The Diocese of Jefferson City

A Case Study of Clergy Sexual Abuse

Tuesday, June 21, 2011

Childproof 14: Msgr. Stephen C. Bosso, Racial Superiority, Indifference, and Abuse of Power


Page 14

Editor’s Note: To protect the identity of certain students who attended the
Pontifical College Josephinum in Columbus, Ohio, all names placed in square
brackets are pseudonyms.


Dear Bishop Gaydos:

Archbishop Timothy M. Dolan
According to the New York Times, when  Archbishop Timothy M. Dolan was elected president of the United States Conference of Catholic Bishops on 16 November 2010, he became the new “face of the Roman Catholic Church in the United States” and a political powerbroker reminiscent of his New York predecessor, Francis Joseph Cardinal Spellman

This appraisal is apt. But we beg to differ.  Dolan represents
the next generation of the Church management intent on protecting pedophile priests. 

Dolan, in fact, is an innovator in this protection racket for
pedophile priests. 

He joined the game as an active player at the invitation of his mentors:

Justin Cardinal Rigali
Justin Cardinal Rigali of Philadelphia exerted a significant influence on Dolan’s career as head of the archdiocese of St. Louis. Rigali is now at the center of a Philadelphia grand jury investigation as a result of his efforts to shield 21 priests from prosecution.

Raymond Leo Cardinal Burke, Rigali’s successor as archbishop
of St. Louis
, elevated Dolan to the uppermost clerical ranks,
naming his protégé an auxiliary bishop of the Missouri diocese in his appointment.  Burke is now prefect of the Supreme Tribunal of the Apostolic Signatura (i.e. chief of justice of the Supreme Court) of Vatican City.

Elizabeth Taylor
“Erotic Vagrant”
As Burkes handmaiden, Dolan
defended and protected some of
the most notorious ordained child
molesters in the court of public
opinion and in the court of law: 
the Rev. Bryan Kuchar, the Rev.
Michael A. Campbell, and the
Rev. Gary P. Wolken.  Campbell,
in fact, remained Dolan’s confessor
even after the priest was exposed
as a fraud and a

And, yet, Dolan will declare that
same-sex marriage an “
ominous threat” to society.  The fact of the matter is that neither Dolan nor you have any moral standing regarding many of the ethical issues facing society today.  You have abrogated your position by protecting child molesters.

We must note again that Dolan received his early training in bully tactics at the knee of John Joseph Cardinal Carberry (as you did) during his salad days as a student at St. Louis Preparatory Seminary South and Cardinal Glennon College.  His professional demeanor was formed further at rector of the North American College in Rome and then burnished by key management assignments back in his hometown in Missouri.

Ingrid Berman
“Powerful . . . evil”
Entering the national spotlight, Dolan
seems to enjoy playing the political
game as well.

When the marital status of New York
Gov. Andrew Cuomo was called into
question during the fall 2010 election
cycle, Dolan offered the politician a
wink and a nod.  Cuomo, who is
divorced, shares a home with Food
Network celebrity Sandra Lee. 

Cuomo’s family dynamic led an advisor
to the Vatican to accuse the couple of “public concubinage.”  This attack is reminiscent of the McCarthy/Cold War Era when the Vatican condemned Elizabeth Taylor as an “erotic vagrant” when she left Eddie Fisher for Richard Burton.  A bit earlier in this period, Colorado Sen. Edwin C. Johnson publicly condemned Igrid Bergman in speech Congress as “a powerful influence for evil,” when she left Piers Lindstrom for Roberto Rosellini.

Sandra Lee
“Public Concubine”
Certain factions within the Church
attempted a political broadside,
questionings Cuomo’s status as a
faithful Roman Catholic.  Dolan,
with the support of Bishop Howard J.
of Albany, agreed to disagree
and let the subject drop. Hubbard
spent $2 million in 2004
to extricate
himself from sexual molestation
allegations.  Hubbard’s law firm is a
patron of Come to the Stable/The
Stephen Spalding Foundation.

In supporting Gov. Cuomo, Dolan
described the situation as “a bit of
tempest in a teapot

Dolan’s wink and nod toward Cuomo indicates that it’s okay for the governor and his girlfriend to “live in sin.”   Gay folk, on the other hand, should be ostracized as “ominously immoral.”  Apparently,
Dolan believes you can have your cake and eat it too.

Dolan’s career mirrors that of so many who came before him.  He is, indeed, the new paradigm for the 21st Century church management.

