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70 Catholics arrested in D.C. protest over Trump immigration policies

A demonstration to end the practice of detaining immigrant children takes place at the Russell Senate Office Building on Thursday.

By Marissa J. Lang

The Lord’s Prayer filled the marble dome of the Russell Senate Office Building on Thursday as 70 Catholic sisters, clergy and parishioners were led away in handcuffs.

“Forgive us our trespasses,” the demonstrators recited, “as we forgive those who trespass against us.”

On a day they dubbed the “Catholic Day of Action,” hundreds of Catholics gathered outside the Capitol to protest the Trump administration’s immigration policies and its treatment of migrants.

“We hope that by being here and putting our bodies on the line, we can give people, members of Congress, courage to do the right thing,” said Sister Marge Clark, from the Sisters of Charity of the Blessed Virgin Mary. “It’s important to go beyond words, to put your body where your words are, where your beliefs are.”

In their hands and fastened to their bodies, demonstrators carried photographs of migrant children who died in federal custody into the Russell building, where more than 30 senators have offices. As five protesters lay on the floor of the rotunda to make the shape of a cross with their bodies, the group recited the children’s names:

“Darlyn,” protesters chanted in unison. “Jakelin. Felipe. Juan. Wilmer. Carlos.”

Thursday’s demonstration was the second protest this week in which people of faith decried Immigration and Customs Enforcement and called for an end to the federal practice of detaining migrants at crowded detention centers along the U.S.-Mexico border.

Ten Jewish demonstrators were arrested Tuesday for refusing to leave the lobby of ICE headquarters in Southwest Washington. More than 100 others locked arms and formed barriers around the building’s doors and garage, disrupting the agency’s daily operations.

Thursday’s protest, which called for an end to child detention, was organized by a coalition of more than 15 Catholic groups, including the Sisters of Mercy, Faith in Action and the Leadership Conference of Women Religious.

“We are here today because of our faith. The gospel compels us to act,” Sister Ann Scholz, associate director for LCWR’s social mission, told the crowd. “We are outraged at the horrific treatment of families and especially children. The inhumane treatment of children being done in our name must stop.”

Though Pope Francis and the U.S. Conference of Catholic Bishops have long affirmed their support for migrants and refugees, Catholic voters are split on the issue of immigration, according to surveys conducted earlier this year by the Pew Research Center.

Catholic Democrats are more likely than Catholic Republicans to view immigration as a boon rather than a burden to the United States — 86 percent to 47 percent — and are more likely to oppose expanding a wall along the U.S.-Mexico border.

“We can and must remain a country that provides refuge for children and families fleeing violence, persecution and acute poverty,” the Conference of Catholic Bishops wrote in a statement last month. “All people, regardless of their country of origin or legal status, are made in the image of God and should be treated with dignity and respect.”

Claribel Guzman, an undocumented immigrant from El Salvador, bounced her 17-month-old daughter in her arms Thursday as demonstrators read aloud the words of migrant children detained at federal facilities.

Guzman, afraid of being deported to a country she fears and of being separated from her child, said she has been weighing her options. Maybe, she said, she would seek sanctuary at a local church.

Later, as Franciscan brothers in brown robes were arrested alongside Catholic sisters, Guzman looked on, her head shaking slightly.

“This is my fight now, for my daughter,” she said in Spanish. “It’s very frustrating, very difficult. I am alone here. But in this moment, seeing people like this helps me.”

The demonstration came less than a week after President Trump promised a crush of immigration raids in cities around the country. Though they failed to materialize Sunday as the president promised — Trump said he wanted agents “to take people out and take them back to their countries” — several sisters who work with immigrants said they have seen a lingering fear grip their communities.

“It’s so much worse now. So much worse than we’ve ever seen it, and every day my stomach sinks when something new comes out,” said Sister JoAnn Persch, 85, a Chicago nun with the Sisters of Mercy. “But you know what I’ve learned? I’ve learned that nuns have power. And that’s why we’re here.”

