The Gay Catholic Priests' Blog
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— Richard
By Yogev Toby
Archbishop Richard Henning was installed as the seventh archbishop of the Archdiocese of Boston on Thursday. It was a bittersweet ceremony, shadowed by the church’s dark past.
More than 1,400 people, including clergy, religious figures, and prominent Boston community members, gathered at the Cathedral of the Holy Cross to celebrate what some called a surprising appointment.
Henning obtained the role after serving only a little over a year as Providence bishop, to a significantly smaller laity.
The event started with Henning’s ceremonial three knocks on the cathedral door and the greeting of the exiting archbishop, Cardinal Seán O’Malley. The two embraced each other in a hug and entered the building.
O’Malley’s 21-year tenure as archbishop was riddled with challenges following the clergy sexual abuse scandal in which hundreds of children were sexually abused by priests in the Boston archdiocese. These assaults occurred under O’Malley’s predecessor, Cardinal Bernard Law, in early 2002. The case—brought to national attention by the Boston Globe’s Spotlight investigation—created hundreds of lawsuits against the Boston Roman Catholic Church and encouraged others across the country to come forward against sexual abuse in their churches.
More than 150 priests in Boston were accused of sexual abuse, Cardinal Law resigned, and the church paid more than $95 million in settlements to victims.
Outside the festive entrance to the cathedral in South End, a group of about two dozen individuals stood with signs urging for transparency and the completion of ongoing settlements.
As Henning prepared to enter the cathedral, Robert Hoatson, a former priest and survivor of sex abuse, called out to the incoming archbishop. “What about the survivors? Are you going to talk with us?” he shouted.
Henning turned and slowly paced toward the protesters.
One of the survivors asked Henning if he would be honest, transparent, and open as an archbishop.
“I’m very sorry, I have to learn. I have to listen,” answered Henning.
In an interview with The Beacon, Hoatson said he was surprised Henning approached the group.
“Normally, bishops and cardinals completely ignore us,” he said. Hoatson was not moved by the brief conversation, and added that it was “more of a public relations thing than coming from a real concern.”
Hoatson is the co-founder of Road to Recovery, a support and advocacy organization that helps victims of sexual abuse of all kinds. He said they have been advocating for transparency by the church, which he said O’Malley did not provide.
While O’Malley swiftly settled many of the lawsuits, Hoatson and other critics said he was still withholding information, including omitting names from a list of clergy accused of sexual abuse.
Attorney Mitchell Garabedian, who represented more than 1,400 victims of sexual abuse and won the settlement against the Boston Roman Catholic Church, said Henning will “create a new layer of responsiveness.”
Garabedian told The Beacon that Henning “says the right things about clergy sexual abuse, but will not put into place any meaningful programs to protect children or to help victims heal.”
Behind the tall entrance of the cathedral, the crowd welcomed Henning in a roaring applause. French Cardinal Christophe Pierre thanked O’Malley for his service to the church and introduced Henning by reading the appointment letter, written by Pope Francis.
As part of an ancient ritual, members of the clergy inspected the letter for its authenticity. After their approval, Henning marched throughout the halls of the cathedral and joyfully presented the letter to the enthralled crowd. He was led to the “cathedra,” the seat of the archbishop, to officially assume the archbishop’s role.
Henning addressed the church’s wrongdoings in his homily, his first speech as the archbishop.
“This church of Boston, it is, in a very real sense, a wounded church because of the failure to act with compassion and healing,” he said.
“We have seen over these decades a passionate effort to protect the vulnerable, but still we feel the weight of those wounds,” Henning added. “We owe a debt of gratitude to victims, survivors, who tell their story, for they have helped to protect new generations by their courage and by their prophetic truth-telling to us.”
Henning has confronted sexual abuse cases in his former role as an auxiliary bishop for the Diocese of Rockville Centre on Long Island N.Y. The Diocese is in an ongoing legal battle with about 650 abuse survivors, which has reached $320 million in settlements after the diocese filed for bankruptcy.
Even though the Boston archdiocese is under scrutiny, it continues to see an increase in school enrollment, and ongoing ordainment of new priests.
“Kids are still being abused right now,” said Hoatson.
Hoatson said that new cases arrive at his office every week, many of them say they were abused over 30 years ago. He said he recognizes a pattern in which survivors sometimes take years or decades to report sexual abuse.
