Tag: Take Back The Chruch

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Pope’s words create confusion for Catholics on same-sex relationships

By MICHELLE R. SMITH

An ideological tug of war over the firing of a Rhode Island church music director for marrying his same-sex partner illustrates the confusion that permeates some U.S. Roman Catholic parishes over Pope Francis’s words on homosexuality.

Francis’s famous declaration “Who am I to judge?” in 2013 energized Catholics who had pushed the church to accept gays and lesbians. Now, some gay Catholics and supporters who hoped for rapid acceptance find themselves stymied by many bishops and pastors.

Francis is being cited by both the music director, Michael Templeton, and by Providence Bishop Thomas Tobin, known for taking a hard line on church teaching about marriage and abortion. Tobin has criticized Francis, writing after the pope’s summit on the family two years ago that “Francis is fond of ‘creating a mess.’ Mission accomplished.”

The pope has upheld Catholic teaching on homosexuality, reiterating the church’s opposition to same-sex relationships. But his shift in tone and broad statements about mercy have left a trail of comments that amount to a Rorschach test open to interpretation, say those who have closely followed Francis.

“Pope Francis has not said, ‘Here’s what you should do in a parish where you have a music director who has married his partner of the same sex,’ ” said Rev. James T. Bretzke, a professor of moral theology at Boston College. “Pope Francis is articulating general principles: forgiveness and mercy and not harsh judgment. But how you handle a particular case like this, he has been very reluctant to weigh in on it.”

That means a gay Catholic’s fate depends on his diocese or individual pastor. Templeton, 38, says he was called in last month and fired from the job he held for five years at the Church of St. Mary. The pastor, appointed in July, told him someone had sent him a 2015 Associated Press article that included details about Templeton’s wedding. A representative from the Providence Diocese also attended. At the end of the meeting, disappointed and hurt, Templeton cited Francis.

Thomas Tobin“This seems truly inconsistent with the teachings of Pope Francis,” Templeton said he told them.

The firing caused an outcry in the parish. A fellow employee resigned minutes after Templeton’s firing. Several lay leaders also resigned and dozens of parishioners have left, including most of the church’s 20 to 30 gay members, according to people interviewed by the Associated Press.

Many cited Francis’s example, saying the firing was in conflict with his declaration that 2016 be a “Year of Mercy.”

The pastor, Rev. Francesco Francese, referred comment to Tobin’s office, and Tobin declined a request for an interview.

Tobin issued a statement to The Providence Journal saying church employees and volunteers are “expected to live in a way that is fully consistent” with church teachings. If a person engages in activity that contradicts those teachings, “that individual leaves the Church no choice but to respond,” Tobin said.

In a later Facebook posting, Tobin defended his approach, citing Francis.

“When church leaders have to respond to situations involving persons living an openly ‘gay lifestyle’ these days, we’re often scolded and told that we should be ‘more like Pope Francis,’ presumably the ‘Who-am-I-to judge’ Pope Francis,” Tobin wrote.

He listed several examples that “critics should also remember,” including that Francis fired a priest who was working in the Vatican upon learning the priest was gay and in a relationship.

In the past few months alone, Francis has made statements or taken actions that give fuel to both sides.

Francis underscored his emphasis on mercy over defending orthodoxy with his first U.S. picks for cardinals, announced Sunday, choosing bishops who have taken a more welcoming approach to gays and others who have felt alienated from the church.

Asked this month about how he would minister to transgender Catholics, Francis responded: “When someone who has this condition comes before Jesus, Jesus would surely never say, ‘Go away because you’re gay.’ ” At the same time, he recently supported Mexican bishops working against a push to legalize same-sex marriage. New Ways Ministry, which advocates for gay Catholics, has documented around four dozen cases during Francis’s tenure where people have been forced from positions in Catholic institutions or faced other negative consequences for reasons such as being in gay relationships or advocating for gay rights.

Francis DeBernardo, executive director of New Ways, said gay Catholics continue to see problems in places with conservative bishops, such as Providence. Tobin, he said, was interpreting Francis too narrowly.

Before Francis, “people were afraid to even say the words gay or lesbian,” DeBernardo said. “I do think he’s taken an important step that could lead to further steps. I’m not certain, I don’t think he will make a change in church doctrine, but I think he is laying the groundwork for future changes.”

Complete Article HERE!

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Chicago Archdiocese hid abuse for decades, documents show

Soft peddling bullshit:  The archdiocese released a statement Tuesday saying it knows it “made some decisions decades ago that are now difficult to justify” and that society has evolved in how it deals with abuse.

 

After a 13-year-old boy reported in 1979 that a priest raped him and threatened him at gunpoint to keep quiet, the Archdiocese of Chicago assured the boy’s parents that although the cleric avoided prosecution, he would receive treatment and have no further contact with minors.

But the Rev. William Cloutier, who already had been accused of molesting other children, was returned to ministry a year later and was accused of more abuse before he resigned in 1993, two years after the boy’s parents filed a lawsuit. John_Cody

Officials took no action against Cloutier over his earliest transgressions because he “sounded repentant,” according to internal archdiocese documents released Tuesday that show how the archdiocese tried to contain a mounting scandal over child sexual abuse.

For decades, those at the highest levels of the nation’s third-largest archdiocese moved accused priests from parish to parish while hiding the clerics’ histories from the public.

The documents, released through settlements between attorneys for the archdiocese and victims, describe how the late Cardinals John Cody and Cardinal Joseph Bernardin often approved the reassignments.

The archdiocese removed some priests from ministry, but often years or decades after the clergy were known to have molested children.

While disturbing stories of clergy sexual abuse have wrenched the Roman Catholic Church across the globe, the newly released documents offer the broadest look yet into how one of its largest and most prominent American dioceses responded to the scandal.

The documents, posted online Tuesday, cover only 30 of the at least 65 clergy for whom the archdiocese says it has substantiated claims of child abuse. Vatican documents related to the 30 cases were not included, under the negotiated terms of the disclosure.

