Pope Francis Backs Female Diaconate and Expands Rights for All Baptized Individuals

— Pope Francis advocates for a female diaconate and extended rights for all baptized individuals, triggering theological discussions on celibacy and women’s roles within the Catholic Church. This shift may redefine the Church’s future.

By Quadri Adejumo

In a groundbreaking revelation, an Italian theologian discloses Pope Francis’s support for a female diaconate and his intent to extend specific rights to all baptized individuals, previously exclusive to bishops, priests, and religious figures. This significant development was deliberated in a gathering of the Council of Cardinals, or ‘C9,’ which counsels Pope Francis on Church governance and reform.

A Plea for Change: Women’s Voices Echo in the Vatican

Simultaneously, a collective of 26 Italian women penned a heartfelt letter to Pope Francis, professing their love for priests and advocating for the abolition of the Catholic Church’s celibacy requirement. Their emotional appeal emphasizes the “soul-destroying” nature of their suffering and stresses the potential benefits for the entire Church if the celibacy rule were to be relaxed.

Tradition vs. Progression: A Delicate Balance

Notably, Pope Francis has previously articulated his inclination towards preserving celibacy, citing tradition and the positive experiences of the past. However, suggestions have emerged, proposing the replacement of the celibacy law with an alternative discipline. Yet, the Church maintains a lengthy history of skepticism towards amending its rules concerning women.

Uncharted Territory: Expanding Roles and Rights

The current discourse surrounding the expansion of rights to all baptized individuals, irrespective of their religious roles, signifies a monumental shift in the Church’s perspective. If realized, this transformation could potentially reshape the landscape of the Catholic Church. Consequently, theological discussions and debates are intensifying, as the potential implications of these changes continue to unfold.

As the conversation surrounding celibacy and the role of women in the Catholic Church forges ahead, the world watches with bated breath. The decisions made today could redefine the Church’s future, signifying a critical juncture in its storied history.

Pope Francis, in his pursuit of a more inclusive and progressive Church, faces the challenge of balancing tradition with innovation. The potential implementation of a female diaconate and the extension of rights to all baptized individuals are testaments to the Church’s evolving stance.

In this intricate tapestry of motives, histories, and potential futures, the voices of the 26 Italian women serve as a poignant reminder of the human element at the heart of these debates. As the Church navigates uncharted waters, the stories of struggle, ambition, and sheer human will continue to shape its transformative journey.

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Pope Francis orders investigation into sexual assault allegations against Archbishop Lacroix

Pope Francis has personally mandated retired Quebec Superior Court judge André Denis to conduct a preliminary investigation into allegations of sexual assault against the Archbishop of Quebec, Cardinal Gérald Cyprien Lacroix.

In a letter dated February 8 and signed by the hand of the Pope, including The duty obtained a copy, François asked former judge Denis to give him, at the end of his investigation, “a detailed report of your steps and your conclusions”.

This report will allow the pope to decide whether the allegations are sufficiently credible to justify the opening of a canonical trial. However, the alleged victim of Mgr Lacroix, whose identity is not known, refuses to participate in this process, indicated to Duty his lawyer Me Alain Arsenault.

The latter considers that the Vatican’s approach is not “credible”. The lawyer, who leads numerous class actions targeting religious orders and dioceses, reports that other victims have gone through this process and emerged “bruised and victims of reprisals”.

He asks that his client’s choice “not to call the police, not to contact the Pope, but to register for collective action” be respected.

Withdrawal

The name of Mgr Lacroix surfaced on January 25 in Superior Court when a new list of alleged attackers was filed as part of the class action brought against the diocese of Quebec.

The alleged victim, who was 17 years old at the time of the alleged acts (in 1987 and 1988), claims to have suffered touching, fellatio and penetration. These allegations have not yet been proven in court.

In a short press release released Monday, the diocese of Quebec offered “its full collaboration” to former judge Denis, “but will not intervene in the progress of the investigation nor in its conclusions.” The diocese added that it will make “no further comment on this approach”.

On January 26, the day after the allegations were made public, Bishop Lacroix announced that he was temporarily withdrawing from his activities “until the situation is clarified.” The cardinal also “categorically” denied having committed the actions with which he is accused, describing them as “unfounded”.

A few days later, in a video broadcast to his diocesans, Mgr Lacroix declared: “Never, to my knowledge, have I made any inappropriate gesture towards anyone, whether minors or adults. My soul and my conscience are at peace in the face of these accusations which I refute. »

Several mandates

Despite the victim’s refusal to participate in the process, retired judge André Denis intends to complete his investigation. In recent years, the former magistrate has been entrusted with other mandates linked to the pedophilia scandal in the Catholic Church.

