A Catholic Civil War?

Traditionalists want strict adherence to church doctrine. Liberals want the doctrine changed.

By Matthew Schmitz

Pope Francis must resign. That conclusion is unavoidable if allegations contained in a letter written by Archbishop Carlo Maria Viganò are true. Archbishop Viganò, the Vatican’s ambassador to the United States from 2011 to 2016, says that Pope Francis knew Cardinal Theodore McCarrick had abused seminarians, but nonetheless lifted penalties imposed on Cardinal McCarrick by Pope Benedict XVI.

No matter what Francis does now, the Catholic Church has been plunged into all-out civil war. On one side are the traditionalists, who insist that abuse can be prevented only by tighter adherence to church doctrine. On the other side are the liberals, who demand that the church cease condemning homosexual acts and allow gay priests to step out of the closet.

Despite their opposing views, the two sides have important things in common. Both believe that a culture of lies has enabled predators to flourish. And both trace this culture back to the church’s hypocritical practice of claiming that homosexual acts are wrong while quietly tolerating them among the clergy.

As the liberal Vatican observer Robert Mickens writes, “There is no denying that homosexuality is a key component to the clergy sex abuse (and now sexual harassment) crisis.” James Alison, himself a gay priest, observes, “A far, far greater proportion of the clergy, particularly the senior clergy, is gay than anyone has been allowed to understand,” and many of those gay clergy are sexually active. Father Alison describes the “absurd and pharisaical” rules of the clerical closet, which include “doesn’t matter what you do so long as you don’t say so in public or challenge the teaching.”

The importance of not challenging church teaching is seen in the contrast of two gay-priest scandals of the Francis pontificate. The first is the case of Msgr. Battista Ricca, a Vatican diplomat who, while stationed in Uruguay, reportedly lived with a man, was beaten at a cruising spot and once got stuck in an elevator with a rent boy. (In Uruguay, the age of consent is 15.) These facts were concealed from Pope Francis, who in 2013 appointed Monsignor Ricca to a position of oversight at the Vatican Bank.

After Monsignor Ricca’s sins were exposed, Francis chose to stand by him, famously saying, “Who am I to judge?” Msgr. Krzysztof Charamsa suffered a less happy fate. The priest, who worked at the Vatican’s Congregation for the Doctrine of Faith, announced in 2015 that he was gay and had a male partner, and asked the church to change its teaching. He was immediately fired. Both Monsignor Ricca and Monsignor Charamsa had sinned, but only one had stepped out of line.

The other rule of the clerical closet is not violating the civil law — or at least not getting caught. Francis defended Monsignor Ricca by distinguishing between sins and crimes: “They are not crimes, right? Crimes are something different.” This distinction provides cover for sex abuse. When countless priests are allowed to live double lives, it is hard to tell who is concealing crimes. Cardinal McCarrick was widely seen as “merely” preying on adult seminarians. Now he has been credibly accused of sexual abuse of a minor.

Corrupt as this situation is, many Catholic leaders prefer it to the coming civil war. That seemed to be the attitude of Bishop Robert Barron when he called for an investigation that avoids “ideological hobby horses” like priestly celibacy and homosexuality. Bishop Barron is right to insist that accountability comes first. This is why anyone implicated in cover-up — up to and including Pope Francis — needs to resign.

But even if all the men at fault are held accountable, the hypocrisy will continue. The real danger the church faces is not ideological challenge from left or right but a muddled modus vivendi that puts peace before truth.

In 2005 the Vatican attempted to address this problem by instructing seminaries to turn away men with “deep-seated homosexual tendencies.” But several Catholic leaders immediately indicated that they would not abide by this rule. Because Pope Benedict did nothing to enforce the decree, it became yet another symbol of Catholic hypocrisy.

According to Catholic teaching, every act of unchastity leads to damnation. But many bishops would rather save face than prevent the ruin of bodies and souls. If the church really does believe that homosexual acts are always and everywhere wrong, it should begin to live what it teaches. This would most likely mean enforcing the 2005 decree and removing clergy members caught in unchastity. If the church does not believe what it says — and there are now many reasons to think that it does not — it should officially reverse its teaching and apologize for centuries of pointless cruelty.

