08/16/17

Boston Globe Spotlight Team Uncovers Secret Children Of Catholic Priests

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One of the Boston Globe reporters made famous in the movie “Spotlight” has a new bombshell story on the Catholic Church – thousands of people claim they were fathered by priests.

Globe Spotlight reporter Michael Rezendes appeared on CBS This Morning Wednesday to discuss the first part of his report, “Children of Catholic Priests Live with Secrets and Sorrow.”

Michael Rezendes.

“We know there are many more than people assume, probably in the thousands. Just recently, about two years ago, a son of a priest in Ireland set up a website called Coping International and he’s heard from scores of people from all over the world who are the sons and daughters of Catholic priests,” Rezendes said.

Rezenedes first heard from a man named Jim Graham, who’s profiled in the Globe story.

“Jim spent many years tracking down evidence that a priest was his father. I was impressed with what he suffered, the pain he endured, and I was impressed with his detective work, but still it was just one person and it wasn’t until Vincent Doyle called me and gave me the information he collected through his website that I realized this was a systemic situation and deserved my full attention,” Rezendes said.

“I think it’s very similar to the situation with clergy sex abuse, whenever there was a scandal, the church treated the situation as if it was exceptional, when in fact it was systemic. And I think we’re looking at the same thing here.”

Many of these children of priests struggle in silence and secrecy as they grow up.

“I think they suffer emotionally, I think they suffer financially, I think they suffer spiritually by not having a loving father and very often by not having a father who provides adequate child support,” Rezendes told CBS.

“These people are coming together, it’s remarkable to see this community being formed right now as we speak and they would like the church, the Vatican to put some policies in place to end the secrecy and also just give some bishops a little bit of guidance on what to do when they learn one of their priests has fathered a child, because right now they have no guidance.”

The Vatican declined to comment on the Boston Globe story.

Cardinal Sean O’Malley.

“If a priest fathers a child, he has a moral obligation to step aside from ministry and provide for the care and needs of the mother and child. In such a moment, their welfare is the highest priority,” Boston Cardinal Sean O’Malley said in a statement to CBS News.

“I think Cardinal O’Malley’s statement is important because I think more often than not the first reaction of a priest is to cover up the fact that he has become a parent. And what Cardinal O’Malley is saying, and I think this is in line with some of the things Pope Francis has said is, ‘No, if you’re a priest and you father a child, your first responsibility is no longer to the church, it’s to your child,” Rezendes said.

Part two of the Spotlight report can be found in the Boston Globe Sunday.

Complete Article HERE!

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07/22/17

Mary Magdalene: The Single Best Argument for Women Priests

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By Kerry Walters

On 22 July each year, the Christian community venerates a saint who is the single best argument for why women should be priests: Mary of Magdala, more commonly called Mary Magdalene and traditionally known as the “Apostle to the Apostles.”

Given what we know about her, it’s a scandal that some Christian communities—most notably the Roman Catholic Church and the Southern Baptist Convention—still consider women unworthy of ordination.

The Roman Church’s refusal to ordain women is succinctly stated in its official Catechism:

The Lord Jesus chose men to form the college of the twelve apostles, and the apostles did the same when they chose collaborators to succeed them in their ministry…For this reason the ordination of women is not possible. #1577

The Southern Baptist Convention bases its refusal on several passages in the Pauline letters to Titus and Timothy that seem to disallow women from serving as pastors. (Never mind that biblical scholars agree that the letters were almost certainly not written by Paul himself.) Predictably, perhaps, the Convention adds that pastoral ministry would interfere with women’s single-minded dedication to their God-appointed “family roles.”

Such objections to the ordination of women strike rational people, including millions of Christians, as absurd. But Dominican priest Wojciech Giertych, who served as theologian of the papal household for Pope Benedict XVI, adds risibility to absurdity when he argues that women simply don’t have the mechanical know-how of men, and so would be helpless when it comes to guy-stuff like church repairs.

I don’t know how handy she was with a hammer or screwdriver, but the scriptural accounts of Mary Magdalene certainly confound these arguments against women priests and pastors. Her prominence in the New Testament is indisputable.

