Two dozen LGBTQ activists rallied Wednesday night outside the Avondale church where a priest burned a rainbow flag last week against the orders of Cardinal Blase Cupich.
Calling the Rev. Paul Kalchik’s Sept. 14 flag-burning at Resurrection Catholic Church a “hate crime plain and simple,” Ald. Deb Mell (33rd) called on Pope Francis and Cupich “to send this hateful bigot packing.”
“I had no idea that this hate was in his heart for our community,” Mell said, noting she’s in regular contact with Kalchik about parking and community issues. “We know each other well. … I take it very personally, and it’s very hurtful.
“We’ve come so far as an LGBTQ community, and we have so many things to celebrate, and to think that this hatred is being spread in our neighborhood is not acceptable,” she said. “This isn’t who we are . . . LGBTQ families are a fabric of our neighborhood.”
Mell said she was “encouraged” by Cupich telling Kalchik not to go forward with his plans announced Sept. 2 to burn the flag, which featured a rainbow cascading down over a cross. But she and other protesters called for the priest’s removal.
Kalchik did not return messages seeking comment before or after celebrating Mass on Wednesday.
Archdiocese of Chicago spokeswoman Anne Maselli on Wednesday issued the same statement as a day earlier when news of the flag-burning gained momentum, saying “we are following up on the situation. As Catholics, we affirm the dignity of all persons.”
After the rally, a parishioner who have his name only as Patrick said he supported Kalchik and insisted the priest is a supporter of the LGBTQ community.
“The flag that he burnt was . . . meant for evil things,” he said. “It brought prey to predators. And we’re anti-predator priests.”
The man said reactions were mixed among parishioners.
“Some people are for it, some people don’t know what to think. It’s all over the board.”
Kalchik, 56, told the Chicago Sun-Times during an interview on Tuesday that the flag was forgotten in church storage for over a decade before he found it while cleaning last month. According to the priest, it was put on display for a few years after the St. Veronica and St. Francis parishes were merged to become Resurrection Parish in 1991.
Kalchik claimed three “bad priests” who preceded him at the church at 3043 N. Francisco were “big in promoting the gay lifestyle” before Cardinal Francis George ordained him as pastor there in 2007.
After the Windy City Times reported on Kalchik’s plan to burn the flag, the Archdiocese of Chicago told him “he could not move forward,” Maselli said.
But Kalchik went ahead and burned the flag “in a quiet way” during a closed ceremony on church grounds with seven parishioners on Friday, he said — without the knowledge of the archdiocese, Maselli said.
“What have we done wrong other than destroy a piece of propaganda that was used to put out a message other than what the church is about?” Kalchik said in his office on Tuesday. “The people of this parish have been pretty resilient and put up with a lot of B.S.”
Kalchik — who says he was sexually abused by a neighbor as a child, and again by a priest when he began working for the church at 19 — claims the sex-abuse crisis plaguing the church is “definitely a gay thing,” a claim that Mell called “completely ludicrous.”
The flag-burning controversy drew the attention of prominent priest and author Rev. James Martin, who has written extensively on welcoming gay and lesbian Catholics into the church — a tone often shared by Cupich and Pope Francis.
“I cannot imagine a more homophobic act, short of beating up an LGBT person,” Martin tweeted on Tuesday. “What the pastor and some of his parishioners did shows the kind of hatred that LGBT Catholics still face — in their own church.”
In an internal diocese memo from Erie in northwestern Pennsylvania, a priest admitted to being “aroused” while tutoring a boy, hugging him and sharing sexually suggestive text messages with multiple boys.
The priest’s bishop admonished him to “cease and desist,” but Catholic Church leaders didn’t pass that information along to authorities until six years later — and only then in response to a grand jury subpoena.
The Rev. David Poulson resigned from the diocese this past February, three months before he was charged with sexually abusing two boys.
Poulson’s case is an example of how abuse and cover-up continue to plague the Catholic Church, even after the issue first exploded into the national consciousness some 16 years ago in Boston. Since then, the church has vowed to make improvements and paid out billions of dollars of parishioners’ tithes to victims.