Unfortunately he also is a throwback, cast in the same mold of chicanery that Vatican refuses to break.

Your attitude and behavior toward those harmed by predatory
priests is no different.  After all, you both share the same St. Louis alma mater, the same career stratagem, 
the same laissez-faire philosophical toward pedophile priests; the same moral compass
of compassion.

Culture of Abuse:  Minutiae
Rev. Michael R. Christensen
The extent of the intimate details
of Christensen’s correspondence
represents a compilation of meticulous data mine worthy of Samuel Johnson or the diarists Samuel Pepys and James Boswell.  What Christensen has preserved is not a memoir but a statement of fact about the status quo at the Josephinum, supported by the testimony of Msgr. Gregory L. Higley, Msgr. Stephen C.
Bosso, and other students at the Columbus, Ohio, seminary.

The quality of the minutiae is evident in the fact that he even
to notes room assignments and laundry numbers of Josephinum collegians for the 1973-1974 academic year.  In addition to
identifying the players in this drama, the specifics apply to the members of the current clergy roster for Jefferson City who are
well aware of this culture of corruption in a letter dated Friday Evening, 7 September 1973:

Laundry Number
Stephen C. Bosso
David G. Cox
Robert Duesdieker
Robert Gonzales
2000-2004: Vice Rector
and Member of the Josephinum
Board of Trustees.
Gregory L. Higley
Michael R. Christensen
Gregory L. Fuller
Robbie Fields
Michael Houle
Russell Judge
Dan Luckenotte
James P. McNally
Source: Thy Child’s Face

Within 7-11 months after the Easter 1974 crisis that enveloped Higley, Bosso, and Christensen, the sexual relationship between Fuller now a first-year theologian and [Ambrose Parish, a first-year collegian] was attracting attention.  The principles were conscious of the intrigue.  Their attitude toward the situation:  it is okay to have friends who slept with co-eds, students attending nearby colleges
and universities; and to review pornography and screen pornographic films; but maintaining friendship with a student such as Fuller was a death knell for anyone with ordination prospects and, as a result,
was unconscionable.

The Pontifical College Josephinum
Christensen notes in a letter
dated Tuesday Afternoon,
13 April 1975, that he and his circle of friends attended a screening of The Devil in Miss Jones and Deep Throat.  In addition, Christensen records:

“Went with Fuller, [Thomas
Beckett], and two kids new
to you to see The Naughtiest Game in Town.  Went to see the New York Erotic Film Festival the next night. First one was good.  Second on awful with just one or two good points . . . .  Last weekend Fuller, Bosso, and Ambrose Parish and I went to a drive-in.  Saw three devil pictures.  They drank one and half cases.  I drank three beers.”

The Rev. Robert Gonzales, vice rector and a member of the Josephinum Board of Trustees (2000-2004), witnessed these events.  In 2004 the Josephinum sold its collection of rare manuscripts, which, I suspect, was used litigation and settlements.

PCJ administrators were also concerned about the number of
students in relationships with students at other educational institutions
in Columbus.

Msgr. Stephen C. Bosso, 1973,
with Josephinum faculty member
the Rev. Bernard Rabik
Many of these candidates for
the priesthood gravitated
toward co-eds at Ohio
Dominican College (ODC,
now “university”), a liberal
arts college for women
established by the Dominican
Sisters of St. Mary of the
Spring in the 1911.

As a result of this interscholastic dynamic, weekend absences from campus and last-minute commutes back to the classroom after a night
or weekend of passion with a paramour did not go unnoticed.  Curfew, mandatory
attendance at Mass and the Divine Office, and the celibacy dictates of Canon Law did not curb the enthusiasm or attraction of PCJ scholars for ODC scholastics.

A prominent youth minister (Kendall Mariner) and his wife
(Catherine) at a Jefferson City parish are the product of this
merry-go-round.  A respected Missouri circuit court judge also “dated” an ODC co-ed:  he left the seminary in May 1974 after
his girlfriend opted for the nunnery.

As Christensen notes in an interesting letter dated Sunday Night,
18 November 1973.

“[Kendall Mariner] and his betrothed were here this weekend.
Mike and Mingo [Cowl] . . . came from Delaware[, Ohio] to see
them, although [the Mariners] may have stayed at [the Cowl’s
place] for all I know.”

