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Holy Wisdom Monastery provides church services for disaffected local Catholics

Alice Jenson’s faith took an irreversible turn six years ago.

It was Nov. 5, 2006, and she was contributing to Mass at St. Joseph’s Catholic Church in Madison as a lay person, reading Bible passages from the lectern.

The same day, Madison Bishop Robert Morlino required all priests to play a recorded message from him explaining his position on three issues state residents would vote on that week, including a ban on same-sex marriage, which he supported.

When the priest hit “play,” Jenson walked out.

“It was the first time I’d ever outwardly gone against what I was raised to follow,” said Jenson, 67.

She found a new religious home at Holy Wisdom Monastery, a former Roman Catholic monastery in the town of Westport, just outside Madison. Its Sunday service, offered by the sisters who live there, retains many elements of a traditional Catholic Mass but diverges in sometimes startling ways.

Women can lead the service and preach the sermon. Gay relationships are warmly embraced. All parishioners, not just Catholics, can consume the communion wine and bread because the service is ecumenical, meaning welcoming of all Christian traditions.

It’s an alternate universe of sorts — what some think a Catholic Mass might look like today if the liberal spirit of Vatican II in the 1960s had taken root and flowered.

“We’re doing what the hierarchical church was afraid to complete,” said Jim Green, a longtime Holy Wisdom parishioner who is gay and describes himself as “a Catholic in exile.”

The service, called Sunday Assembly, is attended by people from many denominational backgrounds but has become especially popular with Catholics displeased with Morlino or church doctrine in general. Membership doubled in five years to 335, and parishioners estimate a majority are Catholics who left their regular parishes.

Detractors say the parishioners strayed too far from Catholicism to warrant the label.

Approach evolves
Though many self-described Catholics attend Holy Wisdom, it’s no longer an official Catholic Mass.

A little history: In the 1950s, a group of Benedictine nuns opened a high school at the site for girls in the Madison Catholic Diocese. Benedictines belong to a monastic religious order regulated by the canon law of the Catholic Church. Masses at the site were led by Catholic priests, often provided by the diocese.

In 1966, the nuns closed the school and turned the buildings into a Christian retreat center. The sisters, spurred by the Benedictine tradition of hospitality, gradually made the service more inclusive to all Christians. Lay people, especially women, took on greater roles.

In 2000, the Benedictine sisters went a step further, welcoming a Protestant woman to live with them. “When we chose to open our community to Protestant women, it meant other doors closed,” said Sister Mary David Walgenbach, the monastery’s head.

The sisters sought independence from the Catholic Church, and the Vatican granted it in 2006. Consequently, they no longer are tied to the local diocese. They remain affiliated with a Benedictine federation, but they have a special status, not a full membership, because of their ecumenism.

Bishop’s request
When the sisters disassociated from Rome, Bishop Morlino asked them to no longer celebrate Mass at the site so as not to cause confusion, said Brent King, a diocesan spokesman.

“Many people had visited (the monastery) over the years, and the bishop felt it would take time for people to understand that it was no longer a Roman Catholic institution,” King said, adding the bishop “was in no way unfriendly toward their desire to start a non-Catholic ecumenical community.”

The sisters understood the bishop’s position and stopped calling the service a Catholic Mass in 2006, Walgenbach said. Priests ceased to lead the service.
Today, the sisters describe the Sunday Assembly as being “for the celebration of Eucharist,” a term most commonly used to refer to Catholic communion. However, Walgenbach said some Protestant churches also use it. To many people, the service still has the essence of a Catholic Mass.

“You wouldn’t know it wasn’t a Catholic church, except for the person officiating,” said parishioner Pat Hobbins-Kemps, 64. A lifelong Catholic, she said she left her regular parish partly out of a lack of opportunities for women to lead.

Finding a home
Trisha Day, 66, said she came to Holy Wisdom after growing tired of sermons that focused on politically charged issues such as abortion and homosexuality while saying little about social justice and the poor.

