For years, Jim Hammill searched for a church where he could worship in the Catholic tradition that he loved. He grew up attending a Roman Catholic Church, but felt ostracized after his divorce and remarriage to a woman in a Lutheran Church.
The Catholic Church does not recognize civil divorce and Hammill did not seek a Catholic Church annulment, a declaration by a church court that a marriage was never valid according to church law.
The Caldwell resident spent the better part of his adulthood considering himself a lapsed Catholic.
“I was convinced I was going to hell,” he said.
Then, about five years ago, he stumbled into St. Francis of Assisi Catholic Church in Glen Ridge and he immediately felt the sense of belonging that he had craved.
The church is part of the American National Catholic Church, an independent religious movement established in 2009 by former Catholics who sought a more inclusive experience.
Like other breakaway Catholic-style churches across the nation, the ANCC is not recognized by the Vatican as a part of the Roman Catholic Church.
The movement has 11 branches around the country, including Kearny and Long Branch, New Jersey, as well as in New Mexico, Pennsylvania, Virginia and Connecticut. ANCC leaders say more are on the way.
Nationwide, the ANCC has over 2,000 members. It is headed by Bishop George Lucey, who is also the pastor of the St. Francis of Assisi parish.The ANCC ordains its own priests and bishops.
The Church in Glen Ridge draws anywhere from 50 to 100 worshipers to its regular Sunday Mass.
Many of the group’s fundamental beliefs and rituals are similar to those of Roman Catholicism, yet it offers a more progressive approach that is in sharp contrast to Rome. For one thing, women can be ordained, priests can marry, and openly gay priests and LGBT worshipers are welcomed. There is full sacramental participation by all, and reproductive choice is supported.
“I immediately felt like this is what Catholicism was meant to be,” said Hammill. “It’s nonjudgmental. It’s welcoming. There are a lot of diverse people — we have people of different races and different sexual orientations, which is refreshing.”
“I grew up believing that you go to Mass on Sunday because if you don’t, it’s a mortal sin. Now I go because I really want to,” said Hammill, who recently began studying in a seminary.
Hammill’s refrain has become increasingly familiar to the church’s associate pastor, Father Geety Reyes.
“A lot of people come to us because they are dissatisfied with the Catholic Church, for a variety of reasons,” said Reyes. He added that many have recently left the church over its handling of the abuse scandals.
“We are an all-embracing parish and we welcome everyone regardless of who they are and regardless of their journey in life,” Reyes said. “We make the sacraments available to everyone.”
Reyes, who is openly gay, noted that in the early years of the church, most of its members were Catholics from the LGBT community, but now the church is drawing worshipers from traditional families and of all backgrounds, including non-Catholics.
The most famous breakaway movement in Christian history was the Reformation over 500 years ago, which gave rise to the Protestant churches. That break was as a result of theological differences. Protestants allow their clerics to marry and have children.
Another breakaway, the Anglican Church that includes America’s Episcopalian Church, grew out of King Henry VIII’s dispute with the pope over his divorces.
These days, though, dissatisfied Catholics are more likely to fade away from religious life — perhaps attending midnight Mass on Christmas and celebrating Easter in some way — than to join another church or start one.
The Pew Research Center’s 2014 Religious Landscape Study found that the percentage of Americans identifying as Catholic had fallen from 23.9 percent in 2007 to 20.9 percent (51 million) in 2014
The study found that 41 percent of all respondents who were raised Catholic no longer identified with Catholicism — and that 12.9 percent of all Americans were former Catholics.
A 2015 Pew survey also found that majorities of American Catholics wanted to see the church undertake some major changes, such as allowing priests to marry (62 percent) and women to be ordained as priests (59 percent). Almost half of respondents (46 percent) supported recognition of LGBT marriages.
For some disenfranchised Catholics, the answer has to been to break with the Vatican and join Catholic-style independent churches. These splinter groups generally utilize the Catholic liturgy and rituals, even if they reject the “magisterium” — the teaching authority of the Roman Catholic Church, as dispensed by the pope and bishops.
Pat Brannigan, the executive director of the New Jersey Catholic Conference, which represents the bishops of the state, admitted that it can be a challenge to follow the teachings of Catholicism. “Even in the time of Jesus, some of his disciplines had difficulty accepting his teachings and turned away,” he said. “Why should we be surprised that some still turn away?”
He said he was not familiar with the ANCC but asserted that it is not considered part of the Roman Catholic Church.
Alison Shapiro, a middle school teacher from Bloomfield, grew up Catholic but “was not a big fan of the Catholic dogma,” she said. She immediately realized that St. Francis of Assisi Catholic Church was different.
“It was exactly like a normal Mass, but without all the negative social stuff I didn’t agree with,” she said.
