The Missionary Oblates of Mary Immaculate ran about 47 per cent of Canada’s residential schools, including the one in Kamloops. They have refused to release their records to help identify the remains
By Sarah Smellie
Pope Francis met with two Canadian Cardinals on Saturday amid mounting pressure on the Catholic Church to take responsibility for Canada’s residential school system, though it’s not known what was discussed.
No information was immediately available about why the Pope met with Cardinal Marc Ouellet, prefect of the Congregation for Bishops, and Cardinal Michael Czerny, a top official in the Vatican’s migrants and refugees portfolio.
The meetings were disclosed in the Vatican’s daily roster of papal audiences.
Past appointment listings show Pope Francis meets with Oulette every Saturday, but meetings with Czerny are rare. The two last met on May 10, but Czerny’s name does not appear in previous agendas.
The Vatican did not respond to request for comment on the meeting, and attempts to reach the cardinals were unsuccessful.
The appointments came a day after nine United Nations human rights experts implored the Catholic Church, as well as Canadian authorities, “to conduct prompt and thorough investigations” into an unmarked burial site believed to contain the remains of 215 Indigenous children found at the site of the former Kamloops Indian Residential School in British Columbia.
The Tk’emlups te Secwepemc First Nation announced last week that ground-penetrating radar confirmed the findings.
“Large scale human rights violations have been committed against children belonging to Indigenous communities, it is inconceivable that Canada and the Holy See would leave such heinous crimes unaccounted for and without full redress,” said a Friday release from the Office of the United Nations High Commissioner for Human Rights.
The Kamloops school operated between 1890 and 1969, when the federal government took over operations from the Catholic Church and ran it as a day school until it closed in 1978.
Some 150,000 First Nations, Metis and Inuit children were forcibly sent to residential schools, where many suffered abuse and even death.
The Missionary Oblates of Mary Immaculate ran about 47 per cent of Canada’s residential schools, including the one in Kamloops. The Oblates have refused to release their records to help identify the remains.
Prime Minister Justin Trudeau also put pressure on the Catholic Church Friday, calling on officials to “step up” and take responsibility for its role in the system and urging the release of records related to the schools.
It is inconceivable that Canada and the Holy See would leave such heinous crimes unaccounted for and without full redress
Office of the United Nations High Commissioner for Human Rights
Trudeau said he was “deeply disappointed” by the position the Catholic Church has taken, adding that he personally asked Pope Francis in 2017 to consider apologizing for the institution’s part in the government-sponsored, church-run schools.
“It’s something we are all still waiting for the Catholic Church to do,” Trudeau said.
Ouellet is originally from La Motte, Que., and was said to be a frontrunner to succeed Pope Benedict XVI as head of the Church in 2013. He plays a key role in the selection of bishops and archbishops around the world.
Czerny is a Czech-born Canadian whose family settled in Montreal. He is the Vatican’s under-secretary of the Migrants and Refugees Section of the Dicastery for Promoting Integral Human Development.
Friday’s release from the nine independent experts from the UN’s human rights office said they expect the church to provide judicial authorities with “full access …. to the archives of the residential schools run by the institution,” as well as thoroughly investigate allegations concerning the schools and publicly disclose the results of their efforts.
The release also took aim at Ottawa, saying Canada’s Indigenous people have been waiting “for too many years” for the federal government to implement the recommendations in the Report of the Truth and Reconciliation Commission, released in 2015.
Ottawa must investigate the sites of all other residential schools in Canada, the release said.
“The judiciary should conduct criminal investigations into all suspicious death and allegations of torture and sexual violence against children hosted in residential schools, and prosecute and sanction the perpetrators and concealers who may still be alive,” the experts said in the release.
The signatories to the release included Mama Fatima Singhateh, an expert on the sexual exploitation of children, and Francisco Cali Tzay, an expert on the rights of Indigenous people.