Garabedian said he is advocating to remove the civil statute of limitations on sexual abuse cases. The law states that civil cases have a three-year time limit per case, which limits ongoing sexual abuse settlements.
“We need to break the silence,” Hoatson added. “Silence is deadly.”
Complete Article ↪HERE↩!
By Soline Humbert
The Catholic Church is bedevilled by sex … the female sex. Church men, who claim a privileged insight into the mind of God, earnestly agonise over what women can be and do. Mostly, what they can’t be and can’t do. Obstat sexus: “her sex prevents her”. It is ubiquitous and overrides Christ’s great commandment “love one another as I have loved you”.
Three years ago the Catholic Church worldwide embarked on what it called a synodal journey, described as the largest consultation process ever, involving in theory at least, every church member. This led to two assemblies in Rome, one last year and the final one which just concluded last weekend.
A 52-page document is the fruit of that process. Each of the 155 paragraphs was voted on by the members, mostly bishops but with some “non–bishops” too, including 14 per cent of women. Women had campaigned long and hard to get these few votes.
All through his pontificate Pope Francis has reaffirmed: ‘That door is closed.’
In September an obituary for American Sr Teresa Kane reminded us how in 1979 she had made worldwide news when she publicly implored John Paul II: “The Church, in its struggle to be faithful to its call for reverence and dignity for all persons, must respond by providing the possibility of women as persons being included in all the ministries in our church.” Not only did this fall on deaf ears but the closed doors got even more tightly locked and woe to whoever dared raise the issue.
All through his pontificate Pope Francis has reaffirmed: “That door is closed.” Not just to the priesthood. Asked whether a young girl could dream of becoming a deacon his curt answer was “No”.
So it is hardly news when in 2024 the Synodal Document states: “By virtue of Baptism, women and men have equal dignity as members of the People of God. However, women continue to encounter obstacles in obtaining a fuller recognition of their charisms, vocation and roles in all the various areas of the Church’s life. This is to the detriment of serving the Church’s shared mission.”
Women deacons will continue being studied ‘ad infinitum’ in a Vatican commission
The issue of women’s second-class status generally, and their ordination to the diaconate and presbyterate, was raised in many countries during the earlier consultation phases, including here in Ireland, but was filtered out. Any mention of women priests was carefully excised. Out of sight, out of mind.
Women deacons will continue being studied “ad infinitum” in a Vatican commission. This is the 4th commission and the second one under Pope Francis; the first one set up in 2016 never published its findings, and this one, set up in 2020, still hasn’t produced an interim report. No hurry since in any case the female diaconate is deemed “not ripe”.
Women are half of the church but end up being a category, an issue, a problem in a patriarchal institution with ingrained misogyny.
In fact, this women’s issue was deemed too contentious to be on the table at last month’s synodal gathering. Pope Francis entrusted it to the Dicastery for the Doctrine of the Faith (DDF) who will report, if possible, next June.
It doesn’t matter whether one has the same mind that was in Christ Jesus, one must have the same sex
The DDF is an all-male clerical body with 28 consultors, mostly Italian priest theologians and six women. They are studying women saints, mystics, doctors of the church. Dead women, safely canonised, are easier to deal with than live ones, especially those with a calling deemed impossible because “her sex prevents it”.
It doesn’t matter whether one has the same mind that was in Christ Jesus, one must have the same sex.
Coinciding with the opening of the Assembly last month, Pope Francis published a book on women: Sei Unica (You are unique), subtitled: A Hymn To The Feminine Genius. The seven special talents he lists are obviously not needed in the ordained ministries. It’s hard not to cringe at the stereotyping. All the papal plámás in the world are no substitute for equality, justice and an end to discrimination.
When I read in the document its recommendation for more women to be involved in training men for the priesthood, I thought of another woman who had also just died. As a Dominican Sister in South Africa, Patricia Fresen had courageously fought the apartheid regime.
To answer her call she was ordained in the Association of Roman Catholic Women Priests and ministered as a priest and a bishop
Later when she trained seminarians to deliver homilies, she became aware that as a woman she could never preach at Mass and her eyes were opened to the gender apartheid in the church, which is no more godly than the racial one was. To answer her call she was ordained in the Roman Catholic Women Priests Movement and ministered as a priest and a bishop.
No more walking the synodal pathway hopelessly kicking cans down the road. That gender apartheid must be dismantled now. The Gospel requires it and the Spirit shows the way.
Soline Humbert is a spiritual director and the author of the forthcoming memoir God Calls, Rome Stalls
Complete Article ↪HERE↩!