She became active in the church and is now the parish council president. A big part of its appeal, she said, is that it welcomes everyone. “You just come how you are comfortable and you are just accepted,” she said.
Like many of his parishioners, Reyes was brought up in the Roman Catholic Church but felt he couldn’t remain there because of his gay identity. The ANCC accepted him for who he was and allowed him to worship in the Catholic tradition, he said.
The 43-year-old Bloomfield resident was ordained as a deacon by the ANCC in 2012 and, several years later, as a priest.
“I never felt like I left the Catholic Church — I didn’t change anything I believed,” he said.
Ireland’s Catholic bishops have been too slow to address the problems of a clericalised Church and a laity that often feels disconnected or is absent altogether.
by Sean O’Conaill
“WE have a lot of priests in Ireland who are in their seventies, who are working right now. Some are in their eighties… We’re at the edge of an actuarial cliff here, and we’re going to start into a free fall.”
So said the Pope’s representative in Ireland, Archbishop Charles Brown, in March 2017. Back then it was still possible to believe that Irish bishops could reappraise a clericalised Church system that has scandalised most Irish people – and left many unanswered questions for those who still go to Church.
By the summer of 2019, however, it seems that not even a majority of Irish bishops has absorbed the most important lessons of the scandals that began in Ireland in 1992.
It tells us that young people cannot do without the ordained celibate priest to “reassure them that life does make sense, that there is a God who loves them, and that in the end, all will be well”.
Given that this is basic Christian wisdom – and that ordained priests can also suffer from depression, addiction and loss of faith – what does this assert about the Christian competence, gifts and potential of Irish Catholic lay people, parents especially?
In all but one instance the word “priest” is used in this document to denote solely the ordained priest.
Only once are we reminded that by baptism all Christians – including all teenagers – already also have a priestly calling; but here again, according to the pastoral letter, only the seminary-trained priest can explain this to us.
Otherwise we would never know how to exercise “faithfully and fully the common priesthood… received in baptism”.
Nowhere in this document is the role of this “common priesthood” – the priesthood of all of the faithful – explained.
This does not surprise me. In over seven decades of Massgoing I have never heard an Irish diocesan priest express the slightest interest in it.
The word ‘priest’ derives from the Latin ‘pontus’ – a bridge – so a ‘priest’ in the religious sense is one whose calling is to bridge for others the distance between themselves and God.
The priesthood of Jesus was unique in the ancient world. He not only initiated the sacred Christian sacrificial ritual – the Eucharist – but he was also himself the sacrificial gift, in his surrender to judgement and crucifixion.
According to the Gospels, Jesus had provoked his own crucifixion by challenging an abusive religious system that privileged the well-to-do and therefore distanced the poorest from God.
It follows that all of us Catholics are called not only to attend Mass but to offer ourselves in that same cause – the closing of the distance between the poorest and God, a distance obviously growing in Ireland.
Members of the St Vincent de Paul and of other Catholic charities are therefore faithfully exercising their priestly calling, as are all who answer the call to social justice and to service of the needy.
And so were those Catholic parents who blew the whistle on the most devastating spiritual abuse ever perpetrated against Irish Catholic children – sexual abuse by professedly celibate Catholic ordained clergy.
In exercising the most elemental duty of a Christian parent – the protection of the child’s right to believe in their own sacred dignity – those parents were protesting against the abuse of that right by ordained men, a possibility they had never been warned about by their bishops.
In many cases those parents then suffered what Jesus suffered – isolation within their own communities.
Have the bishops taken time to consider what ‘help’ those parents had ever received from ordained clergy in understanding and exercising their Christian duty – their priesthood – in that way?
Do they remember that Irish bishops first gave priority to the cause of protecting Catholic children from clerical abuse only in 1994 – at precisely the moment that the whole island first learned, from those injured parents – and that Irish bishops had until that very moment given a higher priority to the sheltering of abusive priests?
Other obvious questions follow:
If criminally abusive breaches of priestly celibacy did not bar ordained men from celebration of the Eucharist in Ireland until those breaches were publicly known, why is Christian marriage still a barrier to that ordained Eucharistic role in Ireland?
Why should a religious life deliberately sundered from any parental role continue to have higher status in the Church than the witness of married lives of integrity – especially those of mothers whose self-sacrificing love, as Pope Francis has observed, is indeed often the best witness a child will ever have of the Father’s unconditional love?
If the ordained priest is indeed best placed to help lay people to understand their common priesthood, why has Catholic social teaching always been a closed book for most diocesan clergy in Ireland?
From Confirmation on, why can young people expect to be bored rigid at Mass, instead of reminded of their own priesthood and challenged to pray to the Holy Spirit for the courage, wisdom and whatever other spiritual gifts are needed to meet together the dangers of their young lives – everything from schoolyard bullying, substance abuse, internet trolling and climatic collapse to media celebrity culture, institutional corruption, sexual harassment and white supremacist ideology?