Rev. Robert A. Gonzales
Vice Rector, 2000-2004
Faculty, 1991-2004
The Josephinum
Gonzales is an eye-witness
to the events involving
Msgr. Higley.
Their PCJ correspondence is littered with
stories of substance abuse:  alcohol,
narcotics, and prescription medications,
which fueled the culture of abuse.  When
they returned to the Columbus campus in
the fall of 1974, the college of liberal arts
administration inaugurated a new regimen
to recapture some of the institution’s
reputation as a sterling Bible college.

In a letter dated 24 February 1975,
Christensen writes:

“[Julian Carpenter] got talked to by
the rector [Msgr. Frank M. Mouch],
[Msgr. Leonard J.] Fick, and the dean of men, and told to shape up
or he was going home immediately without a diploma.  He had been living with a girl at an apt. near OSU, and only coming to PCJ for a psychology class.  He also went to Florida for one and half weeks without telling the dean and skipped the first two days of retreat.”

In the 24 February 1975 letter Christensen also writes:

“[Jason McKenzie] quite AGAIN last Fri., and is leaving for Denver Wed., where he has two job interview.  He said he only came back in Jan. because of his friends.  But they were new friends, because none of us ever saw him around.”


“Most of the drug and pill trouble has died down.  But some people were called in and Fick knows about it.”

Embedded Culture of Abuse
Bishop Blasé J. Cupich
Josephinum Rector
The story of Bosso, Higley, and
Christensen does not represent
a hiccup in the seminary education
or church administration systems
whatsoever.  The culture of abuse
continues even today.

We can even skip a decade to document similar tragedies.

The Rev. Dennis Ricker, for
example, was PCJ dean of
men for the college of liberal
arts (c. 1985-1990) at the time
of his death due to HIV/AIDS complications on 30 September 1990.  His tenure coincides with that of seminary’s long-time rector the
Rev. Blasé Cupich (1989-1996).

Ricker was a talented linguist, who specialized in Spanish.  As a collegian and theologian at PCJ he was leader of the LASSO group
and championed Hispanic evangelization.  Ricker was ordained in
the 1975 for the diocese of Brownsville, Texas; a product of the Albert Krupp/David Sartorius regimen.  When Denny returned to the Josephinum in the mid-80s, he stepped the role vacated by Sartorius as a result of scandalous behavior.

Cupich, now bishop of Spokane, Washington (previously Rapid City, S.D.), is the current chairman of the USCCB Committee on the Protection of Children and Young People.  Like Archbishop J. Peter Sartain of Seattle (formerly Little Rock, Ark.) and his relations with Dozier and Fuller, Cupich knows how to keep a secret.

Culture of Abuse, Culture of Racism
To further highlight the level of crisis at
the Pontifical College Josephinum one has
to consider the racial tension among the
student population.  The level of hostility
is typical of the period, and, in some
quarters, remains steadfast.

Anglo students reacted negatively to the
Hispanic contingent, recruited primarily
from Arizona, New Mexico, Oklahoma,
and Texas.   They viewed the Hispanic
consortium, known LASSO, with disdained.

Anglo students also believed the Hispanic seminarians received preferential treatment because of the LASSO program and the seminary’s recruitment programs in the Southwest.  The level
of their frustration is reflected in their reference to the school
as the “Jose-Fina.”

Msgr. Higley displays this attitude in a letter dated 8 October 1973, commenting about the relationship of dean of academics, Msgr. Fick, who was appointed interim dean of men in an effort to nurture Fr. Garcia for the role.

Christen notes the absence of
African-American students in
the 1973 incoming freshman
class at the Josephinum
“More or less Garcia is just a
puppet for Fick,” Higley.  “He
doesn’t say much cause he
doesn’t know much about the
rules.  He’s a real nice guy
and I don’t see any favorit[ism]
toward the Spicks.”

Christensen confirms Higley’s
account in a letter dated
28 August 1973, 11:30 p.m.:

“Fick is doing half of Garcia’s
job till Garcia gets the hang
of the things.”

In addition to Christensen’s laundry details in this 7 September 1973 letter, he includes the racial stats of the in-coming freshman class that fall:  one Chicano student; no African-Americans.

Higley, as mentioned earlier, remarked about the presence of “Spicks” enrolled at PCJ.  Anglo students reacted negatively to the number of Hispanics at PCJ and often referred to the school as the “Jose-Fina.” 