Either way, something must change. Marie Collins, a sex abuse survivor, warned that the crisis in the church is bound to get worse: “More and more countries are going to come forward, and as victims find their voices, it’s going to grow bigger.” Everyone who wants to end sex abuse should pray that the Catholic civil war does not end in stalemate.

Complete Article HERE!

Cardinal George Pell To Face Sexual Assault Charges In Australia


Cardinal George Pell arrives at Melbourne Magistrates’ Court on Tuesday in Melbourne, Australia.

By

A magistrate in Australia has ordered Cardinal George Pell, one of the Vatican’s senior-most officials, to stand trial on sexual abuse charges involving allegations from multiple individuals dating back decades.

Pell is the highest-ranking Vatican official to be charged in the church’s long-standing sex abuse scandal.

Although Melbourne Magistrate Belinda Wallington dismissed many of the charges against Pell, who was appointed archbishop of Sydney in 2001 and later oversaw the Vatican’s finances under Pope Francis, she said that the prosecution’s case was strong enough to warrant a jury trial on the remaining charges.

The Sydney Morning Herald reports that Wallington, following a month-long hearing committed the 76-year-old cleric “on charges against multiple complainants, involving alleged sexual offending at a swimming pool in the 1970s in Ballarat [near Melbourne], where the accused man was then working as a priest; and at St Patrick’s Cathedral in Melbourne in 1990s, when he was the then Archbishop of Melbourne.”

Asked for a plea, a seated Pell – who has consistently denied wrongdoing — clearly announced, “Not guilty.”

Last year, Pell stated publicly, “I am innocent of these charges, they are false. The whole idea of sexual abuse is abhorrent to me.”

Lawyers for Pell had argued that all the allegations were untrue and should be dismissed.

More than 30 witnesses testified in the four-week hearing. The Associated Press writes, “His alleged victims testified in the first two weeks of the preliminary hearing via a video link from a remote location to a room closed to the media and public.”

Pell, who is free on bail, was due to appear in County Court on Wednesday to hear his trial date.

The Herald reports:

“After the magistrate left the bench, a group of people at the back of the court room clapped.”

… Cardinal Pell left the court building at 11.55am, and was jeered by people outside the building as he got in a white car and was driven away. A wall of police officers stood on the bottom two steps of the court building to ensure he was not surrounded by media.”

Complete Article HERE!

Glenstal monk urges church to change attitude on sexual ethics

Fr Mark Patrick Hederman calls for church to modernise its approach to sexuality

Fr Mark Patrick Hederman: “It is surely time to take a more comprehensive approach to the ethics of sexual behaviour.”

The Catholic Church’s “stifling teachings on sex” need to be dramatically modernised, a Benedictine monk has said.

Fr Mark Patrick Hederman, the former abbot of Glenstal in Limerick, said the church also needs to address its subjugation of women and open a national discussion on sex, celibacy and ethics.

He said the progressive attitude shown by the nation in the marriage equality referendum have not been reflected in all parts of society.

“Now that we have legislated for gay marriage and accepted the fact that sexuality does happen for reasons other than procreation; now that we also recognise that some of the most heinous sexual crimes have been perpetrated within the ‘sanctity’ of marriage; it is surely time to take a more comprehensive approach to the ethics of sexual behaviour,” he said.

“Every or any sexual activity can be good or evil, and the act itself right through to the moment of orgasm is always somewhere on a spectrum between selfish egotism and altruistic communion.”

Fr Hederman (72), a former headmaster in Glenstal Abbey, said that for centuries sex in Ireland was only talked about in the context of “the natural law of God and confined to religious discourse”.

Reality check

However, he believes the time has come to have a greater conversation and for the church to have “a reality check” on its ideals.

In relation to a person’s emotional or sexual life, he said in the past it was as if the church felt such a life did not exist.

“It was presumed that it arrived fully fledged in the marriage bed, the only location where its practice was permitted. Even the most basic courses on love-making teach that a man has to train himself to prevent orgasm occurring prematurely before it can be shared with his partner.