She’s presented as one of the earliest disciples of Jesus, joining his band of followers after being cleansed of “seven demons” (Mark and Luke). Although she actually isn’t the New Testament “sinner” who washed Jesus’ feet with her tears or anointed them with precious oil she’s often thought to be—this is an identification invented by Gregory the Great in the 6th century—she’s still mentioned more often in the Gospels, no fewer than 12 times, than nearly all the male apostles.

The gospels of Mark, Matthew, and John recognize her as one of the women who followed Jesus to Golgotha, when all the male apostles except John had fled in terror. All four gospels also announce that she was either the very first person (Mark and John) or one of the first (Matthew and Luke), her companions also being women, to whom the Risen Christ appeared, and that she was the messenger who carried the good news to the male apostles.

Luke tells us that the other disciples didn’t believe her, either because she was a woman or because the tale was so fantastical, and ran to see the empty tomb for themselves. In the apocryphal Gospel of Mary, dating from sometime in the 2nd century, the disbelief of the male apostles, especially the brothers Andrew and Peter, is clearly rancorous. “Did he then speak secretly with a woman, in preference to us, and not openly? Are we to turn back and all listen to her? Did he prefer her to us?” In the later Gospel of Philip, another apocryphal text, the anger directed against Mary by the male apostles is even more intense.

These texts suggest that even at this early stage in the Church’s history, animosity toward women in leadership positions was present. But the more important point here is that both canonical and non-canonical texts affirm Mary as the witness-bearer for the risen Christ. There simply is no debate in the ancient texts about her centrality.

We have nothing but legend to fall back on for the rest of Mary’s life. She isn’t mentioned in either the Acts of the Apostles or any of the New Testament epistles. Some stories say she retired to Ephesus with Mary, Jesus’ mother, after the Resurrection. Others say that she undertook missionary work, even appearing before the Roman emperor Tiberias and astounding him with a miracle.

But these legends, charming as they are, aren’t necessary for establishing her bona fides. Scripture does that. Mary Magdalene, like so many women, was one of Jesus’ earliest followers; she remained loyal to him, at great risk to herself, when the male apostles fled in doubt and terror; the Risen Christ appeared first to her; and she carried the good news to the male apostles, who refused to believe her testimony. Even John Paul II, who declared the topic of women’s ordination settled and done (a position unfortunately affirmed by Pope Francis), acknowledged that this rightly made her the Apostle to the Apostles.

So if men are qualified to ordained ministry because of the male apostles, wouldn’t Mary’s primacy over them qualify women?

The answer’s pretty clear, isn’t it?

Complete Article HERE!

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07/20/17

Another child sex abuse scandal uncovers crisis of celibacy in Catholic Church

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Instead of considering the damage caused by enforced abstinence, the Church’s requirement for clergy to be celibate has made child sexual abuse all the more likely


Cardinal George Pell is the highest ranking Vatican official to face sexual assault charges.

by

One of the most senior Roman Catholic clergy in the world, a champion to conservative Catholics, has been charged with multiple sexual offences. 

Cardinal George Pell, Australia’s most senior Catholic, was charged last month. He is the highest-ranking Vatican official to face sexual offences.

Australians are still in shock after an inquiry revealed that 7 per cent of the country’s Roman Catholic clergy abused children between 1950 and 2010, and in one religious order more than 40 per cent of the members were involved. More than 4,400 people claim to be abuse victims of the Catholic Church in Australia, according to The Royal Commission into Institutional Responses to Child Sex Abuse.

None of this should surprise Canadians. 

There is hardly any part of Catholic Canada that has not been tarnished by child abuse cases. The same can be said for the United States, Britain, Ireland and elsewhere. 

At the infamous Mount Cashel Orphanage in Newfoundland, for example, 300 children were abused by the Christian Brothers, a Roman Catholic religious order. In 2009 Bishop Raymond Lahey of Antigonish announced that his diocese had reached a $15 million settlement with abuse victims. Shortly afterwards Lahey himself was found to have child pornography. He pled guilty to charges in 2011. More troubling is that fact Lahey was observed by the Church to be in possession of child pornography as early the mid-1980s but was still made a bishop. 

Sexual abuse is in no way confined to any one institution. It happens in families, sports clubs, schools and in religious institutions of all types. 

But within the Roman Catholic Church it is made all the more likely for a number of reasons.

First, celibacy 

There is no Christian requirement for clergy to be celibate. Even the Roman Catholic Church has wavered on the teaching over the centuries. 