Persch and Sister Pat Murphy, 90, began working with immigrants in 1990, when they took over Su Casa, a Chicago refuge for Central American women, children and torture survivors. In 2007, they began sitting vigil outside the Broadview Detention Center, an ICE facility near Chicago that is often a last stop before immigrants are sent back to their home countries.

Dan Moriarty, center, Sister Karen Burke, right, and Sister Barbara Battista, left, form a cross in the Russell Senate Office Building rotunda.

They return every Friday — no matter the weather — to pray the rosary.

“Those little children and their mothers and fathers coming across the border, those who are here in the United States, are maligned, called names. It’s rude, crude, disgusting,” Murphy said. “The climate in the country now is very sad, and it’s scary. It’s a scary time.”

The sisters were among about 50 nuns who participated in Thursday’s act of civil disobedience.

As police officers led the last group away, hands zip-tied behind their backs, the demonstrators sang a hymn.

All that remained were photographs of the deceased children, scattered across the Capitol’s hard, cold ground.

Complete Article ↪HERE↩!

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If you’re a gay or divorced Catholic, the American National Catholic Church might be for you

Rev. George Lucey leads St. Francis of Assisi Church in Glen Ridge. Rev. Lucey, who is openly gay, has been at the church for twelve years.

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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.

Complete Article ↪HERE↩!

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A priesthood of all believers?

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.

Pope Francis, pictured praying inside St Mary’s Pro Cathedral in Dublin during his visit to the World Meeting of Families last year, has repeatedly called for the Church to be more humble and less clerical. He is allowing Brazil’s bishops to consider the ordination of mature married men.

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.

Though Pope Francis is allowing Brazil’s bishops to consider the ordination of mature married men, most Irish bishops still apparently believe that Irish Catholic families must somehow be persuaded to encourage their young people to head for seminaries and convents and celibate lives.

Consider, for example, To Follow Jesus Closely, a pastoral letter published in the Diocese of Down and Connor in April 2019, and covered extensively in Faith matters.

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.

Complete Article ↪HERE↩!

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Vatican ‘hid art that showed female priests’

By Sarah Mac Donald

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.

A female priest on an ancient reliquary box

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.”

Dr Ally Kateusz has written a book on women in Christianity

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.”

Complete Article ↪HERE↩!

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Why Catholic bishops need a year of abstinence on preaching about sexuality

A view of St. Peter’s Square during a Pentecost Mass celebrated by Pope Francis, at the Vatican, Sunday, June 9, 2019.

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If Catholic bishops hope to reclaim their moral credibility after revelations about covering up clergy sexual abuse, the hierarchy might start by sending a simple but potent message: Church leaders should take a year of abstinence from preaching about sex and gender.

It might seem obvious that a church facing a crisis of legitimacy caused by clergy raping children would show more humility when claiming to hold ultimate truths about human sexuality

Instead, in the past month alone, a Rhode Island bishop tweeted that Catholics shouldn’t attend LGBTQ pride events because they are “especially harmful for children”; a Vatican office issued a document that described transgender people as “provocative” in trying to “annihilate the concept of nature”; and a Catholic high school in Indianapolis that refused to fire a teacher married to a same-sex partner was told by the Archdiocese of Indianapolis that it can no longer call itself Catholic

There is an unmistakable hubris displayed when some in the church are determined to make sexuality the linchpin of Catholic identity at a time when bishops have failed to convince their flock that they are prepared to police predators in their own parishes.

Even before abuse scandals exploded into public consciousness a decade ago and more, many Catholics were tuning out the all-male hierarchy’s teachings on sexuality. Surveys show the vast majority of Catholics use birth control and nearly 70 percent now support same-sex marriage.

This isn’t simply a matter of the church’s image, however. When the Catholic Church describes sexual intimacy between gay people as “intrinsically disordered,” it fails to take into account how this degrading language contributes to higher rates of suicide among LGBTQ people; when it condemns even civil recognition of same-sex unions that don’t impede the church’s ability to define marriage sacramentally, bishops appear indifferent to the roadblocks committed couples without marriage licenses face in hospitals and other settings.

