Alternative To Overpriced Union Food
And this is the operation that had it there.
Whether they come out depends on the weather, but usually their Facebook page will say.
Pretty good Gyro, and the price for it and a soft drink and chips was $5.00.
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Marquette University President Fr. Robert Wild left nation’s most prominent priest pedophile in ministryMarquette has responded with this statement:
As Jesuit provincial between 1985 to 1991, Wild concealed Fr. Donald McGuire’s criminal history, left him unsupervised
McGuire, prosecuted in Wisconsin and now in Federal prison, went on to molest children for another decade
Group again urging Jesuits officials to “come clean” about their child molesting clerics
At a sidewalk news conference survivors of childhood sexual abuse by clergy will release and discuss new secret church documents that show that Fr. Robert Wild, President of Marquette University, concealed the crimes of Fr. Donald McGuire during his tenure as Provincial of the Chicago Province of the Society of Jesus (the Jesuits). After remarks survivors will attempt to hand deliver a letter to Fr. Robert Wild urging him to:--publically apologize to victims of pedophile priest Fr. Donald McGuire and their families for his failure to remove McGuire from the priesthood, report McGuire to the police, and alert the public of McGuire’s criminal history against children,WHO
--provide to the Marquette community, to Catholics and the public, a detailed account of his involvement, and those of his colleagues in the Chicago Province, in the decades long cover up of Fr. Donald McGuire’s sexually abusive history and the withholding of key documents to law enforcement officials during McGuire’s 2006 Wisconsin prosecution,
--Join victim/survivors and insist that Jesuit officials immediately create a public registry of all Jesuits in the Wisconsin, Chicago and other provinces who have substantiated reports of sexual abuse of children.
3-4 members of SNAP, the Survivors Network of those Abused by Priests, the world’s oldest and largest support group for clergy abuse victims, including the group’s longtime Midwest Director.
Outside the entrance of Zilber Hall, Marquette University, 1250 W. Wisconsin Avenue, Milwaukee
Wednesday, March 30, 11:30 a.m.
The complete Jesuit and court documents, along with victim testimony, will be posted on the Boston based online research archive, BishopAccoutability.org at this link: Jesuits and Donald McGuire SJ A Management History
A new child sex abuse lawsuit filed in Chicago yesterday containing hundreds of never before seen church documents and depositions of top Jesuit officials, including current Marquette University President Fr. Robert Wild, show a pattern and practice of four decades of cover up by the Jesuit order concerning one of the nation’s most infamous pedophile priests.
The Jesuits are the largest Catholic religious order in the world, their high schools and universities some of the most elite educational institutions in the United States.
The priest whose child sex crimes Wild is shown to have concealed in the new documents is Fr. Donald McGuire, one of the most infamous priest sex offenders in US history. According to the documents, McGuire, now age 80, was known by Jesuit officials to have sexually assaulted children or been engaged in sexual misconduct for almost four decades. During this time, McGuire skyrocketed to fame as a spiritual advisor to Mother Theresa and the nuns of her international religious order.
In 2006, McGuire was found guilty of multiple counts of child sex assault in Walworth County, Wisconsin. In 2009 he was convicted on federal charges in Illinois for taking children across state and international boundaries to sexually assault them. Today McGuire is serving a 25 year sentence.
Wild, currently the President of Marquette University, served as the head of the Chicago Province of the Society of Jesus, or Jesuits from 1985 to 1991, during which time he assumed responsibility for McGuire and other Jesuit sex offenders.
When Wild assumed responsibility for McGuire in 1985, the Jesuits had already documented numerous reports of sexually assaulting children and sexual misconduct by McGuire spanning nearly 20 years. Not only had McGuire been secretly fired from two posts, including Loyola Preparatory Academy in Chicago, when Wild became his direct supervisor, McGuire had just been banned permanently from working or living in the archdiocese of Los Angeles and returned to Chicago.
While under Wild’s supervision, McGuire continued his prolific criminal assaults of children, unabated, recruiting victims from devout Catholic families from Illinois and around the United States. McGuire, a leading Jesuit retreat master, frequently used the Catholic confessional practice to commit his crimes, and his connection with Mother Theresa to gain the trust and confidence of scores of devout and unsuspecting parents and youngsters.