The high cost of the Vatican’s ruling against same-sex blessings has been laid out in stark terms by the Bishop of Antwerp. During a discussion with The Tablet, Bishop Johan Bonny explained that in his diocese large numbers of young people had cancelled their baptismal registrations because of the ruling. Across the traditionally Catholic heartlands of Belgium’s Flemish dioceses, he believed the number who have disaffiliated from the Church stands at around 2,000. Similar findings are likely to be found in other places.
So what might be done to retrieve the flock who are leaving? During the 28 April webinar hosted by The Tablet, Bishop Bonny and a panel of theologians explored how the Church could include and recognise same-sex couples and LGBT Catholics. Yet this question goes deeper than whether or not it is possible to bless gay unions. Instead, it raises profoundly important ecclesiological issues including how to live the “Catholicity” of the Church differently.
Three areas of discussion are emerging as crucial to the debate.
First, is the process the church adopts when making decisions on contentious topics. It is now crucial for time and space to be given for discernment rather than Rome panicking and issuing premature judgements. This is where synodality, which Pope Francis wants to see at every level of the Church, comes in.
Some voices argue that synodal processes such as the one in Germany will result in “schism” because it will lead local churches into divergent stances on questions of sexuality or that challenge official teaching. But Bishop Bonny, who once worked at the Vatican’s Pontifical Council for Promoting Christian Unity, pointed out the threat to unity is in the other direction.
“You cannot have real unity or communion unless local churches can find the best solutions for their problems,” he said during the webinar. “There are basic lines, that’s clear, but for so many questions like ministry in the Church or moral theology, we need more differentiated solutions since the questions are not the same.”
On same-sex blessings, Bonny said there would have been “a different outcome” if Rome had invited bishops from a group of countries where gay marriage is the law to “sit together and make a common proposal”.
He went on: “We could have gone to Rome to discuss [the matter] with the Pope, not with all the cardinals, but the Pope himself, to find the best way possible, according to the Gospel, and what Jesus is teaching us, in the general interests of the Church and the Salus Animarum [good of souls]…That would be real collegiality.”
This requires a different role for Rome and a reimagined relationship between the papacy and local churches. Just issuing a repetition of old formulas to complex pastoral questions is inadequate. The Congregation for the Doctrine of the Faith’s document, which said same-sex blessings are impossible because “God cannot bless sin”, was issued without consultation with bishops or the relevant Vatican departments.
By contrast, Amoris Laetitia, the Pope’s family life teaching, emerged after two synod gatherings on the family. Synodality offers ways for a discerned judgment to be reached.Rather than issuing condemnations, Amoris Laetitia focussed on accompaniment, integration and discernment and the positive elements in so-called “irregular” relationships. Fr James Alison, another of the webinar panellists, sees this as the magisterium of the Church walking alongside people. The learning process, he said, happens “sideways” and through “dialogue”. He explained: “It is sideways that we learn who we are. It is from and who each other.”
The second area is how Catholic teaching on homosexuality could be updated. Fr Alison, who is openly gay, argued that the stumbling block on the Church’s ministry to LGBT Catholics remains the definition in the Catechism that same-sex orientation “is objectively disordered” and that homosexual acts are “intrinsically disordered”.
He added: “Until someone lets them off having to treat us as a negative definition from the heterosexual act, we are never going to move on. That is at the root of this.” A proposed amendment to the catechism could be to change the phrase “objectively disordered” to “differently ordered”, something which Jesuit priest Fr James Martin has called for.
Bishop Bonny pointed out that the catechism can be updated, adding: “I think there are paragraphs that in a very reasonable, collegial way could be changed for the good of the Church and for the pastoral work we have to do.”
Moral theologian Professor Lisa Sowle Cahill, another panellist, argued that change is more likely to come from the “bottom-up” in the Church, and less from top-down changes.
