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Coat of Arms as Bishop Emeritus

 

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Commemorative Issue

Honoring the

Most Rev. Ronald M. Gilmore

 

Pages 1-4; 5-8; 9-12; 13-16; 17-20; 21-24;

25-28; 29-32; 33-36; SPANISH; PUZZLES;

Biography of Most Rev.

Ronald M. Gilmore

Bishop Ronald M. Gilmore was born on April 23, 1942 in Pittsburg, Kansas. He attended St. Mary's Elementary School from 1947 to 1956; St. Mary's High School from 1956 to 1959, and gradated from St. John Vianney High School in Omaha, Nebraska, in 1960.

He attended Immaculate Conception Seminary in Conception, MO from 1960 to 1962. From 1962 to 1963, he worked for Catholic Social Service in Wichita in the Cuban Refugee Program. He worked with approximately 20 Cuban boys at what was then called Mariana House.

He attended the University of Ottawa in Canada from 1963 to 1969. He received two degrees in Philosophy, a B.A. and a B.Ph. and three degrees in Theology.

On June 7, 1969, Father Ronald M. Gilmore was ordained to the priesthood.

His first pastoral assignment was at Blessed Sacrament Parish, Wichita. From 1971 to early 1973, he then returned to Canada for doctoral studies in Theology.

In 1973, he was assigned to the Passionist Monastery in St. Paul, KS, doing weekend supply work in various parishes.

He was assigned to the Church of the Magdalen, Wichita, from 1973-1975 and he also worked in the Chancery Office as the Assistant Chancellor.

From 1975-1981 he was assigned to St. Teresa Parish, Hutchinson. During this time his primary duties were at Trinity High School where he worked as chaplain and teacher of religion, and at Holy Family Center, Wichita, where he acted as Chairman of the Executive Committee and as a teacher of religion.

He was appointed administrator of St. Agnes Church, Castleton, from August 1981 to June 1982.

In June of 1982, he was appointed the first pastor of the new St. Elizabeth Ann Seton Parish on the west edge of Wichita.

He was appointed chancellor in August of 1983 and was appointed Vicar General and Moderator of the Curia in June of 1988.

In May 1998, he was elevated to the rank of monsignor.

He was ordained and installed as the fifth Bishop of Dodge City on July 16, 1998.

 

Bishop Gilmore's Columns:

In the Dark and the Dry

Many who pray find themselves wandering in the Dark and in the Dry: they cannot see anything of God, and they cannot feel anything of God.  

It should be no surprise, really.  The first thing Adam and Eve did after they had turned their back on God, was to hide from Him.  The first thing God did after Adam and Eve had sinned was to hide from them.  Hence the dark in our prayer, hence the dry.  

It should be no surprise, really.  When Moses asked God for His name, he was but following an instinct deep inside him.  Two things meet and find expression in a word: the substance of the object that makes an impact; and that portion of our spirit which responds to that particular object.  At least, these two should go together in the making of words, and did when the first man made them.  That is why the name of God conceals when it reveals.  

It should be no surprise, really.  On their way out of slavery in Egypt, the Hebrews were led by the Pillar of Cloud by day, and by the Pillar of Fire by night.  The journey was often dark for them, the journey was often dry.  

It all stands to reason, really.  The tools we have for knowing are limited.  Our senses, our imagination, our memories; our reason, our concepts, our judgments, our will … all these are limited.  No touch of ours, no sound can give us God.  No word, no concepts of ours can wrap itself around God.  Our will comes closest in this world, our love of Him almost takes on eyes, almost sees Him.  

So expect the dark, and expect the dry.  Not because He disapproves of you.  Not going because He is trying to punish you.  He hides because He is God, and you are not. 

So expect the dark, and expect the dry.  Expect Him to conceal as He reveals.  It is there, it is then that He reveals His real Self.

Our words, actions should be measured by a

‘simple standard of truth’

Guile​ ran deep in the Hebrew story, flaming out here and there, as the Chosen People made their way through history.  From even this warped thing, the Lord brought out good. 

Jacob (also known as “Israel”), the grandson of Abraham, was legendary for his duplicity. (Chapter 27 in the Book of Genesis)  On the 24th of August, we celebrated the feast of St. Bartholomew, also known as “Nathaniel” in Saint John’s Gospel. The Lord calls Nathaniel a “true Israelite,” a  true ​ ​Israel​, ​because ​ ​there ​ ​is ​ ​no ​ ​guile ​ ​in ​ ​him.”  Not a “Jacob,” in other words. 

We do not hear much of any of the commandments these days, so it is not surprising that speaking of the Eighth Commandment will draw a blank stare. Thou ​ ​shalt ​ ​not ​ ​bear ​ ​false witness​: what in the world is that all about? 

No fully human life can be lived in a lie.  Not so hard to understand, this, even if it is so hard to do.  “Guile” is wrong because it is a lie.  All dissimulation, and deceit, and duplicity lead us down a wrong path.  Our words and our actions should be measured by the simple standard of truth.  