Jeanne Marquis, 68, found Holy Wisdom after the terrorist attacks of Sept. 11, 2001. “I needed someone to talk about forgiveness instead of retaliation,” she said. “I needed a place where I was encouraged to ask questions.”

Ann Baltes, 44, a lifelong Catholic, said she sought a place where she and her husband, Bill Rosholt, a Lutheran, could participate in communion together.

Are these parishioners still Catholic? The answers vary.

Jenson says she’s not. “Too much divides us.”

Day calls herself “a transitional Catholic,” unsure where she’ll end up. Green said his Catholic identity can’t be taken from him. “The church is the people of God, not the institution,” he said.

Joanne Kollasch, one of the three Benedictine sisters who live at the monastery, said she “is a Catholic and will remain a Catholic,” adding, “I don’t like to be thought of as less Catholic because I’m ecumenical.”
Said Walgenbach: “The Catholic spirituality is bigger than the Roman Catholic Church.”

Both sisters said they respect the Catholic Church and Morlino and don’t seek controversy.

Detractors
Syte Reitz, a member of Madison’s Cathedral Parish who blogs about Catholic issues, said disaffected Catholics are free to start their own churches, but they shouldn’t confuse people by suggesting they still are faithful Catholics.

“Does it matter whether they are errant Catholics or not Catholics?” asks Reitz. “No matter what we label them, the laws of right and wrong and of morality still stand, and they and others will suffer from the mistakes that they make.”

Reitz said because a male priest is not presiding over the Eucharist, the bread is not being turned into the body of Christ, thus depriving attendees of the Catholic Church’s central sacrament.

King, the diocesan spokesman, said for Catholics to fulfill their obligation to attend Mass on Sundays, they must attend a Catholic Mass validly offered by an ordained Catholic priest.

Does the Holy Wisdom service qualify?

“In charity, we must respond that it does not,” he said.

Complete Article HERE!

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Monsignor: Philly cardinal shredded abuse list

A Roman Catholic church official facing trial in a priest child abuse scandal created a list of problem priests in 1994, but Cardinal Anthony Bevilacqua had it destroyed, according to a defense memo filed Friday.

Monsignor William Lynn, who’s accused of keeping predator priests in ministry and transferring them from parish to parish, wants his child endangerment case dismissed because of new evidence turned over by the Archdiocese of Philadelphia, including his list of 35 accused priests.

Lynn took it upon himself to review secret church files after becoming secretary for clergy in 1992, and he later gave a list of accused, still-active priests to his superior, Monsignor James E. Molloy.

Bevilacqua had Molloy shred four copies of the list, according to a memo signed by Molloy and a witness. But Molloy kept a copy in a locked safe at the archdiocese, where it was found in 2006, after Lynn had moved on, according to his motion.

“It is clear from the Molloy memo, and (its) belated production, that Monsignor Lynn has been `hung out to dry,'” the defense motion says.

Lynn, who is charged with conspiracy and child endangerment, maintains his innocence. He has long argued that he took orders from Bevilacqua and is being made a scapegoat for the church’s sex abuse scandal.

Prosecutors themselves blasted Bevilacqua in two grand jury reports but never charged him with a crime. They have called the archdiocese and others “unindicted co-conspirators.”

Bevilacqua appeared before the first grand jury 10 times in 2003 and 2004 and denied any attempt to obstruct the investigation, according to Lynn’s motion. He died last month at age 88.

Molloy also denied destroying any documents from the secret archives, according to an excerpt of his grand jury testimony. He also is dead.

Late last year, Bevilacqua, who was suffering from dementia and cancer, gave a videotaped deposition that can be used at trial, but the value of his testimony remains unclear. Lynn’s lawyers have fought to have it excluded, based in part on Bevilacqua’s dementia. They renewed that request Friday, saying they never had a chance to ask Bevilacqua if he had Lynn’s list destroyed.