In March, a Vatican tribunal found the archbishop of Guam, Anthony Apuron, guilty of “certain accusations” involving the sexual abuse of minors.
In July, Pope Francis accepted the resignation of retired Cardinal Theodore McCarrick, the former archbishop of Washington, D.C., who is alleged to have sexually abused a minor 47 years ago.
And in Pennsylvania, Poulson was one of the 301 predator priests identified in a sweeping grand jury report released Tuesday that detailed child sexual abuse in six Pennsylvania Catholic dioceses and religious leaders’ efforts to cover it up. The investigation identified more than 1,000 victims.
“There is an entrenched infrastructure of secrecy in the Catholic Church that continues to reward concealment rather than disclosure,” said Co-Director Anne Barrett Doyle of BishopAccountablity.org, a group that collects data and researches sex abuse in the church.
Much remains hidden still about clergy sex abuse across the USA, she said. That is why the Catholic Church continues to struggle with it.
Most of Tuesday’s grand jury report, one of the most extensive public accountings of abuse within the Catholic Church to date, deals with events before the early 2000s. And the report points to promising signs in the past 16 years, saying victims “are no longer quite so invisible.”
The U.S. Conference of Catholic Bishops adopted the Charter for the Protection of Children and Young People in 2002. It set procedures for addressing allegations of clergy sexual abuse of minors and came in wake of The Boston Globe‘s investigation into priest abuse and the ensuing national crisis.
Still, the scandals and cover-ups have continued. In multiple states, the church has resisted efforts to reform statute-of-limitation laws to allow people abused as children, sometimes decades ago, to seek compensation through civil lawsuits.
“It prevents more victims if we get exposure,” said Florida lawyer Michael Dolce, who is a child-sex-abuse survivor and advocated for Florida to repeal its statute of limitations for such crimes. “It raises the information in the community as a whole by exposing the secrecy.”
The grand jury report and Pennsylvania Attorney General Josh Shapiro were critical of actions the church took since 2002:
• In 2002, a victim inspired by the revelation of abuse in the Boston Archdiocese reported that a priest in the Allentown Diocese abused her. The district attorney didn’t pursue a criminal case, citing the statute of limitations, and the diocese and its lawyer “attempted to undermine and discredit” the victim and her family, according to the grand jury report.
• In June 2002, the bishop in the Erie diocese wrote to a victim that he was shocked the victim would “go to the press directly rather than contact me regarding the past.”
• In 2013, the Greensburg diocese received email from a victim concerned after seeing photos of a priest on a parish website, even though the priest was dismissed from the church a decade earlier following multiple complaints of child sexual abuse.
• In 2014, Harrisburg Bishop Ronald Gainer wrote to the Vatican to recommend that one accused priest not be removed from the priesthood even though he was taken from active ministry. Gainer wrote that the priest should “be permitted to live out his remaining years in prayer and penance, without adding further anxiety or suffering to his situation, and without risking public knowledge of his crimes.”
In a statement after the grand jury report, the Harrisburg diocese said the letter didn’t accurately represent the action taken and was not part of a cover-up.
“Only when they’ve been forced again into a corner are they doing the right thing,” state Rep. Mark Rozzi, a Pennsylvania legislator who testified before the grand jury as an abuse victim, said Wednesday in a radio interview.
Without the grand juries, “they would still be doing exactly what they have always done,” he said.
Hilary J. Scarsella, who studies sexual violence and trauma as a doctoral candidate in theological studies at Vanderbilt University in Nashville, Tennessee, said the church needs to put concerted energy into an external, independent analysis of what has enabled this problem for so long and then systematically clean it up.
“I think at this point I think the Catholic Church has shown itself to be incapable and untrustworthy of managing this problem on its own,” Scarsella said. “They need outside folks to come in and they need to be accountable to victim-centered experts to help them deal with this.”
We live in an era of diminished trust and heightened cynicism. It is hard, now, to imagine someone expressing unqualified faith in government, the media, business — or even, for that matter, religious institutions. And the implication of this development is not simply the erosion of trust. It is the increasing difficulty of learning about the world around us, as we lose belief in those who might teach us.
