Legion of Christ’s deception, unearthed in new documents, indicates wider cover-up

By Jason Berry

Newly released documents in a Rhode Island lawsuit show that the scandal-tarred Legion of Christ shielded information on their founder’s sex life from a wealthy widow who donated $30 million over two decades.
In 2009, the widow’s niece, Mary Lou Dauray, sued the Legion and the bank that facilitated key transactions, alleging fraud. At Dauray’s request, backed by a motion from NCR and three other media outlets, Superior Court Judge Michael Silverstein revoked a protective order the Legionaries had secured and released discovery findings Friday.

The thousands of pages of testimony, financial and religious records open a rare view into the Legion culture shaped by its Mexican-born founder, Fr. Marcial Maciel Degollado.

Marcial Maciel Degollado

Maciel built a power base in Rome as the greatest fundraiser of the modern church. He won the undying support of Pope John Paul II, who called him an “efficacious guide to youth” and praised Maciel in lavish ceremonies even after a 1998 canon law case at the Vatican in which the cleric was accused of sexually abusing Legion seminarians.

The Vatican is not a defendant in Rhode Island, but decisions by John Paul and Pope Benedict XVI permeate a larger story rising from the files.

A key strand in the new material aligns with an admission by Cardinal Franc Rodé, who told NCR and Global Post in a recent interview that “in late 2004 or early 2005” he saw a videotape of Maciel “with a mother and child represented as his.” A Legionary, whom Rodé did not identify, showed him a tape of Maciel with a girl identified as his daughter.

The cardinal did not confront Maciel about paternity, but says he told a Vatican canon lawyer who was under orders from Cardinal Joseph Ratzinger, then head of the Congregation for the Doctrine of the Faith, to investigate the pedophilia accusations. On that front, Ratzinger, as Pope Benedict, dismissed Maciel from ministry in May 2006, but the Vatican communiqué did not specify why or acknowledge the victims. Those explanations only came in 2010, after a Vatican investigation of the Legion prompted by news reports of the order’s disclosure that Maciel had a daughter, a fact the Vatican had known since 2005.

Two sons by a second woman, with whom Maciel had a longstanding relationship, came forward later.

The Rhode Island documents, coming less than a week after Benedict announced his resignation from the papacy, add another chapter to the scandals that apparently were on his mind when, in his final public Mass as pope, he spoke of the face of the church that “is, at times, disfigured.”

Fluent in French, Gabrielle Mee was conservative and refined; she felt she had found a spiritual home with the ultra-orthodox Legionaries for her twilight years. She became a consecrated woman in the order’s lay group, Regnum Christi, living in a religious home while steadily ceding her enormous wealth to the Legion by giving power of attorney to Fr. Anthony Bannon, an Irish-born Legionary who divided his time between Connecticut and Rhode Island.

Like everyone else in the order’s closed environment, Mee was taught that Nuestro Padre, as Maciel was called, had his enemies, but that he was a living saint for his leadership as an evangelist, drawing the church back from liberal abuses of the Second Vatican Council and attracting young men to a strict religious life. That was the Legion message.

By all accounts, she believed that message until her death at 96 in May 2008, just four months after Maciel’s funeral in Mexico. She never knew Maciel had sired three children, two of whom, as previously reported in NCR, he secreted into private papal Masses celebrated by an apparently clueless John Paul.

At his death, the Legion website announced that Maciel had gone to heaven. Yet at that very time, Fr. Luis Garza and other top Legionaries were scrambling to decide how, and when, to reveal that Maciel had a grown daughter — a fact the Vatican had known for three years.

Mee had long embraced the Legion’s public campaign against nine men who in 1997 accused Maciel of abusing them as seminarians. This is referenced in a bank document.

Mee’s husband, Timothy, was on the board of trustees of Fleet Bank. By the time he died in 1985, he had established a charitable trust in his name and a separate trust for Gabrielle. Three years later, she gave her first donation of $1 million to the Legion after her close friend Marguerite Garrahy, a former first lady of Rhode Island, spoke favorably of the Legion. Mee and Garrahy attended daily Mass together.

Bannon immediately notified Maciel in Rome of the million-dollar gift. But, he insisted in a deposition, “I did not control her checkbook.”

Maciel made a practice in Mexico of cultivating wealthy widows and the wives of wealthy men. The Legion prep schools catered to affluent families, recruiting parents to Regnum Christi. The schools fed young men into the Legion. Bannon, referring to Mee, also testified on how Regnum Christi and Legion members donate their own assets to the order:

She would assign the management of those assets to somebody she trusts, and then before taking her final commitment would decide what is to be done with those assets. When there are assets that come as an inheritance, the same. … It’s my belief in the premise, and the way I’ve always acted is a person’s assets is something God has given to him through family or through their own good work, and they are the owners and managers of that, and it’s up to them to see what God wants them to do with the money.

I always speak to them about the needs that we have, but always respect their decision.

Troubles emerge

A bank memo suggests Bannon acted with greater self-interest when the order was threatened.

On Feb. 23, 1997, Gerald Renner and this writer published an investigative report in the Hartford Courant detailing a long history of sexual abuse by Maciel based on lengthy on-the-record accounts by nine former seminarians or ex-Legion priests. Maciel refused to be interviewed but claimed innocence. The Vatican refused any comment.

The Legion at the time had several major accounts with Fleet Bank and a mortgage on a former IBM complex in Thornwood, N.Y. It had plans to establish a college that involved zoning issues that were drawing strong resistance from Westchester County residents. The Legion purchased the property for $33 million in January 1997 with major help from Mee and carried a mortgage balance at the time of almost $25 million.

Prior to the Courant publication, the Legion sent affidavits of Maciel supporters to the newspaper, purporting to show Maciel’s innocence in the face of a conspiratorial effort by the men to defame him.

Meanwhile, Garza, the order’s vicar general, traveled to Legion houses in several countries to warn of the forthcoming article, claiming it would be based on lies and telling Legionaries and Regnum Christi members not to read the report should they see a copy.

