By Paul Collins
Like it or not, Catholicism is still enormously influential in Australia. It is Australia’s largest non-government employer through its schools, hospitals and aged care with around 230,000 people working directly for the church. It also runs many voluntary organisations, like the Saint Vincent de Paul Society with some 20,700 members and 41,150 volunteers with a huge impact on social welfare.
Despite this, Catholicism’s reputation has been effectively trashed in the media and wider community by the sexual abuse crisis and church leaders’ appalling, long-term failure to deal decisively with clerical abusers. The revelations of the royal commission reinforced the church’s toxic reputation.
The result: people are abandoning Catholicism in droves. The percentage of self-confessed Catholics in the population has dropped from 27 per cent in 2001 to 22.6 per cent in the 2016 census. Of the 5.3 million Catholics in 2106, only 11.8 per cent attended Mass regularly.
In an attempt to respond, Australia’s 46 bishops are gathering with 99 invited priests, 25 religious sisters and around 110 laypeople from across Australia in a Plenary Council in early October to try to sort out the church’s future.
To prepare for the plenary, a nationwide consultation was held with Australian Catholics. The response was enormous: more than 222,000 people participated, with 17,457 written submissions from groups and individuals. Issues emerging from the consultation focused around clerical control, lack of leadership, accountability, marginalisation of laypeople in decision making, election of bishops, gender and sexual issues, ministry, especially that of women, married priests, the church’s role in a secular culture and relationships with the wider community.
But that’s where democracy and consultation ended. The plenary organisers watered down these issues into a 69-page, bland, cautious document lacking any sense of crisis, written by an archbishop, a priest and two laypeople, entitled Continuing the Journey.
A victim of historic sex abuse by a WA priest has been awarded a massive payout.
This document constitutes the agenda for the plenary. It doesn’t reflect community concerns and the hard questions expressed in the consultations, but replaces them with generic, vague and frustratingly generalised concerns like “prayer”, “conversion”, “formation”, “structures”, “institutions”, and “governance”. This rhetoric doesn’t encourage discussion of the practical and hard questions that the church faces and understandably many committed Catholics have already lost faith in the plenary process.
The plenary’s first session meets next Sunday. Due to COVID-19 restrictions, it will employ a “multi-modal” format, combining in-person and online engagement. A second session will meet in October 2022. Bishops alone will have a deliberative vote. It will be their conclusions that go to the Vatican for approval and given the snail’s pace of Rome, it’ll be 2024 before anything practical begins.
Australia is an object lesson in what not to do when planning church renewal. Don’t go the way that gets you caught-up in a morass of church law and hands over all decision-making power to bishops, not all of whom, it is clear, are really committed to the plenary process, let alone to reforming the church. The fundamental mistake was using a church law-regulated plenary process as the way of confronting Catholicism’s woes. The suspicion is that the bishops chose this precisely because it was tightly controlled by law, allowing them to manage it.
It would have been much better to have had a less-structured national assembly, where a variety of views could be expressed freely, and indicative votes could show what the local Catholic community wanted, leading to concrete actions. While Catholicism remains very influential in Australia through its ministries, the number of active Catholics continues to shrink and the church is increasingly a hollowed-out institution. It’s unlikely that the Plenary Council will do much to halt that decay.
That is unless the bishops put aside their clerical habits and let the faithful in the pews have a much greater say.
Complete Article ↪HERE↩!
By Phyllis Zagano
Pope Francis’ plan is for ordinary Catholics to have their say. It begins with the coming synod, which opens in Rome on Oct. 9 and in every diocese in the world on Oct. 17.
The problem: No one seems to know about it. The bigger problem: U.S. bishops don’t seem to care.
It’s called “For a Synodal Church: Communion, Participation, and Mission.” While Pope Francis truly wants all Catholics to pray and talk about the needs of today’s church, his plan depends on diocesan participation. As the U.S. bishops fulminate over which Catholic politician can receive Communion, they’ve done little to plan for the worldwide discussion on the needs of the church. They were asked to get organized last May. They haven’t.