Lynn is the first U.S. church official charged for his administrative action. Jury selection is under way, with testimony scheduled to start March 26. A priest and an ex-priest charged with rape are on trial with him, and they also maintain their innocence.

A gag order prevents prosecutors or the archdiocese, which serves 1.5 million Roman Catholics, from commenting on Lynn’s allegations. Lynn, 61, would faces up to 28 years in prison if convicted on all counts against him.

Complete Article HERE!

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Former North Side Catholic nun gets ordained

The Nun’s Story …

A former North Side Catholic nun was ordained a priest recently in an unsanctioned church ceremony in Fort Myers, Fla.

She was immediately ex-communicated from the Catholic church.

“I reject that,” said Judy Beaumont, 74 — the former Sister Mary Daniel — who grew up in Rogers Park before becoming a Benedictine nun who taught theology at St. Scholastica Academy.

Beaumont, who is now referred to as Pastor Judy, was ordained by the Association of Roman Catholic Women Priests.

“We are following our conscience and we are full loyal members of the church,” said Beaumont.

“We will do everything we can to bring about a new way of inclusivity in the church,” said Beaumont, who is now the 11th priest ordained by her group.

The key differences in the women’s “ordination” ceremony are:

† They don’t take a vow of obedience to the bishop. (“It basically denies you the ability to follow your conscience.”)

† Their bishop is a woman, who serves as a spiritual adviser.

† They don’t take a vow of celibacy and allow married, single, grandmothers, gay and straight women into the priestly fold.

† Rather than always referring to God as a “he,” their church language is more inclusive. The “Our Father” prayer reads “Our Mother/Father, who art in heaven.”

“The institutional church will not hire any of us to do church ministry, so we do what we can ministering in hospitals and to the homeless,” she said. “We hold Sunday mass in “church” houses and live on donations. “Stepping outside the institution is hard.”

Two more women are being ordained priests in the next few days, Beaumont added. “I didn’t decide I wanted to become a priest, it was a calling,” she said.

Complete Article HERE!

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Lawyers press for more SNAP documents, testimony

Attorneys who deposed the director of the Survivors Network of those Abused by Priests (SNAP) in January are requesting he be compelled to give more testimony and allege that the group is not covered by confidentiality protections afforded to rape crisis centers, court filings reveal.

The documents, dated Feb. 10 but obtained by NCR on Wednesday, relate to a Kansas City, Mo., court case that made headlines in December when it became the first where lawyers sought the deposition of a SNAP leader and requested that the organization hand over 23 years of internal records, correspondence and email.

Speaking to NCR, David Clohessy, the group’s director and subject of the Jan. 2 deposition, said the continuing legal battle over the case has left the group “basically broke” and “without enough money for the next payroll.”

Clohessy, who said after his deposition that he had refused to answer many of the lawyers’ questions and to submit many of the requested documents, also said the financial struggles led him to release his lawyer. He said he is currently representing himself in the case while he searches for a lawyer willing to serve pro bono.

The Feb. 10 motion, filed in the case of Kansas City diocesan priest Fr. Michael Tierney, requests that Jackson County, Mo., Circuit Court Judge Ann Mesle compel Clohessy to answer the questions he refused to answer in the deposition and provide the documents he withheld.

Mesle’s ruling in the case could have wider significance, as SNAP has also been subpoenaed to provide similar testimony and documents in a case involving allegations of sexual misconduct against a priest in the St. Louis archdiocese.

Clohessy and Barbara Dorris, SNAP’s outreach director, received subpoenas in January requesting their deposition in that case. Depositions were originally set for Wednesday but have since been postponed.

While some of the information contained in the suggestions made by Tierney’s lawyers in connection with the Feb. 10 motion has already been reported, the 34-page filing also seems to reveal key parts of the lawyers’ strategy, giving reasons why they believe Clohessy should be forced to answer their questions.

