Tag: Catholic Priests

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LA priest on leave for advocating gay marriage

Archbishop Jose H. Gomez of Los Angeles has placed Father Joseph Palacios on leave from ministry because of his promotion of same-sex “marriage.”

Tod Tamberg, director of media relations for the Los Angeles archdiocese, confirmed to CNA Sept. 20 that Fr. Palacios was put on inactive leave in June.

Because of the mutually agreed upon leave, he is unable to say Mass or distribute the sacraments, may not wear a Roman collar, and cannot in any way present himself as a priest in public.

Fr. Palacios is a founding member of Catholics for Equality, a group which advocates for same-sex “marriage” and other social benefits for gay, lesbian, bisexual and transgender individuals.

He has identified himself as “a gay man and a celibate gay priest.”

According to the National Catholic Register, he will be on inactive leave as long as he remains politically active. In a Sept. 10 interview with the paper, he said he does not present himself as a priest when promoting same-sex “marriage.”

However, in a Feb. 2011 panel discussion called “Same Sex Marriage in the United States: Where We Are as a Nation,” hosted by the Woodrow Wilson School at Princeton University, he appeared in a priestly collar and was introduced as “Father Joseph Palacios.”

During the event, he said that the Washington, D.C.-based Catholics for Equality are trying to portray support for same-sex “marriage” as a pro-life position, adding that “pro-life means pro-gay.”

Cardinal Donald Wuerl, archbishop of Washington, has publicly stated that the organization is not legitimately Catholic and Archbishop Timothy Broglio of the military archdiocese has made the same judgment.

Fr. Palacios is a priest of the Archdiocese of Los Angeles, but has identified himself as an ex-Jesuit to the Cardinal Newman Society and elsewhere. He was ordained for the archdiocese of Los Angeles in 1987. He then entered the Jesuit novitiate in 1992, but left the Society in October 2004 without having pronounced final vows, according to the California Province of the Society of Jesus.

“Apparently, he was transitioning into the Society of Jesus at that time,” Tamberg said.

“It appears that he did not profess final vows in the Jesuit Community and remained (a) priest of the Archdiocese of Los Angeles,” the archdiocesan spokesman added.

Fr. Palacios is not identifiable as a priest on the Catholic for Equality’s website. He is described only as “Dr.” He holds a Ph.D in sociology from University of California Berkeley and attended St. John’s Seminary in Camarillo, Calif. He was ordained for the archdiocese of Los Angeles in 1987.

Complete Article HERE!

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Ex-Greenwich pastor reports to prison

The former pastor of a Greenwich church sentenced in July for federal obstruction of justice has reported to a Brooklyn, N.Y., prison, according to the Federal Bureau of Prisons.

Michael Moynihan, 59, who was sentenced to five months in jail followed by two years of supervised release, is now at the Metropolitan Detention Center.

Located near the Gowanus Bay, the prison is classified as an administrative facility, a type of institution intended for the detention of pretrial offenders, dangerous or escape-prone inmates, or for treatment of inmates with medical problems, according to the Federal Bureau of Prisons.

The Brooklyn facility is capable of holding male and female inmates in all security categories.

Moynihan was to report to prison Sept. 3; a prison employee on Thursday would not confirm when he reported.

Moynihan resigned from St. Michael the Archangel Roman Catholic Church in 2007 amid allegations he diverted hundreds of thousands of dollars in church funds to pay for personal expenses.

He pleaded guilty in December 2011 to the obstruction charge, which stemmed from lies he told federal officials investigating the possible misappropriation of funds.

He met with FBI agents to provide information about how the funds were spent and, in a December 2010 interview, told agents he had not forged a signature on a letter, although he knew he signed another person’s name without the authority to do so, according to the U.S. Attorney’s office.

An investigation by the Roman Catholic Diocese of Bridgeport found in 2008 that Moynihan could not account for church money he kept in secret accounts and engaged in a pattern of deception when confronted.

Moynihan also provided false and misleading information to accountants retained by the diocese, according to the U.S. Attorney’s office.