When they are not, we find among us those who would cunningly foment division, and love to incite quarrels, and seem to find a malignant pleasure in sowing discord, in severing the dearest social ties, and in unleashing endless hatred and endless fighting among those who should be friends. 

Lying is an almost incurable disease today.  Those who do it cannot be pardoned … cannot be cured ... unless they repair the injury they have caused.  And where, in our frenzied media society, where do we even begin with that? 

When duplicity and lying reign supreme, ​good ​ ​faith and ​truth ​ are dissolved in something of an acid bath.  And these are the very things that hold any society … family, city, state, country, church, you name it ... these are the things that hold any society together.  Without good faith, without truth, confusion rears its ugly head.  We never stop talking, but we talk past one another, we yell at one another, we communicate nothing.  And it just never ends. It grows and it spreads until there is something almost demonic in the words that come from our mouths. 

A Nathaniel here, and a Nathaniel there … they would do us a world of good.  Today, yes they would. 

 

Nuestras palabras, las acciones deben medirse por un

“estándar simple de verdad”

La astucia se adentraba profundamente en la historia hebrea, ardiendo aquí y allá, a medida que el Pueblo Elegido se abría paso a través de la historia. Incluso de esta cosa retorcida, el Señor sacó lo bueno.

Jacob (también conocido como «Israel», el nieto de Abraham, era legendario por su duplicidad. El 24 de agosto celebramos la fiesta de San Bartolomé, también conocido como «Natanael» en el Evangelio de San Juan. El Señor llama a Natanael un «verdadero israelita», un «verdadero Israel, porque no hay engaño en él». No un «Jacob», en otras palabras.

No oímos mucho de ninguno de los mandamientos en estos días, así que no es de extrañar que hablar del Octavo Mandamiento atraiga una mirada en blanco. No darás falso testimonio; pero ¿qué es eso?

Ninguna vida plenamente humana puede ser vivida en una mentira. No es tan difícil de entender, aunque sea tan difícil de hacer. La «astucia» está mal porque es una mentira. Todo disimulo, engaño y duplicidad nos llevan por un camino equivocado. Nuestras palabras y nuestras acciones deben ser medidas por la simple norma de la verdad.

Cuando no lo son, encontramos entre nosotros a aquellos que astutamente fomentan la división, y aman incitar a las disputas, y parecen encontrar un placer maligno en sembrar la discordia, en cortar los lazos sociales más queridos, y en desatar un odio sin fin y una lucha sin fin entre aquellos que deberían ser amigos.

Mentir es una enfermedad casi incurable hoy en día. Aquellos que lo hacen no pueden ser perdonados... no pueden ser curados... a menos que reparen el daño que han causado. ¿Y dónde, en nuestra frenética sociedad mediática, por dónde empezamos con eso?

Cuando la duplicidad y la mentira reinan supremas, la buena fe y la verdad se disuelven en una especie de baño de ácido. Y estas son las mismas cosas que sostienen a cualquier sociedad... familia, ciudad, estado, país, iglesia, lo que sea... estas son las cosas que mantienen unida a cualquier sociedad. Sin buena fe, sin verdad, la confusión alza su fea cabeza. Nunca dejamos de hablar, pero hablamos más allá de los demás, nos gritamos unos a otros, no comunicamos nada. Y nunca termina.  crece y se extiende hasta que hay algo casi demoníaco en las palabras que salen de nuestras bocas.

Un Natanael aquí, y un Natanael allá... nos harían un mundo de bien. Hoy, sí, nos harían mucho bien.

It takes courage, trust to take that leap of faith

All things work together for good,” Saint Paul once told us.  That is a comforting thought for many, but an uncomforting thought for more.  It may be that they have never really experienced the Providence of God.  You might be one of them. 

Father Jacques Philippe once compared people like this to the anxious, first-time, skydiver, in the sleepless night before the first jump.  He has been assured that it will be safe.  Many experienced divers have told him this.  He understands the meaning off the word.  But he has a hard time bringing himself to accept it, to trust it.  Something is missing.  

HE HAS TO JUMP FIRST, that’s what is missing.  Only then will he know and feel the saving support of the ropes.  

“Many do not believe in Divine Providence because they have never experienced it, but they have never experienced it because they have never taken the jump into the air, ‘the jump of Faith.’”  (INTERIOR PEACE, page 32). They never even allow God the chance to be the rope that holds them safe.  

I do this all the time.  What about you?  Will we allow our unhealthy need for certainty, this limiting, boxing-in thing, to prevent our making a free choice for Faith?  For trusting?  For jumping, first?

 

Se necesita confianza para dar un salto de fe

Dios dispone todas las cosas para el bien de los que le aman», nos dijo san Pablo. Ese es un pensamiento reconfortante para muchos, pero un pensamiento incómodo para otros. Puede ser que nunca hayan experimentado realmente la Providencia de Dios. Tal vez usted sea una de esas personas. 