Legionaries took a special vow never to criticize the founder, or superiors, and to report on anyone who did. This “special vow” — which Benedict abolished many years later — protected Maciel from criticism and rewarded spying as an act of faith.

In this environment, five days after the article was published, Bannon and another Legionary met with two Fleet officials at the bank. A summary memo from a bank official explains:

We discussed the Legion’s public relations strategy and we will all follow any further developments in the news media.

We determined the most effective way to measure the health of the Legion’s fundraising stream and cash flow on a real time basis was to monitor monthly cash flows to determine whether there has been any fall-off in revenues.

The memo states that Bannon asked Fleet to write a letter to the Courant “to complain about the story.” The bank never did.

The memo continues:

In terms of additional credit concerns the Legion was concerned about the impact of the surprise on Fleet. Father Bannon offered to pledge the cash flow stream from the Mee trust funds in order to provide additional security in this uncertain period. I thanked him, but communicated that it would be a significant conflict of interest if we were to seek a perfected security interest in the Mee funds because we are also a trustee [for Gabrielle Mee and for the Timothy Mee Charitable Trust].

“There is no evidence that Mrs. Mee knew of the detailed allegations against Maciel nor the existence of the Hartford Courant article,” plaintiff attorney Bernard Jackvony told NCR. “Rather, it shows that she was in the dark.”

Regnum Christi posted a notice in its residences saying that Nuestro Padre was under attack in a false article. But that, it appears, is the extent of what Mee knew.

“She was totally unaware that the Legion was using her wealth as a negotiating tool with the bank,” Jackvony said. “It shows how the Legion at that point essentially treated her money as theirs. They took such liberties with her funds without her even knowing, and treating [it] like they were entitled to it.”

In 2001, Bannon obtained sweeping power of attorney, drafted by the Legion’s lawyers, for Mee’s affairs. The Legion sued Fleet to obtain greater access to the combined Mee funds, with Gabrielle testifying for the Legion. The two sides settled out of court. Fleet later merged with Bank of America. Because of the 2001 agreement, Dauray’s lawsuit includes the bank as a defendant with the Legion on allegations of fraud.

Just how many Legionaries knew of Maciel’s secret life — or how Maciel funded it through the coffers of a religious charity — is unclear from an initial review of the documents. But Maciel was drawing $20,000 a month from the Legion in his later years, according to the transcript of a speech by Garza, the longtime vicar general, to a Regnum Christi group in Monterrey, Mexico, after the Legion divulged existence of the daughter in 2009.

Garza’s speech was not evidence in the lawsuit, nor was he questioned about it. A Legion spokesman told NCR he could not respond to questions.

Garza’s testimony is a pivotal part of the legal action. As vicar general, he was Maciel’s second in command and “responsible for overseeing key areas of logistical governance,” according a Regnum Christi profile, “involving constant analysis of numbers and personnel, structures and organizations, risks and opportunities.”

Garza grew up with five siblings in Monterrey, a scion of one of Latin America’s wealthiest families, often compared to the Rockefellers.

Maciel cultivated the Garza family for years, ingratiating himself with the parents. Three of the siblings became immersed in Regnum Christi; the other half reacted against Maciel’s tactics.

“Our family is hopelessly split to this day,” said Roberta Garza, the youngest sibling. “One of my aunts gave Maciel a house.”

A 1978 graduate of Stanford with a degree in engineering, Luis Garza joined the Legion after a period in Regnum Christi. The family made huge donations over the years, with Luis reported by one former Legionary as donating several million of his own. He earned a canon law degree from the Jesuits’ Pontifical Gregorian University in Rome. Maciel named him vicar general as a sign of his rising authority.

In 1989, Mee went to Rome and met with Maciel to see the progress of the Legion seminary being built with her generous help.

Jackvony, a former Republican lieutenant governor of Rhode Island, asked Garza in deposition: “Were you aware of a gift [Mee] made to the Legion in 1989 of a million dollars?”

“No, I was not aware.”

“Did you ever become aware of that in your official duties?”

“No.”

“Did you become aware of it later?”

“I don’t remember.”

Jackvony bore down: “In 2002, there were a total of four million dollars in gifts, including a condominium in Narragansett?”

“The only thing I know about this is it’s a condominium.”

“In 2003,” Jackvony continued, “there were gifts totaling about $3,600,000. Are you aware of any of those gifts?”

“No.”

In contrast, Fr. Stephen Fichter, chief financial officer for the Legion in the late 1990s, gave often detailed answers despite 11 years’ distance. Fichter left the order in 2000, uneasy with the internal rigidity, yet believing then Maciel was innocent of the seminarians’ accusations. In 1997, before the Hartford Courant investigation profiled nine ex-Legionaries recounting how Maciel abused them as boys, Garza had traveled to Legion houses in three continents, telling Legionaries and Regnum Christi members that certain accusations soon to be published were lies and none of them should read the media account if they came across it. Computer access was tightly limited in those years.

Fichter joined the Newark, N.J., archdiocese and earned a doctorate in sociology. He divides his time as a New Jersey pastor and in a research position at Georgetown University’s Center for Applied Research in the Apostolate in Washington.

“While I firmly believe that God can write straight with crooked lines, and that he brought some good into my personal life through the Legion,” Fichter testified, “I personally feel deceived, defrauded, lied to” by the scope of information on Maciel that surfaced by 2011.

Fichter recalled reviewing Gabrielle Mee’s bank investment files in Rome and storing her donation records “in paper form in some filing cabinet.”

Maciel drew money in a manner “totally inconsistent” with ordinary Legionaries. “I would always have to give him $10,000 in cash; 5,000 in American dollars and 5,000 equivalent in currency to the country he was traveling,” Fichter said. “I do not know what he used that money for. He never gave an accounting of that money.”

“Rhode Island’s attorney general [Peter Kilmartin] has the right to intervene in our case because it involves a charitable trust,” Jackvony said. “The fraud by Maciel and the Legion of Christ demonstrated in these documents also deserves immediate attention to determine whether laws against financial abuse of the elderly have been violated.”