“I think it’s a mistake to keep trying to work out the reality of same-sex couples or gay and lesbian people within this older terminology which is so concerned with tying everyone down into very careful definitions so that we know exactly where to put everyone and how to set boundaries around them,” she said.
“The Catholic Church never changes its teaching by rejecting or revising what is from the past. Instead, we allow it to die a decent death.”
Professor Cahill, who teaches at Boston College, Massachusetts, said the Pope was offering a Gospel-based morality of “care, compassion and closeness” which should be at the centre of decision making. Amoris Laetitia, she points out, draws from theteaching of St Thomas Aquinas on the application of the natural law and the way it takes into account different factors even in “what is objectively true and right.” Professor Cahill pointed out that Amoris Laetitia states that even couples in “irregular” situations are not deprived of “sanctifying grace”.
The third area is which model of the Church people are using. Bishop Bonny says he likes to see the Church as a family seeing his role as a father or grandfather. It is his responsibility, he said, to make LGBT Catholics “feel part of the family that is the church, not only by welcoming them, but also by giving them a responsibility.” He also recommended that bishops take the time to meet with same-sex couples in their homes.
“Invite your bishop for an evening meal at home and talk with him. It will be a conversion for him”, he advised gay Catholics.
“Once I was invited by two women in a civil marriage with two children, that evening changed my ideas about what it means to live together as a homosexual couple, even having children. I can have many questions, but it changed my ideas.”
If the Church is a family, then it cannot adopt the characteristics of a sect. Sects tend to see themselves as a club and are willing to exclude or throw out people who don’t conform. If the Church is a family then it will always be distressing to hear of people leaving.
Sr Gemma Simmonds of the Margaret Beaufort Institute in Cambridge said the Church cannot operate a system of “you don’t have a ticket” so you are not welcome.
“We are losing people, we are bleeding people…who find that the reality in which they live no longer finds a response within the church of acceptance and blessing,” she said. She offered 1 John 4:16 as encouragement for same-sex couples: “God is love, and anyone who lives in love lives in God, and God lives in them.”
The Vatican’s doctrine office may have thought that issuing a ruling against same-sex blessings would be enough to close down further discussion about the topic. In fact, it has had the opposite effect, only sparking more debate which go to the heart of what it means to be the Church.
For the past three years, Eder Díaz Santillan has hosted a podcast on which he interviews LGBTQ people on how they’ve coped with their gender and sexual identities while being raised in traditional Catholic upbringings. He also openly discusses his own identity as a Latino and gay Catholic man.
To Santillan, being gay and Catholic has meant reconciling with the reality the church has never fully accepted his LGBTQ identity. However, he’s recognized there’s a difference between his own relationship with God and the priests who have condemned homosexuality from the altar. It took years, but Santillan realized he could maintain his faith and his LGBTQ identity.
That’s why it may have been a surprise to his listeners when he announced in mid-March he would no longer identify as Catholic. The announcement came just days after the Vatican’s decree it wouldn’t allow priests to bless same-sex unions, saying “God cannot bless sin.”
“It took me this long to recognize that I can let go of anything that hurts me,” said Santillan, 35, on Instagram.
Pope Francis’ rejection of proposals that would allow priests to bless same-sex couples has left many LGBTQ Catholics feeling disappointed and demoralized by an institution they felt recently represented a softening toward LGBTQ marriages within the church. As a result, some have decided to leave their Catholic identities behind, while others remain hopeful the church will eventually become more accepting. Though some have said Francis later distanced himself from that decision, some, like Santillan, say “that’s not enough.”
After the Vatican’s statement, Santillan felt an urgent need to break from his Catholic identity. He realized he could no longer “normalize being Catholic and gay to my audience,” adding that he had become accustomed to the church’s “condemning narrative.”
The fact the church would not bless same-sex unions was nothing new to Santillan, but what struck him was the Vatican felt the need to “be so explicit” about it.
It was shocking,” he said.