Why have Irish bishops not yet initiated and published reliable research into the reasons for the widescale abandonment of religious practice here, especially among the young, by the Irish majority that still identifies as Catholic?
Why are there still no regular opportunities to raise such questions openly in Irish Catholic parishes and dioceses, when they could be asked by any alert teenager contemplating a life calling?
If seminaries are truly the best places to train men to be ‘in persona Christi’, why was no Catholic bishop anywhere in the world a whistleblower against clerical child abuse before parents and victims had to act?
To Follow Jesus Closely suggests that some Irish bishops believe that Catholic parents and grandparents have no access to reliable news media, no powers of observation or reflection, no memory, no access to the many gifts of the Holy Spirit and – after all that has happened in their own lifetimes – no such questions.
And it might also suggest that Irish teenagers who can qualify for university are naïve when it comes to recent Irish history. Are we all thought to be living in a 1944 bubble, preserved by nightly amazement at Bing Crosby as Father Chuck O’Malley in Going My Way?
How can Irish Catholic parents ever forget that it was other parents – never their bishops – who alerted them to the deadly danger of believing that seminaries and ordination would make men incapable of harming children?
It is from whistleblowers against institutional abuse and other men and women of integrity that we Catholic laypeople best learn the meaning of the common Christian priesthood of all of the faithful – people such as Marie Collins, Mary Raftery, Peter McVerry, Gordon Wilson, Michael McGoldrick, Martin Ridge, Catherine Corless, Maurice McCabe, Tom Doyle, Veronica Guerin, Ian Elliott, the founding CEO of the National Board for Safeguarding Children in the Catholic Church, and Sister Consilio of Cuan Mhuire.
That understanding, guided by the Holy Spirit, will in time reshape the ordained Catholic ministry and renew the Irish Church, when all Irish bishops have fully accepted what is plainly visible to all.
Senior Catholic leaders in the United States and the Vatican began receiving warnings about West Virginia Bishop Michael J. Bransfield as far back as 2012. In letters and emails, parishioners claimed that Bransfield was abusing his power and misspending church money on luxuries such as a personal chef, a chauffeur, first-class travel abroad and more than $1 million in renovations to his residence.
“I beg of you to please look into this situation,” Linda Abrahamian, a parishioner from Martinsburg, W.Va., wrote in 2013 to the pope’s ambassador to the United States.
But Bransfield’s conduct went unchecked for five more years. He resigned in September 2018 after one of his closest aides came forward with an incendiary inside account of years of sexual and financial misconduct, including the claim that Bransfield sought to “purchase influence” by giving hundreds of thousands of dollars in cash gifts to senior Catholic leaders.
“It is my own opinion that His Excellency makes use of monetary gifts, such as those noted above, to higher ranking ecclesiastics and gifts to subordinates to purchase influence from the former and compliance or loyalty from the latter,” Monsignor Kevin Quirk wrote to William Lori, the archbishop of Baltimore, in a letter obtained by The Washington Post.
At least four senior clerics outside West Virginia who received parishioner complaints about Bransfield also accepted cash gifts from him, more than $32,000 in all, according to an analysis of letters and other documents obtained by The Post.
The previously unreported Quirk letter and the complaints from parishioners raise questions about when Catholic leaders first knew of Bransfield’s conduct and why they took no action for years. They also reveal the roots of a church financial scandal that exploded into public view in June with a Washington Post account of the findings of a Vatican-ordered investigation of Bransfield.
Five lay investigators concluded early this year that Bransfield abused his authority by sexually harassing young priests and spending church money on personal luxuries, according to their final report and other documents obtained by The Post. Bransfield spent $2.4 million on travel, often flying in private jets, as well as $4.6 million in all to renovate his church residence, church records show. His cash gifts to fellow clergymen totaled $350,000, the records show.
Bransfield drew on a little-known source of money for the diocese: millions of dollars in annual revenue from oil wells in west Texas, on land that was donated to the diocese a century ago. The wells have yielded an average of about $15 million annually in recent years.
Bransfield wrote more than 500 checks to other clerics during his 13 years in West Virginia, gifts for which he was reimbursed by the diocese. The recipients who also received parishioner complaints include Archbishop Carlo Maria Viganò, then the nuncio, the pope’s ambassador to the United States; Cardinal Raymond Burke, then the leader of the church’s judicial authority in Rome; Archbishop Peter Wells, then a senior administrator in the pope’s Secretariat of State at the Vatican; and Lori, the archbishop in Baltimore who later oversaw the Vatican investigation launched after Quirk’s account.
Bransfield’s generosity with church money extended beyond the cash gifts. In 2013, Viganò accepted a half-hour ride on a jet chartered by Bransfield at a cost to the West Virginia diocese of about $200 a minute, documents and interviews show.