Maciel hid his pathological sex life behind a wall of wealth and an image of militant orthodoxy, charming John Paul II. He capitalized on footage of a beaming pope, celebrating Maciel and his cheering Legionaries at a public audience. A 30-person fundraising office at the Legion’s U.S. headquarters in Cheshire, Conn., marketed cassettes of the event as a pivotal item in the Legion fundraising. A scene of John Paul embracing Maciel at the altar dramatized his standing for wealthy benefactors, like Mee.

By 2004, the Legion had a $650 million budget and $1 billion in assets for the prep schools, seminaries and universities in Latin America, Europe and North America. In 2005, with John Paul’s death, Ratzinger broke with the pope’s resistance to prosecuting Maciel and ordered Vatican canon lawyer Msgr. Charles Scicluna to investigate. Scicluna worked at Congregation for the Doctrine of the Faith, which is housed in the majestic palazzo called the Holy Office where Galileo was convicted of heresy. The upper floors house certain Roman Curia officials, including Rodé, 78, now retired as the prefect of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life.

A secret safe

In 2004, Rodé became prefect of the congregation that governs religious orders. His predecessor, Cardinal Eduardo Martínez Somalo, took a $90,000 gift from Maciel, according to the priest who carried the envelope. Martínez Somalo refused interview requests.

Rodé said he took no cash gifts from the Legion.

“I esteem the charism of the Legionaries,” Rodé told NCR in a Nov. 29 interview at his apartment at the Vatican. He saw young men of rock-solid orthodoxy, their numbers rising in Latin America as vocations sank in Europe and North America. Rodé gave celebratory speeches for the Legion in Brazil and Chile and praised the founder after Maciel’s ouster.

Asked whether that was a mistake, he couched his answer in the context of papal loyalty. “It is difficult to say it was a mistake by the pope,” he said, referencing John Paul’s praise of Maciel long after the 1998 case filed in the doctrinal congregation. “I don’t know. I wasn’t there” to know what John Paul knew, or would not consider, about Maciel.

Rodé defends the Legionaries as a phenomenon apart from Maciel, a position Benedict took in the Vatican takeover to reform the order.

A former Legion priest, speaking on background, said he met with Rodé after Maciel’s death and the cardinal told him of a VHS he had seen when Maciel was superior general of Maciel and his young daughter.

Asked about this, Rodé gave a somber nod, saying it was “late 2004, or early 2005.” The Legionary who showed it wanted him to have the information before the order’s election for superior general, the position Maciel held for decades. Rodé says he persuaded the 84-year-old Maciel, by then under investigation, to step down. Maciel was re-elected and then retired.

What did Rodé do about the videotape showing Maciel’s daughter?

“I told Msgr. Scicluna all about the problem,” the cardinal said.

Scicluna reported directly to Ratzinger.

As the prefect over religious orders, why did Rodé not punish Maciel?

“It was not for me to pronounce the penalty,” he said. “But he was, in the end, corrected” — by Benedict’s 2006 Vatican order sending Maciel to a “life of prayer and penitence.”

Did the cardinal confront Maciel about his child?

“It was not my obligation.”

Why not?

“I was not his confessor.” Rodé paused. “It was my obligation as prefect for religious to get him to step down, and I did.”

The cardinal’s interview lends validity to another dimension of Garza’s testimony: his mounting suspicions about Maciel having a child and what it took for him to confirm it. This occurred almost two years after another Legionary showed Rodé the videotape.

By 2005, Maciel was showing “basic evidence of dementia, like forgetting things, repeating things in a conversation,” Garza stated in his Rhode Island testimony.

After he stepped down as superior general, Maciel left Rome and began traveling. He spent time that spring in his birthplace, Cotija de la Paz, Mexico, where the Legion has a religious house. Photographs of a reunion with his former paramour, Norma Hilda Baños, and their daughter, Normita, 23, later appeared in a Mexican gossip magazine.

Maciel’s final months

Yet even as he battled dementia, Maciel was a domineering figure. Who oversees an ex-superior general long revered as a living saint? But the Legion high command worried about Scicluna’s investigation as well as Maciel’s stability following a visit he made to Mayo Clinic in Rochester, Minn. Garza’s testimony reveals his concern that Maciel, in a slow mental decline, was still traveling whenever and wherever he pleased. After the visit to Mayo Clinic, Maciel in the spring of 2006 checked into Sawgrass, a five-star hotel in Jacksonville, Fla. The Legion, as always, paid his expenses. The evidence suggests he was in Jacksonville that May when the Vatican announced his dismissal to “a life of prayer and penitence.”

There is no indication from the lawsuit that Garza, born 1958, had knowledge of Maciel abusing seminarians a generation before. The Legion’s counterattack on the original accusers insisted that those men in their late 50s from Mexico and Spain hatched a conspiracy to bring Nuestro Padre down. The motives were never explained, but Maciel’s charismatic personality and the many financial gifts he dispensed to curial officials and others over many years were among the reasons a chorus of defenders spoke out in the late 1990s. Among those who echoed John Paul’s admiration for Maciel were Fr. Richard John Neuhaus; William Bennett; George Weigel, a biographer of John Paul II; and Harvard Law professor Mary Ann Glendon, who later became the U.S. ambassador to the Vatican.

The Vatican order of dismissal threw Garza into an awkward situation. The Legion’s response contained contradictory elements. The order proclaimed its loyalty to Benedict while comparing Maciel to Christ as falsely accused, facing his new life with “tranquility of conscience.” In this bizarre fandango of language — the Vatican ordering Maciel into penitential life while praising the Legion, and the Legion comparing their founder to Christ — Maciel was running up charges in a Florida luxury hotel.

And so the Legion bought a house in a Jacksonville gated complex and installed several priests to live with Nuestro Padre.

“And what was the purpose of them being there?” Jackvony asked in the deposition.

Garza replied, “To create a community.”

“Why?” Jackvony asked.

“For Father Maciel to live a life of penance and absence from public ministry,” Garza said.