Here’s how things are supposed to work. Last May, Rome asked every bishop for the name of the person managing his diocesan synodal process. The bishop then is to open his local synod Oct. 17, collect input from parishes, and report to his national episcopal conference.
The conferences — in North America the U.S. Conference of Catholic Bishops and the Canadian Conference of Catholic Bishops — will then gather the results for the members of the 16Ordinary General assembly of the Synod of Bishops, scheduled for October 2023 in Rome.
Folks in Central and South America, as well as in Australia, Germany and Ireland, jumped at the idea. Their meetings are already underway. The USCCB named an elegantly trained and experienced national coordinator, Richard Coll, but U.S. dioceses seem behind the curve.
If a sample of the 10 New York dioceses is any indication, the diocesan synods will have a bumpy start even once they get going. While Rome asked all dioceses to submit the names of their synod coordinators in May, few, if any, seem to have plans.
One week after being queried, only three of the 10 New York dioceses had responded. Two sent the names of diocesan coordinators, and one said it was too early to give any information. (One of the two offered up the bishop and the coordinator for a phone call. But only one.)
To be fair, the Vatican’s synod office published the synod handbook, called a vademecum, and the synod’s preparatory document just a few weeks ago, on Sept. 7.
But “synodality” has been in the air for years, gaining prominence after the Second Vatican Council.
Rome announced the next synod’s theme in March 2020, just as the COVID-19 pandemic began. Lockdown-time pushed the culminating Rome meeting back one year, to October 2023, giving interested bishops and episcopal conferences more planning time.
So, what does all this talking (or not talking) mean? Synodality — the word comes from the Greek, meaning “common road” — is Francis’ way of listening to the periphery. Francis is known to have said “the periphery is the center,” and he wants the bishops atop the pyramid in the hierarchical church to recognize that. He wants to hear from ordinary Catholics, as well as from their bishops.
Francis has already acted on a few requests for changes from 2019’s Pan-Amazon synod aimed at broadening participation. In January of this year, he changed canon law to allow women to be installed as lectors (readers during Mass) and acolytes (altar servers), lay ministries required prior to diaconal ordination.
The synodal process, when properly done, brings about prayerful discernment and an understanding of what the church needs going forward.
The process itself is the beginning and the end of synodality. If everyone has a voice, not on defined doctrine but on the relatively mundane issues of who gets to do what (married priests, women deacons, parish leadership, control of funds and properties), then the process will have met its goal.
What are the chances of success? That depends on whom you ask.
For bishops cemented in clericalism, they will begin to pay lip service at best to a process deeply inserted into the church. They are likely to survey the usual suspects, choosing whom to hear and what to report. Their “success” will be maintaining control.
Success for bishops not focused on controlling power will be listening and honestly reporting the needs of the people.
What gets to Rome from individual national conferences is critical, but what remains to be seen is how the periphery makes its voices heard. The coming synod may depend more on social media and less on diocesan bishops. But you never know.
Complete Article ↪HERE↩!
Lawmakers looking at two bills on topic, one dealing with statute of limitations and another to hold organizations more accountable
By SAJA HINDI
For decades, survivors of childhood sexual abuse and their advocates have urged states to let them hold abusers accountable in civil court, no matter how long it’s been since the abuse. A bipartisan bill in the Colorado Legislature to do just that so far appears to have widespread approval, but it’s not without opposition from the Colorado Catholic Conference — a church embroiled in a sex abuse scandal in Colorado, the U.S. and around the world.
There is no expiration date in Colorado to bring criminal charges against a person accused of child sex abuse, but the statute of limitations to sue an individual is only six years after a victim turns 18. Last year’s effort to change the latter failed.