The records also didn’t include the files of former priest Daniel McCormack, who pleaded guilty in 2007 to abusing five children and whose case prompted an apology from Cardinal Francis George and an internal investigation of how the archdiocese responds to abuse claims.

But the more than 6,000 pages include internal communications between church officials, disturbing testimony about specific abuses, meeting schedules where allegations were discussed, and letters from anguished parishioners.

The names of victims, and details considered private under mental health laws were redacted.

In a letter distributed to parishes last week, Cardinal George apologized to victims and Catholics, and said the archdiocese agreed to turn over the records in an attempt to help the victims heal.cardinalgeorge

The archdiocese released a statement Tuesday saying it knows it “made some decisions decades ago that are now difficult to justify” and that society has evolved in how it deals with abuse.

“The Church and its leaders have acknowledged repeatedly that they wished they had done more and done it sooner, but now are working hard to regain trust, to reach out to victims and their families, and to make certain that all children and youth are protected,” the statement read.

Officials in the archdiocese said most of the abuse detailed in the files released Tuesday occurred before 1988, none after 1996, and that all these cases ultimately were reported to authorities.

But victims’ lawyers argue many of the allegations surfaced after George assumed control of the archdiocese in 1997, and some of the documents relate to how the church handled the cases more recently.

“The issue is not when the abuse happened; the issue is what they did once it was reported,” said Chicago attorney Marc Pearlman, who has represented about 200 victims of clergy abuse in the Chicago area.

When a young woman reported in 1970 that she’d been abused as a teen, for example, Cody assured the priest that the “whole matter has been forgotten” because “no good can come of trying to prove or disprove the allegations.”

Accused priests often were quietly sent away for a time for treatment or training programs, the documents show. When the accused clerics returned, officials often assigned them to new parishes and asked other priests to monitor them around children.

In one 1989 letter to Bernardin, the vicar for priests worries about parishioners discovering the record of the Rev. Vincent E. McCaffrey, who was moved four times because of abuse allegations.

“Unfortunately, one of the key parishioners … received an anonymous phone call which made reference by name to Vince and alleged misconduct on his part with young boys,” wrote vicar for priests, the Rev. Raymond Goedert. “We all agreed that the best thing would be for Vince to move. We don’t know if the anonymous caller will strike again.”

When the archdiocese tried to force accused clergy into treatment or isolate them at church retreats, some of the priests refused, or ignored orders by church administrators to stay away from children.

Church officials worried about losing parishioners and “potential priests” over abuse scandals. “This question I believe is going to get stickier and stickier,” Patrick O’Malley, then-vicar for priests, wrote in a 1992 letter.

Then, in 2002, a national scandal about dioceses’ failures to stop abusers consumed the American church. U.S. bishops nationwide adopted a toughened disciplinary policy and pledged to remove all guilty priests from church jobs in their dioceses.

But for many victims, it was too little and too late.

“Where was the church for the victims of this sick, demented, twisted pedophile?” one man wrote in a 2002 letter to George about abuse at the hands of the Rev. Norbert Maday, who was imprisoned in Wisconsin after a 1994 conviction for molesting two boys.

“Why wasn’t the church looking out for us? We were children, for God’s sake.”

Complete Article HERE!

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Catholic Chaplains Won’t Bury Married Gay Soldiers

File under:  For the love of Jesus!

 

“No Catholic priest or deacon may be forced by any authority to witness or bless the union of couples of the same gender. No Catholic priest or deacon can be obliged to assist at a [marriage counseling retreat] if that gathering is also open to couples of the same gender…

“Participation in retirements, changes of command, and promotion ceremonies is possible, as long as the priest is not required to acknowledge or approve of a ‘spouse’ of the same gender.

“While the tradition of the Catholic Church always tries to find reasons to bury the dead, a priest may not be placed in a situation where his assistance at a funeral for a Catholic would give the impression that the Church approves of same sex ‘marital’ relationships.”

 

Renewed Fidelity in Favor of Evangelization

Archbishop Broglio has issued a steatement which provides guidance for Catholic chaplains and contract priests and deacons who may encounter ministry situations involving Catholic or non-Catholic parties in same gender “marital” relationships.  The full text for Archbishop Broglio’s statement Renewed Fidelity in Favor of Evangelization can be found below:

“As members of the Church founded by Jesus Christ to meet the needs of the baptized and to proclaim that good news about the salvation given by Him, we are also aware of His clear teaching about the danger of scandal (Mt. 18:6). This world is a pilgrimage to life without end. At the conclusion of our walk through life we must stand before the Throne of Grace to give an accounting of our fidelity.

St. Paul reminds priests to be all things to all people (1Cor. 9:22). A clear disservice is rendered if the truth of the Gospel is confused by the actions of those ordained to disseminate that truth. The current situation makes it necessary to reiterate with clarity the teaching of the Catholic Church regarding homosexuality. However, it must never be forgotten that the human condition occasions many failings. St. Paul continually reminds us of that fact in his letters to the communities of believers.

Priests ordained to minister Word and Sacrament and endorsed to serve Catholics in the Armed Forces, the Veterans Administration Medical Centers, and those who serve the US Federal Government outside the borders of the United States of America know that theirs is a twenty-four-seven vocation. By speech, action, and example they witness to the truth revealed by the Lord in all that they do (see Eph. 4:14).

Recent changes in interpretations of the laws of the Federal Government oblige me to recall what is clearly held by the Catholic Church. At the same time I am grateful to the Congress of the United States for its passage of renewed conscience-protection language, specifically for chaplains in the Armed Forces.

Ministry

No Catholic priest or deacon may be forced by any authority to witness or bless the union of couples of the same gender. No Catholic priest or deacon can be obliged to assist at a “Strong Bonds” or other “Marriage Retreat”, if that gathering is also open to couples of the same gender. A priest who is asked to counsel non-Catholic parties in a same-gendered relationship will direct them to a chaplain who is able to assist. Catholic parties will, of course, be encouraged by the priest to strive to live by the teaching of the Gospel.