To Santillan, the church’s stance is more than just an opinion of what is right and wrong; it fuels faith-based conversion therapy and the backing of laws that discriminate and criminalize LGBTQ people in Latin American countries. It has repercussions, he said. The Vatican’s “God cannot bless sin” statement took him back to his childhood, when he considered himself a sin due to the church’s rhetoric. He feared he was going to hell.
While Santillan figures out what it means to no longer identify as a Catholic, he said, he will always work to help those “who like me have to live with the trauma of the Catholic Church.”
Since the Vatican’s declaration over same-sex unions, the Rev. James Martin, an American Jesuit priest, said he’s heard from a number of LGBTQ Catholics whose reactions have “ranged from anger to hurt to frustration to disgust to despair.”
He said about a dozen have explicitly told him they were leaving the church as a result.
“Among that group the general response was, ‘I’m done.’ Or ‘This was the last straw,’” Martin told Religion News Service via email.
“The main reason that LGBTQ people felt hurt was not simply that priests were forbidden from blessing same-sex unions, a decision that many people may have expected, but that the statement went beyond that and talked about their love as ‘sin,’” said Martin, an advocate of the LGBTQ community.
As he listens to LGBTQ Catholics, Martin said he reminds them “they are, by virtue of the sacrament of baptism, as much a part of the church as their pastor, their bishop or the Pope.”
He also invites LGBTQ people to see the church “in its totality,” noting Francis’ appointment of Juan Carlos Cruz, an openly gay man, to a papal commission, as well as the number of European bishops who criticized the Vatican’s language.
“I invite them to see themselves as full members of the church, even a church that seems not to know how to welcome them,” Martin said.
For queer Catholics like Xorje Olivares, 32, it’s about making individual choices around what their Catholicism looks like. Spirituality, he said, doesn’t need to be a “one size fits all.”
“Everybody’s journey toward their acceptance of the Catholic faith or the role of the Catholic Church in their lives is their own, very much like everyone’s journey to their queerness is their own,” Olivares said.
Olivares, a former altar boy, hosts the podcast “Queer I am, Lord,” where he talks with LGBTQ Catholics about why they’ve stayed in or left the church.
While Olivares said many queer Catholics grew up conditioned to fear God and to believe they are going to hell, “we’ve gone past that.” Meanwhile, he also acknowledged many still find it difficult figuring out “what to believe, when they have a church saying one thing and their bodies telling them another.”
“I sympathize with their struggles because those are very real,” he said.
Olivares often thinks about the kind of message they would send to the Catholic institution if every single LGBTQ person decided to leave the church, but he remains grounded by the Bible verse “knock and the door shall be open to you.”
“Here I am, me and all my queer friends. We’ve been knocking on the door over, and over, and over again, and I would be so upset with myself if the door finally opens and the church becomes a little more welcoming, and I’m not there because I decided to walk away,” he said.
“I don’t know if the church will be the safe space that I need it to be, or if it ever will be, but I know that I still find some joy referring to myself as a Catholic,” Olivares said.
A former priest and LGBTQ activist who has blessed same-sex unions in Pope Francis’ home country, Argentina, is leaving the Roman Catholic Church after the Vatican issued a pronouncement this week that priests may not perform such blessings.
Andrés Gioeni delivered a letter disavowing his faith to the bishopric in a Buenos Aires suburb on Wednesday, the anniversary of his ordination as a priest in 2000 and two days after the declaration from the Holy See.
“I do not want to continue being an accomplice to this institution, because I realize the harm they are doing to people. I am not renouncing my faith in God but rather I am renouncing a role and a rite,” said Gioeni, 49.
He spoke in an interview with The Associated Press at the home he shares with his husband, 50-year-old Luis Iarocci, and their three dogs, a few blocks from the cathedral in San Isidro north of the capital.
Like other LGBTQ Catholics, Gioeni was shocked by Monday’s proclamation, which argued that clergy members cannot bless same-sex unions on the grounds that they are not part of the divine plan and God “cannot bless sin.”