In statements, Wells, Burke and Lori said the gifts did not influence how they responded to parishioners’ complaints.
Viganò said he did not recall receiving complaints and did not give Bransfield favorable treatment. He said he gave the monetary gifts to charity shortly after receiving them. He said he did not know the private jet provided by Bransfield to an event in West Virginia was paid for by the diocese.
In a phone interview, Bransfield defended his spending as bishop, saying it was justified and approved by financial managers at the diocese. He said many of his accomplishments in West Virginia, including expanding a church-owned hospital and renovating schools, had been overshadowed by the scandal.
Bransfield denied that the monetary gifts were an effort to buy influence. He said he was already successful and did not need favors or special treatment.
“They could do nothing for me,” he said. “I was at the top of my game.”
Quirk did not respond to requests seeking comment.
Raising concern for years
Parishioners provided their emails and letters about Bransfield following The Post’s story in early June. In interviews, some said they had long wondered why no one had acted on their complaints.
“We felt like there was something up,” said Kellee Abner, an anesthesiologist from Charleston, W.Va. “It is difficult to understand how all the attempts to expose conduct in the diocese could have been ignored by so many for so long.”
Since the Post story was published, at least a dozen Catholic clerics, including Lori, have pledged to return money to the diocese of West Virginia. Many said they had not been aware that the money came from church coffers.
In 2005, soon after Bransfield arrived in Wheeling, W.Va., concerns about his spending became public. The Charleston Gazette-Mail wrote articles in 2006 and 2013 that drew attention to some of his extravagances, noting that Bransfield had a driver, personal chef and a fondness for architectural refinements, such as cherry-wood paneling.
The 2013 story said parishioners accused Bransfield of “living too profligate a lifestyle” and failing to follow Pope Francis’s prescription of a modest life for clerics. The next year, the New York Times cited that account in a broader story about financial excesses in the church.
At the time, Bransfield spokesman Bryan Minor described the bishop’s spending as reasonable. He said that Bransfield’s chef saved the diocese money because he also catered church events.
In the interview with The Post, Bransfield defended the spending on his residence, saying water damage related to a fire in a bathroom was greater than what is reflected in the lay investigators’ report. “I did a restoration,” he said, adding that from his prior position in Washington he was accustomed to living in a finely appointed home.
Through it all, Bransfield maintained a prominent, sometimes controversial public profile.
He regularly traveled to the Vatican while serving as treasurer of the United States Conference of Catholic Bishops and president of the board of trustees for the Papal Foundation, a group that channels money from wealthy Catholic contributors into charitable projects favored by the pope.
In 2012, news accounts reported that Bransfield was mentioned by a witness in a Philadelphia sexual abuse trial involving a local priest. The witness testified that the priest on trial once told him that Bransfield had sex with a teenage boy. Bransfield issued a statement vehemently denying the claim. That same year, Bransfield was the subject of news stories when authorities in Philadelphia reopened an investigation into a separate allegation that he had fondled a teenage boy decades earlier while working as a teacher at a Catholic high school. Bransfield denied ever sexually abusing anyone. No charges were brought.
Bransfield told The Post a diocese investigation into the allegations cleared him of wrongdoing.
Some parishioners grumbled about Bransfield from the start. But their anger boiled over in 2012, when Bransfield ordered that a pastor, the Rev. Jim Sobus, be relocated from Our Lady of Fatima Church in Huntington to a remote parish.
Sobus had criticized the church and Bransfield’s management, and a handful of parishioners had complained to the diocese about the way Sobus managed a Catholic school and meted out discipline.
Scores of parishioners wrote to Bransfield or signed petitions praising Sobus in unsuccessful appeals to keep him at his home parish, documents show. Sobus was later suspended for failing to report to his new assignment.
Complaints to the Vatican
Parishioners also reached out to Lori, Viganò and clerics at the Vatican, in letters that sometimes contrasted Bransfield’s spending with the modest lifestyle of “Father Jim.”
On Nov. 5, 2012, a Catholic activist named Christine Pennington wrote to Lori to complain that Bransfield had a rectory “renovated in high style — granite kitchen, stainless steel appliances, tile floor, all new high end (Thomasville style) furniture,” the letter shows.
“At the very least, he has not been a good steward & these are perfect examples,” Pennington wrote.
Six days later, Kellee Abner, the anesthesiologist, sent an email to Lori with the subject line: “Confidential and Urgent for Archbishop William Lori.” The note said she had a matter of “utmost and urgent” need.
Abner said she received a call back from a Lori spokesman, Sean Caine, and the two discussed her concerns about relocating Sobus. Abner said they also spoke about Bransfield’s spending on personal luxuries — such as the lavish renovation of his residence and offices.
“It was, ‘This guy is corrupt’ and he was trying to crush us,” Abner recalled.