Learning requires risk-taking. It forces us to face what we don’t know with the hope of advancing toward some grasp of it. The smaller the undertaking, the lower the emotional gamble — learning tomorrow’s weather forecast doesn’t entail an interior journey. But learning about the true and important things in life does require trust and dedication and vulnerability — usually under a teacher’s guidance. It is no surprise so many of us come to love the ones who teach us.
Neither is it a surprise, any longer, that some people charged with these roles of profound responsibility abuse them in the cruelest ways. The latest revelation concerns the former archbishop of Washington, Theodore McCarrick, who resigned Saturday from the College of Cardinals. Over several decades, McCarrick is alleged to have sexually abused at least one child and several adult seminarians or young priests, all of whom looked to the charismatic prelate for guidance — moral, vocational, spiritual. Into his den, he drew them.
McCarrick, who has denied the allegation involving the child, has now become the first prince of the church to resign his role since 1927 and the highest-ranking member of the Catholic hierarchy to step down amid sexual-abuse allegations. But there are others in the church who presumably knew of the charges against him decades ago and failed to act when given the chance. Two New Jersey dioceses where McCarrick served as a bishop paid settlements to young men who alleged abuse as recently as the early 2000s; it isn’t likely that $180,000 went missing from church coffers with only McCarrick’s knowing. In 2011, a priest from Brazil filed a lawsuit against McCarrick for unwanted sexual advances. The suit was withdrawn — but again, it seems unlikely the episode came and went unknown to anyone other than McCarrick.
The question of who in the church hierarchy learned of the allegations against McCarrick — and when — has thus spawned its own predictable controversy. Some Catholics have blamed the hierarchy’s lax attitude toward abuse claims on a modern, Pope Francis-inflected tolerance for gay priests and disregard for traditional church doctrine on sexual morality. Others counter that scapegoating gay priests who remain faithful and celibate is a dangerous and misplaced overreaction. The particular matter of who abetted McCarrick and how has taken on a dimension of doctrinal argument, subtly shifting into a debate about what the church ought to teach.
I am a faithful Catholic, and I worry that this discussion seems not only off-point but also ominously premature. What the church ought to teach makes sense to debate only if it is established that the church can teach at all. And it is precisely that capacity that McCarrick, along with his anonymous enablers and his legions of abusing predecessors, have all but destroyed. As New York Times columnist Ross Douthat observed, “the Catholic bishops are now somewhat protected from media scrutiny by virtue of their increasing unimportance.” The price of that protection is a conspicuous moral muteness: The light has gone under a bushel, and the salt has lost its flavor.
The church has described itself as “mater et magistra,” mother and teacher. Yet, having obliterated its ability to inspire trust, in large part through decades of abuse and abuse-enabling, the church has now been rendered unqualified, in the eyes of many, to serve in that role. As McCarrick allegedly transgressed and abused his position as a spiritual guide, so, too, can it be said that the church has forfeited, at least for now, its own teaching role.
Every effort ought to be made to restore this crucial function, which begins with rebuilding trust. And that requires accountability, which is painful. Francis has already mandated that McCarrick remain in penitent seclusion until the accusations against him can be examined at a canonical trial. This is a positive step, but the Vatican ought also to invite an independent inquiry into who aided McCarrick’s reported abuse, passively or otherwise, how and for how long.
The church should punish those found guilty and cooperate with law enforcement when needed.
The process will likely be ugly, but so much less so than what came before. It is not too much to ask not to be raped or otherwise sexually abused by shepherds of the faith in the course of following Christ. Neither is it too severe to say that if clerics cannot meet that meager demand, they can scarcely teach His people anything at all.
The Catholic Church is being rocked — again — by high-level sexual abuse scandals, with allegations in recent weeks surfacing in Chile, Honduras and the District, home to Cardinal Theodore McCarrick, a once-super-popular cleric who is facing accusations by five males of harassment or abuse.
