A Vatican diplomat already under suspicion for child pornography-related offenses in the United States has now been accused of downloading child porn in Canada. Monsignor Carlo Capella was recalled to the Vatican, where an investigation into his alleged crimes has been initiated.
An arrest warrant has been issued in Canada for Monsignor Carlo Capella, the Vatican diplomat recalled from service in Washington in late August, who already was the subject of a Vatican criminal investigation involving child pornography.
Police in Windsor, Ontario, issued a statement Sept. 28 saying, “A Canada-wide arrest warrant has been issued for Carlo Capella, a 50-year-old male, for the charges of: access(ing) child pornography, possess(ing) child pornography and distribut(ing) child pornography.
“Investigators believe that the offenses occurred while the suspect was visiting a place of worship in Windsor,” the statement said. “Investigators have determined that the suspect has returned to his residence in Italy.”
Capella had worked since the summer of 2016 at the Vatican nunciature in Washington. Prior to that, he worked on the Italy desk at the Vatican Secretariat of State. He was ordained to the priesthood in 1993 for the Archdiocese of Milan.
Although the Vatican has not publicly confirmed Capella’s identity, it did not object when many news outlets identified him as the Vatican diplomat recalled from Washington.
“The Holy See, following the practice of sovereign states, recalled the priest in question, who is currently in Vatican City,” the press office said.
The Associated Press reported that the State Department confirmed it had asked the Vatican to lift the official’s diplomatic immunity. It said that request was denied.
The Vatican promoter of justice, the chief prosecutor for Vatican City State, “opened an investigation and has already commenced international collaboration to obtain elements relative to the case,” the Vatican said.
The Vatican press office declined to comment on the Windsor police statement.
The statement said that “in February of 2017, the Windsor Police Service Internet Child Exploitation Unit received information that originated from the Royal Canadian Mounted Police National Child Exploitation Coordination Center indicating that a suspect in the city of Windsor had allegedly uploaded child pornography using a social networking website.”
The Windsor police launched an investigation and “were granted judicial permission to review records related to the involved internet service provider address,” the statement said. The investigation “determined that the alleged offenses occurred between Dec. 24-27, 2016,” at a Windsor church.
Canada’s CBC News quoted a spokesman for the Diocese of London, which includes Windsor, confirming “that it was asked to, and did, assist in an investigation around suspicions involving Monsignor Capella’s possible violations of child pornography laws by using a computer address at a local church.”
Nelson Couto, diocesan spokesman, said that at the request of police, the diocese would not comment further.
At first I was like “meh” when I heard about a “hipster” nativity scene for the holidays. That was, until I actually saw it. I have to admit I laughed out loud. It’s pretty darn clever. I mean, the three wise men on Segways bearing gifts from Amazon!? Too perfect. One of these generic “individuals” even has a waxed mustache. Nice detail.
And Mary. Mary holding a cup of Starbucks next to baby Jesus while making a pursed-lip duck face for their selfie. Now I don’t know if it was intentional or not, but Mary looks like she’s on some type of opiate as well. Just look at her blissfully beatific expression! She clearly needs that frappuccino just to keep her eyes open.
Lastly, I giggled at the knitted sweater on the sheep. Because sheep in sweaters is actually a thing. And it’s dumb. And it’s so very, very 2016.
The hipster nativity scene can be purchased here for $129.99.
Just six men have begun training for the Catholic priesthood at St Patrick’s College Maynooth this autumn, believed to be the lowest number since its foundation in 1795.
Twice as many students started training for ministry in the Church of Ireland this month, with 12 admissions, including two women, to the Church of Ireland Theological Institute in Dublin. In total there are 34 students in training at the institute, 10 of them women.
There are 41 men studying for priesthood in Maynooth.
According to the 2016 census, 78 per cent of the Republic’s population, or 3.7 million people, declared themselves Roman Catholic. The census found the Republic’s Church of Ireland population was 126,4 00, or 3.4 per cent of the population.
The six men admitted to Maynooth include two seminarians from Killaloe diocese, and one each from Tuam, Cork & Ross, Elphin, and Kilmore.
In addition, two seminarians began training at the Irish College in Rome, one at St Malachy’s in Belfast and two at Beda College in Rome.