Caine told her that Lori had no authority to investigate or discipline Bransfield, she said. “He told me, ‘Take it to Rome,’ ” she said.
Caine told The Post he does not recall the details of that conversation.
In an interview, he acknowledged that Lori received a long, detailed letter from a parishioner about Bransfield’s spending on home renovations. Lori considered the complaints “speculative in nature” and beyond his authority to investigate, Caine said.
Even so, Caine said, Lori called Bransfield and raised the concerns with him. “Nothing in that conversation led [Lori] to believe there was anything like the extent of spending, or the potential misuse of church funds, that would be revealed” by the later investigation, Caine said.
Lori began receiving checks from Bransfield in May 2012, the same month he became archbishop, and accepted them annually through 2017. He received a total of $10,500, church records show. After The Post raised questions about the gifts, Lori said he would return $7,500. He said the other $3,000 was paid as stipends and travel reimbursements for celebrating two Masses in the West Virginia diocese.
Abner did take her complaints to Rome, sending Cardinal Burke a 10-page fax about an alleged campaign by Bransfield’s team against Sobus, according to receipts she provided to The Post.
“I beg for help from you Father,” she wrote in February 2013. “We need to stand up for the Truth as Jesus would want us, but we also need those who will stand with us.”
Burke did not respond to her appeals, she said.
“I’m sure that people within the church knew about Bransfield,” she told The Post. “There was a whole year of pressure and communication.”
Burke received 15 checks from 2008 to 2017 worth a total of $9,700, church records show.
Burke said in a statement that he did not know Bransfield well but that Bransfield regularly asked him to meet with priests who accompanied Bransfield to Rome. Burke said some of the checks were honoraria for these talks about his work at the Vatican. Others were gifts Bransfield sent on holidays or to mark Burke’s ordination as a cardinal, he said.
He said he donated the money to charity. “A Cardinal makes an oath not to accept any gift from someone seeking a favor pertaining to his office and work,” Burke said in the statement. “In the case of the gifts of Bishop Bransfield, I never had any reason to suspect that anything was awry.”
Alerting the pope’s ambassador
Viganò, the pope’s representative in Washington, received multiple letters in 2013 that raised questions about Bransfield’s lavish life amid the poverty of West Virginia, documents show.
In March 2013, Christine Pennington, who had earlier written to Lori, sent Viganò a short letter about “the life of luxury, self-centeredness, & abuse of power by Bishop Michael Bransfield, Diocese of Wheeling-Charleston, West Virginia.”
“To verify my facts, below is a news article from the Charleston, Gazette (WV) outlining the beginning of a ‘spending spree,’ ” she wrote.
The article’s headline reads: “Renovations to Bishop’s House Top $1 Million.”
“West Virginia’s Catholic diocese has spent well over $1 million this year on renovations to houses for Bishop Michael Bransfield, including the addition of a 13-foot-long sunken bar and a 100-square-foot wine cellar,” says the story’s first sentence.
In May, Viganò received a blunt but less detailed letter from Joanna Brown, a parishioner at Our Lady of Fatima Church.
“Bishop Bransfield has been enjoying a self-indulgent lifestyle,” Brown wrote in a letter that was copied to two other clerics in Rome. “I want to know why this is being allowed when Pope Francis is preaching the opposite.”
In a letter that same month sent to Viganò and copied to cardinals in Rome, parishioners Robert and Virginia Hickman echoed Brown’s complaint.
“There are so many ‘stories about the lifestyle of the hierarchy of our Diocese that one should investigate for themselves to verify facts,” the Hickmans wrote. “Your inquiry and review of all matters in the DIOCESE OF WHEELING/CHARLESTON would be a blessing for all parishioners.”
In July 2013, during the flurry of letters, Viganò joined Bransfield in Mount Hope, W.Va., to celebrate Mass at a Jamboree attended by 10,000 Boy Scouts. Viganò told The Post that he had been stranded at an airport in Charlotte on his way to the event and called Bransfield to let him know. Bransfield sent a chartered jet to pick him up.
Church documents and flight records show a seven-seat Learjet was dispatched to pick up Viganò in North Carolina, flying him 35 minutes to Charleston, W.Va. The flight cost the diocese $7,687, church financial records show.
Viganò told The Post that he had no reason to suspect the private jet travel was improper. He said he assumed “a generous benefactor” had paid for the jet, citing Bransfield’s role as president of a nonprofit that raises millions of dollars from prominent laypeople, the Papal Foundation.
“Given these facts, there was no reason for me to investigate or report anything to the Vatican,” Viganò said.
Viganò received two checks worth $1,000 each that year, one in March and the other in December, and $6,000 in all from Bransfield from 2011 to 2015, church records show.
Viganò said he does not recall receiving letters about Bransfield’s conduct during his time as nuncio.
