03/30/12

Vatican report attempts mere excuse not explanation

COMMENTARY

RITE & REASON: THE REPORT on the apostolic visitation reflects an exercise in irrelevancy. The visitors listened but did they hear? The report includes the standard apologies, blame for the bishops and religious superiors, and praise for all the church has done in digging into the clerical culture to determine why the horrendous epidemic occurred.

But in reality, they looked for excuses rather than explanations. This “crisis” is not primarily about sexual molestation. It’s about the obsession with power and the corruption and stagnation of the clerical culture.

The visitors were not about to pierce the protective veil that covers the institutional church, a veil that hides the reason the clericalised church is unravelling and the communion between bishops and people is ruptured. The total lack of accountability by the authoritarian model of the church is the root of the crisis.

The Irish people didn’t deserve the insulting claim that the “shortcomings of the past” caused an inadequate understanding of the “terrible phenomenon of the abuse of minors”. The people named the causes head on: the secretive clerical culture, the lopsided theology of sexuality, seminary training disconnected from reality and the “church’s” obsession with control.

These are not the shortcomings of the past. They are the deadly symptoms of the present. A typical Vatican response to a complex problem it can’t understand is imposing structures that change the surface appearance while the core continues to deteriorate. It’s like trying to solve a hardware problem with a software solution.

The outrageous assertion that the bishops and religious superiors gave “much” spiritual and psychological help to victims is followed by a recommendation that they meet with and listen to victims. That this has to be recommended is a pathetic indictment of their lack of pastoral care. If the leadership’s first concern had been the victims and not the church’s image and power, the course of recent Catholic history in Ireland would have been dramatically different.

The visitation of the seminaries avoided the real issue: can priests be prepared to serve in the real world after years of formation in an unreal world? The superficial recommendations try to recapture a seminary culture that inculcated the toxic belief that priests are apart from others because of their exalted “calling”. Survivors know too well this attitude is a major part of the problem.

The second half of the report tells the real story. The agenda is not that of the victims. The true goal is rescuing the Irish clerical institution from its descent into irrelevance by imposing a return to the model of church as monarchy. The “renewed call to communion” is a thinly covered call to docile, unthinking submission.

Catholics in Ireland are walking away not because they need a “deeper formation in the content of the faith” but because they no longer equate faith in God with childish obedience to a clerical establishment that feeds on control.

The younger generation needs the new ecclesial movements as much as a duck hunter needs an accordion. These are nothing more than agents for the return to a model of church dominated by clerical control where intellectual creativity and theological self-determination are anathema.

The abominable legacy of abuse in the Irish church has nothing to do with orthodoxy and fidelity to the pope. It has everything to do with a destructive clerical culture that sacrificed the innocence of children for the distorted image and power of the hierarchy.

The visitors could not delve into the core issue because to do so would have meant recognition of the dark side of the institutional church. The solutions offered – obedience to the hierarchy and lock-step assent to doctrine – are irrelevant and an insult to the victims whose lives were shattered because of this very model of church.

The words and actions of Archbishop Diarmuid Martin – and Taoiseach Enda Kenny’s laser-sharp assessment of the Vatican culture in his speech to the Dáil last July – are proof the real church in Ireland has accurately assessed the situation. The Vatican could have made unprecedented progress in restoring the church’s image by listening and learning.

Complete Article HERE!

03/29/12

St. Scholastica Catholic Church pastor Gerald Riva resigns

The Rev. Gerald Riva has resigned as pastor of St. Scholastica Catholic Church in Woodridge, days after his nearly 20-year-old sex crime conviction came to light.

Riva resigned from the parish this weekend, and did not perform Sunday Mass at the church, said Doug Delaney, a spokesman for the Diocese of Joliet, which administers the church.

Riva, 70, who has been a priest for almost 45 years, resigned on his own accord, and was not forced to do so, according to the diocese.

“He did not even say Mass on Sunday, as he was to ashamed to do so,” Delaney said.

In 1992, Riva pleaded guilty to the charge of public indecency. According to police records, Riva masturbated in front of a DuPage County Forest Preserve officer in a forest preserve in Winfield Township, and then grabbed the officer’s male genitals.

On Monday, Delaney blamed Suburban Life Publications for “ruining” Riva’s life. He said in his opinion, Riva’s conviction is not newsworthy because it was for a misdemeanor that did not involve children.

“This man was a priest for over 40 years, and because of a 20-year-old misdemeanor, a crime that involved consenting adults, his life has been ruined,” Delaney said. “This, in my opinion, is not news, it’s slander.”

When asked then whether the diocese condones sexual acts by priests or if Riva’s behavior was acceptable, Delaney declined comment via email.

On Monday, a secretary at St. Scholastica Church’s offices declined to comment about Riva’s resignation, and referred all calls on the matter to the diocese.

Delaney reiterated Monday that the diocese was unaware of Riva’s conviction until it was notified in recent weeks.

While last week he said he was unsure of the diocese’s policies of 20 years ago regarding priests who are charged or convicted of crimes, on Monday he said if a priest commits a misdemeanor offense the diocese’s attorneys do not notify diocese officials. Only when charges are felonies are officials notified, Delaney said.

“We have over 300 priests in this diocese, and a misdemeanor can be anything from crossing the street at the wrong place,” he said. “Misdemeanors wouldn’t even come up in most background checks.”

The diocese does have a new program in place called Protecting God’s Children, which requires all employees of the diocese, including church pastors, to participate in series of workshops designed to teach employees how to act around children in the light of priests who have been accused of child abuse.

While pastors such as Riva would be required to participate in the program, it only focuses on crimes against children, Delaney said.