The renewed push to eliminate the statute of limitations for lawsuits against alleged child sex abusers saw an unanimous Senate vote this week — a vote Wheat Ridge Democratic Sen. Jessie Danielson called “historic.” But the bipartisan bill, which now heads to a House committee, doesn’t apply to civil claims that will have already expired by the time it takes effect, which was a sticking point over constitutionality concerns last year.
That’s why lawmakers have introduced a second (also bipartisan) bill to create a new cause of action to allow people abused as children to sue public and private institutions like churches, schools and the Boy Scouts for past abuse that occurred under their watch. Both the Colorado Catholic Conference and the Boy Scouts, which is also facing abuse allegations in the state, are opposed.
Republican Rep. Matt Soper of Delta is one of the sponsors on both bills, partly because one statistic about childhood sexual abuse sticks with him: Victims often don’t disclose the abuse until their 50s.
“And usually, it’s not a one-off instance. It’s usually over and over again by a family member, a close family friend, someone who’s in a position of trust like a teacher or a priest or a club leader, or a trainer,” Soper said. “And it takes years and years for that individual to be able just to share their story.”
That was James “Jeb” Barrett’s experience. The child sexual abuse survivor and leader of the Denver Survivors Network of Those Abused By Priests (or SNAP) chapter grew up in Montana, and said he was sexually abused as a child by multiple adults he trusted — a teacher, an uncle, a priest and Scout leader. His partner, who had also been abused as a child, died by suicide.
It took him until he was 63 to talk about his abuse, he said. He’s now 81, and understands firsthand the effects of childhood trauma, including dealing with addiction.
Other times, the adults in a child’s life don’t believe them, furthering that trauma. On the Senate floor Tuesday, Sen. Brittany Pettersen shared the story of her own mother, who was sexually abused at a young age for years by Pettersen’s grandfather. Pettersen’s mom eventually told her mother, who didn’t believe her daughter.
“This bill is about slightly giving back to ensure (adults abused as children) actually feel for the first time in their life they have the justice they’ve been seeking, the acknowledgement they’ve been seeking for their entire life,” the Lakewood Democrat said.
After years of advocating for policies like the two in front of lawmakers, Barrett said he’s hopeful this time.
“It’s incrementally moving toward the openness, accountability and transparency that we need across the board,” and “justice,” he said.
Support and constitutionality concerns
At least one of the new bills has the support of the Victim Policy Institute, which lobbied heavily against it last year. And, as expected, survivors who’ve advocated for legislation in prior years are back this year, “so their story shapes public policy, so what happened to them doesn’t happen to any other child victim in the future,” said Raana Simmons, director of policy for the Colorado Coalition Against Sexual Assault.
If Colorado approves an elimination of the statute of limitations for civil claims, it will join 12 other states and the U.S. territory of Guam, according to Philadelphia-based Child USAdvocacy.
Kathryn Robb, executive director of the agency and a survivor herself, testifies in statehouses across the country. She said the country is starting to understand how long it takes to disclose abuse and the effects of this trauma on children’s brains and behavior.
“This is happening all over the country right now … because as a society, we are recognizing the enormous problem we have with child sexual abuse,” she said.
A prime example of the widespread nature of child sex abuse is the allegations against Catholic priests. A recent Colorado investigation revealed accusations against dozens of priests for allegedly sexually abusing at least 212 children over the past 70 years, and the church paid nearly $7 million to victims.
The Colorado Catholic Conference, which represents the state’s three dioceses — Denver, Colorado Springs and Pueblo — said it has supported unlimited time to seek criminal charges but not, as proposed in the bill, for civil statutes.
In a statement, the group said it supports “reasonable and fair extension of the civil statute of limitations; however, statutes of limitations must have a sensible time limit to ensure due process for all parties involved.”
The Boy Scouts of America also has been dealing with allegations of childhood sexual abuse across the country, with at least 16 Colorado men joining nearly 800 who signed onto a lawsuit in 2019, saying it happened to them when they were scouts. (A Boy Scouts internal investigation found abuse stretching from the 1940s to 2016.)