And again, people say they are shocked and outraged, which shows how Catholics still refuse to see that there is an underlying issue to these cases. It is the fact that almost all of them concern males — whether they are adolescents, post-pubescent teens or young men.
And while no adult who is of sound psychosexual health habitually preys on those who are vulnerable, there is no denying that homosexuality is a key component to the clergy sex abuse (and now sexual harassment) crisis. With such a high percentage of priests with a homosexual orientation, this should not be surprising.
But let me be very clear: psychologically healthy gay men do not rape boys or force themselves on other men over whom they wield some measure of power or authority.
However, we are not talking about men who are psychosexually mature. And yet the bishops and officials at the Vatican refuse to acknowledge this. Rather, they are perpetuating the problem, and even making it worse, with policies that actually punish seminarians and priests who seek to deal openly, honestly and healthily with their sexual orientation.
McCarrick’s case made me think of that of the late Scottish Cardinal Keith O’Brien, who in 2013 was removed from ministry after the surfacing of reports that he’d harassed and been involved with seminarians. That year, cardinals picked a pope, and O’Brien stepped back – or was pulled back by higher-ups.
Something I wrote then comes to mind amid the McCarrick scandal: O’Brien should not have recused himself from voting in the pope-picking “conclave,” as “only a naif could believe that he is the only man among the electors who has broken his solemn promise to remain celibate,” I wrote in the March 9, 2013, edition of the Tablet. “There are likely others. And even those who’ve done worse,” I warned.
Our problem in the Church is of the abuse of power, an abuse that happens as a result of homophobia that keeps gay men in the closet, bars them from growing up and results in distorted sexuality for many gay priests. We need to address this elephant in the rectory parlor.
Had O’Brien attended the 2013 conclave, I believe he could have looked several of his red-robed confreres who have also “fallen below the standards” directly in the eyes.
This is not to justify his conduct, but rather to say that the hypocrisy must end.
Incredibly, there are still priests and bishops who would deny or profess not to know that there are any homosexually oriented men in the ordained ministry. O’Brien and many other priests and bishops who have engaged in sex with men would probably not even identify as gay. They are products of a clerical caste and a priestly formation system that discourages and, in some places, even forbids them from being honest about their homosexual orientation.
Sadly, many of these men are or have become self-loathing and homophobic. Some of them emerge as public moralizers and denouncers of homosexuality, especially of the evil perpetrated on society by the so-called gay lobby. Unfortunately, O’Brien was, at times, one of the more brazen among them.
The Vatican knows all too well that there are large numbers of priests and seminarians with a homosexual orientation. But rather than encourage a healthy discussion about how gays can commit themselves to celibate chastity in a wholesome way, the Church’s official policies and teachings drive such men even deeper into the closet.
And like any other dark place lacking sunlight and air, this prevents normal development and festers mold, dankness, distortion and disease. Nothing kept in the dark can become healthy or flourish.
As recently as 2005, just a few months after the election of Benedict XVI, the Vatican issued a document that reinforced the “stay in the closet” policy by saying men who identified as gay should not be admitted to seminaries.
In fact, one of the prime authors of that document — Monsignor Tony Anatrella, a priest-psychotherapist from Paris — was recently stripped of his priestly faculties after being credibly accused of abusing seminarians and other young men in his care.
And yet there are gay priests who have found a way to wholesome self-acceptance of their sexuality. Some of them are sexually active, but many live celibately. Arguably, they are among the best and most compassionate pastors we have in our Church.
Their more conflicted gay confreres — and all gay people, indeed the entire Church — would benefit greatly if these healthy gay priests could openly share their stories. But their bishops or religious superiors have forbidden them from writing or speaking publicly about this part of their lives.
This, too, only encourages more dishonesty and perpetuates a deeply flawed system that will continue to produce unhealthy priests.
O’Brien admitted he was sexually active with adults.
Some of the things O’Brien’s three accusers alleged he did to them (similar to some of the accusations against McCarrick) certainly fall under the category of sexual harassment. And because these alleged actions occurred with people in his charge when he was a seminary official or bishop, they constitute an abuse of power.