Though most of approximately $2 million in expenditures from two accounts went toward documented legitimate expenses or expenses that appeared to be appropriate, Moynihan used about $300,000 in church funds to pay his credit card bills, authorities said.

Attorney Audrey Felsen, who represents Moynihan with attorney Mark Sherman, said after Moynihan’s sentencing that about $300,000 has not been accounted for to the diocese’s satisfaction.

Moynihan must pay over $400,000 in restitution to the diocese and must complete 120 hours of community service as part of his sentence.

Complete Article HERE!

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Catholic priest donated $1000 to gay ‘marriage,’ diocese mum

A Catholic priest’s donation to support redefining marriage in Minnesota has been revealed, deepening a rift between a conservative Catholic hierarchy and more liberal subordinates in the blue state over gay ‘marriage.’

The Duluth News Tribune reported Sunday that Rev. Peter Lambert of St. Louis Catholic Church in Floodwood had donated $1,000 to Minnesotans United for Families, the group fighting a constitutional marriage amendment, in March.

The Diocese of Duluth, where Lambert is stationed, has donated $50,000 to support the traditional marriage amendment. Duluth Diocese spokesman Kyle Eller told the Tribune that Lambert didn’t intend the donation to be a public statement.

“It was my understanding that Father Lambert wasn’t aware that the contribution would be made public, and it wasn’t intended to be a public statement,” said Eller, who declined further comment.

The diocese didn’t immediately respond to an email from LifeSiteNews.com requesting comment Tuesday.

The bishops in Minnesota have ranked among the most outspoken Catholic defenders of traditional marriage in the country in recent years. In 2010, the prelates backed a comprehensive six-week campaign to re-catechize their flock on the Church’s moral teaching on marriage and sexuality.

In January, Archbishop John Nienstedt of St. Paul and Minneapolis emphasized to clergy under his purview, which includes the Duluth diocese, the importance of their adherence to Church doctrine on the marriage question.

“The gravity of this struggle, and the radical consequences of inaction propels me to place a solemn charge upon you all,” he said. “On your ordination day, you made a promise to promote and defend all that the Church teaches. I call upon that promise in this effort to defend marriage. There ought not be open dissension on this issue.”

Nienstedt again urged the Catholic faithful this Sunday to support the proposed marriage amendment that will appear on the general election ballot this November.

Supporters of redefining marriage have meanwhile been targeting Catholics with their own message.

An openly homosexual religious priest from St. John’s Abbey in Collegeville, Minn. told a crowd of 200 in June that Catholics are permitted to vote against the amendment as a matter of freedom of conscience.

“I believe this amendment violates an important principle of Catholic teaching, and that as Catholics, we can vote no,” Rev. Bob Pearson said.

Complete Article HERE!

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Rev. Stan Sloan has dedicated his life to serving his fellow men

Stan Sloan is not your ordinary Reverend. As a former priest of the Diocese, he has dedicated his life to serving his fellow men, fallen in love, was out during his priesthood, stood up and since departed from the Roman Catholic Church, and even scarier assimilated back into the dating scene after his priesthood. What matters to Sloan is service and perspective – both, which are for and from the people he has helped and continues to help throughout his career.

Currently, as Chicago House and Social Service Agency’s CEO, Sloan has taken his passion for service and his perspective from his days at St. Leonard’s House where he aided former prisoners and homeless people and instilled it back into the community. With exciting, new endeavors with Sweet Miss Givings Bakery, the development of a TransLife Center, as well as events that include Dance for Life, an all-out dance party, at the Park West on September 15 and the charity’s annual speaker series featuring fashion designer Kenneth Cole in November, Sloan has made Chicago House his new Diocese.

TC: (Terrence Chappell) As the longest running CEO of Chicago House and Social Service Agency, it could be argued that you are Chicago House. Who were you before Chicago House?

SS: (The Rev. Stan Sloan) I was a Catholic priest in the Diocese of Tulsa, Oklahoma up until 1995. In 95′ I just decided that I couldn’t do that anymore. I liked what I was doing and I liked the people I was working with, but I couldn’t stand working for the Roman Catholic institution or the hierarchy.