Earlier this year the Congregation for Clergy in Rome issued a document, The Gift of the Priestly Vocation, which strongly recommended that bishops around the world introduce a pre-seminary (propaedeutic) year for new candidates who wished to discern whether they had a vocation. Eight men have begun this propaedeutic year in locations around Ireland and abroad.
Last year 14 men began as seminarians in Maynooth. In 2015 the figure was 17, 14 in 2014 and 20 in 2013.
In August last year the college was at the centre of controversy when it emerged the Archbishop of Dublin, Diarmuid Martin, said he was no longer going to send seminarians there because of its “poisonous” atmosphere.
He said students were accessing gay dating apps and anonymous letters were being circulated accusing seminarians of misconduct
The college administration said it shared “the concern” of Archbishop Martin about the “poisonous atmosphere”, created by anonymous correspondence and blogs. It added, however, there was “no concrete or credible evidence of the existence of any alleged ‘active gay subculture’,” at the seminary.
Last May it was announced a new president, Fr Michael Mullaney, had been appointed at the seminary and would hold office for the next three years as the Catholic bishops prepared plans to separate the seminary from the Pontifical University there.
A rector will then be appointed to oversee the seminary with a separate office of president appointed to run the associated university.
Pope Francis acknowledged that the Catholic Church was slow to address the sex abuse crisis, including its widely criticized but not publicly acknowledged practice of moving priests who had abused children to other churches instead of reporting them to the police, saying “the church’s conscience came a bit late.”
The pope gave off-the-cuff remarks to a commission he created to tackle the issue, acknowledging the slow pace of church trials and an overall lack of awareness of the problem inside St. Peter’s walls.
“Pedophilia is a sickness,” Pope Francis said. “Today one repents, moves on, we forgive him, then two years later he relapses. We need to get it in our heads that it’s a sickness.”
The pope announced he would do away with Vatican appeal trials for cases where evidence of abuse against minors is proven. “If there’s evidence, that is final,” he said.
“Those who’re sentenced because of sexual abuses against minors can indeed appeal to the pope and ask for a pardon, but I’ve never signed one of those, and I never will,” he said. “I hope this much is clear.”
The pope’s rationale for doing away with an appeal process — according to Italian news outlets’ transcripts of his words — lies in his own experience. Faced with such a case at the very beginning of his papacy, he said he’d opted for “the more benevolent path” instead of defrocking a priest. “After two years, though, the priest relapsed,” he said, which became a learning experience for the pope.
A well-placed Vatican source confirms that these words convey the pope’s own “personal bitterness, as well as the difficulty of curing [pedophiles], as it was once thought possible, which instead ended up being quite a failure.” According to the source, the pope was probably specifically referring to the case of Mauro Inzoli, whom he “definitively” defrocked earlier this summer. An appeal trial for Inzoli, who was convicted of child sex abuse in an Italian court, began Thursday.
The pope’s comments and recent events draw attention to his larger efforts to strengthen the church’s fight against abuse, as advocacy groups have called for sweeping changes within the Vatican hierarchy.
Last week, the Catholic Church recalled diplomat Monsignor Carlo Alberto Capella back to the Vatican because U.S. investigators suspected him of crimes involving child pornography.
And earlier this year, Cardinal George Pell, one of the most powerful officials in the Vatican, was charged by Australian police for “historical sexual assault offenses,” and returned to his home country “to clear his name,” according to a statement from the archdiocese of Sydney.
The Catholic Church in some countries, including in the United States, put systems in place to protect children, and after he became pope, Francis created an ambitious reform commission addressing sex abuse.
He appointed Cardinal Sean O’Malley of Boston, who inherited the clergy abuse scandal from Cardinal Bernard Law in Boston, as president of the commission, calling him one of the church’s “prophets.”
Marie Collins, an Irish survivor of clergy sexual abuse, quit Francis’s commission in March because she thought that few of the changes they recommended were being implemented by the Vatican hierarchy. She said that when the pope makes a statement like this, it helps to break down denial from many church leaders.
“I suppose [Pope Francis is] stating what is obvious,” Collins said. Since the beginning of his papacy, Francis has spoken of the horrors of abuse and spoken to survivors of abuse, asking for forgiveness several times.
However, Collins believes this may be the first time the pope has addressed how the church handles priests. Some bishops would move priests accused of abusing children to other churches, allowing them to continue their abuse.
“We’re getting an admission of problems that were there,” she said. “The less denial there is, the more chance there is for change.”