The Vatican says LGBTQ people should be treated with dignity and respect, but that gay sex is “intrinsically disordered” and same-sex unions are sinful.
The declaration from the Holy See’s orthodoxy office, the Congregation for the Doctrine of the Faith, was authorized by Francis, who prior to assuming the papacy supported legal protection for gay people in civil unions in the country as Cardinal Jorge Mario Bergoglio, archbishop of Buenos Aires.
“There is no mention in any book (of the Bible) of consensual love between two people of the same sex and God telling them no,” said Gioeni, who has blessed at least four such unions.
Born in Mendoza province some 600 miles (1,000 kilometers) west of Buenos Aires, Gioeni pursued a religious vocation as a young man despite being tormented by doubts about his sexuality. He even “outed” to his superiors three fellow seminarians who had confessed attraction to him.
“All throughout seminary I was terribly homophobic,” Gioeni said. “It was a defense.”
After ordination he rose quickly in the provincial church, while secretly exploring chatrooms for the local gay community. He had his first sexual encounter with another man, broke it off to continue the priesthood, but then saw the man again. Gioeni told the bishop he needed to leave.
The church did not offer him psychological help, just a room next to the organ of the Buenos Aires cathedral where he was to confront his supposed crisis of faith.
“That was my descent into hell. … There I realized that I was considered like the Hunchback of Notre Dame — a defective being who could not go out into the world because he would be criticized and singled out,” Gioeni recalled.
Gioeni’s superiors became aware of his sexual identity in 2003, when he appeared nude on the cover of a gay magazine, and barred him from exercising priestly ministry.
He studied acting and worked as a waiter in a disco, where he met Iarocci. Together for 17 years now, they wed after Argentina became the first Latin American nation to legalize same-sex marriage in 2010.
In recent years Gioeni has become an LGBTQ activist lobbying for a more open Catholic Church.
Severing formal ties with the institution doesn’t change his faith in God, he said.
“I continue believing in God and He will be my God. In that, my spirituality is unchanged,” Gioeni said. “I no longer have a label. ‘What religion are you?’ I believe in God.”
A Manhattan woman with a large brood of mostly boys and an Irish husband, she had become suspicious of then-New York Monsignor Theodore McCarrick, who snaked his way into her family and had her children call him “Uncle Ted.’’
Her husband thought it an honor to have a clergyman take an interest in his children. Mother 1, not so.
Her antennae went up when she learned McCarrick gave her sons alcohol when he took them on trips. He continued to visit even after moving to New Jersey, and, one day, she came home to find McCarrick sitting on the couch with a son on either side of him and a hand on the thigh of each.
By then, it was the early 1980s. She took it upon herself to mail identical anonymous letters accusing McCarrick of abuse to every cardinal in the United States and to the Apostolic Nuncio in Washington, D.C.
“It’s a club of men who all knew about it and had ignored it,” Mother 1 concluded nearly 40 years later in one of three interviews she gave to an investigator working for the Vatican.
She was right.
Having been ordained in his native New York in 1958, Theodore Edgar McCarrick rose to be an auxiliary bishop there, then crossed the river as the first bishop of the New Jersey’s Metuchen Diocese from 1981-86. He then served as archbishop of the Newark Archdiocese for 14 years before moving to the Washington, D.C., archdiocese and becoming a cardinal.
In all that time, we now know, complaints and rumors of abuse by him fell on deaf ears.
I was among the priests in the Archdiocese of Newark who thought McCarrick’s drippy piety was synthetic. One of our most respected monsignors called him “slippery.”
He was, in fact, a master manipulator who gamed the Catholic system for one goal: to get the red hat of a cardinal, which he did.
The 449-page Vatican “Report on the Holy See’s Institutional Knowledge and Decision-Making Related to Former Cardinal Theodore Edgar McCarrick (1930-2017),’’ released Nov. 10 and carrying 1, 400 footnotes, chronicles his rise and demise once credible accusations of sexual abuse of minors surfaced.