TC: What was the turning point that moved you to transition out of the Roman Catholic Church?

SS: As gay men we under sell this a lot; being gay is so much more about whom you have sex with. I mean even if you’re a celibate gay man, your gay friendships are still important to you. So, if I had a Friday night off, I would go out with my gay friends – not to gay bars because I knew that was crossing the line, but I would go out to dinner with them. Again, I was not breaking any vows. So, the bishop of Tulsa called me in and said that you’re fixing with the gay community. I said yes, but I’m being celibate and that we’re all God’s people. He said it’s one thing to minister to them but it’s another to be friends with them.

TC: Wow. How did that make you feel?

SS: Yea. It’s horrible. It’s okay to minister to them but to not befriend them? You don’t befriend people when you’re actually contributing to the cause let alone their [Roman Catholic Church] stance on birth control. If it sounds like I’m bitter and angry, it’s because I am.

TC: What do you do with all that bitterness and anger?

SS: I exercise like a mad man. I love my work. I’ve got good friends.

TC: However, you didn’t always feel this way. What was it that attracted you to the priesthood?

SS: I always had a natural prayer life growing up as a child. My parents were devout Catholics, and I enjoyed going to daily mass. It was always just a natural fit for me. I actually came out and had a boyfriend before I was a priest.

TC: Oh really? How did that work out?

SS: When I was in seminary I was celibate. So, as I went through the boards to start going into seminary, they asked me if I was gay and I said yes. At the time it was much more permissive than it is now. The church has gone backwards. However, I said if I do this I’ll be celibate.

TC: How did your boyfriend at the time react to you deciding to become a priest?

SS: I told him at the time, Jimmy this is something I have to try and that chances are that I won’t like it and I will be back. We were both kids at the time – we were like 23. He told me if I do this, you do this and when you come back, I won’t be here. So, we broke up, and I went.

TC: But then you quit the Catholic Church.

SS: Yup and never once did I think that I made the wrong decision. It was hard. You grieve it like you grieve a divorce. But, I was lucky that I happen to pick the Episcopal Church as my next step. We just okayed doing gay marriages, so the Episcopal Church is already ahead. I just feel like in the idea world, the Churches or religion in general should lead the rest of the world on social justice issues. However, instead you have ridiculous groups who do just the opposite. I’m very proud to be a part of denomination that is at the forefront of equality, sexual equality, and gender nonconforming issues.

TC: And then you transitioned over to serving and helping homeless people.

SS: Yes. Serving homeless people really puts perspective around your life and whatever is getting you down. You get to see people who have every reason to not have any hope but they do and they are excited about moving forward with their lives. Every day I get to make a difference.

TC: What kind of perspective did that give you at the time?

SS: I was just this naïve, white kid who grew up in Texas in middle-class America. I remember my first day at St. Leonard’s. I was working with all ex-offenders who just got out of prison. I was afraid of these guys. I’ve never been around a population like this. So, I went in and I had to talk to these guys. I started talking to them and I’m thinking to myself I’ve got two master’s degrees and so on. But then I realized that they were way more afraid of me then I was of them. For instance, I’m a part of the world they want to break into – mainstream society.

TC: How did this perspective help you at Chicago House?

SS: Well one of the things Chicago House gets to do on a daily basis is that we get to take our donors and show them the lives of our residents. I invite people all the time to come. It’s great because different people from different factions of our society can meet. We’re not as different as we think we are.

TC: Is there a story of a particular resident or someone that you have helped that stands out?

SS: One of my first days at St. Leonard’s House, I met a guy who I was working one on one with – helping him with his resume and stuff like that. It was like a light bolt when I was working with this guy; this guy’s IQ is off the charts. This guy is way smarter than I am. We stayed in touch and he did a good job while he was at St. Leonard’s House. He wanted to start up his own computer business. I gave him some money to help him get it started. Now, he owns his own computer business and has a home in Lake Forest. Mind you at the time he was just out of prison and would’ve been homeless if he wasn’t staying at St. Leonard’s House.

TC: When you started at Chicago House, you were still a priest in good standing but no longer a part of the Diocese. So, that means you could start dating. How was that?