Wild assigned McGuire to Canisius House, a Jesuit community in Evanston Illinois in 1987, despite his sexual abuse history, where McGuire launched his worldwide retreat ministry, traveling the world unsupervised, often accompanied by children.
In 1991 Wild received a report from Brother Ricardo Palacio, a retreat director in California, who was alarmed that McGuire was conducting a youth retreat at his center and concerned about inappropriate behavior with a youngster. Wild, according to the testimony under oath by Palacio, informed Palacio by phone that the Jesuits had previous reports on McGuire’s sexual misconduct with children.
Despite Palacio’s testimony, Wild said in a 2009 deposition that there were no documents concerning McGuire in his Jesuit file and that he created his own “confidential” file for McGuire in 1991. Court documents support Palacio’s and not Wild’s claim.
This is not the first time Jesuit officials may have mislead the courts about abuse documents in McGuire’s file. During McGuire’s Wisconsin prosecution in 2006, Jesuit attorneys wrote Walworth County District Attorney Phil Koss that “we have very little with respect to Father McGuire, failing to mention any of the thousands of pages of documents that the Jesuits possessed directly related to allegations reported against McGuire over a period of 40 years.
Although Wild suggested to McGuire he stop traveling with children for “his prudent protection,” a suggestion McGuire obviously ignored, at no time did Wild report McGuire to police, warn parents or families of McGuire’s history, conduct or order a Jesuit investigation into McGuire’s behavior. As a result, McGuire went on to sexually assault more children for at least another decade.
SNAP official last week in Milwaukee released documents showing that another Jesuit priest with a prior history of sexual misconduct, Fr. Perry Robinson, had only last month been secretly removed from ministry. The group, which charge the Jesuits with an “appalling lack of transparency and accountability” concerning sex offenders like Robinson and McGuire, will be calling on Wild directly to join them in urging a “new era” of openness and public safety” by immediately publishing a registry of all known Jesuit sex offenders. The Jesuits have released no information concerning the number, identities, or current and past assignment histories of clerics who have assaulted children.
Wild will be retiring as Marquette’s President later this year.
Statement re: SNAP news conference
Today’s news conference by SNAP is the subject of ongoing litigation involving the Chicago Province of the Society of Jesus. These events took place prior to Father Wild’s 15-year tenure as Marquette University’s president. Any inquiries regarding this litigation should be directed to Jeremy Langford, Communications Director for the Chicago Province of the Society of Jesus, at 773-975-6363.
As a Catholic and Jesuit university, Marquette University fully supports the protection of any victims of sexual abuse. Next week, the Marquette University Law School’s Restorative Justice Institute annual conference is on the topic of “International Dialogue on the Clergy Sexual Abuse Scandal,” which will include discussions with both church officials and victims. For more information on the conference, please visit go.mu.edu/RJIconference.
Pauly was the key figure behind the attempt to hire activist lesbian dean candidate Jodi O’Brien. But even worse is the fact that Pauly initiated a policy of putting more classes at 8:00 a.m. This was vastly unpopular with both students and faculty, but Pauly claimed that was necessary to better utilize Marquette’s physical plant, and claimed that the choice was between offering more 8:00 a.m. classes and building new buildings.
We showed that this claim was bogus. A little research turned up the fact that there were plenty of classrooms available at 9:00 a.m. and 9:30 a.m., and this without any pressure to move classes to 8:00 a.m.
When our blog post circulated around the campus, Pauly simply doubled down on his plan, producing a PowerPoint presentation that supposedly showed our data were wrong, and surreptitiously showed it to deans and department chairs.
We got wind of this, and did a new analysis, taking into account all the claims that Pauly had made about our initial analysis, and continued to find many available classrooms at more desirable times. Eventually, Pauly had to cave, and in what must have been a humiliating retreat, rescinded the 8:00 a.m. mandate.Pushback From Pauly
Thus we were not entirely surprised when we got the following e-mail from Pauly.
Hi, John,The Pretext
I have asked my assistant, Kim Newman, to set up a meeting between you, me, Barry McCormick, and Phil Rossi. My concern is that the recent case of Anahi Sanchez illustrates some of the ongoing potential conflicts between your role as Marquette professor and employee, and independent blogger-journalist. My hope is that our conversation might clarify some of those role expectations going forward. A half hour should do the trick.