“This does not come naturally. On the contrary, the natural orgasm and ejection of sperm for a man is unencumbered and immediate. That is the biological way, the optimum performance in terms of procreation and reproduction of the species.

“Lovers have to learn, discipline themselves, and gain a control which will help them to be sexual in a way that makes them sensitively reciprocal. Otherwise sexuality is the tool of selfish individuality and autistic monologue,” he writes.

Rejected lifestyles

Fr Hederman is a prolific author and his latest book, The Opal and the Pearl, is published this week and calls for a more modernised attitude from the church on sex. The book takes its title from a letter from James Joyce to Nora Barnacle in 1909.

In it, he writes that Catholics who wish to remain “conservative and old-fashioned”, should avoid being “sectarian and supportive of values and lifestyles which have been rejected by the majority of 21st-century families.

“Otherwise we are categorised as out-of-date leftovers from a previous era, such as the Amish communities in America and Canada.”

Fr Hederman said that while he believes in celibacy and the condition of Christian chastity, “I don’t believe that everyone who wants to devote their life to God should be required to be celibate.”
He said the progressive attitude shown by the nation in the marriage equality referendum have not been reflected in all parts of society.

“Now that we have legislated for gay marriage and accepted the fact that sexuality does happen for reasons other than procreation; now that we also recognise that some of the most heinous sexual crimes have been perpetrated within the ‘sanctity’ of marriage; it is surely time to take a more comprehensive approach to the ethics of sexual behaviour,” he said.

“Every or any sexual activity can be good or evil, and the act itself right through to the moment of orgasm is always somewhere on a spectrum between selfish egotism and altruistic communion.”

Complete Article HERE!

Does it matter whether Archbishop John Nienstedt is gay?

By Tim Gihring

Nienstedt02

When allegations of a sex-abuse coverup began to leak out of the Archdiocese of St. Paul and Minneapolis a couple years ago, they were always accompanied by another, seemingly unrelated set of accusations: the bumbling attempts of Archbishop John Nienstedt, then the leader of the archdiocese, to have sex with men.

“The archbishop has been known to go ‘cruising’ (and I am not referring to the type of cruising one does on a ship in the Caribbean) and, on one occasion, purchased ‘poppers’ (and not the exploding candy preferred by elementary school students) and followed another gentleman to his car for, well, the type of activity that men purchase ‘poppers’ for…,” wrote Jennifer Haselberger, the whistleblower whose allegations prompted Nienstedt’s resignation last summer. On her website, Haselberger helpfully links to Wikipedia’s entry on poppers: basically disco-era sex drugs.

In late July, more stories of Nienstedt’s “promiscuous gay lifestyle,” as a fellow priest put it, were released by prosecutors. Most relate to his time in Detroit, where he moved up the clerical ladder in the late 1970s and ’80s. He’s said to have frequented a gay bar just across the border in Canada, whimsically called the Happy Tap.

But even if the allegations are true, it doesn’t mean that Nienstedt is sympathetic to sexual abuse — a link between homosexuality and priestly pederasty is as unproven as it is enduring. Nor does it mark Nienstedt as unusual. Catholic researchers estimate that as many as 58 percent of priests are homosexuals. To confirm that he desired men would be like discovering that the pope is Catholic.

But Nienstedt is not just any priest, of course. He staked his tenure in Minnesota fighting marriage equality — and using church money to do so. No other archbishop in the country has gone so far as to condemn the families and friends of gays and lesbians for abetting “a grave evil.”

Nienstedt, who now lives in California, writing and editing for a Catholic institute, has publicly denied that he is gay. He recently declared, as no straight guy ever has: “I am a heterosexual man who has been celibate my entire life.”

For gay Catholics, if Nienstedt does share their desires, the deceit would be heartbreaking, “a sickening level of hypocrisy,” as one described it. It may also help explain why Nienstedt not only neglected the sins of priests, but covered them up, a pattern of denial that would be hard to fathom if it were not so deeply personal.

A different era

When gay Catholics in the Twin Cities first came together, in the late 1970s, they asked to meet with then-Archbishop John Roach. They were looking for compassion and understanding, if not acceptance — and to a remarkable degree they got it.