The Denver Area Council of Boy Scouts of America supports the bill that would eliminate the statute of limitations for civil claims, Scout Executive and CEO Chuck Brasfeild wrote in a statement. But the group is concerned about the other bill — creating a new cause of action against an organization that either knew or should have known about the risks and concealed abuse — which, Brasfeild said, appears to be an unconstitutional overreach.
The Colorado Catholic Conference also opposes that measure, saying: “Passing a bill with constitutional and due process problems does not put victims first. It will only delay opportunities for survivors to receive compensation and not promote true restorative justice. The Catholic Church in Colorado is eager to ensure survivors of abuse receive the support they need for true healing.”
But the bill sponsors say that’s the reason they created the measure — expected to have its first Senate committee hearing next week — so victims can sue abusers and the organizations that protected them regardless of when the abuse happened instead of using what’s referred to as a “lookback window” to revive old claims.
Legislative lawyers said a “lookback window” violates the state’s constitution, according to bill sponsors Commerce City Rep. Dafna Michaelson Jenet and Soper.
“We really wanted to respect our state’s constitution,” Soper said. “Otherwise, why are we here?”
Ted Trimpa, a Colorado lobbyist for the Victim Policy Institute based in Washington, D.C., had argued against the bill last year, saying it didn’t go far enough without the “lookback window.” He believed Colorado lawmakers should have taken the issue to court because other states have successfully won such challenges.
This year, his organization is reviewing whether it will support the civil cause of action bill and is supporting the statute of limitations bill, Trimpa said.
Danielsen said she is urging lawmakers to “think about the adults who endured this kind of abuse in their past because it was traumatic and caused lifelong damage and pain and suffering” — people who have had to seek treatment for years. It will shift the cost from the victims to the abusers as well as prevent young kids from having to face abusers in criminal court, she said. Instead, parents will be able to pursue civil action on their children’s behalf.
Approving this bill, she added, gives lawmakers the opportunity to “stand on the side of survivors and protect those who can’t protect themselves.”
Complete Article ↪HERE↩!
Why independent Catholic churches are flourishing
On Holy Thursday, a solemn day in the most sacred week in the Catholic calendar, St. Miriam’s felt like any other Catholic church: The altar featured a crucifix draped with white fabric and a tabernacle, and the Rev. James St. George, also known as Father Jim, was preparing the Flourtown church for a foot-washing ceremony, with towels and washbasins placed on the altar.
But St. Miriam’s is not Roman Catholic, nor affiliated with the Vatican: It’s catholic — with a lowercase c.
It’s one of at least four independent Catholic parishes that cropped up around Philadelphia between 2005 and 2010, nourished in part by the advantages of social media and email. Now with more than 600 parishioners, St. Miriam’s has become perhaps the largest such congregation; like the others, drawing Catholics eager for new ways to practice an old faith.
Its pastor last week noted the sad parallels between the worldwide Roman Catholic Church and the Paris blaze that seemed to rage untouched until it had already consumed part of its historic Notre Dame Cathedral.
“They don’t admit they’re on fire until it’s too late,” St. George said. “And now the whole church is burning.”
The Roman Catholic Church is still the biggest religious institution in the United States — and the world, with about 1.3 billion adherents, according to the Vatican. But fewer and fewer Americans are identifying as Catholic. The clergy sex-abuse scandals, conversion to other faiths, and declining religiosity in general all play a role, according to polls. A Pew study found that between 2007 and 2014, the Catholic Church lost more members than any other religious institution, by a wide margin.
“If ex-Catholic was a religion, it’d be the third-largest in the United States,” said Julie Byrne, a professor of religion at Hofstra University whose book, The Other Catholics: Remaking America’s Largest Religion, explores independent catholicism.
