. Above all it understood the unbridgeable and ever widening gap between the American establishment and the Catholic faith. It discerned very early on the processes that were gradually turning the United States in to a quasi-totalitarian progressive state. Bozell accomplished all this by gathering a team of gifted writers – a team that has never been duplicated since. And we should not underestimate the courage it took to criticize the Church establishment and the implementation of the Council. As one enraged reader wrote to the magazine:

“I hope your magazine will either never appear or very soon be forbidden to appear. How can grown-up intelligent Catholics be such an obstacle to the workings of the Holy Ghost?”

(The writer was Baroness Maria von Trapp of Sound of Music fame)

Yet the grand venture of Triumph failed. Living with Fire helps us identify some of the reasons. Especially after 1970, the editorial stance of the magazine became consistently more critical of the “American way of life.” That in my view was entirely appropriate. But at the same time Triumph increasingly opposed to American society a vision of Catholicism that verged on fantasy. The magazine that had been one of the most perceptive critics of the liturgical revolution became more and more an apologist of the papacy of Paul VI. The core of the Triumph staff had emerged from the conservative political movement; they would have needed need more liturgists, theologians and historians of the Church to understand what was going on. For the same destructive forces at work in the United States and that Triumph so eloquently denounced were also active in the Church. Bozell and his colleagues could never totally understand that. Instead, they engaged in an increasingly Quixotic effort to present the conflicted, crumbling Catholic Church of the 1970’s as the panacea for the social evils of the United States. Indeed, despite the talk of “Radicalism” and “Anti-Americanism” there was something eminently American in Triumph’s effort to make “the Catholic thing” a political program and to quickly create a ”Catholic culture” on these shores – something that had taken a thousand or more years in Europe.

Yet despite the limitations, Triumph was a great adventure and a great accomplishment. Kelly’s book – despite the reservations of its own author – makes that clear. For the issues that Buckley and Bozell addressed at National Review in the 1950’s and early 1960’s belong to another world and to an America that has ceased to exist. The issues addressed by Triumph are with us to this very day. Kelly’s book is good introduction to the subject – but I would refer all interested readers to the original texts of Triumph.

 

Fr. Raymond Flores, of the Brooklyn diocese, will celebrate the following Masses at St. Cecilia’s in Brooklyn, a beautiful church in the Greenpoint section. It’s a great neighborhood of Polish restaurants, bakeries and shops, well worth a visit.

August 6- Transfiguration (Sung) (Schola complete)
August 15- Assumption (Sung) (Schola complete)
September 8- Nativity of Mary (Low or Sung)
November 2- All Souls Day (Sung or Solemn)
November 21- Presentation of Mary (Low or Sung)
December 8- Immaculate Conception (Sung or Solemn)

(Thanks to Kevin Collins)

(From the website of St. Mary’s Church of Piscataway, Clinton, Maryland (1))

Henry Wingate is an artist dedicated to traditional art and specializing in oil paintings – many of Catholic religious subjects. He describes in a letter his recent work illustrated above:

“I received a great commission last summer to do a painting for a church in Southern Maryland of an historical event in the early history of the colony of Maryland. The subject was the baptism of the Tayac, or chief, of the Piscataway Indians by the Jesuit, Father Andrew White. This took place on July 5th, 1640. It is well documented because the Jesuits were required to send a yearly report on their efforts here in the New World to their superiors in Rome, and those documents are available to read.

The church that asked me to do the painting is Saint Mary’s of Piscataway. The baptism took place in the Piscataway Indian village which was someplace near where this church stands today, possibly even on the land owned by the church. The painting is in the entrance way to the church, and above the new baptismal font. I finished the painting after about seven months of work, in time for an Easter unveiling. At the Easter Mass their were three baptisms using the new font. Two of those baptized were descendants of Piscataway Native Americans. One of the most interesting things I learned while doing this project is that most of the Piscataways, to this day, are practicing Catholics. Father Andrew White’s efforts, and those of his fellow Maryland Jesuits, were very effective.

The painting is 16 feet across and nearly 13 feet high. It is on canvas that is glued to panels. I had to cut a slot in my studio wall just to get the painting out and into a truck to get it to Maryland.”