Thorough and meticulous in detail, the report includes many salacious details that wouldn’t be expected from something commissioned by the Vatican. It indicts the clerical system – meaning an all-male leadership – but it doesn’t address what the future might hold.
After reading it, I differ on some of the conclusions drawn by other commentators.
SHOW US THE MONEY TRAIL
Most conspicuously absent from the report’s pages is the money trail.
While it asserts that McCarrick was a prodigious fund-raiser and a natural money man, it falls short of showing how he used the largesse of others to ascend the hierarchy, escape scrutiny and still become a cardinal.
“Overall, the record appears to show that although McCarrick’s fundraising skills were weighed heavily, they were not determinative with respect to major decisions made relating to McCarrick,” wrote U.S. lawyer Jeffrey Lena, who investigated him and authored the report.
“In addition, the examination did not reveal evidence that McCarrick’s customary gift-giving and donations impacted significant decisions made by the Holy See regarding McCarrick during any period,” Lena wrote.
But the report fails to account for why so many members of the hierarchy failed to take evidence of alleged abuse seriously and investigate and, at best, stop him in his tracks.
Later the report stated: “McCarrick began in earnest his customary gift giving to Roman Curia and Nunciature officials, a practice that continued through 2017
The Vatican should reveal these gifts, show us the money trail and hold anyone swayed by money over duty responsible. Otherwise, the Vatican continues to be one of the enablers.
In my view, three popes have unfairly come under attack for giving McCarrick a pass. Francis took heat, especially from the former apostolic nuncio to the U.S., Archbishop Carlo Vigano, for failing to reign in McCarrick.
But the report shows that once definite proof surfaced in June 2017 that McCarrick sexually assaulted children from the time he was a priest of the Archdiocese of New York, Francis removed him from the College of Cardinals and eventually defrocked him, removing him from the clerical state and making him a layman. (It’s unknown where McCarrick, now 90, lives although it’s been reported he’s in Florida.)
The report does implicate the late Pope John Paul II for promoting McCarrick to become the archbishop of Washington, D.C., in 2000 when rumors of his sexual abuse of seminarians and priests — from his time as the first bishop of Metuchen starting in 1981 — were an open secret.
I think this accusation is a stretch since John Paul’s Parkinson’s had evidently debilitated him and he relied on advice from his staff and other members of his curia, who clearly ignored numerous red flags that surfaced.
Pope Benedict XVI made McCarrick retire from the D.C. post in 2006, after he’d turned 75, and did not allow him to stay the usual several years more, which is common for most cardinals. He also imposed loose voluntary measures for McCarrick to keep a low profile and tone down his travels and media presence, which McCarrick flouted.
Even papal warnings did not deter McCarrick from the high life, according to the report.
Up until his mid-80s, McCarrick must have traveled the globe a hundred times.
As archbishop of Newark, he would publish scores of letters sent to the priests recounting his global stops, famous people he met and tireless work for the church. McCarrick had a knack of blowing his own horn to make himself appear more important than he really was.
The report notes that the late John Cardinal O’Connor, though, put a kibosh on that. Perhaps jealous that McCarrick was poaching his big New York donors for the Papal Foundation, which would later on contribute to McCarrick’s red hat, O’Connor called out McCarrick’s alleged sexual abuses in a 1999 letter to the Apostolic Nuncio in D.C. and said he did not want McCarrick to succeed him.
Other members of the hierarchy saw the letter without confirming it ever got to John Paul.
But, as the report says, McCarrick had been buttering up John Paul and especially his personal secretary, now-retired Cardinal Stanisław Dziwisz, since he was a New York priest and he pulled out all the stops to become archbishop of Washington, D.C.