Participation in retirements, changes of command, and promotion ceremonies is possible, as long as the priest is not required to acknowledge or approve of a “spouse” of the same gender.

While the tradition of the Catholic Church always tries to find reasons to bury the dead, a priest may not be placed in a situation where his assistance at a funeral for a Catholic would give the impression that the Church approves of same sex “marital” relationships (see CIC, c. 1184, §1,3º). In the case of doubt, the Archbishop for the Military Services, USA must be consulted (see CIC, c. 1184, §2).

Lay Ministries

Obviously, anyone who is known to be in a sinful relationship is excluded from ministries in the Catholic community. While this list is not intended to cover every situation, lectors, extraordinary ministers of Holy Communion, altar servers, catechists, and members of the Catholic Council immediately come to mind.

Participation

We are also mindful of the Lord’s words, “Let the one among you who is guiltless be the first to throw a stone…” (Jn. 8:7b). The Church must minister to all regardless of their sexual inclination. While the invitation to conversion cannot be diluted, the door to the mercy of Christ, obtained through His Cross, must be kept open. Priests and deacons will be guided by the principles of the Catechism of the Catholic Church (cf. nos. 2358-2359) and never forget that it is the sin that is hated and never the sinner.

In the quest for continued fidelity to the truth of the Gospel, it must not be forgotten that estimates indicate that same-gender couples represent less than half of one percent of those in the Armed Forces. While every individual is important, such a small group cannot be allowed to mandate policy for all.

Guidance for Catholics in Command Positions

I am not unaware that the faithful entrusted to my pastoral care also include those Catholics who exercise command positions. They can be faced with additional questions as they fulfill their responsibilities to those above and below them in the chain of command. Consequently in response to a doubt raised by the AMS regarding the question of a person’s possible cooperation with evil, the National Catholic Bioethics Center (NCBC) stated:

“Commanders of United States military installations/veterans’ facilities (hereafter, ‘commanders’) would not be engaging in morally illicit cooperation, but rather tolerable remote mediate material cooperation with evil by implementing federal employee benefits accruing pursuant to same-sex marriage, as required by United States v. Windsor. Our determination is contingent on the situations in which commanders are unable to avoid such cooperation without jeopardizing their own just right to their employment security for themselves and/or their families. This is also contingent on the commander making known his/her objection to being required to so participate, as well as on attempting through legal channels to continue to accomplish changes in policy consistent with the historic understanding of marriage and family as based on natural moral law. Also, if without incurring a demotion of loss or downgrade of position/rank/grade or other serious harm, there is a mechanism to have others more senior in the chain of command to carry out the implementation of such policy, this should be pursued.”

Most Reverend Timothy P. Broglio
Archbishop for the Military Services

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Evangelizing the institutional church: an interview with Helmut Schüller

By Jamie Manson

Much has been written about Austrian priest and reformer Helmut Schüller since he opened his 15-city U.S. tour, called “The Catholic Tipping Point,” in New York last week.
Schüller has been making news in the Roman Catholic church reform movement since 2006, when he and a group of fellow priests organized the Austrian Priests’ Initiative. In 2011, they made global headlines when they launched the “Call for Disobedience,” an appeal to the Vatican to address the shortage of priests and other predicaments facing the institutional church.

The Austrian Priests’ Initiative is concerned that the dwindling number of clergy is impacting the quality of pastoral care offered to baptized Catholics. Their “Call for Disobedience” suggests reforms such as the ordination of women and married men to address this unfolding crisis.

What makes Schüller an intriguing figure among reformers is that he is not simply an upstart parish priest. He spent years as a hierarchical insider, filling the very public roles of president of Caritas Austria and vicar general under Austrian Cardinal Christoph Schönborn. He has the rare insight of one who has served both in the hierarchy and in the parish. Rarer still, he has risked his position and privilege to be in full, outspoken solidarity with lay Catholic reformers.

Hours before Schüller’s July 16 debut in New York City, he and I sat down for an interview. Since many of the goals and ideas we discussed — such as the plan for an international meeting of priests, the new evangelization, his thoughts about Cardinal Sean O’Malley’s barring him from speaking, and the institutional church’s treatment of same-sex couples — have not made it into most of the media coverage of his speaking engagements, I am offering the text of our conversation, which has been edited for length and clarity.

There’s more to NCR than what you read online. Preview our Spirituality special section from the July 19 edition.
You are using your summer break to embark on a 15-city U.S. tour. What are you hoping to accomplish?

This tour is a way for reform organizations and reform-minded priests to connect with one another. Our goal is to build up an international network of reform movements. We want to make public our sorrows, questions, issues and desire for our church and make it clear that reform-minded Catholics can be found throughout Europe and the United States.

In the United States, there aren’t many priests who openly belong to church reform groups. How will you reach out to them?

As I travel city to city, I’ll be meeting with priests informally in closed sessions. I’m encouraging priests in the U.S. to stay together with the lay movements. The priests here are cautious because there is a lot of pressure from the American bishops. We must be advocates for the people of God, especially when their initiatives are sidelined. I’m not completely familiar with the situation in the U.S. I’m hoping that the next few weeks will enrich my point of view of the struggles here.

Are reform movements in Austria similarly sidelined?

In Austria, we are in somewhat of a different situation. It is clear to our bishops that reformers have a very large majority behind them. We estimate that, in Austria, 80 percent of the Catholic faithful and two-thirds of the priests agree with our platform. If there is pressure from the bishops, the media helped to make it public. The bishops can’t sideline us easily because of public pressure.

Is there a plan to gather reform-minded priests together for a meeting?

The Austrian Priests’ Initiative, which I helped to found, is calling 2013 “a year of internationalization.” In October of this year, we are planning an international meeting of priests from Austria, Germany, France, Ireland, Great Britain, the U.S. and other countries to try to enlarge our network and further discuss the “Call to Disobedience.”