Last June, he was mandated by the Oblates of Mary Immaculate to lead an investigation into allegations of sexual abuse committed in Nunavut by Franco-Canadian priest Johannes Rivoire. He also led a statistical examination of the archives of the Archdiocese of Montreal (comprising the dioceses of Montreal, Joliette, Saint-Jean–Longueuil, Saint-Jérôme and Valleyfield) and the diocese of Mont-Laurier, which made it possible to determine that at least 87 priests perpetrated sexual abuse from 1940 to 2021.

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Reckoning

— An NBC Bay Area investigation into a new wave of lawsuits accusing Catholic clergy of sexually abusing children

by Candice Nguyen, Michael Bott and Alex Bozovic

The Catholic church is once again being buried in child sex abuse accusations across California. More than 4,000 people are suing Catholic institutions across the state, enabled by a recent law that opened a window for survivors to sue their alleged abusers, no matter how far back their accusations go. Hundreds of Northern California priests are being accused for the first time, including some still working in churches and schools today. NBC Bay Area’s Investigative Unit dug through the new claims, which suggest the decades-long scandal could go far deeper than the public previously knew.

This page is the culmination of more than four years of reporting by NBC Bay Area’s Investigative Unit. You’ll find profiles on abuse victims we’ve interviewed over the years, responses to the new allegations from local bishops, and links to the stories we’ve published along the way.


RESPONSE FROM THE CHURCH

Archdiocese of San Francisco:

Diocese of Oakland:

Diocese of Santa Rosa:

Diocese of San Jose:

THE ACCUSERS

More than 1,500 people have sued the Catholic church in Northern California since 2020. A similar flood of lawsuits hit the church two decades ago. We’ve interviewed more than a dozen alleged victims, some who came forward long ago, and others now speaking out for the very first time. Here are some of their stories.

Resources for victims and survivors

If a child is currently in danger, call 9-1-1 or Child Protective Services.

To report past abuse, call your local police department.

The California Attorney General’s Office is conducting an ongoing investigation into accusations of Catholic clergy abuse. Report to the California Attorney General’s Office: ClergyAbuse@doj.ca.gov.

Reach out to advocates with the Survivors Network of Those Abused by Priests (additional resources).

Feminist theologians express frustration, hopes for October’s synodal assembly

— The four presenters at a February 29th presentation at Santa Clara University include advocates of radical feminism, women deacons and priests, abortion, and “LGBTQ” concerns.

Synod on Synodality delegates seated at discussion tables inside Paul VI Hall at the Vatican in October 2023

By

Doubling down on the call from Pope Francis at the opening of the Synod of Bishops last Fall to resist “doctrinal rigidity,” four feminist theologians were invited to the Markey Center at Santa Clara University on February 29th to participate in their own conversation, titled “Women Speak on the Synod: a Conversation on Ministry, History, Culture and Practice”.

Committed to discussing—yet again—the possibility of an expanded role for women in ministry in the Church, the theologians gave presentations to a sparsely attended gathering of fewer than 20 individuals, emphasizing Pope Francis’s invitation to “embrace a vision of the Church that is open and welcoming to all.” All four of the presenters at the Santa Clara Synod were indeed “open and welcoming” to many ideas—including some that are counter to the teachings of the Church.

The first presenter, Elyse Rabey, PhD, an Assistant Professor of Theology at Santa Clara University, set the stage by providing what she described as the history of synodality in the Church, stating that “Pope Francis is reviving an ancient form of governance and reimagining it at the same time…making it quite new.” Lauding the fact that Pope Francis invited lay women and laymen to have full voice and vote in these meetings, Rabey reminded the audience that Pope Francis has stressed that synodality is about more than synods. Rather, synodality is about a “Church that is always reforming.”

Rabey, whose curriculum vita states that she has published “on the possibility of women deacons in the Catholic Church”, has also published on “also published on intersex embodiment and theology of creation in Theology and Sexuality and on Marian symbols and kyriarchal ideology in Elisabeth Schüssler Fiorenza’s book Congress of Wo/Men: Religion, Gender, and Kyriarchal Power.” Fiorenza is a noted radical feminist theologian who has argued that St. Paul was misogynistic, supported the ordination of women to the priesthood, and worked to change the Church’s teaching on abortion.

The second presenter, Rachel Bundang, PhD, expressed her disappointment with the Synod: “I expected more from the process…I felt left behind…as a working theologian, educator and minister. I hoped it would feel more personal. But the process was exclusionary, opaque, and disappointing. I feel left behind…it has left me at a distance.” Sharing her sadness that a neighboring parish was “phasing out female altar servers,” Bundang, who describes herself on the Catholic Women Preach website as a “feminist ethicist,” “preaches” regularly at her home parish in the Bay Area.