By Thomas F. O’Meara
When I was a boy, more than 50 years ago, ecclesiastical clothes were impressive. They were unusual and colorful, antique and sacral; they were distinctively Roman Catholic. The colored watered silk, the jeweled gloves, the red slippers (buskins) pointed to an individual caught up in a church office. This transcendent figure, a representative of the divine, appeared among the ordinary suits and dresses of working-class Catholics at rare moments. Nonetheless, even as a teenager singing in a college choir at the archbishop’s liturgies, I had already noticed that sometimes rituals focused more on the clothes than on religious words and sacrament. Removing gloves and putting on glasses, keeping a skullcap in place or adjusting a pallium could appear more important than the elevation of the chalice.
Time passes, and today ecclesiastical clothes are less intelligible and point less clearly to something beyond their colors and gilt. They raise questions of gender and class, of culture and sacramentality.
There are three kinds of clothes male Catholics wear for public ecclesiastical and liturgical events. There are vestments for the liturgy of the Eucharist and other sacraments and for devotions. Among them are chasuble and stole, alb and cincture, miter and cope. Second, there are the habits of religious orders and congregations. Third, there are special garments for those in the episcopal order and for those in levels below (monsignors) or above (cardinals). Vestments at the Eucharist and other liturgies appear at their best when they are simple, aesthetically pleasing and inspiring to the people viewing them. Members of religious orders, particularly monks and friars, tend to wear their habits at liturgy and at other times inside their religious houses.
Here is a ninth-century description of the liturgical clothes used by the bishop of Rome, clothes related in their style to garments worn by Romans two centuries earlier. Walahfrid Strabo, who died in 849, wrote: “Priestly vestments have become progressively what they are today: ornaments. In earlier times priests celebrated Mass dressed like everyone else.”
Often special church garments do not come from the patristic or medieval period (which did not encourage distinctive clothes). They come from the Baroque period from 1580 to 1720, when liturgy as theater arranged rituals to channel graces. After 1620, in the world of Pope Urban VIII, ecclesiastical garments began to assume the importance they have today in spotlighting ecclesiastical officeholders. Who may wear what, in which color, and at which church services? The years from 1830 to 1960 witnessed additional, quite artificial elaborations of church attire. Today vestments that reflect the simplicity of the patristic or early medieval style also appear contemporary, while those that appear antiquarian and flamboyant are the product of the Baroque.
Critics of religious clothes
Jesus is a critic of religion. He warns against human display and the use of religious objects to disdain others. He condemns using religion to further being noticed or set apart from most people. “The scribes and the Pharisees … do all their deeds to be seen by people; they make their phylacteries broad and their fringes long, and they love the place of honor at feasts and the best seats in the synagogues … The greatest among you must be your slave” (Matthew 23:5-6, 12).
Few dimensions of human life aroused Jesus’ anger, but religious leaders seeking attention and power through clothes were called “whitewashed tombs that look handsome on the outside but inside are full of the bones of the dead” (Matthew 23:27).
In the years just before the Second Vatican Council (1962-65), Dominican Fr. Yves Congar wrote a critique of the church’s display of power and privilege. He had researched the origins of church vestments and insignia in the Roman Empire and in feudalism, concluding that those clothes no longer have any clear meaning for people. He concluded that vestments can have value, although their religious presence must resonate with the people they address.
One contemporary critique of ecclesiastical clothes was Federico Fellini’s 1972 movie “Roma.” Ecclesiastical fashions are exhibited on a runway where models display chasubles and miters for an audience of nuns and clerics and a presiding cardinal, a pale, sexless creature with crimson robes and ill-suited sunglasses who falls asleep. The style show ends with new designs using electric lights on chasubles.
Vatican II spoke of “a noble simplicity” for ecclesiastical clothes. In the years just after Vatican II, Pope Paul VI sold papal tiaras and issued instructions to set aside unusual clothes like flamboyant cloaks, colored stockings, special buckles and sashes with tassels.
Clothes today
Among a few small groups in the church, religious clothes are returning. They may be returning not as religious signs but as distractions from faith and ministry. Sashes and birettas, chains and large crosses, amices and maniples, special gloves and shoes have reappeared. Restorationist and reactionary groups tend to have striking clothes just as dictatorships have uniforms.