SS: I didn’t remember from being 23 of how horrible dating was but I learned very quickly it’s a horrible process (laughs). I remember I had this over-the-top romantic idea that I would fall in love with the right one and wouldn’t have to date very much. Of course that’s not true, that’s not how life works.

TC: How was your “first” date?

SS: I signed up with The Smelts for no other reason because I decided that I wanted to date and that I need to find a husband. There was an adorable guy named Seth Hoff, who is still here in town, and I saw him and I thought he was so hot. So, I just found out his name and I just cold called him. I told him I was at swim practice today and that I saw him and asked him out to dinner. He said that I was the guy with no body fat. He said yes and we went on a few dates. I mean I was insane, so it must have been crazy for him. For instance, we would have fun on the date and instead of saying, “Hey, let’s talk soon,” I’d just say, “Can we get another date down?”

It was a very good, funny introduction into the dating world. (Laughs)

TC: What are some exciting, new developments for Chicago House?

SS: I’m excited to announce that Little Miss Muffet will take on Sweet Miss Giving’s product line. They have licensed our brand name and the internship program will operate out of their factory. Little Miss Muffet will give us a dime off every cookie, off every cupcake, and biscotti they will sell. Right now, we are trying to see how we are going to position ourselves with places like Costco and stuff since they are a national baker and they are already in all those places.

Our other big development is our TransLife Center. It will be in a gracious, old mansion where the first floor will be an emergency drop-in center for trans adults who just need to get off the streets for a day. The upstairs rooms will be built as well. There will be nine bedrooms for transgender men and women who are homeless and who need to get their life together. We will be hiring a full-time career counselor who will be transgender himself or herself who will be helping people with employment. We will have a doctor from Children’s Memorial Hospital who will be putting in weekly hours at the TransLife Center connecting people with care, since there is a huge instance of abuse of transgender people by medical professionals. So, as far as I know it will be the most comprehensive service offered to transgender people. We’re very excited about this.

TC: What do you want the LGBT community as a whole to take from Chicago House’s move in the direction of helping and aiding the trans community?

SS: We’ve made good progress as an LGB community and it’s time to start embracing our transgender brothers and sisters.

TC: What are some upcoming events Chicago House has coming up in the future?

SS: We will be having our One Night Stand event at the Park West on September 15. It will be a dance party. We’ve got all sorts of performers. Keith Elliott, who started Dance for Life and who started the burlesque show for TPAN will be a part of the event, so you know it’s going to be brilliant.

November 2 we’ve got Kenneth Cole coming for our speaker series. Kenneth Cole is the national head of the American Foundation of AIDS Research. So, he’s incredibly knowledgeable and will be a fantastic speaker.

TC: What do you want your legacy to be?

SS: That people’s lives are better because you existed.

To find more information about Chicago House visit www.ChicagoHouse.org.

Complete Article HERE!

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Catholic priest faces excommunication after launching new parish

A Milwaukee-area Catholic priest sanctioned this year for indirectly violating the seal of the confessional now faces excommunication after launching a new parish with a breakaway diocese a few miles away.

Father David Verhasselt, once a popular priest at St. Catherine of Alexandria Parish in Oconomowoc, was named pastor this month at the newly founded Holy Name of Jesus Evangelical Catholic Church in nearby Ashippun, taking at least some of his former parishioners with him.

The Archdiocese of Milwaukee said Verhasselt will be given an opportunity to reverse his decision and would incur “immediate excommunication” if he does not.

Verhasselt has declined repeated requests to be interviewed. But the Chicago-based Evangelical Catholic Diocese of the Northwest said he withdrew from the Roman Catholic Church in accordance with canon law.

“For the record, the Roman Catholic Church cannot declare a former member of its body ‘excommunicated’ after the fact,” it said in an email to the Journal Sentinel. “We are currently residing within the 21st century.”

Verhasselt’s departure is forcing a gut-wrenching decision for at least some of his former parishioners, many of whom still believe he was unjustly accused of breaching the confessional. Do they stay at St. Catherine’s or follow Verhasselt to his new spiritual home outside the Roman Catholic Church?