“That said, the Nunciature receives many complaints about all sorts of matters every day,” he wrote, adding that it was possible letters about Bransfield were not brought to his attention.
The Nunciature in Washington did not return several messages and emails requesting comment.
Viganò’s predecessor Pietro Sambi received $20,500 in cash gifts from Bransfield before his death in 2011.
Viganò added that he had heard “rumors” that Bransfield was harassing young priests and misusing diocese money on personal expenses but that those rumors were “never substantiated.”
Without elaborating, he said Bransfield once called directly to preempt a rumor of sexual misconduct. “On one occasion,” Viganò said, “he called me to alert me that I might hear about possible accusations against him. He denied any wrongdoing.”
Caine, Lori’s spokesman, offered a different account, citing internal documents he would not release. He said “that as early as May 2013 that the Apostolic Nuncio, Archbishop Carlo Maria Viganò, was aware of concerns about spending by Bishop Bransfield.”
In August 2015, Sobus himself wrote a three-page letter to Pope Francis to complain about Bransfield’s “unjust administration of our diocese.” Sobus raised concerns about a custom-made fireplace in the bishop’s office, personal companions who traveled first-class with Bransfield abroad at church expense and other luxuries.
“You spoke about the lavish lifestyles of clergy and the poor witness they give. Bishop Bransfield has remodeled and renovated several properties owned by this diocese to use as his mansions. He has spent millions of dollars doing so,” Sobus wrote in the letter, a copy of which was obtained by The Post. “Newspaper reporters have spoken out against his lavish lifestyle. Please note, this diocese is located in the poorest state in the US!”
A few weeks later, Sobus received a brief note from Wells, the chief of staff at the Vatican’s Secretariat of State. “I assure you that a copy of your letter has been forwarded to the Congregation for the Clergy, which has competence over such matters,” Wells wrote.
A spokesman for Wells told The Post his involvement ended there.
Wells accepted $6,500 from Bransfield in 13 checks from 2009 to 2015, records show.
“Archbishop Wells, then Monsignor Wells, never knew, nor suspected, that the gifts in question — usually received around Christmas and Easter by personal check — were derived from diocesan funds. Archbishop Wells had absolutely no knowledge that Church patrimony was being harmed by receipt of these gifts,” the spokesman said. “Importantly, Bishop Bransfield neither requested nor received favored treatment of any kind from Archbishop Wells.”
In a February 2016 letter, an archbishop from the Congregation of the Clergy urged Sobus to show obedience to the church and, as a solution to his problem, to reach out to Bransfield for “the good of your soul.”
“The bishop of Wheeling-Charleston appears quite ready to make some provisions for you,” wrote Archbishop Joel Mercier.
The inside account
In August 2018, the claims against Bransfield took on a new significance when Monsignor Quirk, a vicar and one of Bransfield’s closest aides, became a whistleblower. Quirk wrote a scathing eight-page letter to Lori, the Baltimore archbishop, that drew on years of close observations of Bransfield’s conduct.
“I present the following as reason for this request, which I realize to be extraordinary in nature but which I judge to be in keeping with the demands for justice, as a means to repair scandal already caused and to prevent its further spread, and to protect the faithful of the Diocese of Wheeling-Charleston from further harm,” Quirk wrote on Aug. 8, in a letter that was ultimately distributed to multiple people.
Quirk, 52, is a canon lawyer who served as Bransfield’s judicial adviser and played a prominent role in church operations and Bransfield’s personal affairs.
In his letter to Lori, Quirk justified his decision to turn on Bransfield, citing his firsthand accounts of drug and alcohol abuse and sexual harassment, along with Bransfield’s excessive personal spending.
“The effects of alcohol abuse appear to be increasing, impairing his Excellency’s ability to function, such that it can be said that he is impaired from dinner time each evening until lunch time the next day,” Quirk wrote. “[H]e is intentionally using Vicodin so that he is at least medicated if not high while exercising the Pontificals.”
Quirk said he witnessed Bransfield inappropriately hugging young priests and caressing their faces, and he alleged that Bransfield “takes a prurient interest in certain men, even coaxing shirtless photographs of them, which he retains on his cellphone.”
Quirk provided inside financial documents to support his claims that Bransfield spent excessively on personal luxuries, the letter said. That included almost $134,000 over five years on flowers for friends and $55,000 in other gifts such as hams and fruit baskets, according to the letter. Quirk also wrote that Bransfield installed a $161,000 custom-made floor for two rooms in a townhouse that was being renovated for his use in his retirement — and later decided to live elsewhere because the townhouse was too small.
Bransfield told The Post that he did not abuse alcohol or prescription medicine, adding that “no one has seen me inebriated.” He said any photographs of shirtless men on his cellphone had been sent to him and were innocuous. He acknowledged ordering the custom floors and sending flowers, hams and other gifts but said he did not know the costs involved.