Police records obtained through the Freedom of Information Act detail the crime, which occurred about 11 a.m. Oct. 24, 1992.

According to police, an officer was “on plain clothed detail” when Riva, then 50 and pastor at Immaculate Conception Parish in Elmhurst, walked past him and into the woods at the West DuPage Woods Forest Preserve. The officer said he followed Riva into the forest before Riva said to him, “Look, there is a deer over there.”

“A conversation followed,” the officer wrote in the report “… As we spoke, Mr. Riva began to rub his genitals through his clothing. After a couple of minutes Mr. Riva grabbed his penis through his clothing and began to masturbate, twice Mr. Riva attempted to rub his penis against me. Mr. Riva then turned his back to me and with his left hand reached back and placed it on my genitals.”

The officer then placed Riva under arrest, according to the police report.

The officer, who no longer works with the forest preserve, does not specify the nature of the police detail he was on that day.

According to documents from the DuPage County Clerk of the Circuit Court’s Office, Riva pleaded guilty to one count of public indecency about one month after his arrest, on Nov. 23, 1992. Documents show Riva paid a fine, received one year of court supervision and had to complete community service as part of the guilty plea.

On Friday, Delaney said the Diocese of Joliet had launched an investigation into the matter, and that Riva did not report the crime to the diocese.

“My understanding is that Fr. Riva paid a fine for this, and that was that,” he said this week. “The diocese was never aware of what happened.”

Riva, who was reached by telephone last week, would not comment on the matter, other than saying he wasn’t sure “why this is in question now, after 20 years.” He added he planned to speak with the Diocese of Joliet. Riva declined further comment when reached on Friday at the church. Other phone calls to church and school officials have not been returned.

Riva was scheduled to retire from active priesthood on July 1 — one month to the day after St. Scholastica celebrates its 50th anniversary. His retirement was planned before the diocese learned of his public indecency conviction, Delaney said, adding that Riva notified the diocese of his pending retirement last fall.

As for the Pastor of the Year award, it’s unclear if the National Catholic Education Association still plans to honor Riva this spring at its annual conference in Boston.

Robert Bimonte, executive director of the NCEA, declined to comment when informed of Riva’s criminal history. Bimonte also would not comment whether the organization would still give him the award. A follow-up call Monday went unanswered as well.

A news release announcing Riva’s award from the NCEA was removed from the Diocese of Joliet’s website last week.

Complete Article HERE!

03/28/12

The Case for Gay Acceptance in the Catholic Church

The death penalty no longer applies to people who divorce or sleep with women during their periods, as described in the Bible. So why can’t attitudes on homosexuality change as well?

COMMENTARY
On St. Patrick’s Day I had the pleasure of speaking to about 350 Catholics who gathered together to attend a conference put on by New Ways Ministry, which is an effort to support the LGBT community in the Catholic Church. The women and men I spoke to included nuns and priests, children who had come out and parents who wanted to be supportive. Two female priests gave me special blessing and I left the meeting inspired by the devotion of those who attended.

New Ways Ministry has a critical mission, since changing the Church will help those who suffer from ill treatment not only here in the United States but around the world, where the Church has so much clout. The Church has millions of members in Africa and South America, where being gay or lesbian can lead to a death sentence.

Worse, the Church’s own teaching encourages bigotry and harm. Just last year, my father’s memorial, the Robert F. Kennedy Center for Justice and Human Rights, gave its human rights award to Frank Mugisha, a gay activist in Uganda whose good friend had just been brutally killed in his own home. American missionaries have encouraged the discrimination Mugisha suffers. Refuting their religious arguments is critical, and so is making a moral and religious case for gays. What we need is a transformation of hearts and minds, not merely a change of laws.

The Catholic Church’s attitude towards homosexuality is at odds with its tradition of tolerance and understanding. The actual practice of the Church is true to this tradition. What other institution separates men and women and encourages them to live together in monasteries and convents where they can develop deep relationships with those who share their kind of love?

The fight for the dignity of the LGBT community is a fight for the soul of today’s Church. Some conservatives see the hierarchy’s current, traditional teaching on sex as the Church’s defining position. They don’t really like to talk about, or even be reminded of, the Church’s teachings on immigration, or protection of the environment, or the greed that produces financial meltdowns, all of which they would find distastefully liberal.

For them there is only one issue — sex, or pelvic politics as some call it. The Pope himself pointed this out on in visit to Mexico, where he said that “not a few Catholics have a certain schizophrenia with regard to individual and public morality…. In public life they follow paths that don’t respond to the great values necessary for the foundation of a just society.”

If we wish to change the Church, we must first convey our views in language, images, and theology that reach people where they are. And secondly, we should make it clear that disagreement with the hierarchy is a critical part of our history.

The fact that so many Americans see themselves as religious, as God-loving church goers, means we have a better chance of reaching them if we use a language, a book, and symbols they understand. Polls find that 85 percent say that they believe in God and 50 percent claim that they go to church every Sunday. The fact that only 25 percent do just goes to show that you can’t trust everybody’s self-reporting.

In The Good Book: The Bible’s Place in Our Lives, the recently deceased Peter Gomes describes interviews with 400 people who had been jailed for hate crimes against gays. None felt remorse. They thought gays were the devil, so fighting them was cause for pride, not shame or regret. Laws are important, but the moral case can be even more compelling.

When my father visited South Africa in 1966, he spoke with students in Cape Town about apartheid. They defended the abhorrent practice by pointing to Biblical passages that suggested that discrimination was fine. In an effort to reach them, my father asked, “Suppose you die, and you go up to heaven, and you enter the pearly gates, and suppose, just suppose when you get there, you find that God is black.” Today we can ask, “Suppose God is gay.”