What motivates the “Call to Disobedience”and all of this organization by priests in Austria?

The priests in Austria have realized that after we retire, our communities will be merged. The priest shortage is an urgent, desperate situation. The lay members of our communities are the ones who are building up the church. The more parishes merge, the more that priests are losing the chance to walk with members of their communities through their daily lives. This is about more than compassion. It is about companionship and solidarity with laypeople. Life is not going to get any easier, and we want to offer people the service of the church.

Our second motivation comes from the questions that have arisen out of our pastoral care of our parish communities. The church’s doctrines on divorced and remarried Catholics and same-sex couples have created a lot of pastoral problems. We need a new teaching model on sexual relations. Our teaching should concentrate on the quality of relationships, not the form. Rather than condemning remarried Catholics or same-sex couples, we should be asking: How are they living in relationship? Are they respecting one another’s dignity? We have to respect that people want to live together, that they feel responsible for one another, and that they care for one another.

How did you become the public face of the Austrian Priests’ Initiative?

I was president of Caritas Austria and also served as vicar general for Cardinal Christoph Schönborn. I am better known in Austria because of these public roles, so I became the speaker of group. It helps with the media because they tend to only respect individual persons rather than whole movements. But the initiative is not my movement. A group of priests founded it, and we work as a community. We have a board that meets regularly to reflect on our work, discuss problems and give assistance to parish priests who are alone.

Some have claimed that the Roman Catholic church in Europe is either dying or being replaced by secularism. How do you respond to those claims?

Because of the history of reformation in Europe, the church has had to seriously engage with modern society. This doesn’t mean the church is dying. It is simply struggling with the questions of modernity. Yes, some faith communities are small, but they are very active.

We are confronting the questions, not giving in to secularism. Some want a “contrast church” that is contrary to society. But that’s not the idea of Jesus or the Gospels. The church should go into society and share the daily lives of the people.

Early in his pontificate, Pope Benedict XVI spoke of re-Christianizing Europe. Pope Francis appears passionate about the new evangelization. Do you think Europe needs to be evangelized?

If evangelization means that the Gospel has to be brought from “us” to “them” and that “they” have to accept that we [the hierarchy] have the wisdom, then I think there will not be success with the new evangelization. The first evangelization that is needed is the evangelization of the church.

Pope Francis seems to have started it now: to be simple, for the poor, to separate himself from wealth. Evangelization has to meet the people, to understand their questions, to understand changes in society, to respect that this modern society has realized a lot of originally Christian ideas, and to find again the origin of our Gospel.

If the new evangelization should become a monologue, there will be a problem. Yes, we have to preach the Gospel, but we must bring it in the language of our time. That’s not watering down the Gospel, but coming into dialogue with world about the Gospel.

What do you think of the claim that we are living in a “culture of death”?

The Second Vatican Council had an optimistic view of modern society. There was no talk of a culture of death. The bishops respected the successes of human society. Of course, Gaudium et Spes recognized that modern society has its darkness, chaos and conflict, but it also recognized that modern society developed the ideas about a fair and just society, about the equal participation of human beings, and the right to individual conscience. This really is the spirit of the [United Nations’] Declaration of Human Rights, and the council respected it.

Mater et Magistra made the point that the church’s position is not to look down on society and say it is dying, but rather to look at what is good in society and discuss what is problematic. The church should be a good companion to modern society. Of course, this is risky. It’s more comfortable to be in a fortress. But the way of Jesus is to go with the people wherever they are.

You were banned from speaking on Catholic grounds in Boston by Cardinal Sean O’Malley. Does it concern you that Cardinal O’Malley was one of eight cardinals Pope Francis chose for his “kitchen cabinet” of advisers?

Well, it’s not really a sign of hope, but let it be. These are the old-fashioned reflexes of an old-fashioned system of thinking. Rather than forbidding these discussions, the hierarchy could instead ask to be represented in these conversations. To forbid someone to speak is a sad thing, but the real sadness is forbidding people to listen.

For me, being banned from speaking is not dramatic — I’ll just go to another church. But for a bishop to say, “You must not listen”? That’s just not possible in our time. We live in an open society. People can get information wherever they want. But this vision of a church where the baptized are “protected” against getting information that the bishop doesn’t want them to have? It is a ridiculous point of view, I think. Maybe what we are seeing are the last reflexes of a dying system. I feel that these ways are fading out. Let’s forget it and be hopeful.

What about the hierarchy’s claim that you are creating disunity in the church?

In these conversations, we are gathering people here who are engaged in this church. They have discussions with me and one another, and then they return to their communities and continue their work for the church. We are not driving them out of the church; we are inspiring them to continue to ask for reform. It is their church. If the bishop could see who the people are who are gathering here, they would not be afraid that we are dividing the church. I think the contrary is happening. I have had people say to me: “I would have left, but after hearing you, I feel there is some hope in fighting for the church and its reform, so I will stay.”

What are the first steps you would like to see the pope and the bishops take in bringing about reform?

One of the important steps would be to encourage the bishops to be with the people, not to be against them in the name of the Vatican. A key move will be to decentralize papal authority and to call the bishops to collegiality and shared responsibilities. The bishops’ synod must function like a real synod. It’s the only way to give the bishops the possibility of filling the space with new ideas. Also, laypeople must be brought into the church’s decision-making. We must put pressure on church leaders to open dialogue and to use the gifts and charisms of the faithful.

What do you say to those who argue that your issues with the institutional church are unique to Europe and the U.S. and that the majority of the Roman Catholics who live in the global South and Asia do not share these concerns?

These societies will be confronted with same questions. Our Latin American and South American colleagues are already saying to us, “Don’t think we don’t have the same problems.” Globally, societies are changing very quickly. In 10 or 20 years, the global South will face the same questions we [face]. In mega-cities, they already are. Church leaders must not hope they can get around these questions. They will arise. Maybe the church in Europe and the U.S. should be thought of not as a dying church, but as a laboratory for the future, where the church engages with the modern society. We should not overestimate the numbers of people going to church, and we should not underestimate the problems the church is facing.