Sent: Friday, February 18, 2011 9:24 AMWhen we hadn’t heard from her in a few hours, we found her home phone number at Peoplefinders.com, and called it. A fellow, sounding to be middle-aged (her father, perhaps) answered and we left a message asking her to call us. We shortly got an e-mail from her:
To: Sanchez, AnahiAccording to the Vagina Monologues website, there are going to be performances on campus, and you are the contact.
Can you confirm that this is the case?
Under what auspices will the performance be staged (a student organization, Honors Program, etc.)?Any information you can give me will be appreciated. If you want to call me at 288-3425, I’d be happy to talk.
John McAdamsDepartment of Political Science
Marquette Warrior Blog
The Vagina Monologues will be performed on campus through the women of Empowerment.We, of course, were happy with this response, since it clearly implied that she was willing to share information. But we had no information yet, and so put up a post with the information we had.
If you would like to know more feel free to ask me through email or if you feel the need to call me please do so on my cell phone (414) [redacted]. I know you called my home earlier today. I don’t recall putting that information up on the website but if I did that is not correct, so I apologize for that.Anahí Sánchez
National M.E.Ch.A. Co-chairMarquette University ‘11
Hi, Anahi,We got no response. We tried calling her cell phone three (if memory serves) times, but it rang off the hook. So we gave up.
Could you tell me what the current deal with The Vagina Monologues is? . . . The Marquette performance is not now listed on the Vday website. I’m just trying to do an update on this, and wondering what the deal is.John McAdams
John,Pauly hung tough, and insisted on a meeting with us, McCormick and Rossi. Remember, on the 8:00 a.m. class issue, Pauly hung tough on an untenable position.
The problem is that you are badly compromised in dealing with this issue, since I’ve been quite critical of you on my blog. So when this breaks it will look for all the world like you are seizing on some trivial issue as a form of “payback” for the tough time I’ve given you.That, at least, is the appearance, and appearances matter.
You might also ask yourself whether this would look to anybody like any kind of substantial issue. What you have is one . . . young lady who complains that she didn’t know whether I was making an inquiry as a professor or a blogger. But that didn’t matter. I had a right to ask in either role. Indeed, since she was listed at the Marquette contact for the Vagina Monologues on the vday.com website, a stray person off the street had every right to contact her and ask innocuous questions about the forthcoming performance.So that’s going to look like a pretext, rather than a problem of any sort.
Clearly you should recuse yourself from this “issue.” If you really think it is an issue, kick it down to Barry and Phil.You should also call one or two of your former colleagues in journalism, and ask them whether they see any issue here.
Given that you could have simply called me, and we could have talked about this, your e-mails, involving Barry and Phil looks for all the world like harassment.And if you insist on summoning me over to talk to you three, I can only interpret that as further harassment.
You could just let this drop, or you could just call me, and I’ll be happy to listen to any concerns you have.Please think about this. Just trying to give some friendly advice.
Suit Says Jesuits Ignored Warnings About PriestSkipping down in the article:
By ERIK ECKHOLM
Jesuit leaders in Chicago largely ignored or kept secret numerous reports, spanning four decades, that a prominent priest was sexually abusing teenage boys, lawyers for victims charged on Monday in a motion for punitive damages in a Chicago court. Included in the motion were more than 65 recently obtained church documents and depositions that, the lawyers said, demonstrated “a reckless disregard for the safety of others in the face of repeated reports of sexual misconduct” on the part of Chicago Jesuit leaders. The former priest, Donald J. McGuire, now 80, was convicted on several counts of sex abuse in state and federal courts in 2006 and 2008, and is serving a 25-year federal sentence.