Henry Wingate’s website.

1)http://st-marys-church-of-piscataway.e-zekielcms.com

(Thanks to Kevin Collins)

“Below the radar screen,” the restoration of Catholic Tradition steadily continues.

“A traditional mass took place for the first time in almost 50 years at St. Gregory the Great parish in Harrison, NY this past Wednesday. It was a Requiem Missa Cantata . Music was provided by the Sleepy Hollow Schola directed by Art Bryan Manabat.”  The Requiem Mass was
for the repose of the soul of Anthony Scully, who died too young this past Easter Sunday. Requiescat in pace.

(Thanks to Dennis DeVito. Photograph: thanks to Art Bryan Manabat)

On Saturday, July 19th at 1 PM, there will be a Solemn High Mass for the feast of St. Vincent de Paul, founder of the Society of St. Vincent de Paul (Vincentians).

The Mass will be at the Church of Our Lady of Peace; 522 Carroll Street, Brooklyn, NY 11215.

The celebrant is Rev. Canon Jean-Marie Moreau, assisted by Rev. Fr. Stephen Giulietti of the diocese of Brooklyn as deacon. A seminarian of the Institute of Christ the King will act as subdeacon.

A schola will sing the setting and propers. The Church is close to the BQE by car, and the F, G and R trains.

Please make every effort to attend this mass, to pray in unison and to support tradition in the Diocese of Brooklyn!

Saint Mary Church, 178 Greenwich Avenue, Greenwich, Connecticut
Missa Cantata, Fr. Cyprian LaPastina, celebrant
Wednesday, July 16th at 7:30 PM
(NB: This is the first Traditional Mass at St. Mary’s Greenwich since 2008!)

Saint Mary Church, 669 West Avenue, Norwalk, Connecticut
Missa Cantata,
Wednesday, 16 July 2014, at 7:00 p.m.

Our Lady of Mount Carmel, 259 Oliver Street, Newark, NJ
Solemn Mass
Wednesday July 16th at 12 Noon followed by outdoor procession.

The Pontifical Shrine of Our Lady of Mt. Carmel, 448 East 116th Street, New York (East Harlem) 
Traditional Latin Vespers, July 15th, 7:30 pm
Solemn Midnight Mass of Our Lady, Midnight between July 15 and July 16.
Sung Mass, July 16th, 9 am
Traditional Pilgrimage, July 19th, 11 am (Solemn Mass at 11 am)

The Statue is in Our Lady of Mount Carmel Church, Newark

At St. Anthony of Padua Oratory in W. Orange there will be a Requiem Low Mass said for the repose of the soul of Reverend Father Paul A. Wickens on the tenth anniversary of his death, Tuesday, July 8, 2014, at 7:00 p.m. After Mass there will be a video presentation of an interview with Fr. Wickens.

Please come and pray for the repose of his soul!

A recent initiative of the Archdiocese of New York seems to have finally ended the existence of one the most mysterious parishes of New York City. In announcing the new “Fulton J Sheen Center for Art and Culture,” Archbishop Dolan mentions that the building housing it was “decades ago home to Our Lady of Loreto parish.” 1) Yet as recently as March 2010 an enterprising researcher attended Sunday mass there. It had the smallest congregation of any parish in the Archdiocese of New York (he counted 4 in attendance)! 2) (with photographs!)

I too had long been curious about the institutional building on the corner of Elizabeth and Bleecker Streets which bore an enigmatic plaque “Our Lady of Loretto” and had a door seemingly always locked. In fact, Our Lady of Loretto (to stick with that spelling) for decades had continued a shadowy existence in connection with the Holy Name Center for homeless men. Yet, in 1981 “Our Lady of Loreto Roman Catholic Church” received laudatory mention for its care of the homeless in an article written by Kenneth Briggs in the New York Times. 2A) And as recently as 2010 the parish still had an administrator, a schedule of Sunday and weekday masses, and was listed as a parish in directories. 3)

Our Lady of Loretto came into being in 1891 as a Jesuit mission to the then burgeoning Italian population of the vicinity. By 1890 the Yorkville neighborhood of the Jesuit parish of St Lawrence O’Toole and St Ignatius Loyola which had originally been the scene of Jesuit outreach to poor immigrants, prisoners, orphans and “fallen women” was well on its way to becoming the wealthiest district of the country. So the Jesuits opened a new charitable front far to the south of the City, in the once elegant surroundings of Old St. Patrick’s cathedral. Interestingly, the first Pastor was Fr. Russo SJ, who gave up an academic position to undertake this apostolate; the long-term pastor of the nearby St. Michael Russian Catholic chapel is Fr. Romanos Russo.