These groups show a preference for special kinds of clerical collars, tall miters, elaborate trains, a metal cross hung around the neck. Programs on EWTN are the runway for Baroque fashions, some authentic, some from the 19th century, most imitations. Great attention is given to gold vestments and gold vessels, odd new habits and distortions of past religious objects. Monastic habits with tunic and hood were originally the ordinary clothes of laborers. As centuries passed, they became unusual when ordinary clothes changed. Still, the habits of the medieval monks and friars were simple, and no sashes and capes or medals are added. The habits of many congregations of men founded after 1830 were colorful and attention-getting, elaborating on the medieval or Baroque but without any connection to the modern world.
At graduations at Catholic universities, students, faculty and administrators wear their academic robes, while parents and families wear suits and dresses. A bishop in a silk cape with ribbons and a skullcap looks out of place. Once, at a fundraising event in a large hotel, a bishop wore what he called his “full dress uniform, which attracts lots of compliments on my wardrobe.” The main speaker of the night remarked: “If I were dying and someone with a red bow and gown drew near, I would be scared stiff.”
The media pays attention to the current pope’s red-pink shoes, fur-lined hat of the eighth century, elaborately embroidered stole from the 18th century. Recent images on television of bishops and popes in white and red cassocks, Renaissance hats and jeweled gloves no longer seem religious and sacramental but antiquarian and self-centered. The pope, during a visit to the White House garden in white cassock and no visible pants, looked out of place; distinctive and different, yes, but not spiritual. American Catholics are, for the first time, reacting to televised gatherings of bishops and cardinals where there is concern over wearing properly colored skirts and sashes.
Clothes and ministry
New religious groups in the United States, along with some young members of older orders seem eager to wear a religious habit in public, not just on the grounds around a school but at airports or on the subway. What does a monastic habit or a cassock in public say to Americans at the beginning of the 21st century? It is not at all evident that the general public knows who this strangely dressed person is or even connects the clothes to religion. The symbolism is not clear and a message is not evident. The person does stand out, but as a kind of public oddity. Eccentric clothes instill separation. While some argue that odd clothes attract people, the fact is that more often than not they repel. Normal people are not attracted by the antique or bizarre costume, and ordinary Christians are not drawn to those whose special costume implies that others are inferior. Sometimes wearing clothes seems to be a substitute for real ministry.
It is not clear how men wearing dresses and capes proclaim God’s transcendence or the Gospel’s love. A man’s identity is something complex; the search for it lasts a lifetime. A celibate cleric gives up things that form male identity, like being a husband and a father. One cannot overlook possible links between unusual clothes and celibacy. Does the celibate male have a neutral or third sexuality that can put on unusual clothes? Are special clothes a protection of celibacy? Or are they a neutralization of maleness? Why would a man want to wear a long dress or a cape in public? Are spiritual reasons the true motivation?
Cultural meaning
Clothes are useful as they keep us warm or cool and cover our nakedness. They can make men and women attractive to others. Human beings and societies have come up with a variety of clothes to which they give particular meanings, using a few clothes as symbols — the toga, the high hat, the veil, the robe. What do ecclesiastical clothes say today? This question touches not only the wearer’s identity but the community’s faith. There is no absolute answer, no answer apart from people in their time and culture. Tradition and history are not an answer, for there is always a time when this ecclesiastical garment was unknown and there will be a time when it will be seen only in a museum.
Time brings and then buries styles. A medieval person probably understood episcopal regalia fairly well because aspects of his or her life depended upon its rare appearance, and it was seen in a milieu of many insignia. The elaborate arrangement of artificial clothes in the Catholic church is from the past four centuries. Today, unusual clothes appear on television as something connected to entertainment. What thoughts are conjured up when a cardinal or archbishop appears at a baseball game in a cape and gown? What does the cape and sash say personally and socially? Does it recall the New Testament or the liturgy of the Christian community?
There are no intrinsically religious clothes. Religious clothes are meant to point to some truth of faith or suggest a sacramental presence. The public person of each minister in the church should relate to the humble Jesus and to sacramentality in this church’s life. In the Christian community all clothing — this includes liturgical clothing — expresses the church’s life animated by the Spirit. Capes and cloaks in a Baroque style are neither prophetic nor countercultural. If regal or antiquarian distinction was once a value for church leaders, if pretension to being ecclesiastically or even metaphysically better was presumed, since Vatican II more and more people ignore such displays. Time never stands still. What seemed powerful in the past is today merely curious. Many Catholics are reaching a point where antiquated clothes are not inspiring and sacramental but exist outside human life.