Francesco Zanardi, an Italian survivor of clergy sex abuse, said he believes it’s the first time the pope has acknowledged the practice of moving priests around.
“It’s an admission all right, but it comes a bit too late, I just can’t be optimistic about it,” said Zanardi, president of “Rete l’Abuso” or Abuse Network, an Italian association of’ survivors of abuse by clergy.
Many people are beginning to wonder whether the pope’s rhetoric will turn into Vatican action, such as the idea of tribunals, said John Thavis, author of “The Vatican Diaries” and who was a longtime correspondent for the Catholic News Service.
“The question is whether he institutionalizes some forms of closer control over bishops who have made bad decisions,” he said. “That seems to be a sticking point.”
The pope’s defenders say he has made strides to hold bishops and priests accountable. Last summer, Francis issued a decree that diocesan bishops could be removed for failure to report suspected abuse. In 2014, he fired a bishop in Paraguay who was accused of covering up abuse, and in 2015, he accepted the resignation of a bishop in Kansas City who was convicted of covering up abuse.
When Immaculate Heart of Mary Sr. Mary Ellen Merrick was struggling with alcohol addiction in the late 1970s, there weren’t a lot of options for Catholic women religious.
“There was nothing for sisters,” Merrick said.
The then-28-year-old middle school teacher spent three months at Alina Lodge, a treatment center in Blairstown, New Jersey.
“People didn’t expect me to have issues with God or issues as a woman,” said Merrick, now executive director of the women’s program at Guest House, a residential treatment facility in Lake Orion, Michigan, for priests and religious.
She was hesitant to share her innermost thoughts with the laywomen in the program at Alina Lodge.
“It did help me, but there were areas like my spirituality and my sexuality that I didn’t feel comfortable mentioning because no one expected me to need to discuss these areas,” Merrick said.
Public accounts of mental health disorders and addictions among women religious have been rare, as have details of treatment and recovery. That may in part be because of the pervasive shame those illnesses can elicit, as well as a historical tendency for those who struggle with them to be directed only to spend more time in solitary prayer.
That is changing as knowledge and attitudes about mental illness evolve. Though difficult to establish a direct cause-and-effect relationship, it’s become clearer over time that addiction and mental health disorders are pegged to a combination of factors, including chemical imbalances and possibly brain abnormalities. Some individuals have also experienced grief and depression as they watch their communities cope with declining numbers and aging membership.
There’s “still such a strong stigma in mental health,” said Franciscan Sr. Dorothy Heiderscheit, CEO at Southdown, a treatment center in Holland Landing, Ontario, that now is open to men and women in Christian ministry. “It’s in part the belief system that ‘If I’m helping people, I can’t be weak.’ It’s embarrassment and probably shame.”
For a time, she said, “most of our facilities, us included, kept a low profile to protect the people we have. [But] more and more of us are saying that doesn’t counteract the stigma.”
Overlooked and underserved
This newer sensibility has led to a quiet revolution in mental health care tailored to the needs of women.
“When we started our program, it was clear that women religious tend to be underserved by the medical community,” said Msgr. Stephen Rossetti, a priest and psychologist who headed the St. Luke Institute in Silver Spring, Maryland, and now teaches at the Catholic University of America in Washington, D.C. “Women were trained not to take care of their own needs, not to complain and to look after everyone else … especially women religious.”
Changes in how the church now approaches mental health issues among its own can be traced back about 70 years (though well before the clergy sex abuse crisis became public knowledge), when Catholic religious congregations became more rigorous in the way they approached vocational discernment.
“Others supported Ripley’s pursuit but eventually favored a center that would serve ‘all professionals,’ ” Gardner said. “Ripley’s insistence on a priests-only facility removed him from the venture, but he continued to pursue his mission to open a Guest House for alcoholic priests.”
The Guest House program for clergy and men religious was launched in the 1950s, and a program for women on the Lake Orion campus opened in the 1990s. (Hazelden, founded in 1949 and with 17 locations in the country, was an early resource for women religious and other people of faith.)
Sister Frances (not her real name), then a schoolteacher, arrived at Guest House more than a decade ago because her provincial leader told her she needed to get help. Frances is now part of a different community.
During her nine months at Guest House, Frances said, she was diagnosed with bipolar disorder. Previously treated for depression and part of a 12-step program, Frances said that when she arrived, she was “not very far from drinking again because of the difficulties I was having, whether they were my moods or my relationships. That confused me: Why was I being sent to a treatment center?”