On his return from Europe in the 1960s, Father McGuire was assigned to live and teach at Loyola Academy, a high school in Wilmette, Ill. Two boys stayed with him in his room for about two years each, where he constantly abused them, according to the 2006 trial. In 1969 the second of those boys, then 15, ran away and described the abuse to his parish priest, who contacted the Jesuit president of the academy. The school responded by removing Father McGuire, but, according to a letter released on Monday, publicly described his departure as a “sabbatical.” In 1991, in another of the many warnings revealed on Monday, the director of a retreat house in California reported to the Chicago Province’s leader that Father McGuire was traveling with a teenage boy from Alaska and sharing a bed with him, and that the boy’s mother had called to express her concern that “her son has in some way changed.” That year, the Chicago Province’s leader, the Rev. Robert A. Wild, imposed the first set of “guidelines” on Father McGuire. In written instructions he said: “I ask that you not travel on any overnight trip with any boy or girl under the age of 18 and preferably even under the age of 21.” But Father McGuire was left to police himself, and Father Wild said in a 2009 deposition that he had regarded the case as “a serious matter” but also “ambiguous.”Note that Fr. Wild left the post of provincial superior in 1991, so what follows concerns other province officials.
The province sent Father McGuire in 1993 for a psychiatric examination and six months at a treatment center in Maryland — but in the week before he was to report to there, he was allowed to conduct a retreat in Phoenix, where he molested another boy, the documents indicate. As late as 1998, the new documents show, the Chicago provincial wrote a letter of “good standing” for Father McGuire to allow him to minister in a diocese, stating that “there is nothing to our knowledge in his background which would restrict any ministry with minors.” As the reports of abuse accumulated, the Chicago leaders issued one set of restrictions after another on Father McGuire, finally, in 2002, saying he could minister only to nuns in the Chicago region. But none of these directives were enforced, the court motion asserts. Father McGuire was formally removed from the priesthood in February 2008 after a conviction in Wisconsin and after a federal indictment had been issued in Illinois.Wild’s biography on the Marquette website confirms that he was indeed the Jesuit Provincial discussed in the article. The motion filed with the court contains additional information.
Newt Gingrich, former speaker of the U.S. House of Representatives, and his wife Callista will visit Marquette on Tuesday, March 29.The Gingriches will present Nine Days that Changed the World, a documentary they produced about Pope John Paul II’s historic visit to Poland in 1979. The 7 p.m. screening of the film in the Tony and Lucille Weasler Auditorium will include a presentation by the Gingriches, followed by a book and DVD signing. Tickets are required and will be available to the Marquette community beginning tomorrow, March 1, with tickets for the general public available after March 15. Tickets can be picked up in the AMU Brooks Lounge. For more information or special needs, contact University Special Events at 8-7431. Limit one ticket per Marquette ID or two tickets per person for the general public. Pope John Paul II’s historic nine-day pilgrimage to Poland in June 1979 created a revolution of conscience that transformed Poland and fundamentally reshaped the spiritual and political landscape of the 20th Century. In Nine Days that Changed the World, Newt and Callista Gingrich, along with a Polish, American and Italian cast, explore what transpired during these nine days that moved the Polish people to renew their hearts, reclaim their courage and free themselves from the shackles of communism. Produced in partnership with Citizens United Productions. The event is sponsored by the College Republicans, International Affairs Society, Knights of Columbus, Les Aspin Center for Government Alumni Council, Phi Alpha Theta, Pi Sigma Alpha and St. Robert Bellarmine Society.
Marquette University plans to start offering domestic partner benefits to its employees in 2012, a move that comes about a year after the university’s decision to rescind a job offer to a lesbian candidate caused the campus to erupt in debate.This comes as rather a surprise to us, since we assumed that any action on the plan to support gay unions would come after Wild leaves at the end of this year. We have, of course, reported on the movement by the campus gay lobby to get such benefits.
In a statement sent to the campus Thursday afternoon, Marquette President Robert A. Wild said he’s been wrestling with an idea of offering the benefits that would provide services for gay and lesbian employees for years.
University officials said the timing of the announcement was influenced by votes in recent weeks by the University Academic Senate and the Marquette University Student Government that have urged the university to offer benefits for domestic partners.
“If we are truly pastoral in our application of the Jesuit principle of cura personalis, I asked myself if I could reconcile that with denying health benefits to a couple who have legally registered their commitment to each other,” Wild said. In Latin, cura personalis means “care for the entire person.”
Wild noted that the State of Wisconsin gives legal recognition both to marriage for heterosexual couples and to a registered domestic partnership for same-sex couples.