The motion also represents the first time information about the testimony has officially been made public. While court filings indicate that Mesle ordered parts of the proceeding’s transcript to be unsealed in late January, a clerk with the Jackson County courthouse said it had not yet been released because it is still under review by attorneys in the caseWhile Mesle had ordered Clohessy to turn over eight categories of documents from SNAP’s files during the deposition, the motion alleges the SNAP leader did not submit documents in six of the eight categories requested and only submitted a portion of those requested in the seventh and eighth.

The motion gives eight categories of arguments for why Clohessy should be compelled to answer more questions in the case. The motion devotes 16 pages to refuting SNAP’s arguments that it has confidentiality protections afforded by Missouri law for rape crisis centers.

Among nine separately developed points in that regard, the motion alleges that Clohessy’s answers to some of the questions in the deposition “demonstrate that SNAP is not an RCC [rape crisis center],” and proceeds to list 20 separate reasons from his testimony that the group such not be considered such an organization.

Included in those reasons is the fact that SNAP has “never advertised itself” as such a center, that Clohessy does not have any formal training or education in rape crisis counseling, that SNAP does not employ any licensed counselors in Missouri, and that the group’s tax returns for 2006-10 did not make reference to it being a rape crisis center.

Additionally, the motion alleges that public information demonstrates that SNAP is not such a center — specifically the fact that the group “does not appear” to be in partnership with the National Sexual Assault Hotline and that it was not found in the Yellow Pages under listings of rape crisis centers.

Among other reasons the motion gives for arguing that SNAP is not covered by Missouri’s protections for rape crisis centers is the fact that Clohessy allegedly said in the deposition that the group would not release confidential information about survivors even if they sign a waiver allowing him to.

Rebecca Randles, the attorney representing the plaintiff in the abuse case, said in a phone interview Thursday that she thought the motion’s arguments that SNAP could not qualify as a rape crisis center were not “very weighty.”

Referring to one of the arguments the motion makes against SNAP’s qualifications to fit into that definition because Clohessy works out of his home, Randles said the determination for protections under Missouri law come from the substance of what an organization does, not where it is located.

“You have to look at the substance,” Randles said. “The whole question really is: Do people go there because they’re in crisis from sexual assault? And the answer is absolutely, yes they do.”

“The vast bulk of what they do is support victims of rape and assault, so they have to be a rape crisis center,” she said.

Following news of the subpoena requesting Clohessy’s deposition in December, 10 victims’ advocacy groups filed an amicus brief on behalf of SNAP to Missouri’s Supreme Court, writing that Clohessy’s testimony would amount to a “violation of the anonymity and confidentiality” of SNAP members and volunteers and is “plainly unconstitutional.”

Included in that group of organizations were the Foundation to Abolish Child Sex Abuse, the KidSafe Foundation and The National Child Protection Training Center.

Beyond claiming that SNAP should not be considered a rape crisis center under Missouri law, the motion also alleges that were the group to be considered such a center, its conversations with some survivors would not be covered by confidentiality privileges.

Noting that lawsuits filed on behalf of abuse victims regularly include language about how victims have suffered some sort of mental injury from their abuse, the motion alleges that SNAP is “not entitled to the protection of a privilege due to the alleged victims placing their emotional state and mental conditions at issue.”

Specifically, the motion alleges that because several victims in the Kansas City cases claim their memories returned to them years after the abuse, the fact that Clohessy would not discuss the matter indicates they are “trying to shield the very information that would lead a jury to understand that person’s medical history.”

“The matter before this Court involves repressed memory, physical, emotional, and mental injuries,” reads the motion. “The Plantiffs have placed their physical, emotional, and mental conditions at issue, and, therefore, the information possessed by SNAP on these issues is clearly relevant, and any privileges, if any, have been waived.”

Among the additional information the motion confirms about Clohessy’s testimony is that lawyers representing five other Kansas City-area priests accused of abuse listed “cross-notice” for his deposition, allowing them to be present and ask questions.