My father grasped, as did John Kennedy and Martin Luther King, that in America the leader who wishes to enlarge freedom’s sphere must appeal to an audience’s religious beliefs as well as to their understanding of American liberty. This is what I wrote about in my book, Failing America’s Faithful. While researching it, I gained many insights into the Church and its history of both prejudice and tolerance.

The Great Awakening of the 1740s gave people the idea that they could find God within themselves and need not trust preachers. As one perceptive British writer pointed out, if they don’t need rectors, soon they won’t need British rulers. Sure enough, once Americans got used to trusting themselves, they did rebel. Then the Second Great Awakening, in the 1850, instilled in Americans the idea that not only did the divine reside within them, it also resided in women and slaves. The Abolitionist movement grew from that religious revival, as did the suffragettes.

A few years ago, I read the Bible from Genesis to Revelations, and to me the biggest revelation was how misogynistic it was. That made me realize that the Catholic Church was on to something when it allowed only educated priests to read the Bible. My mother’s generation was prohibited from reading the Bible, and when I told my grandmother that my father used to read the Bible to us, she was shocked, “Catholics don’t read the Bible,” she said. The Church figured that people could take passages out of context and come to unwarranted conclusions. This changed after Vatican II and now Catholic parishes offer Bible study classes.

But those outrageous passages did not deter either the abolitionists or the suffragettes. They boldly rejected them as cultural detritus. Instead, they asserted that the primary message was that all people were made in God’s image. Thus we are born to be free.

Unfortunately, a century later, in the 1970s, feminists and gay rights activists did not adopt the same strategy and tactics. I think this happened because their movement grew out of the non-religious part of the civil rights movement. Recall that the civil rights movement was split between the followers of Reverend Martin Luther King on the one hand and Stokely Carmichael and the Black Panthers on the other. The latter group felt that religion was weak. Why turn the other cheek? Why not fight back? This secular strain also attracted many intellectuals who were, to put it bluntly, uncomfortable with religion.

Happily, that has now changed. Women have entered schools of theology and can now show that Jesus was one of the first great feminists. Mary Magdalene is no longer thought of as a prostitute but as the “apostle to the apostles.” Gays, though, are still excluded.

Progressive Christian and Jewish believers have accepted gay rights. Theologians now argue that verses in Leviticus that call for the killing of men who sleep with men apply only to a particular historical moment. The death penalty no longer applies to people who divorce, curse their parents, or sleep with women during their period — rules that are also in Leviticus.

Obviously, some people continue to read scripture simply to sustain their preexisting prejudice against homosexuality and homosexuals. But theologians now point out that the word “homosexual” didn’t even exist until the 19th century, and it wasn’t included in the Bible until 1946.

Choose your passage. King David talks about sleeping with his friend Nathan as “better than sleeping with a woman.” The Ten Commandments don’t mention homosexuality. Nor does Jesus. In fact, our Lord teaches us that love of God and love of our fellow human being are the two most important commandments. He doesn’t exclude the love that one man can have for another, or one woman for another.

The 2000-year-old passages favored by Church authorities don’t hold up as being anti-gay. Not only is the hierarchy — the Church’s cardinals and bishops — imposing its own interpretations, its views are harmful to many men and women. I would hope that the lens through which one reads scripture would be one of love and openness to others, not fear and anger and meanness.

Contrary to conservative propaganda, though, the Vatican is not immovable. It has a long history of changing position to follow new understandings of society and morality. Usury is no longer a sin. Women are no longer considered “the devil’s gateway.” Railroads are no longer cursed as the work of the devil, and teaching that there is such a doctrine as “freedom of conscience” does not merit censure, as it did for John Courtney Murray in the 1950s: In fact, Vatican II now recognizes “freedom of conscience.” Pope John Paul II apologized for the Church’s treatment of women and its persecution of Galileo. Sex between husband and a wife is no longer just for procreation but has value in itself.

That history can continue with its position on gays — and the laity has a critical role to play in pushing for these changes. As Cardinal John Henry Newman, the foremost 19th-century Catholic theologian asserted, bishops have at times “failed in their confession of the faith.” There can be instances of “misguidance, delusion, hallucination.” He said that the body of the faithful has the “instinct for truth.”

Already, I have witnessed that instinct for truth in the argument over contraception. Despite the hierarchy’s position, 98 percent of Catholic women in the United States use contraception. I believe that Human Vitae was the Holy Ghost’s way to teach us that we must use our conscience, and not lazily rely on the hierarchy when it is in error.

At this time, when the hierarchy does not want to recognize that we are all made in the image and likeness of God, and that the one of the two most critical commandments is to love one another, it is critical to assert that God loves the LGBT community equally. Sometimes the Church moves slowly, sometimes quickly. The point is to make sure the voices of dissent are not quiet and the Holy Spirit can be heard.

Complete Article HERE!

03/28/12

PA trial: Priests struggled with ‘sexual sobriety’

A string of Roman Catholic priests testified Wednesday in a landmark clergy-abuse case, saying they reported fellow priests to the archdiocese after finding them with pornography or in unhealthy relationships with children.

The priests, uncomfortably, are prosecution witnesses in the trial of a longtime supervisor in the Philadelphia archdiocese, Monsignor William Lynn. The former secretary for clergy is charged with endangering children by allegedly helping the church cover up abuse complaints.

The Rev. Joseph Okonski told jurors Wednesday that he found pornographic magazines and videos, and a sexually explicit letter to a seventh-grade boy, in another priest’s bedroom in 1995.

