‘They looked the other way’:

Sexual abuse claim dismissed by church foreshadowed years of allegations against Catholic bishop

Michael J. Bransfield, seen in 2016, stepped down in September 2018 as bishop of the Diocese of Wheeling-Charleston in West Virginia, as church officials announced an investigation into claims of sexual and financial misconduct over his 13-year tenure.

By Robert O’Harrow Jr. and Shawn Boburg

Michael J. Bransfield was just a couple of years into his tenure as West Virginia’s bishop in 2007 when one of his former students called a church sexual abuse hotline. Decades earlier, at a Catholic high school, Bransfield had repeatedly summoned him from class, escorted him to a private room and fondled his buttocks and genitals, the caller said.

The former student said he was a freshman when the unwanted touching began.

It was a stark warning about a cleric who allegedly went on in the next decade to grope and sexually harass seminarians and young priests in West Virginia.

The former student’s allegation, first reported to the Archdiocese of Philadelphia, where Bransfield taught, was eventually referred to the highest levels of the U.S. Catholic Church and the Vatican, as well as to the police, according to the findings of a recent church investigation obtained by The Washington Post.

But no action was taken against Bransfield — and the church’s own investigators now say the allegation may warrant further examination.

The former student, speaking to reporters for the first time, told The Post that church officials might have prevented Bransfield’s alleged wrongdoing in the years since if they had taken his claim more seriously.

“They looked the other way,” he said, speaking on the condition of anonymity because he has not told his family about his experience. “More people got victimized.”

Bransfield had close ties to two high-ranking clerics in Philadelphia who had responsibility for assessing sexual abuse claims at the time, a Post examination found. The cardinal in Philadelphia and one of his top aides received thousands of dollars in cash gifts from Bransfield before or after he was absolved of the hotline allegation in a process that was never made public, according to internal financial documents.

The Post has previously reported that Bransfield gave $350,000 in cash gifts, using church money, to clerics in the United States and at the Vatican over more than a decade. This is the first reported example of Bransfield giving money to a cleric involved in ruling on a sexual abuse claim against him before his retirement.

Bransfield stepped down as bishop of the Diocese of Wheeling-Charleston in September 2018, as church officials announced an investigation into allegations of sexual and financial wrongdoing spanning his 13-year tenure.

In February, a team of lay investigators, led by outside attorneys, concluded that he subjected eight young clerics in West Virginia to unwanted sexual overtures, sexual harassment and sexual contact.

The alleged sexual and financial misconduct was documented in a confidential report that was sent to the Vatican. Those findings remained secret until June, when The Post published the first in a series of stories drawing on the confidential report and other internal church documents.

The existence of the hotline complaint became public several years ago during an unrelated sexual abuse trial of two priests, but details of the allegation and the church’s handling of it have not been previously reported.

In a recent interview, Bransfield denied any sexual or financial misconduct. He said the former student’s allegations were untrue and probably motivated by a desire for financial payment.

“They investigated the whole thing, and he’s a wack job,” Bransfield said. “There was never any grounds to it.”

Bransfield said that while teaching at Lansdale Catholic High School in the late 1970s, he regularly took students out of class and privately interviewed them about their school and family lives but that nothing untoward happened.

“I was chaplain, and I’d ask them how they were doing,” he said. “It was a normal thing.”

Ken Gavin, a spokesman for the Archdiocese of Philadelphia, defended the handling of the claim but did not respond to specific questions about the process.

“I can say with certainty that this matter was not only investigated internally,” he said in a statement. “It was reviewed by law enforcement on two occasions and no criminal charges were filed.”

At the time, church officials privately concluded there were inconsistencies in the former student’s account, but the recent church investigation raised questions about that conclusion, according to the confidential report. Investigators wrote that such inconsistencies in decades-old accounts of sexual abuse are common.

The former student told The Post that the law enforcement investigations stalled because police told him they could not guarantee his identity would not become public. Law enforcement authorities did not respond to requests for comment.

He recently filed a claim to a victims compensation fund in the Philadelphia Archdiocese.
‘He told me to relax’

By the time of the hotline complaint, Bransfield had risen to prominence in the Catholic Church.

In the 1970s, he served as a religion instructor and chaplain at Lansdale High School in Montgomery County, Pa., about 30 miles from downtown Philadelphia. He went on to assignments at the Basilica of the National Shrine of the Immaculate Conception in Washington, where he eventually rose to rector. In 2005, he was installed as bishop in West Virginia.

That year, though, a landmark grand jury report about sexual abuse of minors by Philadelphia clerics mentioned Bransfield, saying that a priest who was a friend of his had sodomized a teenage boy at Bransfield’s New Jersey beach house.

The former Lansdale student saw news coverage of the grand jury report in the Philadelphia press and began considering whether to come forward, he told The Post.

“This is something I was going to take to my grave,” he said. “You feel shame. It’s sad. It’s very sad.”