Complete Article HERE!

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Protests mount over fast track for John Paul’s beatification

Sex abuse controversy refuses to go away as Catholics prepare for ceremony in Rome

 

By Tom Kington

A growing lobby of churchmen and religious experts are challenging the speed with which the Vatican is propelling Pope John Paul II towards sainthood, just six years after his death.

 

Hailed as the pope who helped bring down communism, who prayed alongside Jews and Muslims, and shrugged off an assassination attempt, John Paul will be beatified in St Peter’s Square next Sunday, a first step towards sainthood.

The Vatican is erecting tent cities and stocking up with millions of bottles of water. More than 300,000 people are expected to descend on Rome to honour the Polish pontiff whose charisma gave Catholicism a new lease of life.

But as the crowds begin to arrive, doubts are being expressed over the decision to begin beatification proceedings for John Paul immediately after his death in 2005, instead of observing the usual five-year waiting period.

Some experts are questioning whether John Paul is fit for sainthood at all, pointing to his poor record in handling the sex abuse allegations against priests that came to the fore during his 26-year papacy. “I oppose this beatification and predict history will look unkindly on John Paul, who was in denial as the worst crisis since the Reformation happened in the church,” said Father Richard McBrien, a theology professor at Notre Dame University in the US.

“My doubts are about John Paul being beatified by his successor, Pope Benedict,” said the Catholic historian Michael Walsh. “It appears incestuous and akin to the habit of deifying one’s ancestors.”

Even as Benedict faced the fallout from accusations that scores of priests abused children around the world, he has pulled out the stops to beatify John Paul. Sorting through hundreds of miraculous cures attributed to the pontiff, Vatican officials have selected the overnight recovery from Parkinson’s disease of a French nun as the miracle required for beatification. Experts believe canonisation could follow in two to three years.

“Years from now people may be saying, why the rush?” said Father James Martin, a Jesuit priest and author. “It takes a little bit away for future generations.” Tom Reese, a theologian and author, added: “What we need are fewer popes and priests beatified, and more real lives.”

The ramifications of the sex abuse scandal will continue as an internal Vatican report on predator priests in Ireland reportedly lands on Benedict’s desk, ahead of the publication next month of an Irish government report on the scandal. It is expected that the report will shed light on whether the abuse was ignored by Bishop John Magee of Cloyne, a former private secretary to John Paul.

John Paul’s unwavering support for Marcial Maciel Degollado, the Mexican priest and morphine addict who ran the powerful Legion of Christ movement, has also sparked concerns. Maciel has been accused of abusing seminarians, fathering up to six children and allegedly pacifying the Vatican through large donations, despite complaints about his behaviour dating back to the 1970s.

Supporters of the pope have argued that John Paul was wary of sex abuse accusations after seeing communist officials use fake charges to discredit priests in his native Poland. But Walsh said there was no excuse with the Legion. “John Paul clearly safeguarded Maciel,” he said. Benedict was quick to banish Maciel to a life of penitence in 2006 after his election as pope.

Those voicing reservations over John Paul’s beatification are very much in a minority. Martin said: “Among church insiders there is a sense of the perceived haste over the beatification, but it’s a small concern among ordinary believers. The Vatican is often criticised for not responding to the will of the people, but here you can argue it is doing just that.”

Visitors to his simple marble tomb are convinced John Paul is worthy of beatification. “He had courage, look at how he forgave the man who shot and wounded him in St Peter’s Square in 1981,” said Olivier de Pommery, a banker from Paris. “Through his own illness at the end of his life he taught us to live and suffer with love,” said Marie Louise Murebwayire, from Rwanda. “He made suffering become love and gave dignity to all people who suffer.”

Following his beatification, John Paul’s remains will be moved to a large, ornate chapel near the entrance to St Peter’s Basilica. The tomb of a 17th-century pope, Innocent XI, will be moved to make space.

Complete Article HERE!

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Croatia Catholic Church forcing people to sign against gay marriage

Gay rights activists have accused the Catholic Church of corruption and manipulating the largely religious public in their fight against equality

 

By Joe Morgan
Archbishop of Zagreb Josip Bozanić is accused of forcing people to sign a petition against same-sex marriage, encouraging violence, and manipulating children into hating gay people.

The Catholic Church in Croatia is corruptly coercing people to sign a petition against same-sex marriage, Gay Star News can exclusively reveal.

Over 710,000 people have signed the petition – over one fifth of the population of the Eastern European country – demanding the government change the constitution to say marriage is defined as between a man and a woman.

But gay rights activists have accused the Catholic Church of immorally manipulating the public into signing their names to oppose same-sex marriage and also of encouraging violence.

If a straight couple wants to be married in a church, or have their child baptized or attend a Catholic school, in many places they are being told they must sign the petition demanding a referendum to ban same-sex marriage in Croatia.

As over 85% of people are Catholic, the religion is deeply embedded in the Croatian culture.

Marko Jurčić, anti-discrimination coordinator for Zagreb Pride, spoke exclusively to Gay Star News about how the Catholic Church is using a ‘fear of change’ to take away human rights.

As Croatia readies itself to join the European Union on 1 July, there have been protests fearing the country will lose its identity like when it was part of Yugoslavia.

Jurčić believes it started when the Social Democratic Party of Croatia, the largest central-left party, took power in 2011.

When the party revealed their plans for unions for gay couples – ‘life partnerships’ – as well as sex education in schools and artificial insemination for single women, the Catholic Church struck back.

Josip Bozanić, the Archbishop of Zagreb, declared ‘war’ against the ‘radical liberalization’ of Croatia.

He successfully got the Constitutional Court to rule children should not be taught sex education in schools, saying it was a ‘violation of parent’s rights’.

Campaign group In the Name of the Family was set up to combat same-sex marriage.

Around 6,000 volunteers have been gathering signatures in over 2,000 locations in the last month. They have denied having backing from the Catholic Church.