Part of the explanation for the disappointment expressed in various ways by the four theologians is that their expectations for change through the Synod were so high. Believing that the Synod would move the Church to change her teachings on women’s role in ordained ministry, on reproductive rights, and “GLBTQ” issues, it is not surprising that these women would be disappointed with the outcome of the Synod so far. Each of these women had their own goals for the Synod and all seemed to be disappointed that these goals were not met.

For example, the third speaker, Elsie Miranda, D. Min, describes herself as a Cuban-American Practical theologian whose academic interests lie at the intersection of Catholic Ethics, Pastoral Formation for Ministry, and Liberative Theologies, particularly among U.S. Hispanic/Latinx and LGBTQ Catholic communities. Miranda is affiliated with New Ways Ministry, the Catholic LGBTQ outreach ministry that the late Pope Benedict XVI described as holding positions “regarding the intrinsic evil of homosexual acts and the objective disorder of the homosexual inclination are doctrinally unacceptable because they do not faithfully covey the clear and constant teaching of the Catholic Church.” Founded in 1977, by Sister Jeannine Gramick and Fr. Robert Nugent, who were both the subject of a notification by the Vatican Congregation for the Doctrine of the Faith in 1999, New Ways Ministry appears to have found new acceptance under the current papal regime. On October 17th, Pope Francis received Gramick at his residence in Rome, in a meeting that was described by James Martin, SJ, as a “significant step forward in the church’s outreach to LGBTQ Catholics.”

Beyond support for views contrary to Church teachings on GLBTQ issues, Miranda has spoken out in favor of a woman’s right to choose abortion. Railing against the Dobbs decision in an essay published recently, Miranda made the preposterous claim that “the implications of denying women access to medical procedures that would terminate a pregnancy in the case of rape or incest or in order to save a mother’s life in the case of ectopic pregnancy or miscarriage are inconsistent with a right to life ethic.”

Miranda is not alone on the Santa Clara panel in her views supporting access to abortion. She was joined by self-described “womanist” theologian C. Vanessa White, who told the audience that she “has spent two-thirds of my life engaged in ministry in the Church.” Like Miranda, White has been a public supporter of “reproductive justice” for women. One of several signers of the Faith in Public Life open statement on “reclaiming public debate about abortion and reproductive justice,” White has played an important role in the conversations leading up to the Vatican Synod.

Chosen to participate in the Continental Stage of the Synod by Chicago’s Cardinal Cupich—despite her public support for abortion—White also participated in the theologians’ section of the Synod through the Catholic Theological Society of America. White, who currently serves as an Associate Professor of Spirituality and Ministry at Catholic Theological Union in Chicago and Director of the Certificate in Black Theology and Ministry, has also supported New Ways Ministry’s public statements on GLBTQ rights within the Church by signing an LGBTQ non-discrimination statement which decried Catholic Church’s opposition to the Equality Act—an Act that would force Catholic institutions to adhere to government mandates on non-discrimination against LGBTQ teachers, priests, and other employees in Church-related schools and parishes.

While the feminist panel lamented the lack of progress in the Church in implementing their desired outcomes surrounding women in ministry, “reproductive rights,” and LGBTQ issues, all were looking forward to the upcoming Synod in October, 2024, claiming that their voices will finally be heard and validated.

Whether that is true remains to be seen. On one hand, their views are quite common in numerous Catholic colleges and universities across the country. On the other hand, those views are quite consistent with those expressed in Germany via the “Synodal Way,” which has been publicly rebuked by Pope Francis. But they are certainly representative of the ongoing, progressive lobbying for dramatic change in the Church, which will continue to exert influence on the Synod on Synodality assembly, meeting in Rome in October.

Complete Article HERE!

Understanding the utter dysfunction of the Vatican’s response to sex abuse scandals by Catholic clergy

— One afternoon in mid-December, Pope Francis had a meeting that was not on his official agenda or otherwise recorded, that underscored the utter dysfunction of the Catholic Church’s response to the global clergy sex abuse scandal.

In the main reception room of the Vatican hotel where he lives, Francis met for more than an hour with a Spaniard who as a young seminarian was molested by his spiritual director. The former seminarian was desperate.

He had lodged a complaint with the Toledo, Spain Archdiocese in 2009, and visited Vatican offices multiple times to deposit damning documents and demand action be taken against his abuser and the bishops who allegedly covered for him. But for 15 years, he had received no justice from the church.