Christensen notes a similar disdain in his 16 October 1975 letter:

“Father Huntzinger tried to get a notorious fag dismissed this
summer, but the assistant treasurer (Father Pacheco) stopped
the dismissal as he and all his ‘all his children’ are always accused
of that  and such a scandal would make the facts uh, I mean rumors worse and more rampant.”  (Bosso reported the Easter 1974 rape to Msgr. Joseph M. Pacheco, who was transferred to Josephinum from the Diocese of Fresno, Calif., after he was revealed to be a
child predator to Church management in the Golden State, the Buckeye State, and at PCJ, including the Father Krupp, director
of spiritual formation.)

St. Thomas and Racial Stereotyping
The 1969 Anchor features
a student identified as
an Afro-Argylian, who
placed 5th
in the annual
St. Thomas Seminary
Talent Competition.
This problem also is reflected in the pages
of the St. Thomas Seminary yearbook.

Students were encouraged to participate
in a talent contest each fall and black
face performers were not uncommon:
employing standard racial overtones.

Higley was educated with a certain bias
even though he is a graduate of Catholic
University in Washington, D.C.  At
St. Thomas, his services were sold to
the highest bidder in the annual
Freshman Slave Auction.  A common
practice at the time, nonetheless
this even is suspect for an institution
educating students for the priesthood.

Blackface comedy was a standard feature in the seminary talent shows, too.  Msgr. Jacques Wenting, who applied the bootblack as resident make-up artist, was not immune from the symbolism despite the horrors he experienced during the Second World War.  His handiwork
is evident as the photographs below indicate:

The 1966 St. Thomas Anchor yearbook illustrates the popularity
of racial caricature in this Thanksgiving recreation.

The 1968 St. Thomas Anchor yearbook features these students,
who performed a comedy routine for Freshman Talent Night.

The 1972 Anchor highlights Halloween Party costumes.

Away from the footlights of the stage, Wenting taught us the standard Latin adages interspersed with translating Plautus, Cicero, and Virgil: tempus fugit, cave canem, anguis in herba.  To make these lessons livelier Wenting offered up some pejoratives from time to time,
one being: Piger Niger. “Piger” is Latin for “lazy.”   “Niger” is Latin
for the color “black.”
  Feel free to interpret the racial context at
your leisure.

In addition, narcissistic cliques divided the candidates for the priesthoods into socio-economic and political groups:  West Virginians were known as Animalia; Californians were hippies; Missourian’s, hillbillies.  The wealthy ignored the poor; conservatives vied with liberals for control of liturgy and worship.

Father Ryan High School:  Blind to Racisim
Msgr. Jacques Wenting
The benign institutionalization of racism
is not unique to St. Thomas Seminary or
the Josephinum.

To mark the sesquicentennial of the start
of the Civil War, I decided to re-visit the
pages of Margaret Mitchell’s epic novel,
Gone with the Wind.  A sweeping, Gothic
saga akin to the works of Wilkie Collins
or Anthony Trollope, I was surprised by
the interaction of historical figures with
the principal characters of the story.

Ashley Wilkes, and his wife, Melanie Hamilton, maintain a popular post-war salon in Atlanta that attracts the political, artistic, literary, and educational elite of the un-Reconstructed South.  One acquaintance mentioned by Hamilton is the Rev. Abram Joseph Ryan, the Poet Laureate of the Confederacy.

In essence, Father Ryan (1838-1886) was renegade priest: a member
of the Vincentian order, educated at St. Mary of the Barrens Seminary in Perryville, Mo.  Ordained in 1860, Ryan taught at St. Mary’s and at
a diocesan seminary in Cape Girardeau, Mo.  He was noted for taking sick leaves: abandoning his assignments to serve the needs of the Confederate Army as early as 1862.  His first two assignments La Salle, Ill., and Niagra University in New York appear to have been intended to prevent his free-lance work for the Southern Cause.

Father Ryan High School: Blind to Child Abuse
Rev. Abram Joseph Ryan
Poet Lauriete of the Confederacy
A statue of Ryan was erected in 1913
in New Orleans.  The Roman Catholic Church established Father Ryan High School in 1929 in Nashville as a memorial
to a “
priest and chaplain of the South known for his compassion to the injured and for his literary contribution in poetry.”  The school tongue-in-cheek branding as “Irish High” is a weak
attempt at myth-making.