In describing the cash gifts Bransfield gave to other clergy, Quirk used the term “simony” — the buying or selling of church offices or positions. Quirk wrote that Bransfield’s gifts to Catholic leaders and young priests “were corrupting these relationships into utilitarian bonds of dependence.”
He asked Lori to help arrange for Bransfield to be removed and replaced by someone from outside the state.
The lay investigative team was appointed by Lori one month later. Their report, delivered to Lori in February, faulted Quirk and two other vicars for enabling Bransfield’s conduct and called for their dismissal.
Before sending it to the Vatican in March, Lori ordered that the names of recipients of cash gifts, including his own name, be removed.
Lori told The Post that including the names of senior clerics who received money from Bransfield might have suggested that “there were expectations for reciprocity,” adding that “no evidence was found to suggest this.”
Several days after the Post story about the Bransfield investigation, the diocese announced that Quirk and two other vicars had resigned.
In a recent video statement, Lori acknowledged that “Bishop Bransfield engaged in a pattern of excessive and inappropriate spending.”
Lori said he could not explain how it happened.
“Friends, there is no excuse, nor adequate explanation that will satisfy the troubling question of how Bishop Bransfield’s behavior was allowed to continue for as long as it did without the accountability that we must require for those who have been entrusted with so much, both spiritual and material,” Lori said.
There is “overwhelming evidence” that women served as clergy in the early years of Christianity – and some of the evidence was deliberately hidden by the Vatican, according to ground-breaking new research.
Experts in theology and the early history of the Catholic Church heard Dr Ally Kateusz, research associate at the Wijngaards Institute for Catholic Research, outline the findings at a conference hosted by the International Society of Biblical Literature at the Pontifical Gregorian University in Rome yesterday.
Dr Kateusz, the author of ‘Mary and Early Christian Women: Hidden Leadership’, bases her research findings on the depiction of women as clergy in ancient artefacts and a mosaic in a Roman church in which Mary, the mother of Jesus, is depicted as a bishop.
She revealed that this mosaic contained a red cross on a vestment that only bishops wore.
But it was covered over with white paint on the orders of the Vatican “to disguise the fact that Mary was portrayed as a bishop”.
The findings are set to challenge the long-held dogma in Catholicism that women cannot be priests, strictly enforced since Pope John Paul II, who also ruled that the issue of female priests could not even be discussed on pain of excommunication.
Some of the six Irish priests who have been censured by the Vatican in recent years were targeted over their support for women in the priesthood.
According to Dr Kateusz, the three oldest artefacts anywhere in the world depicting Christians at the altar in churches all portray a woman at the altar.
“They depict women at the altar in three of Christendom’s most important churches – St Peter’s in Rome, the Hagia Sophia in Constantinople and the Church of the Holy Sepulchre in Jerusalem,” she said.
Miriam Duignan, spokesperson for the Wijngaards Institute, said: “This is evidence that women served as clergy in some of the most important churches in Christendom.”
Some of the research relates to an ivory reliquary box dated around 430AD which shows a female priest at the altar in Old St Peter’s Basilica in Rome.
Speaking about the Lateran Baptistery in Rome and the hidden mosaic there, Dr Kateusz said: “Pope Theodore commissioned this mosaic including the bishop’s pallium [on Mary]. Her arms are raised as if performing the Eucharist. It is a symbolic way of saying Mary was a church leader.”
The Indianapolis Catholic Archdiocese is currently in the midst of purging gay teachers in same-sex marriages from its schools.
The Archdiocese has been criticized for forcing schools to fire the individuals in question, or otherwise revoke the schools’ ability to identify as “Catholic.”
Most recently, Cathedral High School was forced to fire a married gay teacher after Archbishop Charles Thompson ordered them to do so or risk forfeiting their “Catholic identity.”
In a letter to the community, Cathedral High’s board of directors explained their decision to “separate from” the teacher.
“Archbishop Thompson made it clear that Cathedrals continued employment of a teacher in a public, same-sex marriage would result in our forfeiting our Catholic identity due to our employment of an individual living in contradiction to Catholic teaching on marriage,” the board wrote in the letter. “If this were to happen, Cathedral would lose the ability to celebrate the Sacraments as we have in the past 100 years with our students and community.
“Additionally, we would lose the privilege of reserving the Blessed Sacrament in our chapel’s tabernacle, we could no longer refer to Cathedral as a Catholic school, our diocesan priests would no longer be permitted to serve on our Board of Directors, and we would lose our affiliation with The Brothers of Holy Cross,” the letter continues. “Furthermore, Cathedral would lose its 501(c)(3) status thus rendering Cathedral unable to operate as a nonprofit school.”
The decision to comply with Thompson’s demands by firing the teacher came one week after the archdiocese severed ties with Brebeuf Jesuit Preparatory School over its refusal to fire a similarly situated teacher in a same-sex marriage.