With Roach’s blessing, the Catholic Pastoral Committee on Sexual Minorities (CPCSM) — an independent group of local Catholics based in St. Paul — introduced a sort of sensitivity training in parishes and in nine of the 11 local Catholic high schools. It was intended to help priests, teachers, and administrators better serve gays and lesbians, and it lasted for nearly 20 years.

“During the peak of our work,” one of the group’s co-founders told me several years ago, “we became almost mainstream.” In 1989, the archdiocese awarded its Archbishop John Ireland Award to another CPCSM co-founder for his social-justice activism on behalf of gays and lesbians.

The efforts paid off: “If it was okay to bash someone in the past, it isn’t now,” reported the director of Catholic Education and Formation Ministries in 1998. “We’re trying to teach kids what’s right.” When conservative activists objected that same year, the archdiocese defended the Safe Schools initiative.

Michael Bayly, a gay Catholic who until last year headed up the CPCSM, began compiling this history in 2009, shortly after Nienstedt became archbishop. He worried at the time that “there are some who would like to downplay or even deny such a relationship.”

But the church’s openness wasn’t limited to the Twin Cities. Bayly recalls that in 1994, when he moved to Minnesota, a bishop from Detroit came to talk with gay and lesbian Catholics on how — to quote the advertisement for the dialogue — a “wholeness in sexual expression” can be “deeply human and truly spiritual.”

In fact, Detroit was known as one of the most open-minded districts of the church. And as Nienstedt was starting out there, he was imbued with its liberal spirit.

Promoted and protected

In 1977, as the era of disco and poppers was in full swing, Nienstedt was 30, a newly minted priest in Detroit, and he became the secretary to Cardinal John Dearden, characterized by the New York Times as a “leading liberal voice in the Church.” Nienstedt himself described his mentor’s views to the Times as aligned “with the mind of the Church.”

But something changed after Dearden’s retirement in 1980, when Nienstedt went to work and study in the Vatican, which was shifting toward the neo-conservatism of the new Pope John Paul II. As a leading critic of Nienstedt has noted, the ambitious young priest saw first-hand “the changes John Paul II sought in the church and the kind of bishops whom he wanted.” When he returned to Detroit in 1985, Nienstedt’s new boss was a favorite of the pope, and, sure enough, in time Nienstedt adopted his views.

For pushing back on gays in the church, among other issues, Nienstedt would be promoted and promoted and promoted again. He would also be protected: Among the revelations in the documents unsealed last month is that the Vatican envoy to the United States quashed an investigation into Nienstedt’s homosexual activity and ordered evidence destroyed.

The evidence that exists, in the form of corroborated witness accounts, suggests that Nienstedt spent his time in Minnesota, from 2001 to 2015, living a precarious double life: indulging his homosexual tendencies, even as he railed against them.

Haselberger, who worked closely with Nienstedt in the archdiocese office as an adviser on church law, believes his proclivities help explain why he coddled abusive priests — he may have been attracted to them. And the so-called Delegate for Safe Environment, a priest overseeing child-abuse prevention in the archdiocese, came to the same conclusion about Nienstedt two years ago: being gay “affected his judgment.”

But Nienstedt’s silence protected far more priests than he could have known or been attracted to — dozens across Minnesota. And aside from suspicions of a relationship with one of the most notorious, Curtis Wehmeyer, his intervention — or lack of it — appears less about personal favor and more about institutional preservation. He saw sin, and looked the other way.

Instead, the deal that Nienstedt long ago made for the benefit of his career — to follow the church into conservatism — now seems a kind of ecclesiastical quid pro quo: if he covered for the sins of the church, the church would cover for his. The internal investigation of him, reportedly quashed by the Vatican, had been his idea — he was that confident that his name would be cleared.

But the deal may also have been a trap. By closing the door to homosexuality, marking its expression as the work of Satan and the most aberrant of sins, Nienstedt had nowhere to go with his own desires. He left himself no way out.

At the end, as multiple investigations closed in, Nienstedt still stuck to the pattern, claiming both that he was unaware of abusers under his watch and that any accusations of homosexuality were merely retaliation for his anti-gay policies. He had no choice but to double down on denial.