Some religious people are called to the priesthood and it deepens their faith and vocation. 

But it’s also true that the culture of secrecy and lies in the Church when it comes to historical cases of sexual abuse, has been exploited by pedophile priests.

The image of the child-like cleric who has no sexual desire is a dangerous fantasy. In the Boston abuse crisis, in particular, many of the younger priests were some of the most horrendous abusers.

It’s also no secret that there are an enormous number of gay men in the Catholic Church. Many are, in fact, in consensual and loving same-sex relationships. 

But instead of considering the damage caused by enforced celibacy, systemic homophobia and manic secrecy in the Church, the Vatican has made it impossible for any man who has had even a shadow of same-sex attraction to enter the seminary. 

This stridently anti-gay policy has become even worse under the allegedly more liberal Pope Francis. 

The absence of women in positions of power

All-male societies lack balance and tend to accentuate the worst of male sexual dysfunctions. One of the gruesome findings of various inquiries into sexual abuse in the church is how few priests came forward to report their concerns about what their colleagues might have been doing. Would women have been similarly silent? 

The cult of clericalism and secrecy 

There is a hierarchy in many institutions, but it’s especially pronounced when religion is involved. 

In Roman Catholicism, the priest is the man who offers the body and blood of Jesus to the congregation during mass. He hears their confessions and gives absolution as the representative of God on Earth. He is often considered above and beyond criticism. The clerical class is to be obeyed and respected – and they in turn keep their authority to themselves. 

In more conservative circles, they are especially insular. It is not for the congregation to know or to be consulted. 

That has changed to a certain degree in the past 30 years but is still the overwhelming reality of Catholic life. The general response to criticism of the Church is to accuse critics of anti-Catholicism, even when that condemnation comes from within the church itself. 

But with the latest revelations around Pell that card has been played too often and the assumptions of reverence and silence within Catholic culture are fading fast. 

Put simply, abusive priests simply can’t get away with it the way they did for so long, so often. Alas, it’s still too late for many of the victims.

Complete Article HERE!

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07/19/17

Why I Can’t Judge Gay Clergy

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The story of one man I knew, and the uneasy secret he hid from the church he served.

By Kevin Moroso

Police Broke Up a Drug-Fueled Vatican Priest Orgy.” You can’t make up a more sensational headline than that.

The story was originally reported on June 28 by the Italian newspaper Il Fatto Quotidiano. According to their anonymously-sourced report, when Vatican police were called to the apartment of Monsignor Luigi Capozzi, a secretary to an adviser to Pope Francis, they allegedly discovered hard drugs and a gay orgy in progress; Capozzi was said to have been swept off to a detox center outside Rome and faces misdemeanor drug charges.

The report is thinly-sourced, and thus far, Vatican officials have refused to confirm its validity. The Daily Beast was able to confirm that Capozzi no longer works at his old position, and an anonymous senior Vatican official confirmed to The Catholic Register that “multiple sources” have told them the story is true.

Less-than-stellar sourcing aside, the story spread like wildfire across social media, and many in the gay community were quick to shame and jeer Capozzi for his hypocrisy. My own Facebook feed was filled with friends ruthlessly mocking him, saying he deserved what he had coming. These are my same gay friends who are unabashedly proud and open about their wild sex lives, friends who have been to plenty of drug-fueled orgies themselves. But I didn’t have the same reaction, because the news reminded me of a lovely man I knew. He was nowhere near the corridors of the Church’s senior officials, and his case was markedly different from that of this secretary, but his story constantly reminds me that we shouldn’t be so quick to judge the sex lives of others—provided it involves consenting adults—no matter the person’s profession.

I went to a Catholic school, even though my family wasn’t Catholic or even Christian. It was run by a very conservative order, one that was incredibly strict and would later become notorious for child sex abuse. There was a parish nearby, unconnected to the school, and that lovely man was the priest there. I didn’t know him at all at the time; he would only occasionally come to school to lead mass, and my Catholic classmates would be sent to his parish periodically for confession.

It was only later in life that I would meet him and hear his story. He had blunt words to say about the men who ran my school: they were assholes and they were creepy. But it was how he came to lead that parish, and what happened next, that captivated me.