Last year, two teachers in same-sex marriages who taught at a third school, Roncalli High, were fired under similar circumstances, reports The New York Times.
In a statement on its website referring to the firing of one of the Roncalli employees posted last August, the archdiocese explained that the issue surrounding the dismissed teachers had nothing to do with their sexual orientation, but Catholic Church teaching that marriage is a covenant, blessed by God, between a man and a woman.
The statement said that employees of the archdiocese’s Catholic schools are expected, and obligated, to act as “ministers of the faith” who must “convey and be supportive” of the Church’s teachings on marriage and sexuality. The archdiocese released a similar statement this week echoing those sentiments.
By choosing to retain the openly gay married teacher, thus forfeiting its “Catholic” identity, Brebeuf will no longer be formally recognized by the archdiocese as a Catholic school, bringing the number of formally recognized high schools down to 10. In a short video message posted to Facebook, School President Father Bill Verbryke announced the archdiocese’s decision to sever its relationship with the school, but assured members of the school community that Brebeuf would continue to operate as an “independent, Catholic” school.
What makes Brebeuf unique from its fellow Catholic schools is that it is sponsored and run by the Jesuits, a Catholic religious order with a liberal reputation known for their emphasis on intellectual curiosity and questioning authority. Additionally, Brebeuf was never financially dependent on the archdiocese, thus allowing it a degree of freedom to defy the archbishop’s orders, whereas Roncalli and Cathedral were forced to comply when the archdiocese threatened to withdraw financial and institutional support.
Catholic League President Bill Donohue, a conservative firebrand who frequently appears on television to defend the Catholic Church’s stance on various issues, including its opposition to same-sex marriage, issued a statement praising Thompson’s decision to revoke Brebeuf’s Catholic status, arguing he acted “wisely and with great restraint.”
“Archbishop Thompson did not act impulsively. Two years ago, the teacher’s gay marriage became known on social media. It was therefore no longer a private matter,” Donohue said in a statement posted on the Catholic League’s website. “It is important to note that the archbishop did not demand that the teacher be fired, though he could have: the teacher flagrantly violated the terms of his contract. Thompson simply asked that his contract not be renewed.”
Donohue also criticized Fr. Brian Paulson, S.J., the head of the Jesuits’ Midwest Province, for his comments in support of allowing Brebeuf to make its own decision to retain the teacher.
“Those who defend the insubordination of the Jesuit school argue that lots of teachers in Catholic schools violate Church teachings in one way or another, yet they are not treated the way those who are in same-sex marriages are. That’s a lame defense,” Donohue wrote. “The difference is that in most cases Church officials would have to monitor the private lives of every teacher, often violating their privacy rights, or subject them to an inquisition. In the instance of the teacher in the gay marriage — and this is typical of such cases — the contractual violation was made public, thus inviting a showdown. That’s not a small difference.”
New Ways Ministry, an organization that advocates for LGBTQ reconciliation and inclusion within the Catholic Church, praised Brebeuf for its “courageous” stance and decision to follow its conscience, even at the risk of being penalized by the archdiocese.
“In Catholic teaching, violation of conscience is one of the most serious errors one can commit, certainly more serious than any violation of sexual ethics,” Francis DeBernardo, the group’s executive director, said in a statement. “They were faced with a choice: lose the name ‘Catholic’ or lose what it really means to be Catholic. They chose the path of conscience, integrity, and justice.”
DeBernardo, who notes that New Ways Ministry has catalogued over 80 similar cases of LGBTQ employment disputes in the Catholic Church, dating back to 2008, also criticized the archdiocese for its “punitive policies.”
“What the archdiocese, and many other church officials, don’t get, is that firing LGBTQ teachers and pastoral ministers is a losing and self-defeating policy,” DeBernardo said. “Instead of accomplishing the task of defending a narrow orthodoxy focused solely on sexuality and gender issues, firing LGBTQ church workers causes more and more Catholics to see that the Church’s teaching on these matters does not reflect human reality or the mercy of God. And these leaders ignore the demands of the Church’s social justice teaching, so clear to Catholics in the pews, that every person’s human dignity must be respected.”
DeBernardo added that the move could potentially alienate Catholics, particularly those of younger generations who value tolerance for LGBTQ individuals.
“Having already faced an uproar from the Brebeuf situation, the archdiocese would have been wise to avoid a second conflagration by having another LGBTQ employee fired. They did not,” he said of the decision to fire the Cathedral High teacher. “They should have chosen the path of pastoral reconciliation with a community already hurting, instead of exacerbating the wounds and extending them to yet another school community. Grave pastoral harm has been done, and it is now up to the Archdiocese of Indianapolis to reverse its decisions, and help heal the damage that they have created.”