Yet even with his new home, Maciel pined for Rome. He flew back in September 2006, hoping to attend the canonization ceremony of one of his uncles, a bishop in Mexico. The timing of Benedict’s dismissal order was undoubtedly tied to that canonization. Vatican officials did not want a beaming Maciel at the ceremony knowing, as one official later told NCR, that he had molested “more than 20 but less than 100” victims.

Garza does not specify how they persuaded Maciel that he could not attend the canonization, but he returned to Jacksonville.

Garza by then was suspicious of Normita, 23, and her mother, Norma Hilda Baños, in her late 40s, who had been at the Sawgrass Hotel and were spending time with Maciel in his life of penance at the Legion house with the pool.

Among the group at the house was Javier Maciel, Nuestro Padre’s brother. The priests and Javier, Garza testified, “knew the women” but would not say who they were. As Garza’s suspicions grew, he stayed at a less-expensive hotel on his trips to Jacksonville, not at the “community” in the newly purchased house. In October 2006, Garza asked Norma “if the girl was the daughter of Father Maciel,” he testified. “She confirmed that.”

Garza tracked down her birth certificate and determined that Normita had studied at a Legion college in Mexico.

Garza was, like all Legionaries, beholden to the “private vows” never to speak ill of Maciel or superiors, never to seek higher office in the Legion, and to report to the superiors any criticism overheard about the founder. Maciel had imposed the vows to safeguard his sexual secrets. Benedict would later order the vows abolished. But at that time, Garza had only one person in whom to confide: the new superior general, Fr. Alvaro Corcuera.

By early 2007 the Legion was in an existential drama with the Vatican. Maciel was gone, sort of. Corcuera and Garza, who had long defended him of the pedophilia accusations, faced a huge internal issue: how to tell Legionaries, Regnum Christi members and the donor base about Maciel’s shadow family.

Garza was also concerned about the impact on the women. Normita, he testified, said “she had this father that was very caring for her but in many instances very absent.” Norma supported herself by “property that she leases,” raising further questions of fraud in the legal action. How did she gain title to rental real estate when she apparently did not work?

Maciel met Norma in Acapulco, Mexico, in 1980. Normita was born three years later. In 1997, he moved them to Madrid, providing support in an upscale apartment, according to Spanish reports.

Through the year 2007, Maciel’s paternity stayed hidden. The Vatican made no disclosure, nor did the Legion. How much each side knew about the other is not clear from the available evidence.

Maciel’s dementia was getting worse by the end of that year, according to Garza’s testimony. He sank into his final illness in late January 2008. According to a report in Madrid’s El Mundo, as Norma and Normita joined the priests closest to Maciel in the Jacksonville house, Corcuera, his successor as superior general, tried to anoint him, to which he reportedly yelled, “I said no!”

The body went back to Cotija de la Paz for burial in a family tomb. The Legion announced that he had gone to heaven. Garza and Corcuera were trying to decide how to reveal the truth as Vatican officials looked on.

Gabrielle Mee died four months later in Rhode Island.

In July 2008, the Legion’s American communications director, Jim Fair, traveled to Rome to discuss ongoing media strategy. Fair gave a deposition in the litigation too. In the Rome meeting, he stated, Corcuera revealed that Maciel had a daughter: They had to prepare for news coverage when it was disclosed. “We were very emotional in our response to this,” Fair testified. “I think the only question any of us asked is, are you sure, and [Corcuera] said yeah.”

In a telephone interview with NCR on Sunday, Fair said no Vatican official attended the meeting, nor did they discuss Vatican involvement.

Why did the Congregation for the Doctrine of the Faith, which had investigated Maciel and then the Legion, not release the information or prod the Legion to do so when Benedict dismissed Maciel in 2006?

Why did the Vatican sit on the information all those years?

José Barba, the retired Mexico City college professor who filed the 1998 recourse against Maciel in the doctrinal congregation tribunal, argues that the paramount issue for Benedict was protecting John Paul II’s reputation.

“Ratzinger wanted to elevate John Paul to beatification,” said Barba, coauthor of La Voluntad de No Saber (“The Will Not to Know”), an analysis of Vatican documents on Maciel. The book’s publication last March and Benedict’s refusal to meet with Maciel victims on a trip to Mexico ignited an onslaught of bad press for the pope. Benedict had to reckon with the embarrassment of John Paul’s praise of Maciel after the 1998 case, in essence scoffing at allegations against one of the most notorious sexual criminals in church history. By keeping a lid on Maciel’s secret life, Barba said, Benedict hoped “to defend the sainthood case against the accusations that John Paul protected predators.”

Complete Article HERE!

It’ll be a miracle if a new pope ushers in real change in a decaying Church

By Colette Browne

THE resignation of Pope Benedict has prompted much debate about his legacy but another question also arises — why do so many people in this country continue to care about an anachronistic institution that doesn’t want them as members?
It’s ironic really. Senior Church figures whine about the increasing marginalisation of religion in society without ever conceding that it is their own intransigent dogma that is to blame for its increasing irrelevance. lightening strikes St Peter's

While the behaviour of the Catholic Church is hard to comprehend, so too is that of à la carte Catholics determined to remain part of an organisation with core teachings many find offensive or, frankly, ridiculous. Personally, I have some degree of sympathy for the view of Archbishop Diarmuid Martin, who last year implored lapsed Catholics to have the courage of their non-convictions and stop cloaking themselves in the comfort blanket of a faith they no longer possess.

There should be no confusion. It’s not as if the Church’s strident views on a host of controversial social issues — like homosexuality and contraception — are shrouded in any mystery. In his infamous letter on the pastoral care of homosexual people, written in 1986, the then Cardinal Ratzinger was unequivocal. “Although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder.

“Therefore special concern and pastoral attention should be directed toward those who have this condition, lest they be led to believe that the living out of this orientation in homosexual activity is a morally acceptable option. It is not,” he wrote.

Anyone who doesn’t believe that homosexuality is “a disordered sexual inclination” is engaging in “deceitful propaganda” which is “profoundly opposed to the teaching of the Church”.