Jurčić said it was not the first time a religious ‘war’ against LGBT equality has happened in Europe.

‘It started in France, and [the Catholic Church] lost there. Imagine what is happening east of Croatia!

‘It’s a new war they’re creating. One side is secular, the other religious.’

Jurčić described, after this happened, how there was an increase in hate crime as there were homophobic ‘signs and billboards and places to sign [the anti-gay] petition everywhere.’

He said: ‘People have been recognized by their gender expression or their sexuality and been beaten up. It’s a horrific atmosphere.

‘It has happened especially in Zagreb as there is a growing scene there. A lot of LGBT people have come to the capital looking for a haven, but they have been met with vicious attacks.’

He also alleged the Catholics started religious classes for children to teach them to hate gay, bi and trans people.

Jurčić said he was ‘furious’ by the treatment to the LGBT community especially as there were improvements in the last decade.

‘We’re not afraid. We have experienced a lot of change in this country since 2002, and we are all a part of the movement.

‘We changed the face of this country. It’s frustrating, it’s empowering how people have come out, how many public figures have supported us.’

The anti-gay petition will be handed to the Croatian government on Friday (14 June), a day before Zagreb Pride.

Zoran Milanovic, Croatia’s social democrat prime minister, has admitted there ‘probably ought to be referendum, provided all the preconditions are met.’

To amend the constitution, there must be a parliamentary majority of two thirds.

Jurčić hopes Saturday’s Pride will be an antidote, a breath of fresh air against the Catholic Church’s corruption.

‘Our role is to empower LGBT people who are being threatened in the hostile environment,’ he said. ‘We will continue to empower them, but the problem is the damage has already been done.’

When contacted by Gay Star News, the Croatian Catholic Church chose not to comment.

Complete Article HERE!

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Catholic School Teacher Fired Because Abusive Ex-Husband Posed Threat to Students

File under: Ya gotta admire those Gospel-Lovin’ Catholics!

By Neetzan Zimmerman
A domestic violence victim has come forward this week after being fired from her teaching job at a San Diego Catholic school because she was deemed a liability for having an abusive ex-husband.

Earlier this year, Carie Charlesworth and her four children were removed from Holy Trinity School after she gathered up the courage to disclosed her struggles with domestic violence to the school’s principal.

After what the second-grade teacher’s called “a very bad weekend with [her ex-husband],” the unidentified man arrived outside the school, prompting a lockdown.

She was subsequently put on “an indefinite leave,” and then formally terminated three months later.

Charlesworth’s letter of termination read, in part:

We know from the most recent incident involving you and Mrs. Wright (the principal) while you were still physically at Holy Trinity School, that the temporary restraining order in effect were not a deterrent to him. Although we understand he is current incarcerated, we have no way of knowing how long or short a time he will actually serve and we understand from court files that he may be released as early as next fall. In the interest of the safety of the students, faculty and parents at Holy Trinity School, we simply cannot allow you to return to work there, or, unfortunately, at any other school in the Diocese.

“I mean that’s why women of domestic violence don’t come forward, because they’re afraid of the way people are going to see them, view them, perceive them, treat them,” said Charlesworth after being informed that several parents were planning to pull their children out of school if she returned.

The San Diego Diocese Office for Schools has said it would not comment publicly “about personnel issues.”

Meanwhile, Charlesworth says the entire ordeal has caused her to lose her religion. “I have not been back to a Catholic church since this happened,” she said.

Her ex-husband, who was jailed on two felony charges back in January, is due to be released this month.

Complete Article HERE!

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New book alleges indiscretions in the Philippine Church

A book launched on Friday is set to send shockwaves through the Philippines Church, with serious allegations about the behavior of bishops and clergy.

“Altar of Secrets: Sex, Politics, and Money in the Philippine Catholic Church,” describes an institution cloaked in secrecy.

It claims that Church leaders have been concealing wrongdoings committed by bishops and clergy, including sexual misconduct, financial mismanagement, and corruption, for many years.

Author Aries Rufo, who researched the book over 20 years of covering the institutional church as a journalist, said he does not intend to destroy the reputation of the country’s bishops and priests.

“Are we out to destroy the Church? Of course the answer is no. How can one book destroy a Church that has been in existence for more than two thousand years?” Rufo said.

He said he has dedicated the book to “those who remain steadfast in their faith yet ache for reforms within the Holy Mother Church.”

Among its revelations, the book recounts how protégés of the late Cardinal Jaime Sin of Manila committed “indiscretions involving the opposite sex.”

Former Manila auxiliary bishops Teodoro Bacani and Crisostomo Yalung were both promising prelates before their fall from grace.

Yalung, who was 47 when the scandal happened, fathered two children with a 23-year-old woman. He later escaped to the United States where he now resides, after failing to account for millions of pesos of Church funds.

Bacani resigned as Bishop of Novaliches in 2003 after being accused of sexual harassment by his personal secretary. He denied the accusations but admitted making an “inappropriate expression of affection.”

He retains his episcopal office and continues to say Mass in the Archdiocese of Manila.

“Their cases are a microcosm of how Church superiors handle cases of sexual dalliances involving prelates – a conspiracy of silence on the pretext of an internal Church investigation,” says Rufo in the book.

“They show a Church which put its blind trust on its erring members, amid the mounting evidence and calls by lay leaders for an immediate investigation; a Church that was more concerned in protecting the privacy of its erring members than the welfare of the victim or victims; and a Church that was quick to condemn the other party as guilty, yet just as fast to absolve its erring member.”

Marites Danguilan Vitug, publisher and editor of the book, called it “the first of its kind” in the country and an attempt “to bring some air and light into a musty place, where there’s so little circulation and transparency.”

Vitug noted that the Catholic Church is one of the most impenetrable and least scrutinized institutions in the Philippines.

“In raising these issues about the Church, we want to encourage an open discussion that, hopefully, will lead to a more discerning public,” he said.

Complete Article HERE!