Father John* had joined a seminary when he was a teenager. He knew he was different from the other boys because he wasn’t interested in girls. But he had a sheltered upbringing, and given the era he grew up in, he interpreted his disinterest as a calling to join the priesthood, like many young men who felt similarly. Once he had completed his studies, he eventually traveled to Rome, became a full-fledged priest, and returned to Canada to lead a parish.

By that point he was an adult, no longer confined to a seminary, living in a society in the midst of a sexual revolution. He began to realize what made him different: he was gay. But he was too scared to leave the Church.

Pay within the priesthood can vary dramatically—the head of a gigantic American megachurch, for example, can make hundreds of thousands of dollars—but salaries, on average, tend to be small, just enough to cover expenses. Father John had no money of his own. He had no pension, because the Church would house and feed him when he got old. His only education was in theology. He told me he felt stuck. Plus, he enjoyed what he did. Pastoral care is quite like being a social worker, listening to people’s struggles and helping them find a way out. Ironically, he spent his life helping others with their problems without anyone to help him through his own. He never cast criticism on gays from the pulpit and preached only love. He wasn’t a hypocrite.

Secretly, he had sex with men. He’d meet them in the usual spots—parks, peepshows, and the like. He thought he could maintain these two lives separately, as many of us do, balancing a professional career with a sometimes debaucherous private side.

Then, one day, those two lives collided. He became very ill and went to the hospital. He was told he had AIDS. He knew this was a secret he couldn’t keep; the Church paid for his medical insurance, and it would be impossible to work while managing his illness. So he went to his bishop and told him his diagnosis. He wasn’t alone. Many priests acquired HIV and AIDS throughout the 80s and 90s.

The main job of a bishop is to provide pastoral care to his priests, but Father John’s sexuality precluded him from such goodwill. The bishop, John said, was going to do to him what he did to the others—he and his dirty little secret would be sent to a monastery to die alone, hidden from public view. For too long, the Church could simply shuffle pedophiles around and nobody would ever know (or at least they thought). But a priest who handed out communion with Karposi Sarcoma lesions? You can’t hide that from a parish.

Well, Father John was having none of it—he wasn’t going to disappear like the others. He had built up a network of other gay priests over time, and he contacted one, an Anglican who arranged a meeting with his bishop. The bishop told him not to worry. The Anglican Church recognizes Catholic priests, and he would gladly allow him to become a priest in an Anglican parish, doing what he did before as long as he was well, and whenever he got too sick, he’d be looked after.

I only got to know Father John after he’d made that switch. I met him through various religious activities of my own; at first, he was just another Anglican priest to me. It wasn’t until I randomly mentioned where I went to school one day that he revealed the parish where he once worked and we made the connection. He was always a bit sick—he had managed to survive AIDS, but his HIV treatment was never quite enough to make him well again. But, more importantly, his life was secure. He got the chance to continue to say mass, to visit the sick in their homes, to help people find their way, only now, he was able to do so as an openly gay man. He was in my life for a number of years until I moved away and lost touch. The last time I saw him, he was walking down the street, wearing his collar, on his way to give communion to an elderly lady who couldn’t leave her bed. He looked frail and struggled to remember things, but he still had a smile on his face.

Father John was luckier than most other gay Catholic priests. He was fortunate enough to have another denomination in his area that accepted gays, and accepted him. He had the courage to refuse the disgraceful end his first Bishop had in mind for him. He had an easy out.

Others aren’t so lucky, trapped by a choice made in their youth, as scared of the secular world as they are of the institution to which they’re beholden. One only imagines the cycle of despair that could arise. Instead of mocking gays in the Church, whether they’re having sex with other gay men or not, think of this guy instead. Struggling through life, as best he knew how.

Complete Article HERE!

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07/17/17

3 Reasons Catholic Bishops Are Holding Their Tongues on GOP Health Care Debacle

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When President Obama proposed requiring health plans to cover common contraceptives without charge, the Catholic bishops howled like the world was coming to an end. Dire warnings about the future of religious liberty were issued on a regular basis by Cardinal Timothy Dolan, then-head of the U.S. Conference of Catholic Bishops, who personally went to the White House to complain to Obama. A special committee was formed. Legislators were lobbied. Lay Catholics were called on to protest. A scorching letter was read aloud by bishops at masses across the country. And threats were made about the Catholic vote in 2012.