But wait. All is not entirely lost. Renouncing homosexual acts and living a chaste existence will allow gay people to “dedicate their lives to understanding the nature of God’s personal call to them”.

In short, you can spend your life as a self-hating homosexual, tormented with the knowledge that God instilled in you such disgusting urges as a sort of bizarre penance, or you can simply ignore all of that guff and get on with your life.

The stark choice between abstinence and damnation is something of a recurring theme when it comes to much Church teaching. In his 1968 encyclical, Humane Vitae, Pope Paul VI laid out the unambiguous Catholic position on contraception — it’s against God’s divine plan.

“It is not licit, even for the gravest reasons, to do evil so that good may follow … even when the intention is to safeguard or promote individual, family or social wellbeing.”

Couples wishing to plan their families were told to roll the dice and rely on the rhythm method. Bizarre as it seems now, this view persisted in Ireland up until the early 1980s, even after a young mother was forced to go to the Supreme Court, in 1973, to fight for the right to import contraceptives after her doctor told her another pregnancy could kill her.

While there may still be some devout Catholics who adhere to this teaching, the suspicion must be that most happily ignore it yet the Church’s position hasn’t changed a jot in the intervening 40 years.

“One cannot accept the hypothesis that a slight moral disorder, on the lines of venial sin, is at stake … for the Magisterium contraception is such a morally disordered form of behaviour that it constitutes gravely sinful matter,” explained professor of moral theology, Fr Lino Ciccone.

The only softening was an admission by Pope Benedict, two years ago, that the use of contraceptives was acceptable “in certain cases”, for example by gay prostitutes to reduce the risk of HIV.

However, the Vatican later stressed that the Pope was not redefining Catholic teaching and the pope had merely “considered an exceptional situation in which the exercise of sexuality represents a real risk to the lives of others”.

So, if you’re married and using contraceptives you are still engaging in “gravely sinful” behaviour. Meanwhile, it goes without saying that those unmarried people living in sin — with contraceptives or without — are hopeless cases whose eternal reward will likely be a fiery affair.

While the Church is happy to see women barefoot and pregnant, it definitely doesn’t want to see them ordained and anywhere near an altar. To understand why a penis is the most important qualification when becoming a priest, the faithful are asked to delve back into the mists of time and remember that Jesus chose 12 male apostles.

Writing in 1994, Pope John Paul II repeated this mantra, saying the Church therefore had no authority to ordain women, while Pope Benedict urged Catholics, seeking a more nuanced explanation, to submit to the “radicalism of obedience”. Basically, just accept it. In case there was any lingering confusion, the Vatican, in 2010, said that anyone involved in the ordination of women was engaged in a grave crime against the church, on a par with child abuse, and would be instantly excommunicated. Strangely, the fact that there were no female apostles is reason enough to debar women from ever being ordained, but the fact that the same apostles were married is not seen as convincing evidence that priests should also be allowed to marry. None of this makes any sense, but that doesn’t stop otherwise erudite members of the hierarchy trotting this out as a supposedly credible excuse when asked about the lack of women in positions of authority in the Church.

MEANWHILE, a recent discovery by a Harvard professor, who has found a scrap of 4th-century papyrus that indicates early Christians believed that Jesus was married and his wife was an apostle, could prove most inconvenient for the Church.

While the scrap of papyrus is still undergoing tests to prove its authenticity, a number of preliminary examinations by experts have found no evidence of any forgery — a minor detail that has not stopped the Vatican from claiming that it is a dud in order to avoid any awkward questions.

Instead of encouraging dialogue and debate about contested teachings, the hierarchy advises conflicted Catholics to either shut up or sling their hook — and then professes bafflement when church attendance is down and their archaic views don’t gain any traction in public debates.

Religious faith is a matter for each individual’s conscience, but the line of demarcation between faith and habit seems to have grown increasingly blurred for many still maintaining a tangential relationship with an organisation that displays so little comprehension of the reality of their lives.

The election of a new pope is certainly a historic occasion, but there has been no indication that a modernising or revitalising force is waiting in the wings to breath life into a decaying institution.

Once the pomp and spectacle is over, it is likely that nothing substantive will have changed and the inexorable decline of the church in the West will continue unabated.

Complete Article HERE!

Cardinal Mahony used cemetery money to pay sex abuse settlement

By Harriet Ryan

The Archdiocese of L.A. took $115 million from its cemeteries’ maintenance fund in 2007, nearly depleting it. The move seems legal, but it was not announced, and relatives of the dead were not told.

Pressed to come up with hundreds of millions of dollars to settle clergy sex abuse lawsuits, Cardinal Roger M. Mahony turned to one group of Catholics whose faith could not be shaken: the dead.

archbishop-gomez-and-cardinal-mahoneyUnder his leadership in 2007, the Archdiocese of Los Angeles quietly appropriated $115 million from a cemetery maintenance fund and used it to help pay a landmark settlement with molestation victims.

The church did not inform relatives of the deceased that it had taken the money, which amounted to 88% of the fund. Families of those buried in church-owned cemeteries and interred in its mausoleums have contributed to a dedicated account for the perpetual care of graves, crypts and grounds since the 1890s.

Mahony and other church officials also did not mention the cemetery fund in numerous public statements about how the archdiocese planned to cover the $660-million abuse settlement. In detailed presentations to parish groups, the cardinal and his aides said they had cashed in substantial investments to pay the settlement, but they did not disclose that the main asset liquidated was cemetery money.

In response to questions from The Times, the archdiocese acknowledged using the maintenance account to help settle abuse claims. It said in a statement that the appropriation had “no effect” on cemetery upkeep and enabled the archdiocese “to protect the assets of our parishes, schools and essential ministries.”

Under cemetery contracts, 15% of burial bills are paid into an account the archdiocese is required to maintain for what church financial records describe as “the general care and maintenance of cemetery properties in perpetuity.”