“I’m on the fence. I’ve been Roman Catholic and gone to church all my life. But I also love Father Dave,” said June Sawant.

“He’s the most wonderful man, so kind, so caring . . . he was born to be a priest.”

Those who follow a schismatic priest could face excommunication themselves, depending on the circumstances, according to canon lawyers. But that is unlikely to occur without a clear warning from the archbishop, said Father James Connell, a canon lawyer and former vice chancellor of the archdiocese.

No such warning has been issued.

Excommunication bars one from receiving the sacraments; it does not strip one of membership in the church, according to Connell.

“And the door remains open to repentance,” he said. “There is always the hope that they will return.”

Verhasselt had been on leave from St. Catherine’s since April 2010 after allegedly violating the seal of confessional, a charge many of his supporters believed was trumped up as the result of an ongoing feud with a priest in another parish.

Milwaukee Archbishop Jerome Listecki found Verhasselt guilty in March of an “indirect” violation – betraying the sin, but not necessarily the sinner – and sentenced him to a year of prayer and penance.

Verhasselt’s appeal to the Vatican’s Congregation for the Doctrine of the Faith was pending when he resigned to join the Chicago-based Evangelical Catholic Church, a small, dissident denomination not in communion with Rome.

Founded in 1995, the Evangelical Church has 17 parishes or missions in the United States and Ireland, according to spokesman Bill Morton.

It bills itself as “a welcoming community of faith rooted in the Catholic tradition,” but it breaks with Rome in key areas, including ordaining women, allowing married and gay clergy, and in offering the sacrament of marriage to same-sex couples.

Morton said Northwest Diocese Bishop James Wilkowski reviewed the documents involving the charges against Verhasselt and found no evidence of a breach.

Wilkowski presided over an Aug. 4 Mass in which Verhasselt professed his faith in his new denomination, and he is expected to complete the process of incardination by the end of the year.

Complete Article HERE!

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“An unholy mess”

That’s what an in-depth, investigative piece in the Economist called the state of finances in the Catholic Church in America: an unholy mess.

It’s hard to decide what is most horrifying in this report of financial mismanagement, which looks at data made public through bankruptcy proceedings in several dioceses:

  • Some dioceses have raided priests’ pension funds to pay for sexual abuse damages and other costs. Under Cardinal Bernard Law, the archdiocese of Boston contributed nothing to its clergy retirement fund between 1986 and 2002, despite receiving an estimated $70 million to $90 million in Easter and Christmas offerings that many parishioners believed would benefit retired priests.
  • The same is true for parish savings. A parish in Wilmington, Del., sent $1 million to be deposited in what it thought was a separate account, but was really a pooled, general cash account for the diocese. The parish lost the money when the diocese struck a sexual-abuse settlement.
  • Cardinal Dolan and other New York bishops are spending an estimated $100,000 a year to well over $1 million, sources say, on lobbying the state assembly to prevent an extension of the statute of limitations on sexual abuse, which would result in more lawsuits and more dioceses declaring bankruptcy.
  • Creditors in the Archdiocese of Milwaukee bankruptcy case have questioned the motives behind a $35 million transfer to a trust and a $55.6 million transfer from archdiocese coffers to a fund for cemeteries, alleging the movement of such large amounts was a fraudulent attempt to shield cash from sexual-abuse victims.
  • Dioceses in bankruptcy are required to enlarge their assets to satisfy their creditors, yet some have tried to shrink the size of their assets, by closing parishes or undervaluing property. The Diocese of San Diego listed the value of a whole city block in downtown San Diego at $40,000, the price at which it had been acquired in the 1940s, rather than the the current market value, as required.
  • The church is going into debt to pay its bills, with tax-free municipal bonds, a subsidy more commonly associated with local governments and public-sector projects. State and local authorities have issued municipal bonds for the benefit of at least 50 dioceses in almost 30 states. In California, at least $12 billion has been raised through municipal bonds over the past decade, $9 billion of which went to hospitals.
  • Estimated spending by the church and entities owned by the church was around $170 billion in 2010, only 6% of that for parish and diocesan operations and 2.7% of it for charitable activities. The majority, 57%, is on health care networks, followed by 28% on colleges.
  • Catholic Charities USA and its subsidiaries employ distributed $4.7 billion to the poor in 2010, of which 62% came from local, state and federal government agencies.