The report does show failures by several now-deceased New Jersey bishops to stop McCarrick, thus allowing him to continue to abuse. Had his Metuchen successor Edward Hughes, for example, followed up on first-hand testimony from seminarians that he sexually abused them, McCarrick might have gone nowhere.
“He did not want to accept that there was sex abuse in the church, much less by a bishop,’’ an unidentified priest of Metuchen told the investigator. “And, as holy a man as he was, he was also a person who believed that nearly blind obedience to bishops was a foundational principle. So, dealing with an issue like this with regard to the archbishop of Newark would have opened a real crack in that foundation. It was not something that this man was ready to do.”
Back then, the only bishop who stood up to McCarrick was James McHugh, a Newark priest who became Bishop of Camden and is now deceased. The report states that he alerted the D.C. nuncio that McCarrick would take seminarians to a Sea Girt shore house and share a bed with them.
Soon after, the house was sold.
Sadly, the report adds a footnote that McCarrick priest secretaries, almost 30 from Newark alone, had amnesia about McCarrick’s trysts. Nor is there any evidence that seminary rectors, faculty and even bishops from New Jersey and New York were even interviewed or cited in the report.
McCarrick did not get away with this all by himself. He had willing accomplices who did his bidding blindly.
The report cites a chilling conclusion from a 2019 Seton Hall University investigation, not previously released to the public:
“McCarrick created a culture of fear and intimidation that supported his personal objectives. McCarrick used his position of power as then-archbishop of Newark to sexually harass seminarians.”
‘OLD BOYS’ NETWORK’
Another shortcoming of the investigation is that only a handful of women are mentioned in the voluminous report.
Mother Mary Quentin, superior general of a Michigan order of nuns, is named for reporting to the D.C. nuncio in 1994 that she learned that McCarrick abused a priest. The report quotes that the nuncio dismissed her with a snide comment, “She wanted to make herself appear important.”
Calling out the Catholic church’s misogyny, I believe, is a needed prelude to exposing how the clerical system protected McCarrick and allowed him to become a cardinal.
This report also indicts the secretive system of selecting and promoting bishops.
What is needed is “truth telling,” Chestnut Hill Josephite Sister Catherine Nerney told me in a telephone interview.
“The church has not really been upfront and that needs to happen,” said Nerney, a professor of theology and founding director of the Institute of Forgiveness and Reconciliation at Chestnut Hill College in Philadelphia.
‘CONFONT THE EVIL’
After spending time in Rwanda in 2006 to learn how the country tried to heal from the four-month 1994 civil war that took the lives of almost one million citizens, she learned, she said, that the first thing to do in an overwhelming crisis is to “confront the evil
In Rwanda, small groups came together “for the good of society,” she said, to confront the killers.
Comparing the McCarrick report to that process, Nerney said: “The church has hidden so much that it is complicit and corrupt behind its clerical status.”
In other words, clericalism puts an all-male clergy on a pedestal and uses secrecy to handle its own dirty laundry, so to speak, so it can protect its male members.
Back on Sept. 14, 2018. Cardinal Joseph W. Tobin led the Archdiocese of Newark in an evening service of Prayer, Reconciliation and Hope in the Cathedral Basilica of the Sacred Heart. Hundreds of clergy, religious and laypeople prayed for the survivors of clergy abuse, their families, the accused, and the church.
One abuse survivor preached quite candidly about what a priest did to him. Some priests pushed back, and two subsequent services decreased in attendance and then stopped.
WILL ANY GOOD COME OF IT?
So, where do we go from here?
Since the McCarrick report was released, nothing has been said about any follow-up by the Vatican or any of the local dioceses where McCarrick served as a bishop. And while the release of the report was historic, this failure is a disappointment.
The church needs to report now what it will do to prevent another McCarrick from abusing with impunity – even being promoted to the highest offices as he was — and what protocols will be put in place
First, the process for selecting priests to become bishops and promoting a bishop to become a diocesan bishop needs to become transparent.