The Post located the former student — whose name is not included in the confidential investigative report — with help from a Catholic advocacy group. He agreed to be interviewed at his attorney’s Philadelphia office.

The Post generally does not identify alleged victims of sexual abuse without their permission.

Now in his mid-50s, he has worked a variety of blue-collar jobs. He comes from a large family of devout Catholics. Since graduating from Lansdale, he said, he has struggled with depression and drug and alcohol abuse.

In 2007, he decided to call the hotline established by the Philadelphia Archdiocese several years earlier in response to the church’s sexual abuse crisis. That call was the beginning of a long effort by the former student to hold Bransfield to account, he said.

He told a private investigator working for the archdiocese that Bransfield started singling him out for extra attention soon after his freshman year began. Bransfield summoned him out of classes, sometimes by knocking on the classroom door and beckoning him by crooking his finger, he told The Post.

At first, Bransfield took him on walks and showed him around the school. Eventually, Bransfield steered the teen into a small office he used near a teachers’ lounge. It was there, he said, that Bransfield directed him to stand behind a desk, beside Bransfield’s chair, and read a passage from a book.

“He told me to relax and read and calm down,” the former student said in the interview.

Bransfield put his hand on the teenager’s lower back, then moved it to his buttocks and began fondling his genitals over his clothing, the former student said. Similar episodes happened at least five times during his freshman and sophomore years, he said.

He said he told no one about the encounters until the day he called the hotline.

After speaking with the archdiocese’s investigator, the former student asked for a copy of his report. He said it never arrived.
A different investigative path

In the years following his complaint, Bransfield’s accuser said he was left in the dark.

Behind the scenes, Cardinal Justin Rigali, then the archbishop of Philadelphia, and other ranking clerics were handling his complaint, according to the confidential report.

Under procedures established after the clergy sexual abuse scandal, each diocese and archdiocese set up an independent review board to assess sexual abuse claims against priests. The accusation against Bransfield took a different path because he had been elevated to bishop before the complaint was made, church investigators wrote in the recent confidential report.

In October 2009, behind closed doors, Rigali formally declared the allegations were unsubstantiated because of inconsistencies in the former student’s account, including precisely when and where the alleged abuses occurred, according to the confidential report.

Rigali, who is now retired, did not respond to requests for an interview.

Before and after the secret pronouncement about his fate, Bransfield maintained warm relations with leaders of the Archdiocese of Philadelphia, where he started his career.

Using money from the West Virginia diocese, Bransfield gave some of those clerics thousands of dollars in cash gifts. Among them was Rigali, who in 2011 received a check for $1,000, internal documents show.

From February 2009 through last year, Bransfield gave five checks totaling $3,750 to then-Monsignor Timothy C. Senior, the vicar for clergy in Philadelphia, whose responsibilities included helping to assess sexual abuse claims against clerics.

Gavin, the spokesman for the Philadelphia Archdiocese, declined to say whether Senior played a role in Bransfield’s case.

Among Rigali’s top aides was a nephew of the bishop’s, the Rev. Sean Bransfield, an assistant judicial vicar. Starting in 2013, Bishop Bransfield gave his nephew more than $9,000 over five years.

In a statement earlier this year for an article about the gifts, Senior said that he thought the money was Bransfield’s and that he had “done nothing wrong” in accepting it.

Sean Bransfield said through a spokesman in June that “he logically assumed gifts from a family member came from Bishop Bransfield’s personal funds” and denied wrongdoing.

Michael J. Bransfield said the cash gifts had no connection to the claim against him. He described himself as a “very close friend” of Senior and said they had exchanged gifts over the years.

“I was very friendly with him,” Bransfield said.

In the mid-1970s, Senior was a student of Bransfield’s at Lansdale High School, graduating before the alleged abuse happened. In July 2009, shortly before Rigali absolved Bransfield of wrongdoing in connection with the hotline complaint, Rigali and Bransfield jointly led the ceremony for Senior’s ordination as auxiliary bishop.
Reporting his accusation again

A few details of the hotline claim became public in 2012, during a sensational trial of two Philadelphia priests accused of sexual abuse and child endangerment.

In April that year, newspapers reported that a witness had mentioned rumors about Bransfield, catching the attention of the former Lansdale student who had called the hotline five years earlier.

He decided to contact the archdiocese to again tell his story to a church official. “I’m like, ‘This still has to be addressed. I want to do something here,’ ” he said.

In response to media questions, church officials publicly acknowledged the 2007 hotline complaint but released few details. The officials said they were reexamining the allegation and had notified law enforcement authorities in Montgomery County, Pa., as they did immediately after the hotline call several years earlier.

County detectives spoke with the former student and took him to Lansdale High School to talk in more detail about the claims. But the former student said he saw an administrator he knew and balked at going in. The former student feared he might be recognized and did not want anyone to know he had been abused.