The graphic letter, which purported to be from a classmate, asked if the boy wanted oral sex. The author said he fantasized about seeing the boy getting spanked by his father. The boy was told to write “Yes” on a bulletin board at the parish school if he wanted to engage in sex acts with his “secret lover.”

Okonski said his housemate admitted writing the letter and soon left the parish. But the next trial witness said the priest landed at his rectory, where he worked with altar boys and had no restrictions on his ministry.

Prosecutors argue that predator-priests were, at best, transferred if they got in trouble, then left to seek out new victims.

The witnesses, on cross-examination, said the archbishop had the final say in priest transfers. Lynn could make recommendations, but the late Cardinal Anthony Bevilacqua or his successor, retired Cardinal Justin Rigali, made the decision, they said.

“Inevitably, any movement of priests is done by the archbishop,” Okonski said.

The priests testified that they were put in awkward positions by the behavior of men with whom they lived and worked.

A Levittown pastor said he was tasked with finding out which priest had ordered the X-rated movies that showed up on their cable bill.

Another priest called the Office for Clergy because his North Philadelphia pastor had an all-consuming relationship with a young teen. Father Michael Hennelly said he was concerned, especially after hearing about the pastor’s last such relationship, when a fallout with the boy was said to have ended violently. Hennelly soon asked for a transfer.

“For my well-being, I couldn’t live and work there,” he said.

Hennelly later joined the Office of Clergy staff in 2004, the same year Lynn finished his 12-year stint as its director. He described working with priests trying to achieve what he called “sexual sobriety.”

St. John Vianney, a church-run hospital in Downingtown, had “Sexaholics Anonymous” meetings devoted exclusively to priests. Others attended “Sex and Love Addicts Anonymous,” Hennelly said.

There are about 800 priests in the Philadelphia archdiocese. More than 60 have been accused of molesting children since 1948, although only a few have ever been charged. About 500 Catholic priests in the U.S. have been convicted of sexual-abuse charges, according to the advocacy group BishopAccountability.org.

But no church supervisors were ever charged for mishandling abuse complaints until Lynn.

Prosecutors in Philadelphia issued two explosive grand jury reports on priest sexual abuse in 2005 and 2011. They blasted Rigali and Bevilacqua but concluded they could not make a case against either, in part because of legal time limits.

New accusations led Lynn to be charged last year with felony child endangerment and conspiracy. He faces up to 28 years if convicted. Prosecutors call the archdiocese an unindicted co-conspirator in his case.

Four others were charged in the same indictment with sexually assaulting boys. The Rev. James Brennan is on trial with Lynn. Defrocked priest Edward Avery will serve 2-1/2 to five years after pleading guilty last week to sexual assault and conspiracy. And the Rev. Charles Engelhardt and former Catholic school teacher Bernard Shero are set for trial later this year. They are accused of raping the same boy that Avery assaulted.

All but Avery have pleaded not guilty.

Complete Article HERE!

03/28/12

Victims of sexual abuse by Catholic priests not allowed to see Pope Benedict XVI

Victims of sexual abuse by Catholic priests accused Mexican Catholic Church officials on Saturday of denying them an audience with Pope Benedict XVI during his visit to Mexico.

Members of the Survivors Network of Those Abused by Priests, or SNAP, said the Mexican Catholic Church has publicly said a meeting wasn’t coordinated because abuse victims never approached them to request one.

However, Jesús Romero, a member of SNAP and a victim of abuse when he was 11 years
“This is not only another lie, it’s another way to protect the pedophile priests that remain active,” he said.

Joaquín Aguilar, another SNAP member who was abused when he was 13, said they had hoped they would be able to meet with the pope, just like abuse victims in other countries — including the United States, Ireland, Australia, Malta and the pope’s home country of Germany — have been able to see Benedict XVI in his other international visits.

“The only thing they have achieved with this silence is make the pope look like an accomplice of all these crimes,” said Aguilar, who is suing Mexican Cardinal Norberto Rivera in a federal court in Los Angeles for covering up several other cases of abuse.

Bernardo Barranco, director of the Center of Religious Studies of Mexico, called the decision not to meet with victims “a mistake” by the Mexican Catholic Church.

Barranco added that by placing the blame on victims groups for allegedly not requesting a meeting with the pope, the Catholic Church showed a “tremendous lack of sensitivity” and an unwillingness to know more about an issue they know exists in Mexico.

“The pope is essentially waiting for a subordinate to ask him (if he wants to meet with victims) to decide if he wants to know” about the problem, he said.

Juan Cruzalta, member of Católicas por el Derecho a Decidir, a group of Catholic women in favor of reproductive rights, said the Mexican Catholic Church has refused for many years to officially address the issue of sexual abuse by priests to avoid scandals.

“Unfortunately, the well-being of minors and obtaining justice for the victims is given less priority,” he said.

Cruzalta said the secrecy and the protection of priests shields offenders from justice and results in church policies having repercussions in civil courts.

“The church worries for the well-being of people, but from the angle of charity, not from the practice of everybody’s rights. Herein lies the great blindness of the clerical hierarchy,” he said.
The accusation against the Mexican Catholic Church came hours before the presentation of a recently released book, “The Will Not to Know,” which collects several leaked Vatican documents on the case of pederast priest Marcial Maciel.

Barranco, who wrote the book’s foreword, said the book showed the deep crisis within the Catholic Church created by the issue of child abuse.

Elsewhere in the state, protesters also responded to the pope’s visit.