Only a marriage between one man and one woman shall be valid or recognized as a marriage in this state. A legal status identical or substantially similar to that of marriage for unmarried individuals shall not be valid or recognized in this state.While a Democratic legislature and a Democratic governor (Doyle) established a domestic partnership registry, nothing in the legislation they passed imposes any obligation on the private sector to recognize gay unions.
In the latest attempt to put pressure on those who don’t agree with them, a pro union protester threatened Friday to put a local restaurant “out of business” because the business owner refused to put a pro-union sign in the business’s window.Of course, we want to be clear that there is nothing inherently wrong with using boycotts as a political weapon. Liberals have done it, and conservatives have done it.
Friday members of a group called Americans for Prosperity held a rally Friday at Wolff’s Log Cabin Restaurant in Rhinelander. We learned that someone representing one of the unions was also there to protest against Gov. Walker and the pro-Walker group. We were told, and the owners, Dave and Barb Wolff confirmed this, that when the group went into the building the anti-Walker protesters followed and blocked the parking lot. The owner, Dave, went out and asked them to leave room for customers and that’s when someone came up to he and his wife, Barb, and presented them with a union sign and told them to display it in their window. Dave refused and then they were threatened.
Barb asked if they were being blackmailed and the guy told them, “you can call it what you want, but we’re putting you out of business.”
We had this incident confirmed by four other people who were in attendance at the rally and personally witnessed this incident.
Some of these witnesses also told us that after the anti-Walker protesters left, one of those protesters apologized to Dave and Barb for the comments of the other anti-Walker protester.
We’ve heard and seen the signs that pro-union forces want businesses to display in their window “or else.” The “or else” being as the one protester said Friday “or we’re putting you out of business.” They are attempting this all over the state. Part of that effort is also, what can only be taken as a threat, is for union members to shop only at the businesses that have the pro-union signs and leave those who do not have the signs a little card that says something to the effect that union money was being spent there.
This is just another example, as I have said in an earlier column, where the bullies in this area are used to getting their way and they will use whatever force they can to do so even if it means putting a local couple out of business who were merely using their freedom of speech and who even allowed the anti-Walker protesters to be on the business’s property.
I think it would be useful to begin this article with a brief statement of the facts. Eunice and Owen Johns are an elderly couple from Derby, who fostered a number of children in the 1990s, and who recently offered their services again to Derby City Council. Their offer was rejected on the grounds that, as fundamentalist Christians, they might teach any children in their keeping that homosexual acts were sinful. They took legal action against the Council, arguing that their beliefs should not be held against them. On the 28th February 2011, judgment was given against them in the High Court. The Judges ruled that, where the laws against discrimination are concerned, sexual minorities take precedence over religious believers. Because Mr and Mrs Johns might not remain silent about sexual ethics, there was a danger to the “welfare” of children taken from their homes by the Council.According to the BBC:
The Judges insisted that this did not represent a “blanket ban” on the fostering of children by religious believers. There was no issue involved of religious liberty – no precedent being set for wider discrimination by the authorities. It was simply a matter of child welfare. You can read all this for yourself on the BBC website.
I think we can take it as read that the Judges were talking hot air about the nature of the precedent they were setting. There is already a modest but settled ruling class bias in this country against Christianity. This does not extend, so far as I can tell, to Jews and Moslems. But the bias does certainly apply to fundamentalist Christians, especially when it is a matter of what they believe and might say about homosexuality. Yesterday, they were barred from fostering, and perhaps also from adoption. It is only a matter of time before they are barred from teaching. It is conceivable that they will eventually be classed – on account of their beliefs – as unfit parents and will have their children taken away from them. Before that happens, of course, there will be laws against home education, and an inquisition in the schools of what they have been telling their children.
Lord Justice Munby and Mr Justice Beatson ruled that laws protecting people from discrimination because of their sexual orientation “should take precedence” over the right not to be discriminated against on religious grounds.So having a preference for homosexual sex is protected, but believing Christian teachings about sexuality is not.
In The Joys of Yiddish, Leo Rosten defined chutzpa as “presumption-plus-arrogance such as no other word, and no other language, can do justice to” and then offered classic examples of chutzpa in action: “Chutzpa is that quality enshrined in a man who, having killed his mother and father, throws himself on the mercy of the court because he is an orphan. A chutzpanik may be defined as the man who shouts ‘Help! Help!’ while beating you up.”There is nothing particularly Catholic about any of this. Rather, it’s what we call the“established church syndrome,” and it most certainly applies to “Mainstream Protestantism” in the United States (which is no longer mainstream).