Similar financial mismanagement was reported in “Render Unto Rome: The Secret Life of Money in the Catholic Church” by Jason Berry, who was quoted in the Economist article. It’s why more and more Catholics are considering whether this is an institution worthy of their donations.

Complete Article HERE!

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Dearborn Sacred Heart pastor suspended after allegedly driving drunk and naked

The Catholic Archdiocese of Detroit has indefinitely suspended the pastor of Sacred Heart Parish in Dearborn after he was arrested last week on suspicion of drunken driving.

According to the archdiocese, the Rev. Peter Petroske was not wearing any clothes when he was arrested.

A knowledgeable city source told the Free Press that Petroske was arrested in the early hours of Friday morning about a block from his church on Michigan Ave. in Dearborn, and had a laptop computer with him in the car.

His blood alcohol level was just over the legal limit, the person said.

In a statement Tuesday, the Archdiocese said Petroske was put on leave effective Monday.

The statement said that when Petroske was arrested, he was alone in his vehicle and “was charged with driving under the influence of alcohol and indecent exposure. Archdiocesan officials met with parish staff on Monday to inform them of Father Petroske’s leave of absence.”

Archdiocese spokesman Joe Kohn said the leave is indefinite. He said he could not discuss the laptop but confirmed that Petroske was nude at the time of the arrest.

Dearborn Police Chief Ron Haddad declined comment, saying the matter is under investigation.

Complete Article HERE!

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Tom Rastrelli: Priests who lie; the dilemma of sexual orientation and the priesthood

People don’t expect their priests and bishops to lie, but as Michelangelo Signorile’s recent post illustrated, clerics do lie. Some even make a virtue of it. I know this from experience, for I was ordained a Catholic priest on a lie.

In spring 2002 I walked with my spiritual director along the blacktop road encircling the seminary. He’d been my confessor and guide for two years, helping me discern God’s presence in all aspects of my life, intimate and mundane. Over our heads, a canopy of newborn leaves rustled in a sunny breeze, a welcome relief from the bitter fog that had engulfed the church and my vocational surety.

For the previous two months an unprecedented number of bishops and priests, starting with Cardinal Law of Boston, had fallen from grace for participation in the sexual abuse of children and the ensuing cover-up. Their duplicity was palpable in my knotted back and abdomen. In a few months I’d be ordained a priest. I didn’t want to do so on a lie.

“I’m coming out of the closet,” I said.

My spiritual director loosened his clerical collar and lit a cigarette. “Where’s this coming from?” he asked. A couple of chattering wrens whooshed past.

I backtracked through six years of seminary formation. At events I had hobnobbed with supposedly holy men, some of whom had been harboring pedophiles. A few had done the deed themselves. By shaking their hands, mine were dirty. I knew the ecclesiology, how the bishops’ authority stemmed from a direct line to Jesus, but they were still criminals. Who were they to declare homosexuals “intrinsically depraved”?

When I’d applied for seminary, the director of seminarians — the priest who’d recruited me — explained that orientation didn’t matter, only celibacy. But on my intake interviews he’d told me to answer “yes” when the archdiocesan psychologist asked if I was attracted to women, and “no” when he asked if I was attracted to men. It was for the greater good, he said. Frightened of being cast out and ashamed of my true nature, I had lied as instructed.

In light of the sexual abuse scandal, lying about my orientation was no longer acceptable. I thought of what a gay friend who’d left seminary had said. His words became my own: “I don’t know if I can separate my private and public selves. Isn’t integration the goal of spiritual direction?”

“Of course it is,” my spiritual director said, more gravelly than usual. He stopped and turned to me. A tree cast a web of shadows over his face. His strawberry nose grew flushed, as he gestured with his hands. “Here’s the thing, Rastrelli. You have to ask yourself: Am I going to be a gay priest, or a priest” — he rolled his fingers and cigarette through the air like a barrel — “who happens to be gay?”