Day-to-day upkeep at the archdiocese’s 11 cemeteries and its cathedral mausoleum is financed by cemetery sales revenue separate from the 15% deposited into the fund, spokeswoman Carolina Guevara said. Based on actuarial predictions, it would be at least 187 years before cemeteries are fully occupied and the church started to draw on the maintenance account, she said.

“We estimate that Perpetual Care funds will not be needed until after the year 2200,” Guevara wrote in an email.

The church’s use of fund money appears to be legal. State law prohibits private cemeteries from touching the principal of their perpetual care funds and bars them from using the interest on those funds for anything other than maintenance. Those laws, however, do not apply to cemeteries run by religious organizations.

Mary Dispenza, who received a 2006 settlement from the archdiocese over claims of molestation by her parish priest in the 1940s, said her great-uncle and great-aunt are buried in Calvary Cemetery in East L.A.

“I think it’s very deceptive,” she said of the way the appropriation was handled. “And I think in a way they took it from people who had no voice: the dead. They can’t react, they can’t respond.”

The fund dates to the tenure of Bishop Francis Mora, who opened Calvary in 1896. An official archdiocese history published in 2006 recounts how the faithful of Mora’s era were assured their money was “in the custody of an organization of unquestionable integrity and endurance” — the Catholic Church.

Over the next century, the archdiocese built more cemeteries, and each person laid to rest meant a new deposit into the maintenance account. By the time of the sex abuse settlement, there were cemeteries from Pomona to Santa Barbara and $130 million in the fund. Church officials removed $114.9 million in October 2007.

Complete Article HERE!

Lawyer who foretold church scandals writes his story

By Angus MacSwan

Ray Mouton was a successful young lawyer in Lafayette, Louisiana, respected in the community and blessed with a loving family, when he received a call from a vicar in the Roman Catholic diocese for a lunch meeting on a fateful day in 1984.

The diocese asked him to defend an errant priest, accused of abusing dozens of children in a rural community. Mouton reluctantly agreed to take on the task.

What followed over the next few years was the uncovering of an institution riddled with pedophile priests on a national scale and efforts at high levels in the Catholic Church to hide the problem away.

For Mouton, it meant the end of his law career, health problems, and anger, depression and guilt.

After many years of writing from his self-imposed exile in France, he finally tells his story in the novel “In God’s House“. It is a harrowing read laden with sickening detail, but also for Mouton, a work of atonement.

In God's House“There’s not a day I don’t think about the children. When I was writing the book, whenever I wanted to quit, I thought about the victims and their families,” he told Reuters.

In person, Mouton, now aged 65, looks like a southern lawyer from central casting, with a head of thick white hair and a sonorous Louisiana drawl.

He chose to tell the story in novel form although the characters, from the lawyer to a senior Vatican official who proves an obstacle to addressing the scandal – are based on real figures.

“The novel is a dramatic experience. My experience was a traumatic one. Every day there were revelations. I didn’t want to believe, the country didn’t want to believe,” he said.

Mouton and his family – Cajuns whose ancestors came to Louisiana as part of the Acadian diaspora – were strongly Catholic. His family had donated land for the cathedral in Lafayette and built schools, churches and a seminary.

When he first agreed to defend the priest, Father Gilbert Gauthe, he believed he was dealing with an isolated case.

“I believed priests were somehow superior. I had never heard of a priest having sex with a child. I could not believe a Catholic priest could do this. I thought he was just one then it all unraveled. In that diocese alone there were a dozen more.”

The church preferred to deal with the problem by paying off victims’ families. But one family wanted to see justice done.

As a lawyer, Mouton believed Gauthe had the right to a fair trial. He soon realized the church was deeply compromised. It had known about Gauthe’s crimes since his days in seminary but had moved him around various parishes, where the abuses continued.

The church was in effect harboring criminals, Mouton said.

“I did start out on the side of the church. I couldn’t imagine they had foreknowledge,” he said.

Mouton joined forces with Father Tom Doyle, a canon lawyer in the Vatican Embassy in Washington, and Father Michael Peterson, a psychiatrist priest who treated sexually deviant clergymen. The two had heard many other cases across Louisiana and the United States – and attempts to bury the problem.Ray Mouton

Believing they had the support of the church hierarchy, they set out on a crusade to bring it into the open and seek justice for the victims.

They spent a year working on a document detailing the scale of the abuse, the steps the church should take to address it and the consequences if it did not. It stated that there was a national crisis involving dozens, if not hundreds, of priests.

“It told them what the deal was – you’ll lose 1,000 priests and a billion dollars.”

They hoped to present the document to the United States Conference of Catholic Bishops for debate. But after a meeting in a Chicago hotel in 1985 with a cardinal, they were told to kill it.

“They put the reputation of the church above the value of the little children. They did all they could to avoid scandal.”

FALL FROM GRACE

“In God’s House” details a powerful apparatus at work involving local politicians, expensive lawyers, insurance companies and bishops. It also reached into the Vatican, which Mouton says considered the institution above the law.

It also shows the devastation of the victims and their families – shame, anger and frustration as well as physical damage. Many were told that to seek redress would be disloyal to the church, adding further conflict to their emotions.

Mouton himself suffered verbal abuse and even death threats in the community for defending Gauthe. He was accused of trying to extort the church for exorbitant fees.

He put up an insanity plea for Gauthe but the priest himself insisted he was sane. He was sentenced to 20 years.

However, a senior jurist in Louisiana involved himself personally in Gauthe’s case. Instead of going to a prison that was a treatment facility for pedophiles, the priest was sent to a prison where juveniles were held. He was released after serving only half of his sentence.

Gauthe was picked up in Texas soon after his release for molesting a 3-year-old boy, but put on probation rather than being sent back to prison.

Mouton’s marriage broke up and he became an alcoholic.

“It was a cataclysmic event. It broke me in half. I did fall from grace,” he said.

It took many years but subsequent events have vindicated Mouton as widespread sexual abuse by priests came to light across the United States and the world, from Ireland to Australia.

The church and its insurance companies have paid out more than $2 billion dollars in the United States, bishops have been disgraced, and its reputation has suffered to the point that the faithful have deserted in droves.