Unless church leaders are content to drive away a generation of young people, these positions are self-inflicted wounds. Millennial Catholics understandably ask why centuries of Catholic teaching on human dignity and justice about don’t apply fully to their LGBTQ friends, family members and teachers. Those who are raised Catholic are more likely than those raised in any other religion to cite negative religious treatment of gay and lesbian people as the primary reason they leave, according to the Public Religion Research Institute.

A document on gender identity released earlier this month from the Vatican’s congregation for Catholic education, titled “Male and Female He Created Them,” underscores why we need a break from lofty church pronouncements on these issues. The document is right in its call for respectful dialogue with LGBTQ people, but the work itself fails to reflect that ideal.

The authors clearly didn’t spend time with transgender Catholics. There was no apparent effort to engage with modern science or contemporary medical insights about gender development. It feels as if it was written in a bunker sealed off from the world in 1950.

Ray Dever, a Catholic deacon who has a transgender daughter and who ministers to Catholic families with transgender members, called the document “totally divorced from the lived reality of transgender people.”

Dever added, “Anyone with firsthand experience with gender identity issues will confirm that for an authentically transgender person, being transgender is not a choice, and it is certainly not driven by any gender theory or ideology.”

While abstract Vatican musings on sex and gender are unhelpful, the church faces a more urgent crisis in the making in the firing of LGBTQ employees at Catholic schools. In a rare display of defiance, Brebeuf Jesuit Preparatory School in Indianapolis clashed with Archbishop Charles Thompson, who wanted the independently operated school to terminate an employee who is civilly married to a person of the same sex. The school refused, and the archbishop now says the school can no longer call itself Catholic. Brebeuf Jesuit’s supervisory body, the Midwest Province of Jesuits, said the decision will be appealed through a church process all the way to the Vatican if necessary.

“We felt we could not in conscience dismiss him from employment,” the Rev. William Verbryke, president of Brebeuf, told the Jesuit publication America magazine earlier this week, explaining that the teacher in question does not teach religion and is not a campus minister.

After the Jesuit school’s decision became national news, another Indiana Catholic high school announced it was complying with the archdiocese and dismissing a teacher in a same-sex marriage. Administrators at Cathedral High School called it “an agonizing decision” and wrote a letter to the school community. “In today’s climate we know that being Catholic can be challenging and we hope that this action does not dishearten you, and most especially, dishearten Cathedral’s young people.”

In recent years, more than 70 LGBTQ church employees and Catholic school teachers have been fired or lost their jobs in employment disputes. Heterosexual Catholics who don’t follow church teaching that prohibits birth control or living together before marriage, for example, are not disciplined the same way by Catholic institutions. The scrutiny targeting gay employees alone is discriminatory and disproportionate.

Efforts to narrow Catholic identity to a “pelvic theology” hyperfocused on human sexuality raise questions about what Christians should be known for as we seek to live the gospel. Are Catholic employees at schools and other Catholic institutions evaluated for how often they visit the imprisoned, care for the sick, treat the environment, confront inequality? All of these moral issues are central to papal encyclicals, centuries of Catholic social teachings and the ministry of Jesus.

“We cannot insist only on issues related to abortion, gay marriage and the use of contraceptive methods,” Pope Francis said in one of his first interviews after his election. “The church’s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines to be imposed insistently. We have to find a new balance; otherwise even the moral edifice of the church is likely to fall like a house of cards.”

A year of abstinence for church leaders preaching about sex would demonstrate a symbolic posture of humility that could substantively show those of us still left in the pews that the hierarchy isn’t completely clueless to the stark reality of the present moment.

During their silence on sex and gender, Vatican and local Catholic leaders should get out of their comfort zones and conduct listening sessions with married, divorced, gay, straight and transgender people. They should step away from the microphone and take notes. There would be disagreement, but the simple act of flipping the script — priests and bishops quietly in the back instead of holding forth up front — might help clergy recognize there is a wisdom in lived reality and truth not found solely in dusty church documents.

Taking risks and sitting with discomfort is part of a healthy faith. It’s time for our bishops to lead by taking a step back.

Complete Article ↪HERE↩!