“What’s the difference?” I turned my head to inhale, trying to avoid his secondhand smoke. “Either way I’m gay. It’s a part of me.”

“But are you gay first, and then a priest? Or a priest first, and then gay?” He smiled, satisfied with the distinction.

“Both/and.” I’d hit him with what he’d taught me in class. “Both/and” was the paradoxical answer for every ultimate question in Catholic theology: Scripture or tradition? Faith or works? Is Jesus divine or human? Are we sinful or good? is faith a solo or communal experience?

“Touché,” he said. We walked. He sucked his cigarette. “You’re a smart guy, Rastrelli. Give it some thought.”

I kicked a pebble onto the grass. “I have. I don’t want to lie about my sexuality.”

“It’s not lying if those asking don’t have a right to the information.”

He hadn’t even flinched. I wanted to shake the nicotine from his bones, to scream, “It was that kind of thinking that landed the bishops in the papers!” Still, part of me wanted him to be right. Silence was simpler, easier, and maybe my need to come out was just pride at work. My promise of obedience demanded that I surrender my ego. My vocation was about God, not my orientation. But couldn’t we priests be honest with one another? I had to try.

“Gay Catholics don’t have positive role models,” I said. “I don’t know of a single gay priest that’s healthy. Do you?” I stopped. He kept walking. This was as close as I’d ever come to asking him if he was gay. I suspected he was. He’d lived with another priest for decades. They vacationed and picked out carpeting together. They spoke about their cat as if she were their child. Even if he and his housemate weren’t having sex, they were a couple. I stepped in stride with him. “How am I supposed to be an integrated gay priest when I have no one to look up to? How does celibacy actually work?” I stopped again. “I’m asking you.”

He turned to me. His face became whiter than a funeral pall. “I’m sorry, Rastrelli, but that’s not a conversation I’m comfortable having with a student.”

He resumed his pace. I followed silently.

The breeze picked up. The undulating trees sounded like the ocean breaking on the shore. I choked back the urge to ask, “Are you gay?” I felt like a sinking ship in a fleet that had wandered into a minefield. After laying the mines himself, the fleet commander had ordered radio silence.

I didn’t want to drown alone. I didn’t want to hear him lie. I wanted the truth, but the truth was dangerous. Were I to come out amid sexual-abuse headlines, homophobic Catholics wrongly blaming gay priests for the scandal would demand my dismissal.

My spiritual director was right. Who were they to judge, to put my orientation before my vocation? They had no right to that knowledge. It was safer to be a priest who happened to be gay. Perhaps it was God’s will. The fear accompanying us back to the seminary told me so.

That day, I learned the unspoken rule passed down through generations of priests: the doctrine of justification for lying by clergy. I went on to be ordained a priest. I preached that “the truth will set you free” while living in silence and shame. After a long journey and much pain, I came out. I left the priesthood, finally refusing to live the lies that I’d been taught to venerate.

Complete Article HERE!

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‘We’re not supposed to touch,’ said Woodburn priest accused of sex abuse

The ordination of Rev. Angel Perez in 2002 was significant for two reasons: He was the rare Mexico native among priests in Oregon and, in a year when the Catholic Church sex abuse scandals were making national news, he was the rare priest ordained period in the state.

A decade ago, Oregonian reporter Shelby Oppel wrote a profile of Perez that described his ascent from a seminary student in Mexico to the archdiocese in Portland. The piece, which follows in its entirety, was published on the front page on Aug. 5, 2002.

On Monday, Perez, now the parish priest at Saint Luke Catholic Church in Woodburn, was arrested after police responded to a complaint at about 1:30 a.m. Monday alleging inappropriate contact between the priest and a 12-year-old boy.

He faces accusations of sexual abuse, use of a child in a display of sexually explicit conduct and furnishing alcohol to a minor. Perez, 46, was booked into Marion County Jail Monday evening and remains held without bail. He is scheduled to be arraigned at 3 p.m. in Marion County Circuit Court, according to the jail.