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Theology Has Consequences: What Policies Will Pope Francis Champion?

By Mary E. Hunt

Now that the smoke has cleared from St. Peter’s Square, the future of the Roman Catholic Church is on the minds of many. Catholics are eternally hopeful, so the news of the papal election of an Argentine Jesuit, Jorge Mario Bergoglio, a man of simple personal ways, engendered a certain enthusiasm.

My first official act in the new pontificate was to call a wise octogenarian friend in Buenos Aires, my favorite city in the world, to join in that country’s pride and get an initial assessment of the man. Her reaction was what I would have expected from a Catholic in Boston if Cardinal Bernard Law had been elected. Her one word that stood out was “scary.”

Progressive Catholics had low expectations of the conclave since only what went in would come out, only hand-picked conservative, toe-the-party-line types were electors. Moreover, the process was flawed on the face of it by the lack of women, young people, and lay people. It was flawed by a dearth of democracy. Not even the seagull that sat on the chimney awaiting the decision was enough to persuade that the Holy Spirit was really in charge.

Structural changes in the kyriarchal model of church are needed so that many voices can be heard and many people can participate in decision-making in base communities, parishes, regions, and indeed in global conversations among the more than one billion Catholics. Short of this, no amount of cleaning up the curia or leading by personal asceticism, which are both expected of Pope Francis, will suffice for more than cosmetic changes. Leaving aside the ermine-lined cloak that his predecessor favored is symbolically notable but not institution changing.

The papal selection process, long thought to be secret, is now quite transparent. Once the white smoke rose, but before the name was announced, the Italian Bishops’ Conference tipped off the world in their email of congratulations to Cardinal Angelo Scola of Milan. Oops! He was not elected pope, even though he was widely considered the choice of the Pope Emeritus and those who want the curia reformed. Instead, the second highest vote getter at the previous conclave (2005) that picked Benedict XVI was chosen this time. Cardinal Bergoglio was apparently more acceptable to left, right, and center of a very conservative group of electors.

Geography is destiny. A cursory look at the Roman Catholic Church worldwide shows more than 400 million Catholics in Latin America, 125 million each in Asia and Africa, 265 million in Europe, 100 million in North America, and 8 million in Oceana. A Latin American pope is a good business decision, consistent with what an economist suggested as part of a wholesale makeover of the institution. The European Catholic Church has simply lost market share (from 65 percent a century ago to 24 percent now). The Global South is the church’s future. So a Latin American pope is a logical choice. But let the record show that this one comes from a country where Mass attendance numbers are more like France today than Italy of old. Argentina is an increasingly secular democracy where Cardinal Bergoglio grew used to being on the losing side of social change efforts, including divorce and same-sex marriage, which are now legal there. Argentina is Argentina.

After completing a doctoral dissertation in which I compared Latin American liberation theology and U.S. feminist theology, I spent 1980-81 as a visiting professor at ISEDET, the ecumenical Protestant seminary in Buenos Aires. I volunteered at Servicio Paz y Justicia led by Adolfo Perez Esquivel, where I got an education about social justice. The “Dirty War” was raging. Religious people were working feverishly to find thousands of people who had been “disappeared” and prevent others from suffering the same fate. Many Catholic priests perished; Jews suffered disproportionately to their numbers in the population.

Our faculty, some members of the Lutheran school, and those of Seminario Rabinico Latinoamericano led brilliantly by Conservative Rabbi Marshall Myer (to whom Jacobo Timmerman dedicated his stirring book, Prisoner Without a Name, Cell Without a Number) met monthly for lunch and discussion of how we could be useful in a difficult situation. I do not recall any Jesuits in attendance. Plans to host a weekend meeting at our school focused on human rights and youth resulted in the firebombing of the ISEDET library in November 1980 with the loss of 2,000 books. I learned close up and personal that theology has consequences.

The controversy over then Cardinal Bergoglio’s role in the kidnapping of two Jesuits during this period is instructive. As a Jesuit leader, Padre Jorge, as he liked to be known informally, opposed liberation theology and the ecclesial model of base communities that was consistent with it. In my view, he opposed the most creative, politically-useful, scripturally-sound way of thinking about how people who were made poor by the avarice of others could change their context and bring about justice.

Instead of putting the public weight of the Jesuit order behind the efforts of some of his brothers in slums and shantytowns (and the women who were involved in both theological and pastoral work from this perspective), he ordered Jesuits to stick with parish assignments. The two priests in question chose to cast their lot with the poor instead of obey the dictates of the order.

Did the Jesuit superior-now-Pope Francis call the military dictators and agree to their kidnapping? No one is accusing him of this. Adolfo Perez Esquivel, a human rights champion and Nobel Peace Laureate (1980) knew the scene so I trust his word. He says that the now pope was not involved with the military. There were bishops who played tennis with the generals, but Bergoglio was not one of them. In fact, Padre Jorge is alleged to have intervened with military leaders for the release of the two Jesuits. But this is small comfort.

The larger conservative theological program—which was in public opposition to the best efforts of church people to bring about justice by living out liberation theology principles—helped to create the dangerous situation in the first place. To apologize thirty years later and say the institutional church did not do enough does not bring back the disappeared. Theology has consequences. Moral do-overs are few and far between.

The hierarchical church’s behavior was to Argentina what the sex abuse cases and episcopal cover-up have been for U.S. Catholics, namely the straw that broke the camel’s back. I am haunted by a picture of the Mothers of the Plaza de Mayo, mothers of the disappeared, who went to the church center where the bishops were on retreat to clamor for their help in finding their children. The picture shows a line of police between the mothers and the bishops, the mothers on one side of the fence and the bishops on the other. The institutional church in Argentina has never recovered its credibility. To the contrary, it is further eroded by similar instances of being on the wrong side of the history of justice.