But this should not be confused with the sexual abuse of minors, which some people have deliberately tried to do.
That, by the way, is just another effort to refuse to deal with the issue of homosexuality and a clericalist, homophobic culture in the Church.
As a young man studying to be a priest in the 1980s, Robert Ciolek was flattered when his brilliant, charismatic bishop in Metuchen, N.J., Theodore E. McCarrick, told him he was a shining star, cut out to study in Rome and rise high in the church.
Bishop McCarrick began inviting him on overnight trips, sometimes alone and sometimes with other young men training to be priests. There, the bishop would often assign Mr. Ciolek to share his room, which had only one bed. The two men would sometimes say night prayers together, before Bishop McCarrick would make a request — “come over here and rub my shoulders a little”— that extended into unwanted touching in bed.
Mr. Ciolek, who was in his early 20s at the time, said he felt unable to say no, in part because he had been sexually abused by a teacher in his Catholic high school, a trauma he had shared with the bishop.
“I trusted him, I confided in him, I admired him,” Mr. Ciolek said in an interview this month, the first time he has spoken publicly about the abuse, which lasted for several years while Mr. Ciolek was a seminarian and later a priest. “I couldn’t imagine that he would have anything other than my best interests in mind.”
Bishop McCarrick went on to climb the ranks of the Roman Catholic hierarchy — from head of the small Diocese of Metuchen to archbishop of Newark and then archbishop of Washington, where he was made a cardinal. He remained into his 80s one of the most recognized American cardinals on the global stage, a Washington power broker who participated in funeral masses for political luminaries like Edward M. Kennedy, the longtime Massachusetts senator, and Beau Biden, the son of former Vice President Joseph R. Biden Jr.
Suddenly, last month, Cardinal McCarrick was removed from ministry, after the Archdiocese of New York deemed credible an accusation that he had molested a 16-year-old altar boy nearly 50 years ago.
Cardinal McCarrick, now 88, who declined to comment for this article, said in a statement last month that he had no recollection of the abuse. He is the highest-ranking Catholic official in the United States to be removed for sexual abuse of a minor.
But while the church responded quickly to the allegation that Cardinal McCarrick had abused a child, some church officials knew for decades that the cardinal had been accused of sexually harassing and inappropriately touching adults, according to interviews and documents obtained by The New York Times.
Between 1994 and 2008, multiple reports about the cardinal’s transgressions with adult seminary students were made to American bishops, the pope’s representative in Washington and, finally, Pope Benedict XVI. Two New Jersey dioceses secretly paid settlements, in 2005 and 2007, to two men, one of whom was Mr. Ciolek, for allegations against the archbishop. All the while, Cardinal McCarrick played a prominent role publicizing the church’s new zero-tolerance policy against abusing children.
The scandal of child sexual abuse by clergy has gripped the Catholic Church for nearly two decades, resulting in billions spent by the church on lawsuits, settlements and prevention programs. But while the church has made strides in dealing with sexual abuse of children, it has largely avoided a reckoning over sexual harassment and abuse suffered by adult seminarians and young priests at the hands of their superiors, including bishops.
Because bishops have control over priests’ assignments and complete loyalty is expected by the church’s clerical culture, seminarians and priests can be especially vulnerable to sexual harassment by their superiors.
“In the corporate world, there are ways to report misconduct,” Mr. Ciolek, 57, said at his home in New Jersey. “You have an H.R. contact, you have a legal department, or you have anonymous reporting, you have systems. Does the Catholic Church have that? How is a priest supposed to report abuse or wrong activity by his bishop? What is their stated vehicle for anyone to do that? I don’t think it exists.”
Now, after the fall of Cardinal McCarrick, some Catholics are saying that the church is on the verge of confronting its own #MeToo moment, akin to the wave of painful truth-telling that has swept through other workplaces, schools and Hollywood.
The Rev. Hans Zollner, a member of the Vatican’s commission for advising the pope on protecting minors, said that he has seen more victims come forward in recent months with accounts of sexual abuse in the church that they experienced as adults.