The motion requests that each of those attorneys also receive copies of the requested SNAP documents.

Mesle had ordered Clohessy to submit documents and correspondence, including emails, from SNAP’s files referring to Tierney or the Kansas City-St. Joseph diocese. Among other categories, Clohessy was also ordered to submit all documents containing references to either Tierney or the diocese from correspondence with the press and the public.

The motion alleges that Clohessy refused to turn over any documents referring to Tierney, and also alleges that he did not turn over requested records of his correspondence with Randles.

The motion also requests that “reasonable attorney fees” be awarded to Tierney’s lawyers for “expenses incurred to obtain” such a court order.

The motion suggests that a “special master,” a legal term for someone authorized to supervise the following of a court order, be appointed in the case to determine “what questions would be proper” to ask of Clohessy and to be present during any additional deposition in order “to make appropriate rulings.”

A hearing on the motion has been set for April 20. Brian Madden, one of the lawyers representing Tierney, said he could not comment on the matter because of a gag order in the case.

For his part, Clohessy said he was still considering what formal reply he might submit to the motion and said he was not sure what the next steps are for SNAP.

Part of the reason for the group’s financial struggles, he said, is that they “never had any inkling that church lawyers would come after us so fast and furiously and never budgeted for it.”

Asked what would happen if Mesle were to order him to answer questions he refused to in the deposition or to submit documents he claims are confidential, he said he would “cross that bridge when we get to it.”

“It’s just hard to imagine that we’ll be forced to violate the privacy of people who have come to us for help, especially people who are so deeply wounded.”

Complete Article HERE!

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Contraception’s Con Men

COMMENTARY
By a revolting combination of con men and fanatics, the current primary race has become a demonstration that the Republican party does not deserve serious consideration for public office. Take the controversy over contraceptives. American bishops at first opposed having hospitals and schools connected with them pay employee health costs for contraceptives. But when the President backed off from that requirement, saying insurance companies can pay the costs, the bishops doubled down and said no one should have to pay for anything so evil as contraception. Some Republicans are using the bishops’ stupidity to hurt the supposed “moderate” candidate Mitt Romney, giving a temporary leg up to the faux naïf Rick Santorum; others are attacking Barack Obama as an “enemy of religion.”

Pusillanimous Catholics—Mark Shields and even, to a degree, the admirable E. J. Dionne—are saying that Catholics understandably resent an attack on “their” doctrine (even though they do not personally believe in it). Omnidirectional bad-faith arguments have clustered around what is falsely presented as a defense of “faith.” The layers of ignorance are equaled only by the willingness of people “of all faiths” to use them for their own purposes. Consider just some of the layers:

The Phony Religious Freedom Argument

The bishops’ opposition to contraception is not an argument for a “conscience exemption.” It is a way of imposing Catholic requirements on non-Catholics. This is religious dictatorship, not religious freedom.

Contraception is not even a religious matter. Nowhere in Scripture or the Creed is it forbidden. Catholic authorities themselves say it is a matter of “natural law,” over which natural reason is the arbiter—and natural reason, even for Catholics, has long rejected the idea that contraception is evil. More of that later; what matters here is that contraception is legal, ordinary, and accepted even by most Catholics. To say that others must accept what Catholics themselves do not is bad enough. To say that President Obama is “trying to destroy the Catholic Church” if he does not accept it is much, much worse.

To disagree with Catholic bishops is called “disrespectful,” an offense against religious freedom. That is why there is a kind of taboo against bringing up Romney’s Mormonism. But if Romney sincerely believed in polygamy on religious grounds, as his grandfather did, he would not even be considered for the presidency—any more than a sincere Christian Scientist, who rejects the use of medicine, would be voted for to handle public health care. Yet a man who believes that contraception is evil is an aberrant from the American norm, like the polygamist or the faith healer.