Mouton now lives in southern France close to the Pyrenees with his second wife Melony and travels frequently to Spain, Mexico and other countries.

He is still bitter about the cover-ups and that many of those responsible have never been brought to justice. Nor has the problem been eradicated, he believes.

“I don’t think we’ve reached critical mass on it yet. The question is what can the church do? The church needs to release all the documents and demand the resignations of those involved.”

The novel is dedicated to Scott Anthony Gastal, the first child to testify in court against a bishop, and to the victims and their families, who, he says, “were abandoned not by their God, but by their Church”.

“I was haunted by my experience. I felt I had to do something,” he said.

Complete Article HERE!

50 Reasons to Boycott the Catholic Church

The Church uses its resources to oppose social progress and positive change all over the world.

By Adam Lee

Last month in Ireland, Savita Halappanavar died, and she shouldn’t have. Savita was a 31-year-old married woman, four months pregnant, who went to the hospital with a miscarriage in progress that developed into a blood infection. She could easily have been saved if the already doomed fetus was aborted. Instead, her doctors did nothing, explaining that “this is a Catholic country,” and left her to suffer in agony for days, only intervening once it was too late.

Savita’s death is just the latest in a long line of tragedies directly attributable to the doctrines and beliefs of the Roman Catholic church. I acknowledge that there are many good, progressive Catholics, but the problem is that the church isn’t a democracy, and those progressives have no voice or vote in its governance. The church is a petrified oligarchy, a dictatorship like the medieval monarchies it once existed alongside, and it’s run by a small circle of conservative, rigidly ideological old men who make all the decisions and choose their own successors.

This means that, whatever individual Catholics may do, the resources of the church as an institution are bent toward opposing social progress and positive change all over the world. Every dollar you put into the church collection plate, every Sunday service you attend, every hour of time and effort you put into volunteering or working for church organizations, is inevitably a show of support for the institutional church and its abhorrent mission. When you have no voice, there’s only one thing left to do: boycott. Stop supporting the church with your money and your time. For lifelong Catholics, it’s a drastic step, but it’s more than justified by the wealth of reasons showing that the church as an institution is beyond reform, and the only meaningful response is to part ways with it. Here are just a few of those reasons:

1. Throughout the world, Catholic bishops have engaged in a systematic, organized effort going back decades to cover up for priests who molest children, pressuring the victims to sign confidentiality agreements and quietly assigning the predators to new parishes where they could go on molesting. Tens of thousands of children have been raped and tortured as a result of this conspiracy of silence.

2. Strike one: “What did the pope know and when did he know it?” The current pope, when he was Cardinal Joseph Ratzinger, was personally implicated in a case from the 1970s in which at least three sets of parents reported that a priest in his diocese had sexually abused their children. In response, Ratzinger assigned the priest to therapy, without notifying law enforcement, and washed his hands of the matter. That priest was back on duty in just a few short days and went on to molest more children.

3. Strike two: In 1981, again when the current pope was Cardinal Ratzinger, he got a letter from the diocese of Oakland asking him to defrock a priest who had acknowledged molesting two children. Ratzinger ignored this letter, and several followup letters, for four years. Finally, in 1985, he wrote back saying that more time was needed, and that they had to proceed very slowly to safeguard “the good of the Universal Church” in light of “the young age of the petitioner” — by which he meant not the victimized children, but the pedophile priest. (By contrast, when a rogue archbishop ordained married men as priests, he was laicized six days later.)

4. Strike three: In 2001, Cardinal Ratzinger wrote a letter, De Delictis Gravioribus, to all Catholic bishops advising them how to handle accusations of sex crimes by priests. There was no recommendation to contact the police, but rather an instruction for them to report such cases only to the Vatican and tell no one else: “Cases of this kind are subject to the pontifical secret.

5. Some church officials, like the American friar Benedict Groeschel, have blamed the epidemic of child molestation on sexually wanton boys who tempt priests into assaulting them.

6. They threaten to cut off funding for immigrants’ rights advocates because they sometimes work with gay-rights advocates. Preventing immigrants from getting legal and medical aid is less important than ensuring the church isn’t contaminated by even indirect contact with anyone who helps gay people.

7. In a sign of how ridiculously disproportionate and unhinged the church’s martyrdom complex is, the current pope has compared expanding the rights of women and gay people to the murderous anticlerical violence of the 1930s Spanish civil war.

8. They’ve used their official UN observer status to team up with Islamic theocracies like Iran and Libya to oppose calls for family-planning services to be made available in the world’s poorest nations.

9. They’ve gone to desperately poor, AIDS-ravaged regions of Africa to spread the life-destroying lie that condoms don’t prevent transmission of HIV.

10. In the mid-20th century, they appointed a special papal commission to study whether Catholicism should permit the use of birth control. When the commission almost unanimously recommended that they should, they ignored that recommendation and doubled down on their absolute ban on contraception.

11. They excommunicated the doctors who performed an abortion on a pregnant 9-year-old who’d been raped by her stepfather.

12. They did not excommunicate the stepfather.

13. Savita Halappanavar wasn’t the first: Catholic-run hospitals are willing to let women die rather than get lifesaving abortions, even when a miscarriage is already in progress and no possible procedure could save the fetus.

14. They refused to provide contraception or abortion to women who were abducted and forced to work as prostitutes, and then filed a lawsuit complaining it was violating their religious freedom when the government took away their contract.

15. In Poland, they ordered politicians to vote for a law banning IVF and threatened to excommunicate any who didn’t comply.

16. They were a major source of the pressure on the Komen Foundation that led to its disastrous decision to cut ties with Planned Parenthood.

17. They’ve announced an inquisition into the Girl Scouts to get to the bottom of its association with morally suspect groups like Doctors Without Borders and Oxfam.

18. They’ve been one of the major forces attacking Obamacare, filing lawsuits arguing that non-church Catholic employers should be able to decide whether or not employee health insurance plans will cover contraception. This is effectively an argument that a woman’s employer should be allowed to force her to pay more for medical coverage, or even place it out of her reach altogether, based on his religious beliefs.