Both the church’s expression of the reign of God and the culture to which it speaks are historical. Change touches everything. At any time, something new is being born and something static and alien is dying. History flows through the relationships between faith and grace and people, and those are always being determined anew in the concrete. The Holy Spirit strives, against sin, unreality and selfishness, to animate the church. In the last analysis, clothes are just clothes.
Henry David Thoreau said it well: “Beware of all enterprises that require new clothes.” Perhaps some lesson remains in the words of Psalm 132: “I will vest the priests in holiness, and the faithful will shout for joy.”
Complete Article HERE!
Bill Donohue, the head of the pedophile priests supporting Catholic League, in an attempt to deflect attention from the regular, serious, and unresolved sexual transgressions, sexual assault, and child rape within the Catholic Church, today pointed the finger at Orthodox Jewish Rabbis, saying, “[t]he most serious cases of the sexual abuse of minors currently taking place are among Orthodox Jewish rabbis in 
Brooklyn.” Donohue, proving the ludicrousness of the existence and purpose of his entire organization, lambasted Jay Leno for a joke he made last night about an L.A. Bishop who recently resigned after revealing he had fathered two children. Donohue claims also that Leno has “a long track record of bashing Catholicism.” So, rather than work to fix the root causes of systemic and felonious issues within the Church, Donohue chooses instead to attacks its critics, hoping, praying that no one will notice the Catholic Church’s role and reputation in America is rapidly diminishing, even among America’s Catholics.
Jay Leno, according to the Catholic League, Thursday said, “I thought bishops could only move diagonally. I didn’t know they could move up and down.”
Donohue’s group added,
When making these remarks, Leno gestured with his hands, waving them side to side, and then up and down.
Leno went on to say, “Isn’t it amazing the bishop of L.A. confessed to fathering two children? But, hey, he didn’t use birth control, so at least he followed the church rules. Ya gotta give him credit for that.”
“The most serious cases of the sexual abuse of minors currently taking place are among Orthodox Jewish rabbis in Brooklyn, yet Leno would never tell a joke at their expense,” Donohue said in a statement. “The rate of HIV/AIDS among homosexuals is 50 times higher than in the rest of the population, yet Leno would never tell a joke at their expense. [Note: making such jokes would be equally offensive.] But if there is one wayward Catholic clergyman, it’s not only acceptable to ridicule him, it’s okay to mock the teachings of the Catholic Church.”
(The disclaimer above is Donohue’s, not ours.)
Donohue offered no proof of his allegations, nor did he offer any compassion, help, or hope for any victims, regardless of religious affiliation.
Donohue, who earlier this month claimed that rape victims of the Catholic Church’s pedophile priests are “professional victims,” and “a pitiful bunch of malcontents” unable to move on, apparently is learning that we’re watching his every word. In the past, Donohue would not have inserted the HIV/AIDS disclaimer.
In fact, just two months ago, Donohue called AIDS a “self-inflicted wound,” claiming that if “homosexuals” followed the teachings of the Church they would not “self-destruct.”
But Donohue’s default position of trying to point the finger elsewhere is offensive and misguided. No doubt there are child abuse problems in the Jewish community also, but Donohue neither works for the Jewish community, nor the Islamic community, nor any other community.
If Donohue spent his time working to prevent abuse, working to help victims of child rape by the Catholic Church — rather than, say, assist Archbishop Dolan to bash 16-year old abuse victims — then perhaps he would be qualified to point fingers and call his organization the “Catholic League.” Because right now, it’s merely a league of one extraordinary bigot.
Complete Article HERE!
A retired Roman Catholic cardinal with dementia is competent and his recent deposition testimony can be used at an upcoming priest abuse trial, a judge ruled Monday.
A church official charged with child endangerment and accused of keeping pedophiles in ministry argues that Cardinal Anthony Bevilacqua can no longer recognize him, even though he served the cardinal for more than a decade.
Monsignor William Lynn, 61, is the first U.S. church official ever charged in the priest abuse crisis over accusations of administrative failings.
Prosecutors argue that Lynn and the archdiocese fed predators a steady stream of young victims for decades rather than expose the church to scandal — and costly lawsuits. Lynn served as secretary of clergy for the Archdiocese of Philadelphia from 1992 to 2004. He faces up to 28 years in prison if convicted on all counts.