A quirk of fate, perhaps, but today
Father Ryan High School is embroiled
in the raw drama of the pedophile
priest scandal, particularly the case
of the Rev. Paul W. St. Charles

Bishop David R. Choby of Nashville (and his predecessor, Edward U. Kmiec, now bishop of Buffalo, N.Y.) has sheltered and honored this sexual predator in his diocese. In 2007, he publicly lauded the Rev. Paul St. Charles as a celebrated alumnus of Father Ryan High School in Nashville, despite five pending child molestations lawsuits. The diocese of Memphis, where St. Charles also worked, has stated that allegations against St. Charles are credible, but Bishop J. Terry Steib has defended St. Charles publicly. 

For many years, the former chancellor, vicar general, and vocation director of Memphis, the Rev. James P. Sartain, well-practiced in the art of deception, served as a benefactor to a number of notorious pedophile priests in Memphis: the Rev. Gregory Salata, the Rev. Paul Haas, the Rev. William Kantner, the Rev. Richard Mickey, and the Rev. Daniel T. Dupree, among others. Sartain has been continuously promoted first as bishop of Little Rock, Ark., then to Joliet, Ill., and now as archbishop of Seattle, Wash. The extraordinary effort to shield St. Charles and other predators implicated in the abuse of children and young people is frightening. The namesake of the Nashville high school may have condoned slavery, but I doubt if he would countenance the circumstances that have become the legacy of Father Ryan High School. 

Clerical Culture and Racism
Msgr. Stephen C. Bosso
White Supremacy
Bosso, likewise, exhibited boorish
behavior as well as sharing this
biased racial mentality.

In another letter, dated 27 May 1973,
Bosso wrote to me:

“Knowing you, you’ll probably end
up married to some tough as woman
with a big set of tits and brown nipples
as big as silver dollars, and all she’ll
want to do is stay in bed and make
love all day and night and then you’ll
end up broke with 20 children:  that’s
what I call a good Catholic family.

“Damn, I’m already jealous of you – and you’re not even
married yet.”


 Msgr. Bosso: “Out of Christian charity I let the damn slave sit beside my ass.”  

And, then, Bosso expressed this racial diatribe:

“And now for the part of the letter that I know you have been waiting for the general bullshit and lies that I have to offer mankind.

I’ll first start off at the beginning when I got on that god-damn airplane in Columbus.  The damn flight was as good as a set of tits size 39.  The plane (or jet rather) left at 8:00 a.m. Saturday.  We got into Atlanta, Georgia, at 11:15 a.m.  So far so good.

Msgr. Bosso at prayer:
“I let the damn slave sit beside my ass.”
“Then when I got on the
jet in that fucked up city
of Atlanta a damn nigger
sat beside me.  Well, out
of Christian charity I let the
damn slave sit beside my ass.
Anyway, he said he was from
Springfield, Mass.  And that
he had come to Pensacola to
see his girlfriend for a week.

“Well, we get off the damn
jet in nice, bright, sunny,
clean-aired, beautiful Pensacola.  On the way into the damn terminal that damn nigger said, ‘There’s my girlfriend in the white and black dress with her arms opened stretched.’  I looked up and did not see another damn nigger – his girlfriend was a nigger-loving white girl.

“The worst part of the whole thing was that damn white girl was fine a hell shit, even I would not have thrown that damn fine ass woman out of bed.  Damn it she was good looking.”

Msgr. Bosso and the Pedophile Priest

Today Bosso teaches New Testament studies at St. Vincent de
Paul Seminary, a Bible college in Boynton Beach, Fla. 
He was
named rector in 2003 by O’Connell when he was appointed bishop
of Palm Beach.

Shortly after O’Connell resigned in disgrace in 2002, Bosso stepped down as rector.  The seminary and Florida Conference of Catholic Bishop announced that Bosso had earned an extended sabbatical.
But no information was made available as to the focus, location,
or length.

Bosso in academic robes (left).
The so-called sabbatical followed
the disclosure that Bosso had hired
a known predator
as a professor at
St. Vincent.  Msgr. William White
taught at the seminary for eight
years, until his victim reached a
$100,000 settlement with the
archdiocese in 1998, apparently
ending the matter quietly.  Not
until the allegations and settlement
became public did Bosso act, forcing
White’s resignation. But the head of
a Florida seminary, where White has
taught for the past eight years.

Bosso publicly stated to the media that he would remove White sooner if the Archdiocese of New York had informed him of the settlement. We suspect that this did not happen due to his loyalty to O’Connell and the fact that his board of directors include two PCJ: former rector, Msgr. Frank Mouch; and former development director and personal friend from college days, the Rev. Michael Houle.