Alternative Catholic churches have existed for centuries. The Orthodox Catholic Church, which split with the Roman Catholic Church in 1054 and today maintains its seat of power in Istanbul, has more than 100 million members.
And not all are alike. Some are conservative, offering Mass in Latin. Others are characterized by an openness to concepts and stances that the Roman Catholic Church eschews, including female priests and gay marriage — both of which a majority of U.S. Catholics support, according to the Pew poll.
But most independent Catholic churches are filled with congregants steeped in the traditions of the religion. Byrne said 60 percent to 70 percent of parishioners at the independent Catholic churches she studied had come from Roman Catholic churches.
She said such a conversion comes at a price: The Rome-led Catholic Church has made sure to convey that independent parishes aren’t “the real thing,” suggesting that joining one could jeopardize a Catholic’s salvation.
A spokesperson for the Archdiocese of Philadelphia last week declined to wade into the debate, instead noting that though the church has been “uneven in fidelity to Christ and His word,” it is “the only place where Christ and His word continue to be passed on in all of its fullness and clarity.”
St. George said he encountered that sort of resistance in St. Miriam’s first year, when a listing for the church’s Catholic services in a local Roxborough paper triggered a letter from Roman Catholic clergy suggesting its use of the word Catholic might “mislead” people. Instead, attention from Roman Catholic churches only helped grow his congregation, he said.
Almost every year since, members of St. Miriam’s have worked to build its infrastructure — painting walls, restoring the stained glass windows, and maintaining the graves on the 12-acre campus along Bethlehem Pike that it inherited from a Lutheran church.
St. George began his path to priesthood at a Roman Catholic seminary, St. Mark’s in Erie, but said he had long felt unsettled by parts of church doctrine, including its positions on LGBT people and women. Such stances had even resonated inside his family’s Italian Catholic home in northwestern Pennsylvania.
“My sister couldn’t serve the altar or read at Mass,” St. George said, “and she would come home and cry.”
Now he’s a bishop in Old Catholic Churches International, part of an independent Catholic movement that split from Rome in 1870 and dates to an 18th-century Dutch separatist movement.
Mother JoEllen Werthman confronted the same kind of conflicts when she grew up Catholic on Long Island decades ago and then, in the 1980s, felt a religious calling.
“I couldn’t figure out how to have a boyfriend and be a nun,” said Werthman.
When it became clear the Roman Catholic Church would not accept women as clergy in her lifetime, Werthman began to look elsewhere, and found a seminary at the Catholic Apostolic Church of Antioch to ordain her.
“What will I say to God when I die?” she asked. “Did I follow the rules, or did I answer the call?”
These days, the 73-year-old cleric is married, and leads St. Mary Magdalen in Bensalem, a congregation of about two dozen people out of a building owned by an Episcopal church.
At Werthman’s church, her homily is followed by an open discussion with parishioners. The congregants appreciate being treated “like adults,” Werthman said.
“Most people have never been given the opportunity to explore their questions once they get past being a kid,” she said.
St. George said his church saw an increase in attendance after the wave of clergy sex-abuse scandals in the early 2000s. His parish, which also runs a preschool and kindergarten, has a program called KidSafe, a set of policies concerning child welfare.
Lorraine Cuffey joined the Flourtown church on Palm Sunday six years ago after learning that the church she had been attending failed to remove two priests accused of child abuse. Now, she’s the president of St. Miriam’s board of directors.
Her Episcopalian husband used to avoid Sunday Mass because he couldn’t receive communion with Cuffey. But now that they can receive communion together, “he comes every Sunday,” she said.
For Lewis Salotti and his wife, Ramona, who joined St. Miriam’s three years ago, the independent Catholic church is a perfect mix of tradition and flexibility.
“It was comforting to come here and see the same service and be familiar with it,” Salotti said. But with clergy who can marry and have families, he said, “they are living in the world just like us, and I think that really makes a difference.”