Montgomery County authorities “determined further investigation was unwarranted,” the recent confidential church report said.

The archdiocese sent the allegation to the Vatican, according to previously unreported details in the report.

The matter was reported first to the apostolic nunciature, the Vatican’s diplomatic outpost in Washington, D.C. It was then forwarded to Cardinal Marc Ouellet, head of the Vatican office that oversees bishops worldwide, the investigative report said.

“The investigative file we reviewed does not reflect any further action,” the report said.

A Vatican spokesman did not respond to questions about the handling of the complaint or to requests for an interview with Ouellet.

Bransfield, meanwhile, was living extravagantly as head of the diocese in West Virginia. Church investigators found that he spent millions of dollars in the diocese’s money on personal expenditures, including travel by private jet and renovations to his church mansion, according to internal church documents.

Bransfield also cultivated seminarians and young priests and subjected them to unwanted attention, including sexual remarks and intimate touching, according to the confidential investigative report. In some cases, he groped or kissed them, it said. He also allegedly exposed himself and made sexually charged remarks about their bodies. Bransfield asked that some of the young men accompany him on lavish trips to Florida, the Caribbean, Paris, London and Rome.

Some of the young clerics “were broken by the experience,” suffering depression or fear as a result of their interactions with Bransfield, the investigative report said.

At the same time, Bransfield was drawing on diocese funds to send cash gifts to influential clerics who had sway over his career. They included tens of thousands of dollars sent to the nuncios in Washington and more than a dozen cardinals in the United States and at the Vatican, some of them aides to the pope.

During the recent investigation, Bransfield’s accuser spoke several times with a church investigator.

The former student’s attorney, David Inscho, insisted the church could have done much more to stop Bransfield when his client came forward. “The church had everything they needed . . . to start canonical proceedings, to have had him removed from active ministry,” Inscho said.

In their recent report about Bransfield, the church investigators cast doubts on the thoroughness of the earlier investigations of the former Lansdale student’s claims. They said that the inconsistencies in the victim’s accounts are “typical of these types of cases when a substantial amount of time has passed” and that they believed the matter “may warrant further inquiry.”

“The victim remains willing to be cooperative in any further investigation that the Philadelphia Archdiocese may feel is warranted,” they wrote.

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EGR priest denies Communion to gay judge

Judge Sara Smolenski

by:

Judge Sara Smolenski, chief judge of the Kent County District Court, has been denied Communion at the church where she has been a parishioner for more than six decades because she is married to a woman.

It is a move that for many was the final straw in a pattern of behavior that has them calling for the removal of a priest — a priest who came to St. Stephen Catholic Church about three years ago.

In 1966, under the leadership of Rev. Msgr. Edward N. Alt, St. Stephen Catholic School became the first integrated Catholic school in Metro Grand Rapids and had a student body that was nearly 40 percent non-Catholic.

This tradition of inclusion and acceptance would be the essence of the school and the church for 50 years.

But now, some here say that is changing.

“I’ve been a member of St. Stephen’s Catholic Parish for 62 years, basically,” Smolenski said.

Smolenski who has been on the bench for nearly 30 years, comes from a family of prominent community members, including her father who was also a district court judge, and her brother, a state appeals court judge.

“I was baptized there, my parents were married there, every one of my nine siblings went to school (from) first through eighth grade. We buried my parents out of that school,” Smolenski said. “This is a church that is a part of who I am. This is a church who helped form my faith.”

News 8 featured Smolenski in March of 2016, when she became the first Kent County elected official to marry someone of the same sex.

But it was just last Saturday that Smolenski got a call from the parish priest, Father Scott Nolan.

“The way he said it was ‘because you’re married to Linda in the state of Michigan, you cannot accept communion,’ that’s how he said it,” Smolenski explained. “I try to be a good and faithful servant to our Lord Jesus Christ. My faith is a huge part of who I am, but it is the church that made that faith, the very church where he is taking a stance and saying ho-ho, not you.”

It was a devastating revelation for the lifelong Catholic who months earlier gave $7,000 to the parish building fund.

“Oh my gosh, I’m not going to get Jesus at the church I have devoted my life to,” Smolenski said, fighting back tears. “I thought of my mom and dad who devoted their whole life to raising us Catholic, spending all that money at the Catholic education.”

Smolenski was not the first person to be denied, according to a dozen people News 8 talked to Tuesday, including one same-sex couple who was denied the Eucharist during their child’s communion service.

“The public shunning — everything about it was offensive,” Smolenski said of the denial months before her own.

It is part of a pattern, according to Micki Benz, a 40-year member of the parish who is a part of a group of members who have decided to speak out.

They point to the words of Pope Francis who wrote in his Apostolic Exhortation.

Evangelii Gaudium, translates as “joy of the Gospel,” that the Eucharist is not a prize for the perfect, but a powerful medicine and nourishment for the weak and the church is not a toll house but a place for everyone.