According to local media, students on Thursday and Friday morning called for the protection of the secular state — church and state were separated with the constitutional reform of 1857 — and women’s rights activists demanded respect for women’s reproductive rights.

Católicas also wrote an open letter to the pope in which it criticizes the church for not having made a pronouncement against the high level of violence against women and murders in the country and for not officially recognizing the abuse of children by members of the church.

Aguilar said that by covering up the crimes, the church treated the abusers as the wronged ones.
“They are not the victims; we are the victims. Life ended for us, not them,” he said.

Complete Article HERE!

03/27/12

Lapsed Catholics explain why they leave church

As part of a survey to understand why they have stopped attending Mass, a few hundred Catholics were asked what issues they would raise if they could speak to the bishop for five minutes.

The bishop would have gotten an earful.

Their reasons ranged from the personal (”the pastor who crowned himself king and looks down on all”) to the political (”eliminate the extreme conservative haranguing”) to the doctrinal (”don’t spend so much time on issues like homosexuality and birth control”).

In addition, they said, they didn’t like the church’s handling of the clergy sex abuse scandal and were upset that divorced and remarried Catholics are unwelcome at Mass.

The findings, based on responses to a survey in the Diocese of Trenton, N.J., are included in a report presented March 22 at the “Lapsed Catholics” conference at the Catholic University of America in Washington, D.C.

Conducted by Villanova University’s Center for the Study of Church Management, the survey, called “Empty Pews,” asked Catholics in the Trenton Diocese a series of questions about church doctrine and parish life to better understand why they are staying home.

While the study was restricted to one diocese, chances are the responses could come from just about anywhere in the U.S., where a 2007 report by the Pew Forum on Religion & Public Life found one-third of Americans were raised Catholic but one-third of those had left the church.

Or, as Villanova’s Charles Zech put it, “These are issues that affect the whole church.”

The responses can be divided into two categories, said Zech, who co-authored the study and is director of the Villanova center. In one category are “the things that can’t change but that we can do a better job explaining.” The other category, he said “are some things that aren’t difficult to fix.”

Zech and the Rev. William Byron, professor of business and society at St. Joseph’s University in Philadelphia, conducted the survey of 298 parishioners who have stopped attending Mass.

Almost two-thirds of the respondents were female, and the median age was 53, two facts that Zech finds troubling. “That’s a critical demographic. If we’re losing the 53-year-old women, we risk losing their children and their grandchildren,” he said.

About a quarter of the respondents said they still consider themselves Catholic despite not attending Mass. About half offered negative comments about their parish priests, whom they described as “arrogant,” ‘’distant” and “insensitive.”

“One respondent said, ‘Ask a question and you get a rule, you don’t get a “let’s sit down and talk about it” response,’” Zech said. “They feel no one is willing to explain things to them.”

Respondents also said they were troubled by the church’s views of gays, same-sex marriage, women priests and the handling of the sex abuse crisis.

Criticism of the sex scandal was predictable, Zech said. “That doesn’t surprise anybody. They did not manage that well, and they are still not managing it well,” Zech said. “It hasn’t gone away.”

The respondents also called for better homilies, better music and more accountability of the church staff.

Trenton Bishop David O’Connell, a former president of Catholic University, declined to be interviewed about the survey’s results, saying through a spokeswoman that he “needed to spend time with the findings and develop his own analysis of them.”

Though the project was undertaken to learn more about why church attendance continues to decline in the Trenton Diocese, it’s findings have broader implications, Zech said. “These are issues that affect the whole church,” he said.

Although it was an anonymous survey, about one in eight respondents said they welcomed a call from a church official and provided their names and contact information for that purpose. Many more indicated they were pleased to be asked for their input.

“The fact that they took the time to respond gives us a chance,” Zech said. “If some things change, or we do a better job of representing the church’s position, we might woo some of them back.”

Complete Article HERE!

03/27/12

Memo: Philly parish misled about pastor’s leave

Prosecutors read dozens of confidential church documents aloud in court Tuesday to try to prove the Philadelphia archdiocese routinely buried complaints that priests were molesting children.

Monsignor William Lynn is the first Roman Catholic official in the U.S. charged with endangering children by keeping accused priests in parish work.

The letters and memos read in court Tuesday centered on now-defrocked priest Edward Avery. Avery, known as the Smiling Padre, adopted six Hmong children and moonlighted as a disc jockey at parties and nightclubs throughout his three-decade church career.

According to the documents, a medical student told the archdiocese in 1992 that Avery had molested him after a DJ gig when the priest and the high school freshman were drinking heavily at a West Philadelphia nightclub. It happened again at age 19 when the two shared a motel bed on a ski trip to Vermont with Avery’s brother, he said.

Avery denied the allegations to Lynn, but then said they “could” have happened. A four-day evaluation at a church-owned hospital showed he may be bipolar and have alcohol and psycho-sexual problems. Avery was admitted to St. John Vianney in Downingtown for nearly a year of sex therapy and mental health treatment.

Avery’s parishioners were told that their outgoing, energetic pastor was on a “health leave” but heard no mention of the abuse allegation. Lynn’s lawyer said the documents show that Cardinal Anthony Bevilacqua gave those orders.

St. John Vianney never diagnosed Avery as a pedophile but said he should not be around adolescents or work as a DJ.

Lynn next recommended that Avery go to a Philadelphia parish with a tough pastor, although that parish had a school attached. Bevilacqua instead sent Avery to work as a hospital chaplain, with residency at St. Jerome’s Parish. The northeast Philadelphia parish was home to many of the city’s police and firefighters and had an elementary school.