Part of the reason Frances spent such a long time at Guest House was the challenge of weaning her off the medications she’d been prescribed and finding a new treatment baseline, said Merrick, head of the women’s program there who has stayed in touch with Frances.
At the end of her treatment, Frances had discovered, as she grew to trust the staff and her companions, that “I was lovable. I’m able to love and be loved because I’m Frances.”
Mental health screening for candidates considering religious life wasn’t generally practiced before the 1960s, says Georgetown University medical ethicist and research scholar Daniel Sulmasy, who spent more than 25 years as a Franciscan friar. “People who were very quiet and talked about seeing angels were considered mystics and moved along in the system. Only after taking vows were they considered mentally ill and sent to places like state mental hospitals.”
Vatican II: questioning convention
The reforms that came in the wake of the Second Vatican Council in the early 1960s were a watershed moment for Catholic sisters. They modified their dress, pursued professional degrees, went out to eat, and applied for their own credit cards. But for those who might have a mental disorder or a suppressed addiction problem, the new freedoms brought potential danger as well as opportunity.
It was a time when many who had embraced religious vocations in a top-down, highly controlled structure actually became adults, says Southdown’s Heiderscheit. Some left religious life to get married or because they determined it wasn’t for them.
Many stayed, but some struggled with the transition, she said: “People who had entered religious life at a very young age in communities with a controlling, authoritative style didn’t trust their judgment as adults.”
While this story focuses on women, men religious and clergy grapple with the same issues.
“When you look at the pathology rate around the world, including the United States, we see that women and men are similar, but they also have psychological and spiritual differences,” Rossetti said.
Cardinal Joseph Tobin of Newark, New Jersey, a 1988 graduate of the Guest House program, is candid about his sobriety — but he doesn’t parade it. That’s because of his belief, he said, that the journey away from addiction “isn’t my recovery, and isn’t my achievement. It’s a gift from God. I’m gratefully testifying to what I’ve been given. But I also think that AA and other 12-step programs have a very healthy suspicion of [self-] promotion.”
Rates of depression are higher for women, who are more likely to be diagnosed with borderline personality disorder, Rossetti said, while men have higher rates of sociopathy and malignant narcissism.
Treatment protocols for women also differ, he said. When the women’s program at St. Luke began three decades ago, Rossetti turned to the women in management, both members of religious orders and laypeople, for help. “It was very different, with a greater emphasis on group work and treating pathologies more prevalent in women as well as time for communal prayer and Scripture.”
While women were very supportive of each other, sometimes they needed to be able to challenge one another and learn to use their anger in a positive way, he said. The St. Luke program integrates single- and mixed-gender sessions, Rossetti said.
A piano teacher and, later, a music therapist, Kinney, who would use the money she made to buy booze for herself, recalled that parishioners at the time were “delighted to give you a bottle” of liquor as a gift.
In the early 1970s, when Kinney was seeking help for her addiction to alcohol, “it was treated in the mental health field and not as the brain disease it is,” she said.
Though she saw mental health professionals, she didn’t make progress. Instead, she became hooked on medication. While a stint at Hazelden was helpful, she said, “I couldn’t sustain it. I was too intellectual for AA. I couldn’t picture myself in it. I didn’t want anyone to know I had this awful disease.”
Kinney applauds the creation of specialized programs for women, saying they do better in community-based settings. When she and program co-founder Sr. Letitia Close began their work in the 1970s, the main addictions for sisters were alcohol and prescription drugs. Eventually, their network expanded to include eating disorders.
Now, sisters in the support system are grappling with shopping, spending, gambling and hoarding. Looking ahead, Kinney said, “We haven’t yet seen the full-blown effect of the internet on the brain.”
She said she and Close launched their network in part to counter the isolation that can come with fighting an addiction. They gave their first workshop in a convent infirmary, concerned that older sisters would think their subject matter was scandalous. As it turned out, she said, most of their seniors knew someone who had died of alcoholism.
“Like anything else, the more a substance becomes accessible, the more the addiction shows up, but it’s still always there.” She tells of a contemplative sister she knows who said she never bought alcohol for herself — but fermented it in her cell.
While they didn’t focus specifically on mental health, many women’s congregations have long emphasized a proactive approach to overall wellness, Heiderscheit said.