“(Nolan) has eliminated teachers who are gay. He has made it clear that gay people are not welcome,” Benz said.

For a period of time, Nolan forbade non-Catholics from participating in church services, including choir and reading before the congregation, members say.

Parishioners met with Nolan and were hopeful that he was changing his ways, until last Saturday when the beloved judge was denied Communion.

Nolan talked to News 8 briefly Tuesday, promising he would speak on the issue but then did not call back or return messages.

There are those who believe Nolan is in the right, but they would not go on camera. Others with kids attending school would not go on camera due to fear of reprisal, but all say they love the church and want healing.

“I love the St. Stephen’s I knew. I don’t love the St. Stephen’s of now,” Smolenski said.

Some members say it would be better overall for the church to change pastors.

“We don’t see Father Scott changing; therefore we’ve come to the conclusion that it’d be better for him and us if there were a change in our pastors,” Benz said.

Some parishioners have drafted a letter to Bishop David Walkowiak, bishop of the Diocese of Grand Rapids, explaining their position and asking for a meeting — a request he has not responded to in the past.

>> Inside WOODTV.com: Letter to Bishop David Walkowiak.

“We really, really want a meeting with him. Everybody is prepared to be very respectful. We just want him to know what this is doing to one of his parishes,” Benz said.

News 8 reached out to the Diocese of Grand Rapids who would not address the issue of whether Nolan’s actions are supported by the bishop.

A spokesperson did issue this terse statement presumably about what happened with Judge Smolenski: “This is a spiritual matter between her and her pastor.”

Smolenski says it is time to bring this into the light.

“I want to help somebody out there who’s never even been born to make their life a little bit easier — by standing up and speaking the truth,” she said.

Complete Article HERE!

How Vermont’s Catholic Church stashed away a half-billion dollars in assets

The Cathedral of St. Joseph in Burlington. Seen on Friday, November 15, 2019.

By

When Vermont’s Catholic Church recently came clean about its half-century-long history of child sex abuse claims against 10% of its clergy, many wondered how much money the state’s largest religious denomination had on hand to deal with a potential new wave of lawsuits.

The statewide Diocese of Burlington’s latest public financial statement lists $16 million in unrestricted net assets.

But that figure doesn’t include an estimated $500 million in property that church leaders stashed into trusts more than a decade ago to protect those assets from priest abuse settlements.

In the spring of 2006, then-Bishop Salvatore Matano began to see how much the scandal, first exposed by the Boston Globe, would cost the church.

The Vermont diocese had paid one accuser $20,000 to drop his court case in 2003. A year later, two more men demanded $120,000 and $150,000 respectively before they agreed to settle. In 2006, the church, facing a six-figure debt and a seemingly endless series of civil lawsuits, saw individual settlement claims rise to nearly $1 million.

That’s when Matano hatched an idea. The bishop told his attorney to place each of the diocese’s local parishes — some 130 at the time — into separate trusts whose holdings could only be tapped for “pious, charitable or educational purposes,” shielding the property from potential multimillion-dollar jury verdicts.

“In such litigious times, it would be a gross act of mismanagement if I did not do everything possible to protect our parishes and the interests of the faithful from unbridled, unjust and terribly unreasonable assault,” Matano wrote in a private letter to concerned Catholics.

Soon after, the diocese’s lawyer quietly sent a stack of two-page “deed into trust” form letters to municipal clerks throughout the state.

Although news reports revealed the diocese’s initial idea for shielding assets 13 years ago, details about how the church carried out the plan, what it stockpiled and where everything would lead haven’t been reported until now. As renewed scrutiny of priest misconduct raises new questions about the diocese’s capacity for future payouts, the trusts could soon be tested.

‘The information we have is sufficiently compelling’

Ever since 17th century Catholic explorer Samuel de Champlain inspired the name of the Green Mountain State — “Voilà les monts verts!” he reportedly exclaimed four centuries ago — the church has played a prominent role in Vermont history, boasting as many as 157,000 members as late as 1980.

But its reputation was besmirched when former residents of Burlington’s now-closed St. Joseph’s Catholic orphanage spoke publicly in the 1990s about enduring physical and psychological abuse during the facility’s operation from 1854 to 1974.

The diocese offered each orphanage resident $5,000 to drop their right to sue. As many as 160 considered the deal and more than 100 accepted payment, according to news reports from the time.

When the press reported on a statewide priest misconduct scandal in the early 2000s, church leaders used a similar strategy to keep survivors from talking.

The idea initially worked. In the fall of 2003, the diocese settled the first lawsuit for a small unspecified sum.

“I’m not going to tell you the amount, although it’s relatively low,” the accuser’s lawyer said at the time of a figure reported to be $20,000. “It was never about the money, it was getting the church to recognize what they did was wrong. We don’t think this is the end of the story. We think there are other victims out there.”