His lawyers hint that he won’t go down alone. They stress that Lynn took his marching orders from Bevilacqua, who was never charged despite two grand jury reports that blasted both the cardinal’s leadership and his 10 grand jury appearances.
They say prosecutors are trying to make Lynn the scapegoat for the dozens of Philadelphia priests credibly accused of abusing children.
Prosecutors, though, say Lynn was among the select few who had access to sex abuse complaints kept in “secret archives” at the archdiocese.
No one was charged after the first grand jury report in 2005 because of legal time limits.
The second report last year recommended charging Lynn with child endangerment; prosecutors later added conspiracy charges as well. In court last week, they called the archdiocese “an unindicted co-conspirator.”
Lynn is set to go on trial in March with two co-defendants, a priest and a defrocked priest who are each charged with sexually assaulting a single boy, based on complaints filed under newly expanded time limits in Pennsylvania. Lynn’s defense lawyers want to limit the trial to his handling of those two men alone.
Prosecutors hope to tell jurors how Lynn and other church officials handled the careers of 27 other priests “credibly accused,” to show a pattern of behavior.
The judge heard details of those allegations, which range from “grooming” to fondling to rape, for several days last week. She pledged to rule by Monday.
“It’s very, very difficult, and maybe impossible, for us to defend 27 or 28 cases, which involve disparate elements and occurred 20, 30, 40 years ago,” Thomas Bergstrom, a lawyer for Lynn, argued Monday.
Assistant District Attorney Patrick Blessington debated the point.
“This case is not impossible, it’s (just) unprecedented,” he said.
Defense lawyers may call Bevilacqua to court if prosecutors seek to use his recent testimony. Bevilacqua was deposed in late November, to preserve his sworn statements in case he is unavailable during the monthslong trial. The retired cardinal suffers from both dementia and an undisclosed form of cancer, church lawyers have said.
Lynn’s co-defendants are former priest Edward Avery, 69, and the Rev. James Brennan, 48.
Brennan’s lawyer also wants to keep out the uncharged priest abuse allegations, lest his client get “swept up” by the tide.
“If that comes in, the danger we confront is whether my client, a Catholic priest, is going to be swept up in a perception that the Catholic Church, that the archdiocese, has a big problem, and he’s one of them, so he must be guilty,” said lawyer William Brennan, who isn’t related to his client.
Jury selection is scheduled for Feb. 21. The trial is scheduled to start on March 26.
Say it ain’t so! Vatican and scandal in the same sentence? Can’t be!
The Vatican was shaken by a corruption scandal on Thursday after an Italian television investigation said a former top official had been transferred against his will after complaining about irregularities in awarding contracts.
The show “The Untouchables” on the respected private television network La 7 on Wednesday night showed what it said were several letters that Archbishop Carlo Maria Vigano, who was then deputy-governor of Vatican City, sent to superiors, including Pope Benedict, in 2011 about the corruption.
The Vatican issued a statement on Thursday criticising the “methods” used in the journalistic investigation. But it confirmed that the letters were authentic by expressing “sadness over the publication of reserved documents”.
As deputy governor of the Vatican City for two years from 2009 to 2011, Vigano was the number two official in a department responsible for maintaining the tiny city-state’s gardens, buildings, streets, museums and other infrastructure.
Vigano, currently the Vatican’s ambassador in Washington, said in the letters that when he took the job in 2009 he discovered a web of corruption, nepotism and cronyism linked to the awarding of contracts to outside companies at inflated prices.
In one letter, Vigano tells the pope of a smear campaign against him (Vigano) by other Vatican officials who wanted him transferred because they were upset that he had taken drastic steps to save the Vatican money by cleaning up its procedures.
“Holy Father, my transfer right now would provoke much disorientation and discouragement in those who have believed it was possible to clean up so many situations of corruption and abuse of power that have been rooted in the management of so many departments,” Vigano wrote to the pope on March 27, 2011.
In another letter to the pope on April 4, 2011, Vigano says he discovered the management of some Vatican City investments was entrusted to two funds managed by a committee of Italian bankers “who looked after their own interests more than ours”.
LOSS OF $2.5 MILLION, 550,000 EURO NATIVITY SCENE
Vigano says in the same letter that in one single financial transaction in December, 2009, “they made us lose two and a half million dollars”.
The programme interviewed a man it identified as a member of the bankers’ committee who said Vigano had developed a reputation as a “ballbreaker” among companies that had contracts with the Vatican, because of his insistence on transparency and competition.