“I wish they would have told me,” he told the New Rochelle Journal News of Westchester County, New York.  Joseph Zwilling, spokesman for the archdiocese, said the archdiocese provided the Florida seminary with the details of White’s background.  White, 69, became principal of Cardinal Spellman High School in the Bronx after leaving Archbishop Stepinac High School in White Plains, where he was dean of studies. He later served at Holy Family Church in New Rochelle before taking a teaching position in Florida with the approval of Cardinal John J. O’Connor.

St. Vincent de Paul Seminary
Coat-of-Arms honors
Msgr. Stephen C. Bosso.
Bosso, nonetheless, remains an endearing figure at St. Vincent de Paul Seminary.

St. Vincent de Paul Regional Seminary
commissioned a coat of arms for the
seminary to honor his twenty years of
dedicated service.  The Rev. David
Toups, the Dean of Students, in
conjunction with the new Rector,
Msgr. Keith Brennan, headed the
project on behalf of the priests
on the seminary faculty.

According the seminary’s website statement:  “We have chosen
as the motto, Luke 4:18, the words of Our Lord, and the sentiments
of our patron:  ‘He has sent me to bring the Good News to the poor’ (Evangelizare Pauperibus Misit Me). This certainly expresses
our mission 
at the seminary; the sending forth of our men to spread the Gospel to all of the people of God, as well as expressing the seminary’s roots of being founded by the Vincentian Fathers.”

Because Higley, Bosso, and Christensen were Fuller’s confidantes, they were subjected to an investigation led by the new rector
Msgr. Frank M. Mouch  Fuller was pressured to leave the Josephinum voluntarily or be expelled. He chose the former and left in January 1975 after the student’s parents pushed the administration with
legal action.

The matter was so debilitating for Bosso that he interrupted his education to recover from the traumatic turn of events in his life.
He returned to the Josephinum a year later to complete his theological studies.  He was ordained for the diocese of Pensacola his hometown where he grew up with his brothers and attended St. Stephen Elementary School.

Sexual Secrets and the Pontifical College Josephinum

In a letter dated 21 September 1974 Christensen writes:

“It seems clear that no one at PCJ from Jeff City cares to say much about this difficulty.  Remember to always be The Soul of Discretion!”

The correspondence of Pope Benedict XVI as archbishop of Munich is proof that hiding predators in plain sight is a key element of the clerical culture and management style of the hierarchy worldwide.

Bishop Michael F. McAuliffe
By the mid-80s O’Connell and
Bishop McAuliffe had raised
multiple generations of sexual
predators and installed them as
faculty members and priests at
St. Thomas Aquinas Seminary. 
And  t
he corruption of the PCJ
administration remains widespread
today.  As the letters illustrate, so
many decision-makers knew about
the state of the affairs.

Msgr. Leonard J. Fick, who was affiliated with Jefferson City (his nephew is a STAS alumnus and attended PCJ) until his death, knew the details of the situations disclosed in these pages and he shared them with O’Connell and McAuliffe. Throughout this correspondence Rev. Christensen advises about the value of silence on these matters. For example, a letter dated Tues. Afternoon, April 23, 1974 warns: “Don’t discuss this with anyone from St. Thomas.”

You adhere to these benchmarks yourself.

No one has helped to resolve these matters . . . .   No one
cares today . . . .

For Further Reading
Canadian Bishop Pleads Guilty to Child Porn Charge
Raymond Lahey:  Ex-bishop Admits to Child Porn Charge
Catholic Blogger:  No Communion for Gov. Cuomo
A Cuomo Schedule Conflict Draws Scrutiny
Dolan:  The Church and Hypocrisy
The Archbishop vs. the Governor: Gay Sera, Sera
Gov. Cuomo To Meet Archbishop Dolan After All
Dolan:  Communion for Cuomo Is Private Issue
Nashville Priests Death Rekindles Sex Abuse Allegations
Accused Pedophile Paul St.Charles Lost his Priesthood and Got a Reward
Golden Grad:  Choby Honors Pedophile Priest at Father Ryan High School

Next Time: Side Effects of the Josephinum Culture of Abuse


  1. The return address on the hand written letter you say was by Bosso doesn't seem to be by him. The return address is blurry but the last name doesn't seem to make out "Bosso".

  2. The envelope shows the home address of Stephen C. Bosso and post-marked 25 May 1973, which corresponds to Thursday, May 24, date at the start of the letter.