A church was created by combining two townhouses and a school was added. A ”Freemason” provided the funds for a structure connecting the two. A settlement house for girls completed the picture. The new parish, entirely Italian, was a picture of great poverty:

“The apartments occupied by the priests are as grimy and dingy and mean as can be found in the poorest tenement on the street, but the church has an air of elegance about it, and by dint of multiplying the masses a congregation of 3,500 is accommodated every Sunday.” 4)

The old buildings of church and school(since torn down) in 1914.

The parish had uncertain fortunes after that description was written. At some point it became Archdiocesan. In 1927 a fine new school(including an auditorium) and a rectory were built. 4A) But a letter from 1935 exists from the pastor to President Roosevelt, describing the dire condition of the parish – entirely dependent financially on the archdiocese since 1927 – and the difficulty of maintaining a school which still had 400 students:

“This is a very poor parish, in fact one of the poorest parishes in the Archdiocese of New York. Located as it is in the Bowery section, lives (sic) a sickly life because of so many families that, not having enough for them, cannot support their church as they did in times when conditions were a little better.” 5)

Undoubtedly the continuing downward spiral of the nearby Bowery with its flophouses and population of derelicts was a key factor here. For it seems that by 1945 the parish school was “repurposed” as the Holy Name Center for homeless men.5A) So matters continued for decades – and during this time at least two of the Center’s directors – Msgr Charles B. Brennan and Msgr John B. Ahern – were widely recognized for their care of the outcastes of the Bowery. It is reported the original church building was torn down in the 1980’s. But the parish of Our Lady of Loretto continued in the 1927 school – I suppose, primarily to serve the homeless men frequenting the shelter.

Now the times have come full circle. The Bowery is currently more associated with cafes and trendy hotels than with flophouses or shelters for alcoholics and bums. Sometime after the beginning of 2010 Our Lady of Loretto parish and the Holy Name Center were closed. in June 2011 Cardinal Dolan described “Our Lady of Loretto Center” as “vacant and underutilized.” But at the very same time the Cardinal announced a new use for the property – or some of it. 5B) In the building that had housed Our Lady of Loretto we would now have the “Fulton J. Sheen Center for Art and Culture.” (aka “The Fulton J. Sheen Center for Thought and Culture”).

Its objectives are grandiose: ”The Sheen center is a forum to highlight the true, the good and the beautiful as they have ben expressed through the ages.” It will have 5 (full time?, paid?) staff including Cardinal Egan’s former secretary. It will include 2 theaters, rehearsal rooms and an art gallery. It will include in the former rectory housing for 8 young members of the FOCUS university apostolate. It will be Catholic and non-Catholic. 6) And there well may be bumps in the road:

“Additionally, the center will rent space to outside organizations for events. Some of these will likely have religious overtones and some will not… An outside event, although pre-screened, may at times surprise us and cause us some difficulty.” 7)

Supervising the whole was Msgr. Michael F. Hull, who advertised himself as a card-carrying member of MoMA. 8)

From these descriptions and the initial offerings of the center it is hard to discern any specifically Catholic or even Christian direction. 9) Certainly this opening of the Archdiocese to the arts is a startling departure from the recent practice of the Archdiocese. Those aspects of the arts over which the Archdiocese actually has direct possession and control, like its great legacy of architecturally significant churches or the classical repertoire of religious music of the Church, have, with rare exceptions, been treated with complete contempt. And I have hardly met a priest in New York – outside of the clergy at St. Paul the Apostle – who would appear to be an aficionado of any aspect of the contemporary art scene. We fear (given Msgr. Hull’s MoMA enthusiasm) that this may be one more Cardinal Ravasi-type initiative intended to show the clergy are “with it.” And at least one perceptive if curmudgeonly commentator wonders at launching such an initiative when so many parishioners are being asked to say farewell to their spiritual homes because of lack of resources… 10)

But let us not be too critical in advance. Certainly this new facility may indeed be beneficial in unforeseen ways – we look forward to exploring the Sheen Center as a venue for our future conferences on Catholic Art and Tradition!