The man’s face was blurred on the transmission and his voice was distorted in order to conceal his identity.
In one of the letters to the pope, Vigano said Vatican-employed maintenance workers were demoralised because “work was always given to the same companies at costs at least double compared to those charged outside the Vatican”.
For example, when Vigano discovered that the cost of the Vatican’s larger than life nativity scene in St Peter’s Square was 550,000 euros in 2009, he chopped 200,000 euros off the cost for the next Christmas, the programme said.
Even though, Vigano’s cost-cutting and transparency campaign helped turned Vatican City’s budget from deficit to surplus during his tenure, in 2011 unsigned articles criticising him as inefficient appeared in the Italian newspaper Il Giornale.
On March 22, 2011, Vatican Secretary of State Cardinal Tarcisio Bertone informed Vigano that he was being removed from his position, even though it was to have lasted until 2014.
Five days later he wrote to Bertone complaining that he was left “dumbfounded” by the ouster and because Bertone’s motives for his removal were identical to those published in an anonymous article published against him in Il Giornale that month.
In early April, Vigano went over Bertone’s head again and wrote directly to the pope, telling him that he had worked hard to “eliminate corruption, private interests and dysfunction that are widespread in various departments”.
He also tells the pope in the same letter that “no-one should be surprised about the press campaign against me” because he tried to root out corruption and had made enemies.
Despite his appeals to the pope that a transfer, even if it meant a promotion, “would be a defeat difficult for me to accept”, Vigano was named ambassador to Washington in October of last year after the sudden death of the previous envoy to the United States.
In its statement, the Vatican said the journalistic investigation had treated complicated subjects in a “partial and banal way” and could take steps to defend the “honour of morally upright people” who loyally serve the Church.
The statement said that today’s administration was a continuation of the “correct and transparent management that inspired Monsignor Vigano”.
Complete Article HERE!
Maine’s Catholic Church and a coalition of gay rights advocates are once again fighting an emotional battle over same sex marriage.
Supporters delivered signatures to the Secretary of State’s office in Augusta Thursday and officially launched a new campaign to give same sex couples the right to marry in Maine.
From Cumberland to Caribou, these boxes contain the signatures of more than 100,000 Maine voters.
All of them gathered by gay marriage supporters who want the issue on the November ballot.
“It is never too late for justice never too late to do the right thing, time to end discrimination against Maine same sex couples and their families,” said Shenna Bellows with Maine’s Civil Liberties Union.
This new campaign comes three years after a stinging defeat for gay marriage supporters when Maine voters overturned a same sex marriage law passed by the legislature.
Back in 2009, gay marriage supporters needed to lobby lawmakers. This time around, they are going directly to Maine voters.
Advocates say they have knocked on more than 100,000 doors in the past year, trying to change hearts and minds one person at a time.
Lucy Bauer and her partner of nearly 20 years, Annie Kiermeyer, are hopeful this more personal campaign will have a different result.
“Nothing will please us more than to have the commitment made to each other acknowledged and honored by people here in our beloved state,” said Bauer.
Maine’s Catholic Church, which played a big role in the campaign to overturn the law three years ago is gearing up for another battle, albeit reluctantly.
“Quite frankly, we don’t think we should have to go through this again,” said Church spokesperson Brian Souchet. “It’s divisive and contentious lot of money spent on both sides.”
Gay marriage advocates believe the campaign will cost their side between four and five million dollars.
They are encouraged by internal polling that shows 54 percent of Mainers now support the issue.
But polls aren’t votes and, over the next 10 months, both sides expect it’s going to be a difficult and emotional debate.
Complete Article HERE!
An indicted Catholic church official is showing signs he won’t take the fall alone for the priest abuse scandal in Philadelphia, with his lawyer saying Wednesday that a successor threw him “under the bus.”
Monsignor William Lynn, 61, is the only official from the Archdiocese of Philadelphia facing trial for allegedly failing to remove accused predators from the priesthood. He served as secretary of clergy from 1992 to 2004.
Defense lawyers argue that Lynn took orders from then-Cardinal Anthony Bevilacqua and other superiors in the church hierarchy.
Prosecutors hope to include dozens of old abuse allegations to show a pattern of conduct at the trial, which is scheduled to start in late March and last several months.
One such case involves a West Chester University chaplain accused in 1994 of taking pictures of students in their underwear.