Avery, 69, admitted last week that he sexually assaulted a fifth-grader there in 1999, forcing the altar boy to strip naked after Mass in the church sacristy. Instead of going on trial with Lynn, Avery pleaded guilty to sexual abuse and conspiracy and will serve 2 1/2 to five years in prison.

The Rev. James Brennan, another co-defendant, is fighting charges that he tried to rape a 14-year-old boy in 1999.

Lynn also chose to go to trial, insisting that he tried to address the long-brewing sexual-abuse problem when he served as secretary for clergy from 1992 to 2004. Bevilacqua and other superiors quashed his efforts, defense lawyer Thomas Bergstrom argued Monday in opening statements.

The jury on Tuesday saw a 1994 list Lynn prepared that named 35 accused priests still on duty in the five-county archdiocese. Avery was on it and deemed “guilty” of the abuse. The list also shows whether the archdiocese could still be sued over each allegation.

Bevilacqua ordered that the list be shredded, although a copy survived, according to Bergstrom. Bevilacqua died of heart disease on Jan. 31, a day after he was ruled competent to testify at Lynn’s trial. He also had prostate cancer and dementia.

In 2002, a decade after the medical student came forward, his mother wrote to the archdiocese after seeing Avery at a party. He was still a priest and still working as a DJ.

“As a pediatric nurse, I must wonder who else was molested,” she wrote. “If he is anywhere near children, you have a problem.”

That year, the church sex abuse scandal erupted in Boston. Dioceses around the country agreed to review complaints in their files. In Philadelphia, those complaints were kept in secret archives in a locked room at the archdiocese. More than 60 priests had been accused since 1948. Many were still working around children.

A review board found the medical student’s complaint against the Smiling Padre credible, according to the documents shown in court. The archdiocese asked the Vatican to defrock Avery in 1993, saying he “has admitted an act of sexual abuse against a minor.” In 1995, the Vatican issued a decree in Latin, ending Avery’s 33-year church career.

The St. Jerome’s victim called the archdiocese in 2009. He said he had been raped by Avery, another priest and his sixth-grade teacher at St. Jerome’s. Defense lawyers question his credibility, given his long history of drug abuse and petty crime.

Avery reports to prison Monday.

Complete Article HERE!

03/26/12

Gov’t: Pa. church put reputation over kids’ safety

Prosecutors say the Archdiocese of Philadelphia engaged in a long-standing criminal effort to protect sexual predator priests, putting the reputation of the church over the safety of children.

Assistant District Attorney Jacqueline Coehlo (coh-EHL’-oh) told a jury Monday during opening statements of a landmark trial against a priest and high-ranking church official that a decades-long conspiracy met victims with skepticism “at all cost.”

Monday marked the beginning of prosecutors’ case against Monsignor William Lynn and the Rev. James Brennan.

Lynn is the first U.S. church official charged in an administrative role with endangering children. Brennan is accused of raping a 14-year-old boy in 1996.

A defrocked priest who had been a co-defendant in the case pleaded guilty to sexual assault last week.

THIS IS A BREAKING NEWS UPDATE. Check back soon for further information. AP’s earlier story is below.

A landmark church sex abuse case that rocked the Roman Catholic Church went to trial Monday, marking the first time a U.S. church official faced a jury on allegations he endangered the welfare of children by covering for predator priests inside the Archdiocese of Philadelphia.

Monsignor William Lynn and the Rev. James Brennan entered their pleas before the jury Monday morning following a brief delay. The start of the trial came after weeks of jury selection and legal wrangling.

Attorneys for Lynn and Brennan are expected to attack the credibility of the priests’ troubled adult accusers, but that strategy took a hit last week when defrocked priest Edward Avery entered a last-minute guilty plea, confirming one accuser’s account of a brutal 1999 sexual assault inside a church sacristy.

All three priests were to be tried together before Avery pleaded guilty Thursday to charges related to an assault on a then-10-year-old altar boy.

Lynn, 61, handled priest assignments for the archdiocese as secretary for the clergy from 1992 to 2004.

He is the first U.S. church official ever charged with endangering children. Prosecutors say he failed to act to try to remove Avery and Brennan from ministry despite prior child sex complaints.

Avery agreed to serve 2 1/2 to five years in prison for involuntary deviate sexual intercourse and conspiracy to endanger a child’s welfare. He also acknowledged that the archdiocese kept him in parish work despite knowing of the earlier complaint.

Lynn remains the focal point of the trial. He faces a long prison term if convicted.

He has argued that he prepared a list of 37 accused priests in 1994 and sent it up the chain to Cardinal Anthony Bevilacqua – only to have Bevilacqua have it shredded. The cardinal died this year, but his videotaped deposition could be played at trial.

The trial will be closely followed by Catholics across the country, including some who say their lives were destroyed.

Philadelphia prosecutors blasted Bevilacqua, Lynn and other church officials for hiding scores of complaints that streamed into the archdiocese over several decades. Prosecutors detailed their findings in a 2005 grand jury report but said they couldn’t charge anyone because the statute of limitations had expired.

But last year, they filed a second grand jury report based on recent complaints filed within newly expanded time limits.

Avery’s accuser said he was passed around by two priests and his Catholic schoolteacher at St. Jerome’s Parish.

“When Mass was ended, Fr. (Edward) Avery took the fifth-grader into the sacristy, turned on the music, and ordered him to perform a ‘striptease’ for him. … When they were both naked, the priest had the boy sit on his lap and kissed his neck and back, while saying to him that God loved him,” the report alleges, adding that the kissing was followed by oral sex and penetration.

Lynn could get up to 28 years in prison if convicted of two counts each of conspiracy and child endangerment.