UPDATE: We are informed that Msgr Hull, who had played a leading role in this project since its initial announcement in 2011, is no longer involved with it.

Indeed, the Sheen Center is such a marked break with Archdiocesan practice that one wonders if the initiative for it is be found outside the Archdiocese – perhaps with Cardinal Ravasi himself? The Center to be established was the subject of a lengthy description in the bulletin of the Church of the Guardian Angel (Msgr Hull’s parish) of September 9, 2012. The focus is on the “New Evangelization” initiative of Pope Benedict. The language and the extravagance of the means does remind one of Ravasi (like his Vatican Pavilion at the 2013 Venice Biennnale). The bulletin mentions that “John Paul II once referred to New York City as “the capital of the world.” This bulletin also gives us the surprising information that “NoHo is one of the most intellectually vibrant and culturally rich areas in the City.” Could Cardinal Ravasi have dropped a hint that the Archdiocese should be more involved in this scene – perhaps in view of an upcoming “Courtyard of the Gentiles” to take place right here? Am I right in thinking that the Sheen Center relates to the policies of the prior pontificate – policies for which the the current Bishop of Rome has little or no interest? For Ravasi’s most recent “Courtyard” show created almost no resonance in the press – undoubtedly a severe trial for a prelate who was the former darling both of the Catholic progressives and of Pope Benedict. 11)

UPDATE #2: We have added some additional details and clarified to some extent the sequence of dates.

(Above) The old and the new.

1) Cardinal Timothy Dolan, “The Archbishop Fulton J. Sheen Center for Art and Culture,” Catholic New York, 6/26/14

2) http://catholicmanhattan.blogspot.com/2010/03/91-our-lady-of-loreto.html

2A) Briggs, Kenneth A., Churches’ Gifts to City: Faith, Hope and Charity. The New York Times, December 24, 1981.

3) Ibid. See, e.g., http://www.thecatholicdirectory.com/directory.cfm?fuseaction=display_site_info&siteid=52571

4) The Catholic Church in the United States of America, Vol. 1 at 261-62 (Catholic Editing Company, New York 1912); Vol. 3 at 357-58(Catholic Editing Company, New York 1914).

4A) NOHO East Historic District Designation Report; http://www.nyc.gov/html/lpc/downloads/pdf/reports/nohoeast.pdf

5) http://newdeal.feri.org/clergy/cl004.htm

5A) NOHO East Historic District Designation Report, Op.Cit.

5B) Cardinal Timothy Dolan, “Pentecost Continues”, www.archny.org, 7/10.2011

6) “The Archbishop Fulton J. Sheen Center for Art and Culture,” Op. Cit., Catholic New York, 6/26/14

7) ibid.

8) Catton, Pia “A Marriage of Church and Stage” the Wall Street Journal 03/16/14

http://online.wsj.com/news/articles/SB10001424052702304017604579443520504964090

9) http://sheencenter.org

10) http://bovinabloviator.blogspot.com/2013/10/a-suggestion-to-his-eminence-cardinal.html.
It was originally announced that the construction of the Sheen Center would be financed from the sale of part of the “huge building” of Our Lady of Loretto; more recently Cardinal Dolan has indicated the sale of properties of closed parishes may finance the Sheen Center initiative. (See “Pentecost Continues,” Op.cit.)

“When properties are sold, any monies from the sales will be put into endowments created “to support important initiatives of the archdiocese that you have told us we need,” Cardinal Dolan wrote in a pastoral letter published in CNY last October.

“For instance, we will establish an endowment for Catholic schools, an endowment for religious education, and an endowment for new projects, like the Sheen Center, the Gianna Center for Women’s Health, and FOCUS, a university-based apostolate,” (My emphasis; see http://cny.org/stories/Recommendations-for-Making-All-Things-New-Due-Soon,11205)

11) Bulletin of the Church of the Guardian Angel, 09/09/2012