19. In Australia, they allegedly derailed a police investigation of an accused pedophile, putting pressure on higher-ups to get an investigating officer removed from the case.

20. They demanded that Sunday school teachers sign a loyalty oath agreeing to submit “will and intellect” to the proclamations of church leaders.

21. Some top church officials, including the current pope, have advocateddenying communion to politicians who support progressive and pro-choice political ideas. Notably, although the church also opposes preemptive war and the death penalty, no conservative politician has ever been denied communion on this basis.

22. They’ve cracked down on American nuns for doing too much to help the poor and not enough to oppose gay marriage, condemning them for displaying a seditious “feminist spirit.”

23. In Germany, where parishioners pay an officially assessed tax rate to the church, they’ve tried to blackmail people who don’t want to pay the church tax, threatening to fire them from jobs in church institutions. In some cases, if the person opts out but later loses the paperwork, they demand on-the-spot repayment of decades of back taxes.

24. In America, bishops have compared Democratic officeholders, including President Obama, to Hitler and Stalin and have said that it jeopardizes a person’s eternal salvation if they don’t vote as the bishops instruct them to.

25. They fight against equal marriage rights for same-sex couples. It’s not enough for the Catholic church hierarchy that they refuse to perform church weddings for gay and lesbian couples; they want to write that prohibition into the civil law and deny marriage equality to everyone who doesn’t fit their religious criteria, and have invested vast amounts of money and effort into doing so. In the 2012 election cycle alone, the church spent almost $2 million in an unsuccessful fight to defeat marriage-equality initiatives in four states.

26. They’ve compared gay sex to pedophilia and incest and called for it to be forbidden by law, saying that “states can and must regulate behaviors, including various sexual behaviors.”

27. They’ve shut down adoption clinics rather than consider gay people as prospective parents. The church’s official position, apparently, is that it’s better for children to remain orphans or in foster care than to be placed in a loving, committed same-sex household.

28. They barred an anti-LGBT bullying group, anti-teen-suicide foundation from a Catholic school ceremony, explaining that the group’s mission is “contrary to the teachings of the Catholic church.”

29. They told a teenager he wouldn’t be allowed to go through confirmationbecause he posted a pro-gay-rights status message on Facebook, and theyexpelled a preschooler from a private Catholic school because his parents were lesbians.

30. They have a history of dumping known pedophile priests in isolated, poor, rural communities, where they apparently assumed that local people wouldn’t dare to complain or that no one would listen if they did.

31. They’ve given huge payouts — as much as $20,000 in some cases — to pedophile priests, to buy their silence and quietly ease them out of the priesthood, after specifically denying in public that they were doing this.

32. When the Connecticut legislature proposed extending statute-of-limitations laws to allow older child-abuse cases to be tried, the bishops ordered a letter to be read during Mass instructing parishioners to contact their representatives and lobby against it.

33. To fight back against and intimidate abuse-survivor groups like SNAP, the church’s lawyers have filed absurdly broad subpoenas demanding the disclosure of decades’ worth of documents.

34. In the Netherlands, some boys were apparently castrated in church-run hospitals after complaining to the police about sexual abuse by priests.

35. When a Catholic official from Philadelphia, William Lynn, was charged with knowingly returning predator priests to duty, his defense was to blame those decisions on his superior, Cardinal Anthony Bevilacqua, thus acknowledging that the corruption reaches to the highest levels of the church.

36. When confronted with hundreds of complaints about child-raping priests spanning decades, a Dutch cardinal used the same “we knew nothing” excuse once given by Nazi soldiers. Several months later, it was reported that this same cardinal had personally arranged to move a pedophile priest to a different parish to shield him from accusations.

37. In one case, Mother Teresa successfully persuaded the church to return a suspected pedophile priest to duty because he was a friend of hers. Eight additional complaints of child abuse were later lodged against him.

38. In yet another case, they appointed a priest with a history of child molestation to a board that advises the church on what to do when they get reports of priests molesting children.

39. And after all this, they’ve had the audacity to plead for money and ask parishioners to pick up the tab for legal costs and settlements.

40. They abducted tens of thousands of babies from unwed mothers who gave birth in Catholic-run hospitals all over the world throughout the 20th century, forcing drugged or helpless women to give their newborn children up for adoption against their will.

41. They tried to have the Indian skeptic Sanal Edamuruku charged with blasphemy and imprisoned for debunking a claim of a miraculous weeping statue.

42. They publicly supported the Russian Orthodox church’s decision to have the punk band Pussy Riot charged and imprisoned for blasphemy.

43. Their finances are a disorganized mess, lacking strong accounting controls and clear internal separations, which means parishioners who give to the church can have no assurance of what the money will be used for. According to an investigation by the Economist, funds meant for hospitals, cemeteries and priests’ pensions have been raided to pay legal fees and settlements in several diocesan bankruptcies.

44. They’ve said in public that the sexist prohibition on women priests is an infallible part of Catholic dogma, and hence can never be changed.

45. They’ve silenced priests who call for the ordination of women and other desperately needed reforms, exhorting them to instead show “the radicalism of obedience.”

46. They’ve excommunicated at least one priest for advocating the ordination of women.

47. They lifted the excommunication of an anti-Semitic, Holocaust-denying bishop who also thinks women shouldn’t attend college or wear pants.

48. When it comes to the question of who’s financially responsible for compensating the victims of sex abuse, they argue that priests aren’t employees and therefore the church bears no responsibility for anything they do.

49. They canonized Mother Teresa for doing little more than offering a squalid place for people to die. Outside observers who visited her “Home for the Dying” reported that medical care was substandard and dangerous, limited to aspirin and unsterilized needles rinsed in tap water, administered by untrained volunteers. The millions of dollars collected by Mother Teresa and her order, enough to build many advanced clinics and hospitals, remain unaccounted for.

50. They announced that voluntary end-of-life measures, such as terminal patients’ directives for when they wish to have a feeding tube removed, won’t be respected at Catholic hospitals.

Complete Article HERE!