“The #MeToo movement has created a momentum,” he said. “It has brought another level of attention to this kind of hidden abuse.” ‘Uncle Ted’
With his warm, gregarious presence, Cardinal McCarrick rose quickly through the ranks of the church after being ordained a priest in 1958. As a bishop, he took pride in his success at recruiting young men to the priesthood — including one he met in an airport, according to his colleagues.
In 1981, the New York-born clergyman was made the bishop of the newly created diocese of Metuchen in central New Jersey. The young men he recruited would attend seminary at Mount St. Mary’s in Maryland, before being ordained as priests for the diocese.
Those who interacted with him back then said he was friendly with all the seminarians, but would invite a few he especially favored to overnight stays at a beach house in Sea Girt, N.J. It was a small, simple house, some six blocks from the ocean — a retreat that the diocese had purchased at Bishop McCarrick’s request in 1984.
About four or five seminarians and young priests would go to the house at a time, usually on a Friday, where they would sometimes cook dinner or order pizza and socialize over beers, Mr. Ciolek recalled. Before lights out, Mr. Ciolek said, Bishop McCarrick would assign sleeping arrangements, directing one seminarian to share his room, which had one large bed.
Sometimes, Bishop McCarrick would start to rub a young man’s back as the rest of the group was filtering toward the bedrooms. Other times, it would happen once the young man who had been selected to room with the bishop was alone with him.
“My observations were that people were disgusted by it,” said Mr. Ciolek. “There were some who gloried in the attention it brought on them, even if it was screwed-up attention. But I don’t remember anyone welcoming it and hoping they would be touched.”
For Mr. Ciolek, there were about a dozen trips out of town with Bishop McCarrick, including to a fishing camp in Eldred, N.Y., with other seminarians, and once to Puerto Rico, where he waited in a hotel lobby while his host spoke with the local bishop. Bishop McCarrick also took him to Yankees games. At one game, Mr. Ciolek said he was seated in George Steinbrenner’s box between the team owner and Henry Kissinger, in what he described as one of the highlights of his young life. But after the games ended, Bishop McCarrick sometimes took him to a small apartment on an upper floor of a hospital that he used for overnight stays in the city, and directed Mr. Ciolek to share his bed.
Mr. Ciolek said that even though he just wanted to be a parish priest, Bishop McCarrick would frequently bring up how he ought to go to Rome and climb the church hierarchy.
With the harassment, Mr. Ciolek said, Bishop McCarrick seemed to have a line he would not cross with him. The touching would stay above the waist, avoiding the genitals, he said. There was no kissing, no holding hands.
But a second former priest, who received a settlement from the New Jersey dioceses for abuse by McCarrick, did not describe such a limit to the physical contact. This priest, who declined to be interviewed and whose file was provided on condition that his name not be used, was also a member of Bishop McCarrick’s select circle of seminarians.
By 1986, Bishop McCarrick had been promoted by Pope John Paul II to a much bigger job: Archbishop of Newark, one of the country’s largest dioceses with more than one million Catholics. In the summer of 1987, this former priest alleged, Archbishop McCarrick took him to an Italian restaurant in New York City, and then to the small apartment above the hospital. (Mr. Ciolek described the room in similar terms.)
There, Archbishop McCarrick asked the seminarian to change into a striped sailor shirt and a pair of shorts he had on hand, and joined him in the bed, according to the seminarian’s written account. “He put his arms around me and wrapped his legs between mine,” the account states.
He also wrote that he once saw Archbishop McCarrick having sex with a young priest in a cabin at the Eldred fishing camp, and that the archbishop invited him to be “next.”
In this former priest’s file were handwritten letters that the archbishop wrote to him when he was still a student, some signed “Uncle Ted,” and “Uncle T.” They sometimes addressed him as “nephew,” a term Mr. Ciolek said was used by the archbishop to refer to the young men he took on overnight trips.