Other survivors weren’t as easily satisfied. A year later, the diocese settled two more cases for $120,000 and $150,000. The church also revealed it had spent more than $700,000 to squash earlier lawsuits dating back to 1950 and another $2 million for orphanage-related compensation, counseling and legal fees.

The diocese doesn’t have insurance for abuse cases and therefore must pay for settlements with assets on hand. (Church leaders stress they don’t tap regular collection money or the diocesan Bishop’s Fund for settlements.)

By 2005, more than a dozen people had filed lawsuits seeking liens on church property totaling up to $30 million.

“We believe the information we have is sufficiently compelling that seven-figure verdicts are quite likely,” their lawyer, Jerome O’Neill of Burlington, said at the time about the possibility of jury trials. “We want to make sure that there are sufficient assets available if we are successful in our actions.”

Former Vermont Catholic Bishop Salvatore Matano speaks in Chittenden Superior Court in 2008.

‘This was much more than we wanted to pay’

Soon after, O’Neill scored big when a judge ordered the Vermont Attorney General’s office to share the priest misconduct files it obtained from the diocese. The lawyer received hundreds of pages of paperwork chronicling the fact the church knew several of its priests had faced accusations of child sex abuse for decades but did nothing to alert the public or police.

By the spring of 2006, O’Neill had 17 new clients and a slate of trials set to start the day after Easter. What the public didn’t know: the first of those cases centered on claims against the former Rev. Edward Paquette, who secret files showed to be the worst serial predator of all the state’s clergy.

A court order restricted anyone involved from talking publicly. But privately, O’Neill and church leaders understood the value of the papers the lawyer held in his hands. If they were introduced in court, a shocked jury might award a survivor a multimillion-dollar verdict.

The church seemed ready to reject escalating settlement demands as Burlington’s Chittenden Superior Court screened jurors for the first Paquette trial in April 2006. Then the judge, gaveling in proceedings, announced the parties had forged a last-minute agreement for a record $965,000.

“This was much more than we wanted to pay,” the diocese’s lawyer said outside court. “But we decided that it would be the best to minimize the cost.”

Church leaders had hoped the settlement would keep the accuser from talking publicly. But once the court lifted its gag order upon the close of the trial, O’Neill — whose client hadn’t signed a nondisclosure agreement — surprised everyone by revealing all of the evidence.

The documents showed Vermont Catholic leaders knew two other states had dismissed Paquette for child sex abuse before they assigned him to Rutland in 1972, Montpelier in 1974 and Burlington in 1976.

“The dossier is large and the history long,” the bishop of Fort Wayne-South Bend, Indiana, had warned his Green Mountain State colleagues in a letter about the priest’s record of molesting boys.

For the first time, the public had a glimpse of what the diocese had covered up for decades.

‘Unbridled, unjust and terribly unreasonable assault’

By the first week of May 2006, the church, suddenly in debt more than $1 million and facing a rising number of lawsuits, was studying its financial options. It soon made headlines by announcing it wanted the judge who oversaw the $965,000 settlement to be barred from presiding over the remaining cases.

“The diocese has great concern over the lack of a level playing field,” its lawyer said at the time. “We’re not trying to hide anything. We’re trying to keep prejudice from building.”

Unbeknown to the public, another church attorney was mailing two-page form letters to municipal clerks to secure parish property into individual local trusts.

“This deed into trust shall operate as an assignment of all personal property, tangible and intangible, fixed or moveable, together with all accounts, funds, benefices and entitlements, related to the ownership, operation, management, control, preservation and use of the herein conveyed real estate,” each document says.

As outlined in the papers now on file in town clerk’s offices, the diocese’s bishop is the “trustee” of each trust, each parish pastor is the “trust administrator” and each parish finance council forms the “trust advisors.”

“Thus, the present diocesan protocols and regulations for the administration of parishes remain, in effect, unchanged,” Matano wrote in his private letter to concerned Catholics.

Speaking at a 2006 Mother’s Day reception at the Woodstock Inn, Matano told attendees the trusts were “an extra layer of protection” from anyone seeking to tap church assets.

“I’m really in a no-win situation,” he said. “I want to be sensitive to victims, but I don’t want to inflict pain on innocent parishioners. It’s certainly just to ask the church to be accountable, but is it just to destroy parishes, schools and other agencies of care to do so?”

Learning about Matano’s statement about protecting the church from “unbridled, unjust and terribly unreasonable assault,” the national Survivors Network of those Abused by Priest blasted the bishop for “attacking deeply wounded men and women who were raped as kids by priests.”

“How can you lash out at them and call their long overdue, David vs. Goliath effort an ‘unbridled, unjust and terribly unreasonable assault?’” survivors wrote in a letter to Matano.

‘It has a very serious impact on a small, rural diocese’

O’Neill responded more strategically. The lawyer, knowing the church doesn’t pay taxes and its properties aren’t listed at fair market value, sought assessments of the holdings’ true financial worth.