Defense lawyers plan to argue that the accusers are out for money or hope to explain away their troubled lives. Both accusers have criminal records and a history of drug addiction.

Complete Article HERE!

03/25/12

Pope Mexico trip clouded by documents that show Vatican knew of Legion founder’s abuse

Pope Benedict XVI arrives in Mexico this week to a very public reminder of one of the Catholic Church’s most egregious sex abuse scandals: A new book says internal Vatican documents show the Holy See knew decades ago of allegations that the Mexican founder of the disgraced Legion of Christ religious order was a drug addict and pedophile.

The documentation has been compiled in a book “La voluntad de no saber” (“The will to not know”), which is co-authored by Jose Barba, a former Legion priest who along with other priests in 1998 brought a church trial against the Legion’s founder, the Rev. Marciel Maciel, for having sexually abused them while they were seminarians.

While details of the abuse were made public years ago in Mexico and the Spanish-speaking world, the authors aim for a larger international audience, saying they will post key documents on the Internet as part of the book release Saturday. Excerpts of the book published by Proceso magazine on Sunday received little attention in Mexico.

“The importance of this book is that it documents the irrefutable evidence and proof that the Vatican has been lying about Maciel,” said Bernardo Barranco, an expert from the Religious Studies Center of Mexico and author of the prologue of the new text.

The Rev. Richard Gill, a prominent U.S. Legion priest until he left the congregation in 2010 after 29 years, said the documents’ publication could be tumultuous for the order as the Vatican tries to steer it through a process of reform.

“The revelation of these documents, previously unknown to the great majority of Legionaries who acted in good faith, shows that there were solid grounds for the removal of Fr. Maciel more than 50 years ago,” Gill said in an email, calling anew for the Vatican to further investigate how Maciel could have hidden his behavior from public view for so long.

The question of the Vatican’s handling of Maciel and his victims has grown in the lead-up to Benedict’s arrival Friday in Mexico amid speculation that the pope might meet with some of the victims. During foreign trips to the United States, Australia, Britain, Malta and Germany, Benedict has heard firsthand the stories of sexual abuse from victims and prayed with them.

But the Vatican has said no such meeting is planned. Barba and other victims say they wouldn’t meet with Benedict anyway because of his role in the Maciel affair.

The former Cardinal Joseph Ratzinger, now Benedict, headed the office that received their complaint in 1998, but it took the Vatican eight years to sanction Maciel for the crimes — during which time the accusers were branded as liars and discredited by the Legion.

Maciel, meanwhile, continued to enjoy Pope John Paul II’s highest regard as the founder of one of the world’s fastest-growing religious orders, able to attract money and vocations to the church despite the mounting accusations against him. John Paul admired the Legion’s orthodoxy and discipline — qualities which set it apart from many other religious orders and made it attractive to many of Mexico’s political and financial elite who sent their children to the Legion’s schools and seminaries.

Benedict took over the Legion in 2010 after the order finally admitted Maciel had molested seminarians and fathered three children with two women. A Vatican investigation determined Maciel, who died in 2008, was a religious fraud who had built an order based on silence and obedience that allowed his double life to go unchecked.

Benedict’s envoy is now trying to reform the order amid charges from former members that they were spiritually and emotionally abused by Maciel’s rigid rules, the cult-like life he created and the religious vows they took preventing them from criticizing their superiors.

In an interview with The Associated Press, Barba said the book was based on information from some 212 documents in a Vatican archive that he said he had obtained from unnamed church officials.

The documentation, he said, demonstrates that the Vatican had information against Maciel as early as 1944 and particularly in the mid-1950s, when the Holy See launched its first investigation into the Mexican-born Maciel. The so-called apostolic visitation lasted from 1956 to 1958, during which time Maciel was suspended as the Legion’s superior, though he was subsequently reinstalled.

The documents “show with complete clarity that the Vatican knew the true nature of this man, the accusations, the opinion of experts, the revision of other experts on top of previous experts, and the opinions that the apostolic visitors gave,” Barba said.

Over the years, damaging documentation has filtered out largely in the Spanish-speaking world showing that Legionary higher-ups and some Mexican bishops were well aware of Maciel’s drug abuse and sexual predilections, and that at least the Vatican’s office responsible for religious orders had been alerted to the problems as early as 1956.

The Catholic blogger Cassandra Jones, for example, has cited letters sent in 1956 from the bishops of Cuernavaca, Mexico, and Mexico City to the Vatican’s office for religious orders recommending Maciel’s removal and a Vatican investigation into what Cuernavaca’s then-bishop Sergio Mendez Arceo termed, “devious and lying behavior, use of narcotic drugs, acts of sodomy with boys of the congregation.”

But “La Voluntad de no saber,” which comes out on Benedict’s first full day in Mexico, promises to compile more complete documentation from the Vatican’s own archives about Maciel’s sins. Critically, since the book is only being published in Spanish in Mexico with an initial run of 6,000 copies, the documentation will be scanned and available at a special website http://www.lavoluntaddenosaber.com, organizers said.

An excerpt of the book was published over the weekend in the Mexican weekly Proceso detailing Maciel’s addiction to morphine, citing a 1954 letter by a Legion priest to the Mexico City vicar that was found in the archives of the congregation for religious orders.

The book also reproduces the 1976 letter by another Maciel victim, Juan Jose Vaca, to Maciel denouncing the years of abuse he suffered, starting when he was a 13-year-old seminarian.

The letter, which has been reproduced elsewhere in the past, is chilling reading: “For me, Father, the disgrace and moral torture of my life began that night in December, 1949,” Vaca wrote. “With the excuse of your pain, you ordered me to stay in your bed.”

