Yet again we come across an article about the highest echelons of the Catholic Church published by the Indigenous America and shared on facebook this week that makes no sense to any right minded individual.
What are we to conclude from such statements made by Australia’s most powerful clergy, Archbishop of Melbourne Denis Hart who made his comments in response to a report by the Royal Commission into Institutional Responses to Child Sexual Abuse who proposed 85 sweeping changes to the criminal justice system and recommended that priests face criminal charges for failing to report serious crimes such as sexual abuse to the police.
Hart responded, saying ‘he’s prepared to be jailed for failing to report child sex abuse by paedophile priests.’ He insisted that sexual abuse was “a spiritual encounter with God through the priest” and was “of a higher order” than criminal law. He went on to say that “Outside of this, all offenses against children must be reported to the authorities, and we are absolutely committed to doing so.”
How can anyone make these statements with impunity, and with such conviction? How are we allowing this?
I feel sorry for the real priests and I know there are many who bought “the dream” but for the rest of them, things need to change. People seem to forget and it is not that long ago, certainly in my childhood how much damage the church is responsible for. They stole from us at the very deepest level, behaving as if they themselves where God. They assumed control over our thoughts and behaviours, telling us every Sunday from the pulpit how bad we were. They took responsibility from us for our own morality, our bodies, filling us with shame and guilt around normal bodily functions.
They presumed to tell women in particular what they could and could not do with their bodies. Men did not escape because although they sent them the message that they were more important than women through the sexual act (telling women they had to fulfill their marital duties) men still had to feel shame around their own natural bodily functions. They ensured every man woman and child struggled with their sexuality and in my opinion the church is solely responsible for more than just the sexual abuse they inflicted upon the world from within but also created the perfect environment for the sexual abuse that runs rampant through our society’s today.
When are we going to realise that we do not need these frocked men to access or communicate with Our God. For me the church represents a past filled with fear, oppression, shame, guilt, control, domination, rules and restrictions…… hang on a minute …… isn’t that the highest level of abuse…. and yet here we are still listening to these dinosaurs.
When you think about it, these men hiding behind the label of religion have caused so much pain and suffering without ever taking responsibility, manipulating the words in the Bible in order to allow them to do whatever they want.
The church’s response to handling allegations of abuse has in my opinion sealed the deal. I would have more respect for them if they would have put their collective hands up and repented as their religion endorses, instead they have consistently attempted to avoid at all costs ownership of any wrong doing, making them responsible yet again for even more pain and suffering. Where is the love their religion urges us mere mortals to demonstrate to one another? The church did such a monumental job manipulating and brainwashing us, taking advantage of people’s goodness that as a result some people are still afraid to stand up and say when something just isn’t right. I for one am glad that their dictatorship has come to an end….. They are just having trouble accepting it.
In a far-reaching report on child sex abuse in Australia, a government commission is recommending that the country’s Catholic Church lift its celibacy requirement for diocesan clergy and be required to report evidence of abuse revealed in confession.
Those are among the 400 recommendations contained in the 17-volume final report of the Royal Commission into Institutional Responses to Child Sex Abuse, which is wrapping up a five-year investigation – the longest in Australia’s history.
“We have concluded that there were catastrophic failures of leadership of Catholic Church authorities over many decades,” the report said.
The Australian reports: “More than 15,000 people contacted the commission to share their experiences of abuse, more than 8,000 of them spoke personally with the commissioner about the trauma it caused, and approximately 2,500 cases have now been referred to police.”
The commission said the church failed to properly address allegations and concerns of victims, calling the Church’s response to them “remarkably and disturbingly similar.”
The report also detailed abuse in churches of other denominations and at such institutions as schools and sports clubs. However, it concluded that the greatest number of alleged abuse perpetrators were found in Catholic institutions. The commission has concluded that 7 percent of priests who worked in Australia between 1950 and 2009 had been accused of child sex abuse.
Among the report’s recommendations:
A national strategy to prevent child abuse, with a national office of child safety.
Making failure to protect a child from risk of abuse within an institution a criminal offense on the state and territory level.
Implementing preventative training for children in schools and early childhood center.
A requirement that candidates for religious ministry undergo external psychological testing.
Any person in a religious ministry subject to a substantiated child sex abuse complaint should be permanently removed from the ministry.
“We recommend that canon law be amended so that the ‘pontifical secret’ does not apply to any aspect of allegations or canonical disciplinary processes relating to child sexual abuse,” the report said.
It said that “Religious ministers, out-of-home care workers, childcare workers, registered psychologists and school [counselors] should be brought into line with police, doctors and nurses who are all obliged by law to report sexual abuse,” according to The Sydney Morning Herald reports.
“Without a legal obligation to tell police about abuses, many staff and volunteers failed to let anyone outside the institution know, the commission found,” the Herald reported.
The commission called for the Australian Catholic Bishops Conference to ask the Vatican to introduce voluntary celibacy for clergy. The commission found that clerical celibacy was not a direct cause of abuse, but that it increased the risk of abuse when celibate male clergy had privileged access to children.