Una vez, el Padre Jacques Philippe comparó a personas como estas con un paracaidista ansioso y primerizo, durante la noche en vela antes del primer salto. Ya se le ha asegurado que estará a salvo. Muchos paracaidistas experimentados se lo han dicho. Entiende el significado de la palabra. Pero le cuesta aceptarlo, confiar en eso. Le falta algo.

TIENE QUE SALTAR PRIMERO, eso es lo que falta. Sólo entonces conocerá y sentirá el apoyo salvador de las cuerdas.

«Muchos no creen en la Divina Providencia porque nunca la han experimentado, pero nunca la han experimentado porque nunca han dado el salto al aire, “el salto de la Fe”» (La paz interior). Ni siquiera permiten que Dios tenga la oportunidad de ser la cuerda que los mantiene a salvo.

Yo hago esto todo el tiempo. ¿Y usted? ¿Permitiremos que nuestra necesidad por la certeza —esa cosa limitante que nos encajona— impida que tomemos una decisión libre por la Fe? ¿Por la confianza? ¿Por saltar primero?

 

Quieting the noise so we may listen

We know not his ways, Psalm 95 reminds us.  And that is true for two reasons: our world is filled with noise; and our God is filled with silence.

Our world no longer hears God because it is constantly speaking, at a devastating speed and volume, in order to say nothing. (Cardinal Sarah, Power of Silence).  We are afloat in words, we are drowning in words.  Think how often we turn a radio on, a television on, just for the sake of background noise.  It is comforting to us, somehow. 

What that does is to distract our attention from ourselves.  It permits us not to have to look at ourselves.  We don’t like to do that, because our failures and our neglects and our sins, they bother us if we look too closely at them.  Better not to consider how we were made, and why we were made, and where we are supposed to be going.  Those things are too hard, and we have messed it up anyway too bad.  Noise is better.  Anesthetizing background noise. 

That frees us too from having to look at God.  We forget what he was for us as a child.  We go on with the flow of our world, elbowing God aside.  Like Adam and Eve, we would really rather do it our way.  It is too much trouble to learn about him, too much trouble to learn him, and those waters are all so muddy anyway.  It is better to go with the crowd, just to drift along, and to turn up the background noise just a tad.

If it is loud enough, and distracting enough, chances are good that he won’t break through to us.  Chances are good that we can fend him off.  Chances are good that we won’t have to think of him at all.  But, come a power failure, a spring storm, say, and a disturbing, deafening, stillness descends, and it threatens to swallow us up.

God’s first language is silence.  That’s why we noisy ones know not his ways.

 

Silenciando el ruido para que podamos escuchar

No han conocido mis caminos, nos recuerda el Salmo 95.  Y eso es cierto por dos razones: nuestro mundo está lleno de ruido; y nuestro Dios está lleno de silencio.

Nuestro mundo ya no oye a Dios porque habla constantemente, a una velocidad y volumen devastadores, para no decir nada. (Cardenal Sarah, El Poder del Silencio).  Estamos flotando en palabras, nos ahogamos en palabras.  Piensa en la frecuencia con la que encendemos la radio y la televisión, sólo por el ruido de fondo.  Es reconfortante para nosotros, de alguna manera. 

Lo que hace es distraer nuestra atención de nosotros mismos.  Nos permite no tener que mirarnos a nosotros mismos.  No nos gusta hacer eso, porque nuestros fracasos y nuestras negligencias y nuestros pecados nos molestan si los miramos demasiado de cerca.  Mejor no considerar cómo fuimos hechos, y por qué fuimos hechos, y hacia dónde se supone que vamos.  Esas cosas son demasiado duras, y lo hemos estropeado de todos modos.  El ruido es mejor.  Ruido de fondo que anestesia.  

Eso nos libera a nosotros también de tener que mirar a Dios.  Olvidamos lo que Él fue para nosotros cuando éramos niños.  Seguimos con el curso de nuestro mundo, apartando a codazos a Dios.  Como Adán y Eva, realmente preferimos hacerlo a nuestra manera.  Es demasiada molestia aprender sobre Él, demasiada molestia aprenderlo a Él, y esas aguas son todas tan turbias de todos modos.  Es mejor ir con la multitud, sólo ir a la deriva, y subir el ruido de fondo un poco.

Si es lo suficientemente ruidoso y nos distrae lo suficiente, es muy probable que no llegue a nuestro interior.  Es muy probable que podamos evitarlo.  Es muy probable que no tengamos que pensar en Él en lo absoluto.  Pero que tal si llega un corte de energía, una tormenta de primavera, y una inquietante tranquilidad desciende, y amenaza con tragarnos.

El primer lenguaje de Dios es el silencio.  Por eso nosotros los ruidosos no hemos reconocido sus caminos.

 

 

 

Bishop Emeritus Ronald M. Gilmore
Bishop Emeritus
Ronald M. Gilmore

Ordained & Installed
Bishop of Dodge City
July 16, 1998

 

Diocese of Dodge City


910 Central PO Box 137 Dodge City, KS 67801 | 620-227-1500

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