Complete Article HERE!

Remarried couples should abstain from sex, Philadelphia Catholic church says

File Under:  AS IF!

 

Archbishop Charles Chaput also stated that gay Catholics should also ‘live chastely’ in new rules issued after Pope Francis urged more acceptance of others

 

Charles Chaput, the Philadelphia archbishop, is known as one of the staunchest conservative leaders in the US Catholic church.
Charles Chaput, the Philadelphia archbishop, is known as one of the staunchest conservative leaders in the US Catholic church.

Catholics in Philadelphia who are divorced and civilly remarried will be welcome to accept Holy Communion – as long as they abstain from sex and live out their relationships like “brother and sister”.

New guidelines published by the conservative archbishop of Philadelphia this month also called on priests within the archdiocese to help Catholics who are attracted to people of the same sex and “find chastity very difficult”, saying such individuals should be advised to frequently seek penance. Because same-sex attraction takes “diverse forms”, the archdiocese also said that some people can still live out a vocation of heterosexual marriage with children, notwithstanding “some degree of same-sex attraction”.

The guidelines, which took effect on 1 July, come three months after Pope Francis urged bishops to be more accepting of Catholics who lived outside of the church’s social teaching and doctrine, including people who have divorced and remarried, and people in same-sex relationships. The pope’s views were published in April in a document titled Amoris Laetitia (Joy of Love), which was hailed as potentially groundbreaking. Because the document called on bishops to show greater mercy and flexibility to bring Catholics back to the church, while also calling on bishops not to veer from church doctrine, it was seen as giving both traditional and more progressively minded bishops the chance to interpret the document as they saw fit.

The Philadelphia archbishop, Charles Chaput, is known as one of the staunchest conservative leaders in the US Catholic church, a view that is reflected in the rules the archdiocese published.

John Allen, a veteran Vatican journalist, said he believed Philadelphia was among the first archdiocese to publish such rules based on its interpretation of Amoris Laetitia.

“My suspicion is that those who are inclined to a more progressive reading [of Amoris Laetitia] are not going to put out documents to say so. It will quietly be made clear to priests that it is OK under certain circumstances, for example, to allow some people to quietly come back to communion,” Allen told the Guardian. “My suspicion is that the more traditional line [adopted by some bishops] will be more public.”

Allen said that he did not think Pope Francis would be surprised by Chaput’s reading of the papal document, since he is likely aware of traditional interpretations of his document.

In its examination of homosexuality, the Philadelphia guidelines state that two people in an “active, public same-sex relationship, no matter how sincere, offer a serious counter-witness to Catholic belief, which can only produce moral confusion in the community.

“Those with predominant same-sex attractions are therefore called to struggle to live chastely for the kingdom of God. In this endeavor they have need of support, friendship and understanding if they fail,” the rules state.

But the greatest attention in the guidelines are focused on couples who are divorced and civilly remarried who have not obtained an annulment of their first marriage.

While divorced and remarried couples should be welcomed by the Catholic community, and not be seen as outside the church, the archdiocese said they are required by church teaching to refrain from all sexual intimacy.

“This applies even if they must (for the care of their children) continue to live under one roof. Undertaking to live as brother and sister is necessary for the divorced and civilly-remarried to receive reconciliation in the Sacrament of Penance, which could then open the way to the Eucharist,” the archdiocese said.

Priests are also directed to consider Catholic couples who are living together but are not married, including whether the couple have had children born in these “irregular unions”. If a priest senses that one person in the couple is reluctant to take the plunge, the archdiocese recommended trying to break up the pair.

“Often cohabiting couples refrain from making final commitments because one or both persons is seriously lacking in maturity or has other significant obstacles to entering a valid union. Here, prudence plays a vital role. Where one or another person is not capable of, or is not willing to commit to, a marriage, the pastor should urge them to separate,” the guidelines state.

If the cohabitating couple seems ready to tie the knot but is just a bit slow, the priest should encourage them to practice chastity.

“They will find this challenging, but again, with the help of grace, mastering the self is possible – and this fasting from physical intimacy is a strong element of spiritual preparation for an enduring life together,” it said.

 Complete Article HERE!