In an official statement, Archbishop Denis Hart of the Australian Catholic Bishops Conference, apologized for past abuse, calling it a “shameful past” and said the commission’s report “will be taken very seriously.”
However, speaking to reporters later, Hart said the commission’s report “hasn’t damaged the credibility of the church” and called the recommendations on the confessional “a distraction.”
“The seal of the confessional, or the relationship with God that’s carried through the priest and with the person, is inviolable. It can’t be broken,” Hart told reporters.
“I think everyone understands that this Catholic and orthodox practice of confession is always confidential,” he said.
Hart also pushed back on the subject of celibacy: “We know very well that institutions who have celibate clergy and institutions that don’t have celibate clergy both face these problems. We know very well that this happens in families that are certainly not observing celibacy.”
The commission’s findings follow numerous allegations of sex abuse by Catholic priests in Australia in recent years. In June, Police in Victoria charged Cardinal George Pell, now a high-ranking Vatican official, with sex abuse dating to his time as a priest in Australia in the 1970s and 80s. Pell has denied the allegations.
The report concluded: “Tens of thousands of children have been sexually abused in many Australian institutions. We will never know the true number.” the report concluded.
“It is not a case of a few ‘rotten apples.’ Society’s major institutions have seriously failed,” it said.
A former Texas priest convicted of murder in the rape and strangulation of a 25-year-old beauty queen who went to him for confession almost 60 years ago is set to hear testimony Friday in the punishment phase of his trial.
John Bernard Feit, 85, was found guilty Thursday in the slaying of schoolteacher Irene Garza in McAllen, Texas. The Hidalgo County jury that convicted Feit can sentence him to up to life in prison.
Garza disappeared April 16, 1960. Her bludgeoned body was found days later. An autopsy revealed she had been raped while unconscious, beaten and suffocated.
Feit, then a 28-year-old priest at the Sacred Heart Catholic Church in McAllen, came under suspicion early on. He told police that he heard Garza’s confession in the church rectory rather than in the confessional, but denied he had killed her.
Among the evidence that pointed to Feit as a suspect over the years: Two priests told authorities that Feit had confessed to them. One of them said he saw scratches on Feit soon after Garza’s disappearance. His portable photographic slide viewer was found near Garza’s body.
Feit had also been accused of attacking another young woman in a church in a nearby town just weeks before Garza’s death. He pleaded no contest and was fined $500.
This week, prosecutors presented evidence that elected and church officials suspected Feit but didn’t want to prosecute him because it could harm the reputations of the church and Hidalgo County elected officials, most of whom were Catholic. Sen. John F. Kennedy, a Catholic, was running for president that year.
Feit was sent to a treatment center for troubled priests in New Mexico, later becoming a supervisor with responsibility in the clearing of priests for parish assignments. Among the men Feit helped keep in ministry was child molester James Porter, who assaulted more than 100 victims before he was defrocked and sent to prison.
Feit left the priesthood in 1972, married and went on to work at the Catholic charity St. Vincent de Paul in Phoenix, training and recruiting volunteers and helping oversee the charity’s network of food pantries.
Garza’s family members and friends had long pushed authorities to reopen the case, and it became an issue in the 2014 district attorney’s race. Ricardo Rodriguez had promised that if elected, he would re-examine the case.
When Ailbhe Smyth was 37, voters in Ireland approved a constitutional amendment that banned abortion in nearly all cases and committed the nation to the principle that a pregnant woman and her fetus have an “equal right to life.”
Next year, when Ms. Smyth, a former professor and chairwoman of the Coalition to Repeal the Eighth Amendment, will be 72, Irish voters are expected to remove or alter that amendment in a new referendum that could give Ireland’s Parliament the freedom to legislate on the issue and write more flexible abortion laws.
What are the driving forces behind this significant shift in voter attitudes toward abortion and other social issues?
Ireland was long a bastion of Catholic conservatism, a place where pedestrians might tip their hats and hop off the footpath when a priest walked past. But economic and technological changes helped propel a shift in attitudes that accelerated with the unfolding of far-reaching abuse scandals in the Roman Catholic Church in the 1990s.
Over a generation, Ireland transformed from a country where 67 percent of voters approved the constitutional abortion ban to one where, in 2015, 62 percent voted to legalize same-sex marriage.
Prime Minister Leo Varadkar of Ireland said that the abuse scandal had led to “the demise” of the Catholic Church.
‘A Disastrous Effect’
Priests once enjoyed great social and political power in Ireland, but the abuse scandal led to “the demise of the church,” the center-right prime minister, Leo Varadkar, who is 38, biracial and gay, said in an interview in September.
That would have been a politically unspeakable phrase for an Irish leader in the not-too-distant past.
“In the ’40s and ’50s, people replaced the colonialism of the Brits with a kind of colonialism of the church,” said Aodhan O Riordain, a senator from the Labor Party. That fostered an intermingling of Catholicism and Irish identity that was “a toxic mix,” he added.