But now, even as the clearly deceptive and immoral Trump administration plunges further into chaos and the Republican Party uses it as a distraction as it plots to take health care away from millions, the nation’s Catholic bishops have remained largely silent.

There have been no condemnations of Trump’s authoritarian tendencies, attacks on the press and outright mendacity. And while the bishops admit the GOP health “reform” efforts would be detrimental to the poor and marginalized and “fundamentally alter the social safety net for millions of people,” they have limited their objections to written statements from Bishop Frank Dewane, chairman of Committee on Domestic Justice and Human Development, a little known backbencher with virtually no profile in the national media.

As Michael Sean Winters noted in the National Catholic Reporter:

…there was no “postcard campaign” like the bishops launched on previous issues of less significance, no full court press as it were. It is clear that so long as they get rid of the contraception mandate, many bishops are willing to look the other way if millions are thrown off the insurance rolls.

It’s likely that the bishops are holding their tongues because, while they don’t love the health plan—except for the part that would further limit abortion services by private health plans—they still hope to get several much-wished-for goodies from the Trump administration beyond the promised roll-back of the contraception mandate. Here are three things the bishops are still hoping to gain from Trump and the GOP.

  1. A massive federal tax credit for parochial schools. As Politico reported:

Catholic leaders are meeting with GOP lawmakers and members of the Trump administration, hoping to shape a federal plan they believe could spur a rebirth of parochial education. The Trump administration’s consideration of a federal tax credit scholarship program could be a boon for Catholic schools … Catholic leaders are seizing the moment, pushing for a federal program that comes with few constraints. “We see this as game-changing,” said Greg Dolan, associate director for public policy for the U.S. Conference of Catholic Bishops’ Secretariat of Catholic education.

  1. The further marginalization of contraception and reduced contraceptive access. Make no mistake. The bishops’ real objection to the contraceptive mandate was that it threatened to enshrine contraception as an essential health benefit, which was a direct threat to the Catholic Church’s promotion of natural family planning. As Archbishop William Lori, head of the USCCB Religious Liberty Committee recently told Crux, preventive services should only “pertain to preventing diseases and not to … preventing birth.”

But, as New York Times reports, under Trump a number of anti-contraception activists have been given prominent roles in the administration. They are moving not just to finalize a rule that would allow any entity to opt-out of the contraceptive mandate for any reason, which has long been on the bishops’ wish list, but have a history of attacking contraception in general.

Katy Talento, who is now a White House domestic policy aide, has warned of the (false) health risks of oral and other hormonal contraceptives, charging that they are carcinogens, ruin women’s fertility and cause miscarriages. And, like the bishops, she suggests that natural family planning, which has the highest failure rate of any contraceptive method, is a suitable alternative:

“There are other ways to avoid pregnancy and to space children’s birth if necessary and appropriate, if a family or a woman wants to do that,” Ms. Talento said. “You don’t have to ingest a bunch of carcinogens in order to plan your family.”

Mathew Bowman, who is now a lawyer for the Department of Health and Human Services, came from the Alliance Defending Freedom, where he represented Conestoga Wood Specialties in its successful challenge, along with Hobby Lobby, to the contraceptive mandate. Bowman argues that there is no evidence that the mandate reduced the number of unintended pregnancies and has disputed that there are any ill health effects related to unintended pregnancy.

  1. Allowing Catholic Church-affiliated adoption agencies, such as those run by Catholic Charities, to refuse to provide adoptions to LGBT couples and individuals. The move by states to require any adoption agency that participates in state-funded adoption programs to provide services to LGBT couples and individuals was part of the original impetus behind the bishops’ “religious liberty” push. The bishops are backing the Child Welfare Provider Inclusion Act of 2017, which would “prevent the federal government, and any state receiving federal funds for child welfare services, from taking adverse action against a provider that, for religious or moral reasons, declines to provide a child welfare social service.” This would create a blanket exemption for faith-based adoption agencies to refuse to provide services to LGBT couples or individuals.

The bishops also would love any GOP health reform plan to include a wide-ranging “conscience” clause that would allow health care providers to refuse to provide any service for moral or religious reasons, which could be used to deny services to LGBT patients or single mothers. When it comes to the Trump administration, the bishops have apparently decided to hold their noses and see how much on their wish list they can get, literally selling their souls to the devil.

Complete Article HERE!

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