Former state economist Arthur Woolf reviewed insurance and municipal records to place a “market value” of all Vermont Catholic Church-related property at between $270 million and $500 million.

An insurance company, for its part, estimated the replacement cost of all parish, school and support buildings at $400 million, noting the number didn’t put a price tag on the underlying land.

Matano, who steadfastly confined his media comments to diocesan-run press outlets, defended the trust idea in a rare 2006 interview. Noting “this is not in any way intended to penalize victims,” the bishop said the plan was designed to reassure Vermont churchgoers who feared the potential loss of their parish holdings.

“They had no part in these awful events of the past,” he said. “I think it’s unfair to penalize them and say they are responsible.”

St. Stephen Catholic Church in Winooski. Seen on Friday, November 15, 2019.

Matano wasn’t the only Catholic official aiming to shield assets. U.S. Cardinal Timothy Dolan, for example, was head of the Archdiocese of Milwaukee, Wisconsin, in 2007 when he worked to move nearly $57 million in church holdings into a cemetery trust to protect them “from any legal claim and liability,” he wrote in a letter to the Vatican.

O’Neill believes the act of shifting assets into trusts broke Vermont’s fraudulent deeds law, which bars any transfer “with intent to avoid a right, debt or duty.” He filed state and federal cases in 2009, charging the diocese not only shielded parish property but also $3.8 million into a pension fund and another $3.7 million into a Vermont Catholic Charities account.

“You can’t take property you have, transfer it and then say it’s beyond the reach of your creditors,” the lawyer explains today.

Headlines about the trust plans soon gave way to news of more lawsuits, more settlements and a string of trials. Juries went on to slam the church with a record $8.7 million verdict in May 2008, a nearly $3.6 million verdict in December 2008 and a $2.2 million verdict in October 2009.

“It’s a very, very large amount of money,” Matano told reporters at the time. “It has a very serious impact on a small, rural diocese.”

To ensure the church paid, a judge placed liens not only on the 32-acre Burlington headquarters and the site of the former St. Joseph’s Orphanage but also a portion of its investment portfolio. By the start of 2010, a second judge overseeing more than two dozen additional lawsuits proposed merging the cases into an unprecedented joint trial.

The diocese, fearing bankruptcy, announced it wanted to settle rather than try to defend against the cases.

With most of its assets in the trusts, the church raised $10 million by selling its Old North End offices and campus — the largest open tract of land on the Lake Champlain waterfront in the state’s most populous city — to the alternative liberal arts Burlington College in 2010.

“This will be truly transformative for the college,” the school’s head, Jane O’Meara Sanders, said at the time.

That was not to be. Instead, the financial burden of the purchase led to the closing of Burlington College in 2016 and caught Sanders in a federal investigation as her husband, U.S. Sen. Bernie Sanders, launched his first White House bid. A Justice Department review reportedly concluded last year without charges. But the resulting headlines — “Wife’s Failure to Save College Is Still Looming Over Sanders,” the New York Times reported on its front page this past summer — continue to reverberate through a second campaign cycle.

The former diocese headquarters is now the site of a 700-unit housing and business complex.

‘Who’s controlling the puppet strings?’

The diocese hoped it was finished with lawsuits, only to find itself again under scrutiny when 2018 BuzzFeed published an article titled “We Saw Nuns Kill Children: The Ghosts of St. Joseph’s Catholic Orphanage.” The story led church and law enforcement leaders to launch separate misconduct investigations and the state Legislature to remove a statute of limitation restriction for survivors to file civil cases.

O’Neill has five new lawsuits pending.

“We’ll see if we can resolve them,” he says today. “If not, we go forward with litigation.”

The former St. Joseph’s Catholic Orphanage in Burlington where the Roman Catholic Diocese of Burlington used to be headquartered. Seen on Thursday, November 14, 2019.

Matano’s successor, Vermont Catholic Bishop Christopher Coyne, isn’t looking for a fight. Calling for the church to be “fully honest about these sins of our past,” Coyne has released accusers from past nondisclosure agreements and worked with a local and state task force of police and prosecutors now investigating the history of church-wide misconduct.

“I think Bishop Coyne is trying to deal with the legacy problem of abuse,” O’Neill says. “I perceive him as someone who wants to be fair. But whether the amount of money the diocese has is adequate to resolve the cases remains to be seen.”

The diocese didn’t respond to calls for comment other than to report Coyne was away this past week at the U.S. Conference of Catholic Bishops annual general assembly in Baltimore, Maryland. He’s returning home to a church that’s financially stable. But that could change if the latest lawsuits go to trial.

Settling what he thought were the last of the abuse cases long ago, O’Neill dropped his fraudulent deeds fight and allowed the six-year statute of limitations for contesting the issue to pass. But if a future jury awards a big payoff to one of his clients, the lawyer believes a judge could rule the parish trusts to be diocesan assets and therefore available for tapping.