St. George says his church is about bringing everyone together under the “Catholic fold.”
“When the doctrine of the church harms people, you need to look at it again,” he said. “The church shouldn’t hurt people.”
Complete Article ↪HERE↩!
By Kate Nagle
The former Music Director at the Church of St. Mary in Providence is speaking out, after being fired on Monday because he said “of the person I love” — his male partner, whom he married in 2015.
In a statement posted to Facebook on Tuesday, Michael Templeton, who resides in Warren, spoke to a conversation with church clergy that he said was “bizarre, unprofessional, and inappropriate,” which led to his firing as Music Director at the Catholic church, where he served for more than five years.
See Facebook Post BELOW
“What I can tell you about the conversation, is that from what I’ve read, is it’s consistent with the other situations I’m aware of around the country — that they say because of the public nature of your ministry, and the inconsistency of your life choices, that we are requiring your resignation,” Templeton told GoLocalProv.com on Tuesday.
“My heart breaks because this brings to light what ‘safe’ means to people. I feel this action represented more than me in my role. It represents people who have been marginalized and thought of as ‘less than’ for a whole host of reasons,” said Templeton. “I came to St. Mary’s for what it is and who they welcome, whether they come from reformed lives of addiction, or come from divorce and are remarried, whatever the reason. I want to be clear — I did not resign, I was relieved of my duties.”
The church did not respond to request for comment on Tuesday.
Rhode Island in Focus
Templeton spoke to his path to Rhode Island, and the role that Catholicism — and music, and education — has had had in his life.
“I went to St. Bonaventure for college. The Franciscan Friars there encouraged me to take a position at St. Francis [in downtown Providence],” said Templeton. “I was the Director of Adult Education and Music, which really brought me to this area.”
Templeton spoke to his degree in elementary education, which brought him briefly back to his home state of New York for a job in the public education system there, before he decided to return to Rhode Island.
“I came back to Rhode Island for the slower pace of life,” said Templeton. “I’ve been [at St. Mary’s] since I came back five years or so ago. At that time, their music director had quit unexpectedly and the pastor at the time invited me to come on board, so I wanted to do right by the community. A lot folks were there from the St. Francis days.”
Templeton said he was aware that his marriage to his partner in 2015 could put his position in jeopardy, but that he didn’t see it coming.
“What I can say is that I am aware of Catholic educators and administrators around the country facing this — I’ve seen this happen to some colleagues in the music ministry, and they’re all heartbreaking stories,” said Templeton. “These are people giving their best, they’re faith-filled Catholics. It chips away a little each time.”
Templeton said that his had not hidden his life, or his partner, while at the church.
“I have worked hard to live a life of integrity, which means never hiding,” said Templeton. “So it’s 2016. We all have to be concerned about our well-being. Yes, it’s an integral part of me, but only part of me — I’ve been fortunate to do things that I love with the talents and gifts I have.”
Pope Francis Pronouncement
When asked what he would say to Catholics who say that homosexuality — and gay marriage — are against the tenets of the church, Templeton offered the following.
“What I can I say? People need to follow their heart. I feel strongly I give the best I can and what that means is bringing people closer to God through music,” said Templeton. “I pray for those people to follow their heart and conscience. The God I believe in is a merciful God. The Pope has called us to a year of mercy and I invite people to heed that call.”
In 2013, Pope Francis had publicly said, “Who am I to judge?” when asked about the possibility of gay clergy in the Catholic church.
“What I would say about that quote, and I don’t know its context, is regardless of what issue we talk about, it is central to the Pope’s message,” said Templeton. “There’s only one person that we’ll need to answer to at the end of it all.”
“I’ve been overwhelmed by the outpouring of love and support,” said Templeton, following his dismissal. “Friends from high school, college, have all left amazing messages. I’m not a media person, I’m not seeking attention. I just want to open the conversation again. I hope people keep their faith, hold their heart, and keep the conversation going on this.”
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