One letter was written in 1987 while Archbishop McCarrick was aboard a plane in Poland on mission for the Vatican. “I just wanted to tell you how glad I am that we had the chance to get together this summer,” the archbishop wrote to the 26-year-old student. “It wasn’t as often as I would have liked but I know how ‘social’ my nephew is!” Unstoppable Rise
Archbishop McCarrick’s trip to Poland was a sign of his growing prominence. His brother bishops in the United States elected him chairman of their committees on migration, international policy and aid for the church in Central and Eastern Europe. He met with Fidel Castro in 1988.
The first documented complaint about Cardinal McCarrick came at the latest by 1994, when the second priest wrote a letter to the new Bishop of Metuchen, Edward T. Hughes, saying that Archbishop McCarrick had inappropriately touched him and other seminarians in the 1980s, according to the documents.
The priest had a disturbing confession, the documents show. He told Bishop Hughes that he was coming forward because he believed the sexual and emotional abuse he endured from Archbishop McCarrick, as well as several other priests, had left him so traumatized that it triggered him to touch two 15-year-old boys inappropriately. The Metuchen diocese sent the priest to therapy, and then transferred him to another diocese. But Archbishop McCarrick’s stature remained intact; he was even given the honor of hosting John Paul II on a visit to Newark in 1995 and leading a large public Mass there for the pope.
Around 1999, Mr. Ciolek was called in by Archbishop McCarrick’s former secretary in Metuchen, Msgr. Michael J. Alliegro, who knew about the trips with seminarians, including the bed-sharing. He asked Mr. Ciolek, who had left the priesthood in 1988 to marry a woman, if he planned to sue the diocese, and then mentioned Archbishop McCarrick’s name. “And I literally laughed, and I said, no,” Mr. Ciolek said, adding that the monsignor responded with a sigh of relief.
In 2000, Pope John Paul II promoted Archbishop McCarrick to lead the Archdiocese of Washington D.C., one of the most prestigious posts in the Catholic Church in America. He was elevated to cardinal three months later.
At least one priest warned the Vatican against the appointment. The Rev. Boniface Ramsey said that when he was on the faculty at the Immaculate Conception Seminary at Seton Hall University in New Jersey from 1986 to 1996, he was told by seminarians about Archbishop McCarrick’s sexual abuse at the beach house. When Archbishop McCarrick was appointed to Washington, Father Ramsey spoke by phone with the pope’s representative in the nation’s capital, Archbishop Gabriel Montalvo, the papal nuncio, and at his encouragement sent a letter to the Vatican about Archbishop McCarrick’s history.
Father Ramsey, now a priest in New York City, said he never got a response.
Cardinal McCarrick’s ascent by that point seemed unstoppable, given his importance to the church. He was a prolific fund-raiser; as a founding member and president of the Papal Foundation, he rounded up deep-pocketed donors to pledge $1 million to the pope’s pet causes.
When Pope John Paul II made him Washington archbishop and a cardinal, the pope was in decline from Parkinson’s disease.
“He was not tracking these things closely because of his health, and his aides were not inclined to bring particular cases to his attention,” said John Thavis, a longtime Vatican correspondent and the author of “Vatican Diaries.”
Mr. Thavis pointed out that John Paul II also disregarded multiple warnings about a different, more notorious sexual predator, the Rev. Marcial Maciel, the founder of the Legion of Christ and another renowned church fund-raiser.
In 2002, when the turmoil in the church over the child sex abuse scandal was at a peak, Cardinal McCarrick was among the cardinals summoned by the pope to help manage the crisis.
Cardinal McCarrick voted in the papal conclave in 2005 that elected Pope Benedict XVI, and participated in the cardinals’ meetings in 2013 that led to the election of Pope Francis. He retired as leader of the Washington archdiocese in 2006 at 75, the standard retirement age for bishops. A Reckoning
For many years, Mr. Ciolek, who became a lawyer after leaving the priesthood, told no one about his experiences. Then in 2004, after he began receiving counseling, he filed for a settlement from the church and received $80,000 from the Dioceses of Trenton, Metuchen and Newark.
Two years later, the church paid a settlement of $100,000 to the other priest alleging abuse. That priest had been forced to resign in 2004 under the church’s new zero-tolerance protocols against child abuse, based on his confession about touching two boys a decade earlier.