The Phony Contraception Argument

The opposition to contraception has, as I said, no scriptural basis. Pope Pius XI once said that it did, citing in his encyclical Casti Connubii (1930) the condemnation of Onan for “spilling his seed” rather than impregnating a woman (Genesis 38.9). But later popes had to back off from this claim, since everyone agrees now that Onan’s sin was not carrying out his duty to give his brother an heir (Deuteronomy 25.5-6). Then the “natural law” was fallen back on, saying that the natural purpose of sex is procreation, and any use of it for other purposes is “unnatural.” But a primary natural purpose does not of necessity exclude ancillary advantages. The purpose of eating is to sustain life, but that does not make all eating that is not necessary to subsistence “unnatural.” One can eat, beyond the bare minimum to exist, to express fellowship, as one can have sex, beyond the begetting of a child with each act, to express love.

The Roman authorities would not have fallen for such a silly argument but for a deep historical disrelish for sex itself. Early Fathers and medieval theologians considered sex unworthy when not actually sinful. That is why virgin saints and celibate priests were prized above married couples. Thomas Aquinas said that priests must not be married, since “those in holy orders handle the sacred vessels and the sacrament itself, and therefore it is proper (decens) that they preserve, by abstinences, a body undefiled (munditia corporalis) (Summa Theologiae, Part 3 Supplement, Question 53, article 3, Response). Marriage, you see, makes for defilement (immunditia). The ban on contraception is a hangover from the period when the body itself was considered unclean, as Peter Brown overwhelmingly proved in The Body and Society (1988).

The Phony “Church Teaches” Argument

Catholics who do not accept the phony argument over contraception are said to be “going against the teachings of their church.” That is nonsense. They are their church. The Second Vatican Council defines the church as “the people of God.” Thinking that the pope is the church is a relic of the days when a monarch was said to be his realm. The king was “Denmark.” Catholics have long realized that their own grasp of certain things, especially sex, has a validity that is lost on the celibate male hierarchy. This is particularly true where celibacy is concerned.

There was broad disagreement with Pius XI’s 1930 encyclical on the matter. Pope Paul VI set up a study group of loyal and devout Catholics, lay and clerical, to make recommendations. The group overwhelmingly voted to change the teaching of Pius XI. But cardinals in the Roman Curia convinced Paul that any change would suggest that the church’s teachings are not eternal (though Casti Connubii had not been declared infallible, by the papacy’s own standards).

When Paul reaffirmed the ban on birth control in Humanae Vitae (1968) there was massive rejection of it. Some left the church. Some just ignored it. Paradoxically, the document formed to convey the idea that papal teaching is inerrant just convinced most people that it can be loony. The priest-sociologist Andrew Greeley said that Humanae Vitae did more damage to the papacy than any of the so-called “liberal” movements in Catholicism. When Pius IX condemned democracy and modern science in his Syllabus of Errors (1864), the Catholic historian Lord Acton said that Catholics were too sensible to go crazy every time a pope does. The reaction to Humanae Vitae proves that.

The Phony “Undying Principle” Argument

Rick Santorum is a nice smiley fanatic. He does not believe in evolution or global warming or women in the workplace. He equates gay sex with bestiality (Rick “Man on Dog” Santorum). He equates contraception with the guillotine. Only a brain-dead party could think him a worthy presidential candidate. Yet he is praised by television pundits, night and day, for being “sincere” and “standing by what he believes.” He is the principled alternative to the evil Moderation of Mitt Romney and the evil Evil of Newt Gingrich. He is presented as a model Catholic. Torquemada was, in that sense, a model Catholic. Messrs. Boehner and McConnell call him a martyr to religious freedom. A young priest I saw on television, modeling himself on his hero Santorum, said, “I would rather die than give up my church’s principles.” What we are seeing is not a defense of undying principle but a stampede toward a temporarily exploitable lunacy. Acton to the rescue!

Complete Article HERE!