The election of a doctrinally conservative pope, even one with the winning simplicity of his namesake, is especially dangerous in today’s media-saturated world where image too often trumps substance. It is easy to rejoice in the lack of gross glitter that has come to characterize the institutional church while being distracted from how theological positions deepen and entrench social injustice. A kinder, gentler pope who puts the weight of the Roman Catholic hierarchal church behind efforts to prevent divorce, abortion, contraception, same-sex marriage—as Mr. Bergoglio did in his country—is, as my Argentine colleague observed, scary. While he may clean up some of the bureaucratic mess in the curia, he shows no evidence from his Argentina actions that he will be any more responsive than his predecessor to changing policies and structures that oppress the world’s poor, the majority of whom are women and children.

There is something perverse about opposing condom use and then washing the feet of people with HIV/AIDS. There is something suspect about opposing reproductive health care for women who may not want to get pregnant and then generously insisting on the legal baptism of children whose parents are not married. There is something dubious about calling the hierarchical church to a simpler way of being and ignoring the many women whose ministerial service would enhance its output. The Spanish expression that comes to mind is “what you give with the wrist, you erase with the elbow.” This seems to be the Jesuitical pattern of the new pope.

Lesbian, gay, bisexual, and trans people kill themselves because Catholic hierarchs tell them that their sexuality is “intrinsically morally disordered.” Women die from unsafe, illegal abortions because the Catholic hierarchy spends millions of dollars opposing legislation that would make their choices safer. Survivors of sexual abuse by clergy live tortured lives because the cleric-centric structures of the church favor their abusers. While a few nuns famously ride the bus, the Vatican’s current crackdown on women religious makes most of them feel as if they have been thrown under the bus. Theology does indeed have consequences.

It is early to opine about the pontificate of Pope Francis. Catholics, including this one, are a hopeful lot. Five thousand journalists in Rome for the conclave should have asked more critical questions. My observation is that the recent papal election only serves to reinforce and reinscribe the Vatican’s power. In the absence of a religious counter-narrative, at a time when progressive Catholic voices are all but silenced, the papal theatrics—complete with an appealing hero triumphing in the end—keep the focus on the personal and spiritual, off the political and theological. It is time to reverse that pattern before any more people disappear.

Complete Article HERE!

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Cardinal Dolan and America’s troubled Catholic Church

By Anthony M. Stevens-Arroyo

Cardinal Dolan, president of the USCCB, says he needs an “attractive, articulate, intelligent” woman as his personal spokesperson, claiming that “the days of fat, balding Irish bishops are over.” He has chosen Kim Daniels, a long-time effective advocate of conservative causes, and ex-personal domestic policy czar to Sarah Palin. Might one say that Daniels has gone “from Sarah Palin’s brain to Cardinal Dolan’s voice?” But her promotion also signals that the cardinal as head of the USCCB has had more failures than successes.

dolanThis is not to deny Dolan’s talents. Seldom has Catholic America had a prelate so effective with media. He uses lunch-pail comparisons to explain even the most complex of church teachings. He stood up to inquisitorial Catholic right-wingers and invited President Obama to the annual Al Smith Dinner. But I believe an honest appraisal would show that influence and respect for the USCCB is lower now than when Dolan assumed the office. These are moments when I think his leadership struck out.

Strike one was in allowing division between Catholic America’s religious sisters and the bishops. Perhaps he could not have controlled a Vatican investigation into the LCWR, but surely he could have influenced Rome’s maladroit handling. Moreover, the Nuns-On-the-Bus tour turned into a symbolic civil war with the sisters on one side and the bishops on the other. Dolan should have known his side would lose because the nuns have always held the warmest spot in Catholic hearts.

Strike two was in silence after the over-the-top comparisons by clerics like the Bishop of Peoria. who compared President Obama to Hitler and by laypersons like the Knights of Columbus’ Supreme Knight Carl Anderson who promoted Catholic resistance to Obama in the spirit of the Mexican Cristeros. The latter group of Catholics, it will be remembered gathered armed militias against the Mexican government and eventually assassinated a president. The legal principle here is “Qui tacuit, consentire,” and it means that silence is the same as acquiesce. This criticism extends to Bishop Finn of Kansas City who was found guilty of violating civil law and his own policy against pedophile clerics. By going easier on Catholic males than on the religious women battling for social justice on economic matters, Dolan widened the deepening rifts in Catholic America.

Strike three was allowing the Fortnight to Freedom to become identified with politicking for Mitt Romney. This effort had been spawned in the murky dark places of the Manhattan Declaration with obvious partisan intent. Tacking on the current immigration law as another instance of “religious persecution” was not enough to dislodge the public perception that the Fortnight was intended to instruct Catholics to vote for Republicans. This alliance with evangelicals was unfruitful. The original evangelical partners were a questionable crew embracing entrepreneurial pastors who raise fabulous amounts of money for partisan causes. Our Catholic tradition, however, obliges bishops to pastoral roles. When the bishops jumped into the same barrel with the right-wing pastors they diminished Catholic tradition. Dolan should have seen this coming. (Let me classify this as a “foul ball” so that the cardinal gets another swing.)

The last strike was in undercutting the policy of a full committee of the USCCB with contradictory statements by individual bishops. After the Social Justice Committee of the USCCB had condemned the Paul Ryan budget, Cardinal Dolan and Madison Bishop Robert Morlino rejected the conclusion that Ryan’s plan was outside Catholic teaching. Given new life, Ryan quickly dismissed his episcopal critics as “not all the bishops” happily trivializing the USCCB committee structure with his quip.

Once you break the code yourself, you give others license to do the same. Thus, while Dolan stated the need to consider more carefully the Obama remedy to the HHS mandate on February 2, 2013, Philadelphia’s Archbishop Chaput issued a statement on February 4, 2013 that jumped the gun, claiming total rejection came from “courage that gives prudence spine and results in right action, whatever the cost.” Two days later, Dolan said “me too.”

I consider it appalling that the president of the USCCB needs a personal spokesperson in addition to the USCCB’s resident Sister Mary Ann Walsh. Ensuring division among bishops to promote the influence of an individual cleric is never good.

Complete Article HERE!