Father Ramsey said he continued to warn church leaders about Cardinal McCarrick. In 2008, he said, he raised the issue with Cardinal Edward Egan, the New York archbishop, but Cardinal Egan cut him off quickly. Father Ramsey said he was disturbed in 2015 to see Cardinal McCarrick serving at the funeral Mass for Cardinal Egan, so he wrote to Cardinal Seán O’Malley of Boston, who had been appointed by Pope Francis to lead a commission on sexual abuse of children.
“I have blown the whistle for 30 years without getting anywhere,” Father Ramsey said recently.
Cardinal O’Malley, through a spokesman, declined to comment.
Richard Sipe, a former priest who is an authority on clergy sex abuse, said that seminarians began to confide in him about the beach house sleepovers while he was a professor at Mount St. Mary’s Seminary in the 1980s. He said he wrote a letter to Pope Benedict in 2008, telling him the illicit trips to the shore home “had been widely known for several decades.”
One possible reason the allegations did not impede Cardinal McCarrick’s ascent is that unwanted touching of an adult by a bishop or superior is not explicitly stated as a crime under the church’s canon law, Catholic legal scholars said. There is a relevant canon (a legal provision), which says that anyone who abuses their “ecclesiastical power” and “harms somebody” is to be “punished with a just penalty.” But it was never applied to Cardinal McCarrick.
“He could have been removed from office — he certainly should not have been advanced,” said Msgr. Kenneth Lasch, a canon lawyer and retired priest in New Jersey who serves as a victims’ advocate.
The Vatican has removed bishops from their posts for having affairs with women and men; Cardinal Keith O’Brien, the leader of the church in Scotland, stepped down under Vatican pressure in 2013 after revelations of his sexual misconduct with seminarians and priests. But such punishments are rare, and are decided on a case-by-case basis by the Vatican.
In a statement to The New York Times, Cardinal Joseph W. Tobin of Newark said that he was “greatly disturbed by reports” that Cardinal McCarrick, his predecessor in Newark from 1986 to 2000, had “harassed seminarians and young clergy.”
“I recognize without any ambiguity that all people have a right to live, work and study in safe environments,” he wrote. “I intend to discuss this tragedy with the leadership of the United States Conference of Catholic Bishops in order to articulate standards that will assure high standards of respect by bishops, priests and deacons for all adults.”
Many dioceses in the United States have their own policies on workplace sexual harassment. But there is no global policy in the Catholic Church on sexual harassment of adults, and no standard procedure for reporting sexual wrongdoing by one’s bishop locally, experts say.
The “Charter for the Protection of Children and Young People,” adopted by the American bishops at the height of the child sexual abuse scandal in 2002, does not cover victims older than 18. The bishops’ charter also contained no procedures for holding bishops accountable other than “fraternal correction” by fellow bishops. Cardinal McCarrick helped to draft the charter.
The Catholic Whistleblowers, a network of priests and nuns, recently sent a letter urging the American bishops to expand the category of victims to include adults, in particular those who are vulnerable to clergy sexual abuse because of overpowering intimidation by the abuser or because the victims are under the influence of drugs or alcohol. It also urges them to apply its zero-tolerance policy to bishops, said Father Lasch, a Whistleblowers member.
When Mr. Ciolek received his abuse settlement in 2005, it came with no formal admission of fault, and it barred him from ever speaking to the media about the abuse.
But since Cardinal McCarrick’s suspension, Cardinal Tobin, of Newark, and the bishop of Metuchen, James F. Checchio, have both apologized to Mr. Ciolek personally on behalf of the church. “I am sorry beyond words, and embarrassed beyond belief, at this atrocious conduct,” Bishop Checchio wrote to him. Mr. Ciolek has been released from his confidentiality agreements to permit him to speak publicly.
“If the church is genuine about cleaning up the rest of the mess, it ought to do something,” he said. “And that’s when I will judge the sincerity of the expressions of sorrow that I’m now receiving.”