For decades, legislation opposed by the church was doomed to fail. Eamon de Valera, an ardent Catholic who served as president or prime minister several times between 1921 and 1973, enjoyed a close relationship with the archbishop of Dublin, John Charles McQuaid, who helped steer Ireland’s religious life for three decades and made assertive policy suggestions.
“The Catholic Church’s hold on the state, the ways in which it sought to influence the state, remained strong for a very long time,” said Ms. Smyth. “For much longer than you might have thought possible.”
Even in its diminished state, the church continues to play a role. It controls almost all state-funded primary schools — nearly 97 percent — and the law allows them to consider religion as a factor in admissions. Many hospitals, too, are either owned by the church or located on church property.
But Diarmuid Martin, the current archbishop of Dublin, said the church “certainly” enjoyed less influence now than in the past. He blamed the one-two punch of broad social trends and the abuse scandal for the church’s declining fortunes.
“The scandals emerged at a moment which was either just the wrong time or the right time, depending on which side you are, for them to emerge,” the archbishop said. “The two things, the change in the attitude to the church and the abuse, came together and had a disastrous effect.”
‘My God, I Can’t Get an Abortion Here’
Those changing attitudes were driven by epochal economic and technological shifts felt in all countries, like the expansion of free trade and the birth of the internet. But in Ireland, the old order had largely managed to adapt.
“If you were a cardinal in Ireland in 1989, you would have felt pretty good,” said Fintan O’Toole, a columnist. “You would have said: ‘You know what? We weathered a lot of social and economic change and we’re still the power in the land.’ ”
Cracks had begun to emerge, though.
Economic liberalization, which began in 1960s, drew women into the work force, shrinking the size of Ireland’s traditionally large families and creating pressure for the legalization of contraception, which was anathema to the church.
It also began to stem the century-long tide of emigration. Some emigrants returned to Ireland, and newcomers from Eastern Europe and elsewhere arrived, making Polish the country’s second most widely spoken language.
“Young people go away, work, then come back a few years later and say, ‘My god, I can’t get an abortion here,’ ” said Rory O’Neill, who became a national figure as the drag queen and activist Panti Bliss.
“My parents’ generation, they went to London and never came back.”
In recent years, the internet has provided a platform for organizing that linked Irish people to liberal movements around the world.
“I suppose we are a little, quiet backwater, but young people are very well educated,” Ms. Smyth said. “It’s a very connected place, Ireland.”
A shrine built to honor the children who were interred at St. Mary’s Mother and Baby Home between 1925 and 1961, in Tuam, Ireland.
‘Washing the Dirty Laundry’
Ireland’s break from the past has been so sharp that Garry O’Sullivan, a newspaper and book publisher whose company will soon release a book by a priest titled “Why the Irish Church Deserves to Die,” described it as akin to “intolerance toward views that represent anything of the old guard or traditional Ireland.”
That old guard was discredited by the yearslong drumbeat of child abuse allegations that began to emerge in the early 1990s as well as a cover-up by church officials who spent years denying the problem and moving abusive priests from parish to parish.
For decades, Irish priests zealously protected their communities from what they saw as the moral dangers posed by sexual promiscuity, unwed mothers and impoverished children, sometimes orphaned or neglected.
They used an unwritten, extralegal power — often at the urging of scandalized family or neighbors — to send such women and children to Dickensian facilities like industrial schools, Magdalene Laundries (workhouses run by Catholic orders) and homes for the pregnant and unwed.
While much of the abuse happened at the hands of parish priests, a great deal of it happened in these institutions. A 2009 report said tens of thousands of children were abused in industrial schools alone, a shocking figure in a country of 4.5 million.
A mix of shame, destitution and state complicity turned these facilities into prisons, and residents were put to work for the church. In the laundries, some of which did not close until the 1990s, so-called fallen women washed the dirty linens of clients that included the Irish military.
“The symbolism would be too crude if you put it into a novel, washing the dirty laundry,” Mr. O’Toole said.
Visitors at Knock Shrine in Knock, Ireland. The 2011 census identified 78 percent of the population as Catholic, but according to the current archbishop of Dublin, the figure of true believers is closer to 20 percent.
‘The Last Hurrah’
Archbishop Martin, whose handling of the abuse crisis has won praise, said popular distrust of the church ran deep.
“It was a crisis of trust in the church, a crisis of betrayal by the church — and you can’t regain trust just by saying to them, ‘I’m sorry,’ ” he said.
The 2011 census identified 78 percent of the Irish population as Catholic, but the archbishop said he believed the figure for true believers was closer to 20 percent.
“I could spend all my time being concerned about the people who come to church, but they’re — you know I don’t want to be nasty — but they’re a dying breed,” he said. “The situation is changing, but Irish Catholicism hasn’t changed with it.”
Archbishop Martin praised the Eighth Amendment for protecting the rights of the unborn. He said that the coming abortion debate might provide an opportunity for the church to reconnect with people, even if the amendment were repealed.
“The one way the church could lose on the abortion debate is to compromise its position,” he said.
But not everyone is so sure.
“I think this referendum on abortion is the last stand for church versus state in Ireland,” Mr. O’Sullivan, the publisher, said. “The last hurrah for having influence.”