Leo Rosten should have lived to experience German Catholic theologians of the early 21st century.
In anticipation of Pope Benedict XVI’s forthcoming visit to his homeland, more than 200 German theologians -- men and women who have earned doctoral degrees in theology and teach in German universities -- have issued a manifesto, “The Church in 2011: A Necessary Departure.” The manifesto itself does not identify the destination for which the Church is to depart, but the terminus ad quem seems reasonably clear from a careful reading of the document: Catholicism is to transform itself into another liberal Protestant sect by conceding virtually every point at issue between classic Christianity and the ambient culture of the postmodern West.
It is, perhaps, no surprise to find German Catholic theologians publicly supporting the ordination of married men and women to the ministerial priesthood (overtly), same-sex “marriage” (slyly), and full communion within the Church for those in irregular marriages (subtly but unmistakably). These causes have been espoused for years. German theologians dissented en masse from the 1993 teaching of Veritatis Splendor on the nature of moral acts and from the 1994 teaching of Ordinatio Sacerdotalis on the Church’s inability to admit women to Holy Orders. What was particularly striking about this new manifesto was its attempt to address serious problems with tried-and-failed solutions. That bespeaks a remarkable lack of intellectual creativity and historical sense.
Thus we are told that the German sexual abuse cases that came to light in 2010 have “plunged the Catholic Church in Germany into an unequaled crisis.” Really? I understand, and in many respects sympathize with, German complaints about the ubiquity of references to the National Socialist period whenever anything German is discussed. But was 2010 really a crisis greater than that in which German Catholicism found itself between Hitler’s 1933 accession to power and Nazi Germany’s defeat in 1945? (Do today’s Catholics face crises of conscience greater than those faced by Count Claus von Stauffenberg or Sophie Scholl?) Moreover, what about the crisis of faith that emptied German churches over the past two generations, such that weekly Mass attendance in urban areas hovers around 5-10 percent?
The manifesto is also notable for its failure to examine academic consciences, an exercise that might have led to more measured assessments of responsibility for the current situation. Do these theologians imagine that they and their teachers bear no responsibility for the “paralysis and resignation” they deplore in German Catholicism? Does German theology’s tendency to treat the Bible as a specimen to be dissected rather than a gift to be studied with a full array of interpretive tools (including the eyes of faith) have nothing to do with today’s crisis of faith in a land whose very language was formed by Luther’s biblical translation? Has the theologians’ bizarre notion that “freedom of conscience” means abject surrender to the sexual revolution in all its demands had nothing to do with the Church’s failures to convert a hedonistic culture?
Few of these academics have any serious or sustained connection to the liturgical or pastoral life of the Church; yet they assume they occupy a privileged position from which to understand what has happened to German Catholicism and how its genuine problems can best be addressed. Why?
Seeking a rousing conclusion to their call to the ecclesiastical barricades, the German theologians advise their fellow Catholics that they should “look to the future with courage and walk on water, like Peter as Jesus said to him, ‘Why do you have fear? Is your faith so weak?’” A question to the professors: Would each of you who believes that Peter walked on water please raise your hand?
Forever seeking Archimedean levers for prying the world in directions they prefer, progressives say they embrace high-speed rail for many reasons—to improve the climate, increase competitiveness, enhance national security, reduce congestion, and rationalize land use. The length of the list of reasons, and the flimsiness of each, points to this conclusion: the real reason for progressives’ passion for trains is their goal of diminishing Americans’ individualism in order to make them more amenable to collectivism.
To progressives, the best thing about railroads is that people riding them are not in automobiles, which are subversive of the deference on which progressivism depends. Automobiles go hither and yon, wherever and whenever the driver desires, without timetables. Automobiles encourage people to think they—unsupervised, untutored, and unscripted—are masters of their fates. The automobile encourages people in delusions of adequacy, which make them resistant to government by experts who know what choices people should make.
Time was, the progressive cry was “Workers of the world unite!” or “Power to the people!” Now it is less resonant: “All aboard!”