While Francis’ decision to hear his story was laudable and pastorally sensitive, it was also evidence that the church’s in-house system to deal with abuse isn’t working — from the laws available to punish abusers to its policies for helping survivors. For every victim who has enough well-connected friends at the Vatican who can arrange a papal audience, countless others will never feel that the church cares for them or will provide them justice.

Five years ago, Francis convened an unprecedented summit of bishops from around the world to impress on them that clergy abuse was a global problem and they needed to address it. Over four days, these bishops heard harrowing tales of trauma from victims, learned how to investigate and sanction pedophile priests, and were warned that they too would face punishment if they continued to cover for abusers.

Yet five years later, despite new church laws to hold bishops accountable and promises to do better, the Catholic Church’s in-house legal system and pastoral response to victims has proven still incapable of dealing with the problem.

STAKEHOLDERS WARN CHURCH’S EVOLVING RESPONSE STILL HARMS VICTIMS

In fact, victims, outside investigators and even in-house canon lawyers increasingly say the church’s response, crafted and amended over two decades of unrelenting scandal, is damaging to the very people already harmed — the victims. They are often retraumatized when they summon the courage to report abuse in the face of the church’s silence, stonewalling and inaction.

“It’s a horrific experience. And it’s not something that I would advise anyone to do unless they are prepared to have not just their world, but their sense of being turned upside down,” said Brian Devlin, a former Scottish priest whose internal, and then public accusations of sexual misconduct against the late Scottish Cardinal Keith O’Brien marked O’Brien’s downfall.

“You become the troublemaker. You become the whistleblower. And I can well understand that people who go through that process end up with bigger problems than they had before they started it. It’s a hugely, hugely, destructive process.”

Then-Cardinal Joseph Ratzinger revolutionized the way the Catholic Church dealt with abusive clergy in 2001, when he persuaded St. John Paul II to order all abuse cases be sent to his office for review.

Ratzinger acted because, after nearly a quarter century at the Congregation for the Doctrine of the Faith, he had seen that bishops weren’t following the church’s own laws and were moving predators around from parish to parish rather than sanctioning them.

At the end of his 2019 summit, Francis vowed to confront abusive clergy with “the wrath of God.” Within months, he passed a new law requiring all abuse to be reported in-house to church authorities (but not to police) and mapped out procedures to investigate bishops who abused or protected predator priests.

But five years later, the Vatican has offered no transparency or statistics on the number of bishops investigated or sanctioned. Even the pope’s own child protection advisory commission says structural problems built into the system are harming victims and preventing basic justice.

“Recent publicly reported cases point to tragically harmful deficiencies in the norms intended to punish abusers and hold accountable those whose duty is to address wrongdoing,” the Pontifical Commission for the Protection of Minors said after its last assembly. “We are long overdue in fixing the flaws in procedures that leave victims wounded and in the dark both during and after cases have been decided.”

At the 2019 summit, the norms enacted by the U.S. Catholic Church for sanctioning priests and protecting minors were touted as the gold standard. The U.S. bishops adopted a get-tough policy after the U.S. abuse scandal exploded with the 2002 Boston Globe “Spotlight” series.

SOME SAY VICTIMS SHOULD SKIP PURSUING JUSTICE FROM THE CHURCH

But even in the U.S., victims and canon lawyers say the system isn’t working, and that’s not even taking into consideration the new frontier of abuse cases involving adult victims. Some call it “charter fatigue,” that the hierarchy simply wants to move on beyond the scandal that spawned the 2002 Charter for the Protection of Children and Young People.

The Rev. Thomas Doyle, a U.S. canon lawyer who worked for the Vatican embassy in Washington and now provides consulting for victims, says he no longer advises they pursue church justice.

Why? Because “the church will screw them every which way from Sunday,” he said.

“Don’t waste your time,” Doyle says he tells victims. “The only justice, or semblance of justice that has been meted out is in civilian courts because the church can’t screw them up.”

Nearly every investigation into abuse in the Catholic Church that has been published in recent years has identified the church’s in-house legal system as a big part of the problem, from church-commissioned reports in France and Germany to government inquests in Australia, parliamentary-mandated studies in Spain and law enforcement investigations in the U.S.

While some reforms have occurred, including Francis’ lifting of the official secrecy covering abuse cases in 2019, core issues remain.

Part of the problem is that canon law was never meant to address the needs of abuse survivors or to help them heal: The official goal of the system is entirely institution-centric: to “restore justice, reform the offender and repair scandal.”