“The fact the bishop is the trustee makes the trusts more vulnerable to attack,” he says. “You’d have to have a judgment before it became a real issue, but if the diocese is unable to pay, we will have no hesitancy to reach for those assets. The church may have transferred them, but who’s controlling the puppet strings?”

Not Matano. He left Vermont in 2013 to become bishop of the larger Diocese of Rochester, N.Y. — which recently became the 20th nationwide to seek bankruptcy protection from creditors impacted by church’s misconduct scandal.

Complete Article HERE!

This St. Louisan Became A Female Priest

— And Defied Centuries Of Catholic Tradition

Elsie McGrath said becoming an ordained Catholic priest was “a monumental step forward in educating people about what the church really ought to be.”

Elsie McGrath never thought of herself as a rulebreaker.

But in 2007, she broke one of the most fundamental rules in Roman Catholicism when she became an ordained priest.

She was later excommunicated, along with fellow priest Rose Marie Hudson and Bishop Patricia Fresen, who ordained the two.

Women are barred from joining the Roman Catholic clergy, but McGrath is hopeful that will change. Last month, Pope Francis caused a stir when he said the Vatican would explore the possibility of female deacons, a class of ministry allowed to oversee weddings and baptisms but not provide Communion.

McGrath spoke with St. Louis Public Radio’s Shahla Farzan about her call to priesthood and her hopes for the future of the Catholic Church.

On converting to Catholicism

I became a Catholic in 1956 after I married a Catholic at the age of 17. There was nothing to it, because Catholics in those days were very “tunnel vision” and out to save the world all by themselves. Nobody could be saved if they didn’t join the fold, and there was nothing to joining the fold except saying, “Yes, yes, yes” and not questioning anything.

Having been raised as, “Do what we tell you and always obey the rules and everything will be wonderful,” I thought: “This is pretty good. I’ll just be Catholic, and I will do as they say and obey the rules and everything will be good.” And then Vatican II happened, and everything started falling apart. I felt they were abandoning me, taking away my security blanket of having all the answers and leaving me looking for my own answers. And then I started getting enlightened and got on the bandwagon for changing things.

On watching her husband, Jim, become an ordained deacon

I had already gotten an undergraduate degree in theology from St. Louis University. My plan was to go into a master’s program after I got my undergrad degree, but because (Jim) was going into the diaconate, I put that off until he was finished because we went through his diaconate formation together. All of the women were encouraged to do the classes with their husbands, which was a four-year preparation at that time. I went through the whole thing with him because he was so enthusiastic about it, and I was so happy for him that he was making this move.

Jim became a deacon in 1996. I was good with it right up until the very moment that we went into the cathedral for the ordination ceremony. We walked down the aisle together as couples. When we got to the altar rail, the women got to move out of line and sit down in the pew and the men advanced up onto the altar. At that point is when I first realized how absolutely awful and unjust this whole thing was. I felt like I had been stabbed. I was totally unprepared for the reaction I would have.

McGrath converted to Catholicism at age 17, when she married her husband, Jim. When he became an ordained deacon in 1996, she said she realized “how absolutely unjust and awful” it was that women were not allowed to join the Catholic clergy.

On meeting Bishop Patricia Fresen, the leader of the women priests movement

Becoming a priest was literally the farthest thing from my mind, except for the injustice of women not being allowed to. In 2006, Patricia Fresen came to St. Louis, and I thought, “I really need to go hear what this woman has to say, because I have discounted these women priests, but I really don’t know anything about them.”

My friend called and said, “I’m going to have a little wine-and-cheese party at the house on Friday evening for Patricia Fresen to be able to meet a few people. Why don’t you come over?” Well, I didn’t really want to do that. I didn’t want to meet her up close and personal, but I went. I walked into the front door of the house, and Patricia was sitting right there. As I walked in, we locked eyes with each other. I had no idea it was her, but I said to myself, “I have got to meet this woman.” The funny thing is that I had not an inkling that this was ever in my mind or my heart until I locked eyes with Patricia Fresen.

On being called to the priesthood

I questioned my own motives, especially because this all happened so quickly and I was completely unprepared for it. I kept wondering, “Why are you really doing this? Are you trying to prove something? Does this have to do with your ego?” It took me from June until November to come to the conclusion that this was something that I really, really was being called to do.

This had nothing to do with me personally; this was what the spirit within me was leading me to, and it made perfect sense. Why else would I have spent all of those years getting all of those theology degrees? Everybody would say, “What are you going to do with that? I guess you think you’re going to be a priest or something?” I would say: “I just love theology. I can’t get enough of it.” The more I know of it, the better I can help the people that I’m working with in the church. This was a monumental step forward in educating people about what church really ought to be.