He next became chaplain of Children’s Hospital of Philadelphia, worked with a parish youth group and later admitted taking boys on overnight trips, one to Jamaica, before retiring to the New Jersey shore, prosecutors said.
When a New Jersey diocese asked the Philadelphia archdiocese about the priest, Monsignor Timothy Senior allegedly wrote in a letter that Lynn, his predecessor, did not fully investigate complaints against the priest.
“Maybe that’s an answer to why Monsignor Senior is not here (as a defendant). He obviously doesn’t mind throwing Monsignor Lynn under the bus,” defense lawyer Jeffrey Lindy argued.
Prosecutors call the archdiocese “an unindicted co-conspirator” in the case. A 2005 grand jury report blasted Bevilacqua and his successor, Cardinal Justin Rigali, for their handling of abuse complaints, but they were never charged. Bevilacqua is now 88 and in failing health.
A judge will hear more arguments Monday on whether 27 of the 63 priests described in that grand jury report can be referenced at Lynn’s trial. Prosecutors want to show that Lynn kept them on the job despite knowing of complaints stored in “secret archives” at the archdiocese.
They have detailed the cases over a three-day pretrial hearing this week. The cases include a priest who allegedly pinned loincloths on naked boys playing Jesus in a Passion play, and whipped them, in keeping with the drama; a priest who held what prosecutors called “masturbation camps” at the rectory, having boys strip naked and teaching them to masturbate; and a pastor written up for disobedience for complaining to Bevilacqua about an accused priest being transferred to his parish.
“I truly would love a jury to see how these were handled,” Assistant District Attorney Patrick Blessington said in court. “The more cases they see … the clearer the picture becomes.”
Although some of the abuse dates to the 1960s through 1980s, before Lynn’s time as secretary for clergy, he had access to the secret files. And many of the cases were not reported until years later, during his tenure.
Defense lawyers hope to limit the trial evidence to Lynn’s handling of the priest and ex-priest on trial with him. The Rev. James Brennan, 48, and defrocked priest Edward Avery, 69, are charged with rape. All have denied the charges.
The archdiocese declined to respond to the comments made Wednesday about Monsignor Senior, citing a gag order in the case.
Lynn is on leave from the archdiocese. Jury selection is set to start next month.
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A Towson priest has been removed from duty at the Church of the Immaculate Conception after being arrested last week on indecent exposure charges.
According to a police report of the incident, Mark Stewart Bullock, 47, was at Bush River Books & Movies, an Abingdon adult store on the 3900 block of Pulaski Highway, the night of Jan. 16, when two deputies, investigating complaints of indecent exposure, discovered him nude from the waist down in a movie theater inside the shop.
Bullock was sitting on a couch with “his pants completely off,” stated the report, which went on to state that “Bullock was not wearing any underwear and [was] exposing his penis.” He was sitting in a public area where store customers could see him, sheriff’s deputies said.
The deputies instructed Bullock to get dressed and charged him with indecent exposure, a misdemeanor that carries a maximum fine of $1,000 and three years in prison, police said.
Bullock could not be reached Sunday. A court date is set for March 6.
In a letter to parishioners, Rev. Joseph Barr said the Baltimore Archdiocese removed Bullock’s “faculties to function as a priest and initiated an investigation to learn more about the incident” as soon as officials were made aware of the arrest.
Bullock has been ordered to undergo a psychological evaluation, and he is no longer allowed to celebrate Mass publicly or to present himself as a priest, the letter said. The removal from the ministry is indefinite, it added.
“He will no longer reside at the parish rectory and is not permitted to attend or participate in any parish or school functions,” Barr noted in the letter.
“I realize this information may be shocking and painful for you to hear, which I sincerely regret,” Barr wrote. “However, in the interest of transparency and out of an abundance of care for this parish and our community, I wanted to share this news with you directly and ask for your prayers for Fr. Bullock and for our parish.”
Barr could not be reached Sunday, nor could a spokesman for the Baltimore Archdiocese.
The arrest appears to be Bullock’s first, according to online court records. He lists the church’s address, on the 200 block of Ware Ave., as home.
Monica Worrell, a spokeswoman for the Harford County Sheriff’s Office, said deputies routinely look in on adult bookstores to ensure they are complying with the law. This particular shop was drawing more traffic than normal, according to community members, who had voiced concerns at a council meeting, leading the sheriff’s office to investigate.
“Throughout the course of doing that, we found violations of law,” Worrell said. Several arrests were made, she said.
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