REPORTS IDENTIFY SPECIFIC ISSUES WITH CHURCH’S LATEST POLICIES

Even after the Vatican announced a revised penal code, more than a decade in the making, the outside reports were remarkably uniform in identifying:

• The structural conflict of interest built into the system. According to church procedures, a bishop or religious superior investigates an allegation that one of his priests raped a child and then renders judgement. And yet the bishop or superior has a vested interest, since the priest is considered to be a spiritual son in whom the bishop has invested time, money and love.

It is difficult to think of any other legal system in the world where someone with such a personal, paternal relationship with one party in a dispute could be expected to objectively and fairly render judgment in it.

The independent commission that investigated the French church’s abuse scandal said such a structural conflict of interest “appears, humanly speaking, untenable.”

Even the pope’s own Synod of Bishops came to a similar conclusion. In their November synthesis document after a monthlong meeting, the world’s bishops identified conflict of interest as an ongoing problem.

“The sensitive issue of handling abuse places many bishops in the difficult situation of having to reconcile the role of father with that of judge,” they said, suggesting that the task of judgment be assigned to “other structures.”

• The lack of fundamental rights for victims. In canonical abuse investigations, victims are mere third-party witnesses to their cases. They cannot participate in any of the secret proceedings, they have no access to case files and no right to even know if a canonical investigation has been started, much less its status.

Only due to a Francis reform in 2019 are victims allowed to know the ultimate outcome of their case, but nothing else.

The Spanish ombudsman, tasked by the country’s congress of deputies to investigate abuse in the Spanish Catholic Church, said victims are often retraumatized by such a process.

“Despite the regulations enforced over the last few years, if we take into account international and national standards on the minimum rights of victims in criminal proceedings, the rights and needs of victims in canon law proceedings continue to be neglected,” the report found.

The French experts went further, arguing that the Vatican is essentially in breach of its obligations as a U.N. observer state and member of the Council of Europe, which requires upholding the basic human rights of victims.

Citing the European Convention for the Protection of Human Rights, the French report noted that a fundamental right includes access to a fair trial “which guarantees, in particular, the right of access to independent justice and an adversarial procedure, and, for the victim, the right to an effective remedy.”

“Canon law will only be able to provide a genuine response to the sexual abuse of children and vulnerable persons in the Catholic Church if it meets the universally recognized requirements of justice and if it is implemented more effectively,” the French commission concluded.

• No published case law. Unlike the Vatican tribunal known as the Roman Rota, which publishes redacted marriage annulment cases, the Vatican’s sex abuse office doesn’t publish any of its decisions about how clergy sexual abuse cases have been adjudicated.

That means that a bishop investigating an accusation against one of his priests has no way of knowing how the law has been applied in a similar case. It means canon law students have no case law to study or cite. It means academics, journalists and even victims have no way of knowing what types of behavior gets sanctioned and whether penalties are being imposed arbitrarily or not at all.

Independent legal experts who investigated clergy abuse in Munich, Germany, said the publication of canonical decisions would help eliminate uncertainties for victims in how church law was being applied. Australia’s Royal Commission, the highest form of inquest in the country, similarly called for the publication of abuse decisions, in redacted form, and to provide written reasons for decisions “in a timely manner.”

In-house, canon lawyers for years have complained that the lack of published cases was deepening doubts about the credibility and effectiveness of the churches’ response to the church scandal.

“This lack of systematic publication of the jurisprudence of the highest courts in the church is unworthy of a true legal system,” Kurt Martens, a professor at Catholic University of America told a canon law conference in Rome late last year.

Monsignor John Kennedy, who heads the Vatican office investigating abuse cases, said his staff was working diligently to process cases and had received praise from individual bishops, entire conferences who visit and religious superiors.

“We don’t talk about what we do in public but the feedback we receive and the comments from our members who recently met for the Plenaria are very encouraging,” he wrote. “The pope also expressed his gratitude for the great work that is done in silence.”

But such praise comes from the hierarchy, not those who have been harmed: the victims.

They are left to languish, even if — as now advised by the church — they report their abuse. The Spanish seminarian who met with the pope first filed his complaint against his abuser with the Toledo Archdiocese in 2009. But the Toledo archbishop only launched an internal investigation in 2021 and informed the Vatican, after Spain’s El Pais newspaper reported on the case.

The identity of sexual abuse victims is not released unless they choose to go public.

In October, a Spanish criminal court convicted the priest and sentenced him to seven years. An appeals court recently voided the sentence on a technicality.

The seminarian has remained in touch with Francis and recently wrote him saying he was “exhausted” with the process but had nevertheless appealed to Spain’s Supreme Court.

Francis called him right back and encouraged him to keep fighting, he said.

Complete Article HERE!