On her ordination ceremony

[Archbishop] Burke made it clear that anyone who even attended this “attempted ordination ceremony” was going to be excommunicated right along with us. Some of them knew that they were treading on thin ice, but they wanted to be there anyway. [Editor’s note: McGrath’s husband died in 1998.]

We had scads of religious sisters there. We had a drum circle before the ceremony in the corner of the synagogue, and most of them were religious sisters. They didn’t say anything, they didn’t look up, they didn’t look around. And when it came time for everything to start, they just kind of quietly disappeared again.

The whole ceremony was just otherworldly. It was almost like I was floating above somewhere and looking down on what was happening. We processed back out of the sanctuary and the three of us are standing there, Patricia and Ree (Rose Marie Hudson) and me. Here comes this guy straight up, almost ahead of everybody. He works his way through all of those people, and he serves all three of us with the latest document from Burke, the summons. It said, “You have just committed the gravest of sins and you have until,” I believe, “December the third to recant.” In March, the actual decree of excommunication showed up.

On being excommunicated from the Catholic Church

Excommunication is literally a contract. It’s a legal document, and that means that it has to be accepted by both parties for it to actually be in force. We see ourselves as Roman Catholic women who have chosen to be ordained and model a new way of being in the church. We do not accept excommunication, and therefore, we’re not excommunicated.

We don’t need “the Church.” Whenever we talk about “the Church,” we’re literally talking about the hierarchy of the church. But the church itself is us. Our choice is to remain in the church and effect change from the bottom up, because that’s the only way change ever happens anywhere.

On leading Therese of Divine Peace, a Roman Catholic congregation in St. Louis 

We have about two dozen faithful members. Everyone is welcome at the table; that is the biggest thing. You don’t have to show papers to receive Communion. At the famous Last Supper, Jesus even served Judas before Judas left the room. If this is the sacrament of unity, how can anybody possibly be barred from the table? If you believe that you are in a community of people who are faithful to living the way Jesus did, what’s going to stop you from sharing bread and wine?

The Roman Catholic piece keeps a lot of people away from us for two very big reasons. One, they don’t want anything to do with the Roman Catholic Church anymore. Or two, they don’t want to take the chance of getting in trouble, because the Roman Catholic Church is so important to them.

On the possibility of women being ordained in the Catholic Church

Pope Francis has done a lot to move things along from the stagnation that we were in with the two before him. He’s softening his stance because he’s understanding that we might have something important to offer the church.

We absolutely know that it will change. Anybody could throw out a figure of when this is going to happen. We’re not going to see it happen from this particular lifetime, but that’s what we’re doing it for.

Complete Article HERE!

Pope compares politicians who rage against gays to Hitler

The Catholic Church leader also denounced a resurgence in anti-Semitism in Europe

By Philip Pullella

Pope Francis said on Friday politicians who rage against homosexuals, gypsies and Jews remind him of Hitler.

“It is not coincidental that at times there is a resurgence of symbols typical of Nazism,” Francis said in an address to participants of an international conference on criminal law.

“And I must confess to you that when I hear a speech (by) someone responsible for order or for a government, I think of speeches by Hitler in 1934, 1936,” he said, departing from his prepared address.

“With the persecution of Jews, gypsies, and people with homosexual tendencies, today these actions are typical (and) represent ‘par excellence’ a culture of waste and hate. That is what was done in those days and today it is happening again.”

During the 1933-45 Nazi regime in Germany, six million Jews were killed and homosexuals and gypsies were among those sent to extermination camps.

Pope Francis did not name any politicians or countries as the targets of his criticism.

In Brazil, President Jair Bolsonaro had a history of making homophobic, racist and sexist public remarks before he took office on Jan. 1. He told one interviewer he would rather have a dead son than a gay son.

In May, Brunei’s Sultan Hassanal Bolkiah extended a moratorium on the death penalty to incoming legislation prohibiting gay sex, seeking to temper a global backlash led by celebrities such as George Clooney and Elton John.

The United Nations had warned Brunei it would be violating human rights by implementing Islamic laws that would allow death by stoning for adultery and homosexuality.

In recent weeks, Pope Francis has also denounced a resurgence of anti-Semitism in Europe.

On Wednesday, in improvised remarks at his general audience, he said: “Today the habit of persecuting Jews is beginning to be reborn. Brothers and sisters: this is neither human nor Christian; the Jews are our brothers and sisters and must not be persecuted! Understood?”

Last week, a Vatican cardinal said he was “disgusted” by anti-Semitic abuse directed at an 89-year-old Italian senator and Holocaust survivor, who was given police protection after receiving death threats.

In July, a European Union study said young Jewish Europeans experience more anti-Semitism than their parents, with a rise in abuse coming in emails, text messages and social media postings.

More than 80% of Jews of all ages said they felt anti-Semitism had increased on the Internet over the past five years and around 70% said they faced more hostility in public, the study found.

Complete Article HERE!