Perez is only the second priest to face criminal charges in Oregon since 1983, when the Rev. Thomas Laughlin was convicted of molesting two boys in Multnomah County.

Complete Article HERE!

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Bishop Patricia Fresen on Excommunication to Ordination

Imprisoned for breaking apartheid law, excommunicated for breaking Vatican law, Bishop Patricia Fresen looks more sweet grandma than warrior ​— ​especially carrying the stuffed black sheep she presents with a smile: “We’re the black sheep of the church,” she said.

She’s no stranger to working the outskirts.

Raised “a proper white South African,” Fresen was stunned upon entering her convent after matriculation (and years of segregation), greeted by 55 women ​— ​15 of them black. “I didn’t know it would be racially mixed,” she says now. “It never occurred to me. But I became colorblind.”

That journey would prove significant. After university, Fresen ​— ​in Santa Barbara last week to teach a workshop at La Casa de Maria ​—  worked in the city of Welkom as principal of a school for whites. But by the 1970s, Fresen remembered she and her fellow Dominicans began thinking, “Something’s wrong; we can’t go on like this.”

Apartheid was law by then, but a debate — ​that would prove a theme of Fresen’s life ​— ​ensued. On one side were those who said they couldn’t change apartheid: “The law must change first,” Fresen recounted. She said the others believed, “We mustn’t follow an unjust law; we must follow our conscience.” Their bishop, Denis Hurley, agreed with the latter group. It was risky and illegal, but he believed breaking the law was the only way it would change.

Essentially ignored by the police, they had some wiggle room to plot. Bishop Hurley challenged the principals to bring black students into their schools. They spent a year preparing ​— ​ensuring white students’ families were comfortable, reaching out to black families, teaching black children English ​— ​all while keeping it out of the papers to hold trouble at bay, relying instead on the African drum to spread the word.

On the first day of school, Fresen was overcome watching the children ​— ​black, white, all in the same uniform ​— ​streaming in. But before the goosebumps could dissolve, the hairs on the back of her neck stood up: She heard the stomping of police boots approaching her office. They gave her a week to get in line.

One week later, they took her to prison. Not one child was sent away; today the school is flourishing.

Years later, after receiving her doctorate in theology in Rome, Fresen began teaching seminary ​— ​teaching men to be priests ​— ​in Pretoria. And a longing to be a Catholic priest herself began to nag. She shushed it as best she could, telling herself, “Don’t be stupid.”

In 2002, while teaching at Johannesburg’s Catholic university, she heard about the Danube Seven ​— ​seven women who were ordained Catholic priests on Germany’s Danube river. Two months later, fate intervened: Fresen was sent to Germany for a weeklong course. She spent a day with two of those women; they asked if she felt called to the priesthood. She said yes. They rendezvoused in Barcelona on August 7, 2003 (nine years to the day of our interview); Fresen was ordained.

And then, all hell broke loose. Her parish phoned the Vatican; the cardinal ordered her to recant. Or, he said, leave.

Heartbroken and staggered, she left. She lost her job, her congregation, her family, and moved to Germany.

Since then, she’s found a home, a community. She’s been ordained bishop (by proper apostolic succession ​— ​which means sympathetic male bishops are ordaining women, at great personal risk), ordains women, performs sacraments, and leads workshops.

She’s also been excommunicated. While in St. Louis performing an ordination (in a borrowed sacred space where these clandestine events take place: this time a Jewish synagogue), Cardinal Raymond Burke sent a cadre of “spies,” with cameras. (He followed up, excommunicating any identifiable participants.) Someone handed Fresen an envelope (she thought it might be a check): inside, a summons. She ignored it. Three weeks later, the mail carrier delivered an official decree of excommunication, “with my name beautifully written,” she says, eyes shining.

Burke was promoted.

As for the big question ​— ​why stay? ​— ​Fresen says she believes there are two churches: the hierarchy and the people. She believes the people, the ones who want reform ​— ​the separation of celibacy and priesthood, the ordination of women ​— ​are reaching a critical mass. And this: “If I left, nothing would change. The hierarchy would take no more notice of us. We can only make change if we stay, so we are not going away.”

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