A battery of psychological tests has been a pre-entrance requirement for more than 40 years among the Adrian Dominicans, says Sr. Patricia Siemen, the congregational prioress. In the year she’s been in leadership, she’s taken part in two mental-health-related interventions in her 641-woman community.
After meeting Merrick at a conference last year, Siemen attended one of the Guest House “Walking with the Wounded” seminars for sisters in leadership.
“One of the things we hope to do as congregational leaders is to open up the topic of addiction and educate our women. It could happen to any of us, depending on our DNA,” she said.
Merrick and other Guest House staff work closely with the Leadership Conference of Women Religious, attend professional meetings to publicize their work, and are invited to give workshops around the country.
At Guest House, many female residents are treated for addictions like alcohol or overeating. Men are more likely to be abusing drugs such as heroin and cocaine or becoming enmeshed in sex addiction, Merrick said.
The treatment center and congregation jointly work out ways to make care possible.
“We run $2 million in the hole each year,” Merrick said. “We take care of it by doing fundraisers and through donations. Somehow, God provides.”
A typical Guest House stay includes individual therapy once a week, group meetings four times weekly, and a spirituality group, as well as informal time with other sisters.
“I look for balance being restored in a person’s life,” Merrick said. “Some of the best therapy happens after the staff goes home.”
Facilities for the Guest House female clients include private suites, a dining hall and their own chapel.
When a sister is ready to return home, a Guest House staff member helps reintegrate her back into her community by doing a workshop focused on the disorder or addiction, Merrick said. Sisters may return to the center every three to six months for a week’s refresher.
Now provincial superior for the Sisters of Notre Dame, Sr. Mary Anncarla Costello was the vicar for religious for the Los Angeles Archdiocese when she heard about the Guest House program. When she became leader of her community, she attended an introductory seminar with other team members and has referred sisters to the treatment center.
“One of the unique things about Guest House is that it provides care and support with an understanding of the religious life,” including prayer and access to the daily liturgy, Costello said. “We talk about being holy sisters, brothers and priests, but we also want to be whole.”
The long view
Religious communities can face a more general mental-health challenge as vocations ebb and friends, many advanced in age, get sick or die. Since she became congregational prioress last year, Siemen said, 41 members of her order have died.
“Women’s congregations are dealing with a tremendous amount of loss,” she said, including the end of a ministry, death or departure of sister colleagues and friends, and depletion of energy. If they aren’t doing the necessary work of grieving or are doing it alone, their depression is liable to increase, she said. “We know that grief is better accomplished together and not as a solitary.”
Heiderscheit says the sadness runs deep and has myriad causes.
“There’s always a debate over whether it’s depression or anger that we have shoved underground into depression about our future,” she said.
But somehow, the work will continue, she said. “The charism will be passed on to somebody else. We need to be gracious and gentle women and let it go.”
While loss may cast a shadow on their lives, women religious continue to rely on spiritual and communal resources, mining the latest insights from science.
Levo now consults on well-being and how to promote it, within both congregations and individuals. “What does that look like across the board: physically, mentally, spiritually, emotionally? This is a personal journey, but it’s also a social and a communal journey.”
Tobin takes the long view. It’s worth remembering, he said, that priests and religious are emerging from an “anomalous” period in religious life in the United States — one that in the 19th and 20th centuries saw a surge of vocations. A sense of loss (he said he feels it sometimes himself when he visits fellow religious in a medical center and sees the “great men of my generation so weak and feeble”) can lead to diminishment and depression, or it can result in a greater sense of divine care and providence.
Though there has been an “ebb and flow, religious life will always be a part of the church,” he said.
Others who have spent decades as counselors, administrators and researchers also see reason to be encouraged.
The use of psychological testing and other screenings, as well as extensive time in formation before taking vows, has resulted in priests and sisters who are often healthier than the general population, Rossetti said. Living in community, helping others and embracing the discipline of spiritual practice all promote sound living, he said.
“As women move toward equal standing [in society], then they can be more proactive about dealing with their mental health. People are beginning to realize that women have a right to be helped when they need it.”
Heiderscheit said she sees a positive trend in the work that goes on at Southdown.
“A lot of what’s turning the tide are the new things we are learning about addiction and mental health,” she said.
“My part is to help other women religious be healthy and well; then I think I’m doing what God wants me to do in this part of my life.”