Vaca named 20 other Legion and ex-Legion priests who had suffered similar abuse over the years, providing damning accusations that his diocesan bishop in Rockville Center, New York, forwarded simultaneously onto the Vatican, Vaca said.

Benedict himself has acknowledged Maciel was a “false prophet” but has insisted that he only learned the true nature of the allegations against Maciel in 2000. His office received Barba’s complaint in 1998 and the Vatican’s office for religious the Mexican bishops’ charges in 1956. But with the Vatican’s very decentralized fiefdoms, it’s not surprising that accusations that may have landed in one official’s hands were never forwarded on, especially given the sensational nature of the accusations and the esteem that Maciel enjoyed in Rome.

The Vatican spokesman, the Rev. Federico Lombardi, ruled out any papal meeting with Maciel’s victims, saying Mexican bishops hadn’t requested it.

“Where these meetings have taken place, it was in a context in which the bishops asked the pope to do it because it was a problem felt in society and the church, and that it was something desired,” Lombardi told reporters. “In this case, it’s not on the program, so don’t wait for it.”

For their part, Barba and other victims have said they would never agree to a meeting with Benedict since it was his old office — the Congregation for the Doctrine of the Faith — that had received their case in 1998 and sat on it for eight years while they suffered the Legion’s defamation campaign to discredit them.

“For nothing in the world would I ever meet with someone who protected Maciel when he should have been punished,” said Jose Antonio Perez Olvera, a former Legionary who was sexually abused by Maciel. “We don’t make deals with criminals, nor with those who were their protectors and accomplices.”

However, other former Legionaires said a meeting might have helped heal those who have been hurt by Maciel.

“It could have been a beautiful thing,” said Patricio Cerda, a former Legion priest who heads a Spain-based association of the order’s victims. “Because they obviously are men of a certain age, and will leave this world with this bitterness in their souls.”

But he acknowledged the wounds of Maciel’s original victims run deep: “They were denied the truth of their lives,” he said.

Complete Article HERE!

03/25/12

Catholic Church Historical Reversal: Backed Civil Unions In New Hampshire

For the first time ever, the Roman Catholic church is endorsing civil unions, announcing its second historic reversal in only two weeks.

The Roman Catholic church of New Hampshire suddenly endorsed civil unions on March 19, just 48 hours before a state legislature vote that has been pending for two years. In an equally surprising move, on March 4, the Roman Catholic church of Maine ceased all external opposition to this year’s full marriage equality ballot campaign in Maine.

Historically, Roman Catholic officials have opposed virtually every regulation, policy, and law proposed to protect LGBT people nationwide, including all proposals for civil unions. However, faced with the choice of either retaining New Hampshire’s full marriage law which was signed on 3 June 2009, or else repealing it and replacing it with civil unions instead, church officials decided – for the first time ever – to endorse civil unions for LGBT people.

In a statement issued on March 19, church officials claimed that they are endorsing civil unions only in an attempt to repeal full marriage for same-gender couples. They called the replacement of full marriage with the inferior civil unions an “incremental improvement.”

In lockstep, the National Organization for Marriage, a Roman Catholic church affiliate, also issued a companion surprise announcement the same day, also endorsing civil unions in New Hampshire for similar reasons. NOM was founded by Catholics, is staffed by Catholics, and appears to be mostly funded by Catholic laity and church officials. NOM’s membership rolls and finances are secret, some of its government filings are incomplete or contradictory, and it violates campaign finance disclosure regulations in every state where it opposes marriage equality.

Monday’s reversal in New Hampshire is just as profound as the decision by church officials two weeks ago to withdraw from this year’s public marriage battle in Maine. Neither decision was made independently, and both had to be coordinated with higher church officials. The Manchester Diocese, which is what the Roman Catholic church in New Hampshire calls itself, is a corporation sole and is subordinate to the Ecclesiastical Province of Boston, Massachusetts, which oversees Massachusetts, Maine, New Hampshire, and Vermont.

Among New Hampshire’s 1,315,809 residents, only 24% (309,987) are Catholic. Consequently, this sudden, last-minute switch by religious leaders only hours before the deadline may not have much impact upon the legislative votes being taken tomorrow. Four recent polls indicate that about 63% of all New Hampshire voters favor retaining the current full marriage law.

In addition to local impacts in Maine and New Hampshire, both of the Catholic church’s recent historic reversals may also help this year’s marriage equality efforts in 18 other states, especially New Jersey, North Carolina, and Minnesota. In New Jersey, advocates need just 15 more votes from the 120-member legislature to override the governor’s recent veto of a law which could upgrade civil unions to full marriage. In Minnesota and North Carolina, the church has been lobbying to ban marriage for all same-gender couples by amending those states’ constitutions so that marriage equality laws can’t even be considered. New Hampshire Bishop Peter Libasci gave no indication of when, whether, or how his church’s endorsement of civil unions in New Hampshire will affect church campaigns in other states.

Within its own religious ranks, Roman Catholic officials are continuing to reinforce Pope Benedict XVI’s formal view of bisexual, lesbian, and gay sexuality as “an intrinsic moral evil,” “intrinsically disordered,” and “inherently evil.” Moreover, the church still promotes the widely discredited “ex-gay” reparative therapy, which they claim cures patients of the sexual orientation that they are born with using a mixture of firm hope, additional prayer, new apparel, and/or life-long celibacy. Such reparative therapies have been discredited and denounced by every major mental/medical health professional organization as ineffective, painful, and dangerous to patients because of higher death rates from suicide.

Complete Article HERE!