Posts Tagged catholic hierarchy
Bridgeport Diocese report on sex abuse among priests blames former Archbishop Edward Egan; nearly 300 individuals allegedly abused by 71 priests since 1953 / Hartford Courant
The report concluded Egan was “profoundly unsympathetic, inadequate and openly inflammatory,” whose primary responsibility was “preserving the assets and reputation of the diocese” rather then the well-being of sexual abuse survivors. (Hartford Courant)
A scathing report released Tuesday (Oct. 1) by the Roman Catholic Diocese of Bridgeport on the alleged sexual abuse of hundreds of victims by clergy since the early 1950s blames former bishops Edward Egan and Walter Curtis for violating state law, destroying records and either outright ignoring or inadequately responding to “an unfolding crisis.”
“As the number of priest abuse victims piled up, church leaders were more concerned about protecting assets and avoiding “scandalous news articles” than protecting children and removing priests, the report found.
“The report, compiled by former state Superior Court Judge Robert Holzberg, was particularly harsh on Egan, who went on to become Archbishop of New York. The report found 281 victims allegedly abused by 71 priests or about 5 percent of the total number of priests that have served in the diocese. More than $56 million was paid to victims in legal settlements.
“‘The priests who committed these ghastly acts engaged in criminal acts,’ Holzberg said at a Bridgeport press conference Tuesday. A total of 10 priests, including Laurence Brett, Raymond Pcolka and Martin Federici, accounted for 61 percent of the abuse cases.
By Dave Altimari and Amanda Blanco, Hartford Courant — Read more …
Perhaps no bishop in the United States “as become as embroiled in scandal over the past year as Bishop Malone of Buffalo, one of the largest dioceses in the Northeast.” (The New York Times)
Bishop Richard J. Malone kept a secret black binder in a closet with a list of Catholic priests accused of sexual abuse. He was recorded in a conversation expressing more concern about his own reputation than about removing a priest whom he called dangerous and a “sick puppy.” And some of the bishop’s own clergy are circulating a letter of no-confidence in him.
“Numerous Catholic bishops across the United States have become involved in controversies over their handling of clergy sexual abuse. But perhaps none has become as embroiled in scandal over the past year as Bishop Malone of Buffalo, one of the largest dioceses in the Northeast.
“In an extraordinary turn of events in the hierarchical church, Bishop Malone is approaching persona non grata status in his own diocese. Some organizations are canceling events that he was set to attend, and he is declining other invitations, local Catholics said …
“But despite revelations from whistle-blowers and calls from lay leaders and priests for him to step down, Bishop Malone has declined to do so.”
By Sharon Otterman, The New York Times — Read more …
Vatican authorizes ‘Vos Estis’ investigation into Minnesota bishop Hoeppner / Catholic News Agency in The Pilot
(Bishop Michael) Hoeppner has been accused of pressuring Ron Vasek, a former diaconal candidate in the diocese, to recant the allegation that he was molested in 1971 by a Crookston priest. (Catholic News Agency in The Pilot)
Bishop Michael Hoeppner is the first sitting U.S. bishop to be investigated under new misconduct protocols introduced by Pope Francis earlier this year.
“Hoeppner, Bishop of Crookston, Minnesota, will be investigated by Minneapolis’ Archbishop Bernard Hebda, on charges that Hoeppner thwarted a police or canonical investigation of clerical sexual misconduct in his diocese.
“‘I have been authorized by the Congregation for Bishops to commence an investigation into allegations that the Most Reverend Michael Hoeppner, the Bishop of Crookston, carried out acts or omissions intended to interfere with or avoid civil or canonical investigations of clerical sexual misconduct in the Diocese of Crookston,’ Hebda told CNA Sept. 10.
“Law enforcement has been notified of the allegations. The allegations were reported to me under the procedures set out in Pope Francis’ recent legislation addressing bishop a’ccountability, the motu proprio ‘Vos estis lux mundi.'”
By J.D. Flynn, Catholic News Agency, in The Pilot — Read more …
(Cardinal George Pell) is the first Vatican official charged by authorities on abuse allegations, the first convicted, and the first sentenced to jail. He is now also the first to lose on appeal. (National Catholic Reporter)
A panel of three Australian judges has upheld the conviction of Cardinal George Pell for sexually assaulting two choirboys in the 1990s in a 2-1 decision, ordering the Vatican’s former number-three official to continue serving a six-year prison term.
“The decision, announced by the Court of Appeal in the southeastern state of Victoria early Aug. 21 in Australia, marks another historic moment in an historic case.
“Pell, who was long the highest-ranking Catholic in Australia but was brought to Rome in 2014 by Pope Francis to restructure the Vatican’s finances, is the first Vatican official charged by authorities on abuse allegations, the first convicted, and the first sentenced to jail. He is now also the first to lose on appeal.
“The decision of the three-judges — Chief Justice Anne Ferguson, Justice Chris Maxwell, and Justice Mark Weinberg — also sets the stage for Pell’s defense lawyers to make one final appeal to Australia’s highest court.”
By Joshua J. McElwee, National Catholic Reporter — Read more …
Clergy & laypeople collaborate to confront clericalism / Association of U.S. Catholic Priests & Voice of the Faithful
Joint News Release from Association of U.S. Catholic Priests and Voice of the Faithful
For Immediate Release, Aug. 15, 2019
Pope Francis condemns clericalism, repeatedly. Catholic commentators decry it. Theologians and church historians examine its roots. Now, in a significant collaboration, the Association of U.S. Catholic Priests and Voice of the Faithful have examined the ways clericalism emerges from the clerical culture, generating complex problems facing the Roman Catholic Church today, and they suggest ways to combat it.
Their document, “Confronting the Systemic Dysfunction of Clericalism,” was approved at the AUSCP June 2019 Assembly, where guest speaker Dr. Richard Gaillardetz called it “very informative, even visionary.” Keynote speaker Cardinal Blase Cupich of Chicago, noting the real-life examples reported, said it was “nothing less than a catalogue of horrors chronicling imperial pronouncements, put-downs, claims of privileges, entitlements and exemptions from accountability, but also a culture so pervasive that, sadly, many of the laity have come to accept it as normal and yes, even have cooperated in maintaining it.”
Real-life examples are central to the report and a significant contribution to the study of clericalism today. As the writers note, “We typically encounter clericalism as an experience. Using only scholarly definitions and explanations when discussing clericalism cannot communicate this lived experience of clericalism in the Church. To fully understand clericalism, we also must hear the voices of those who experience abuse of power.”
One experience describes a confrontation between a laywoman and a visiting priest in Boston during a 2003 meeting. “We must fix this [sex abuse] because we are the Church,” the laywoman said. The visiting priest replied, “YOU are not the Church,” and pointing to his Roman collar, declared, “WE are the Church.”
In another example, a new pastor announced that he would personally choose pastoral council members and no one would be allowed to disagree with him. In yet another, a seminarian criticized the pastor for his monthly blessing service because it differed from what the seminary practiced.
If these examples seem to focus blame on the clergy or an insulated hierarchy or any group or faction within the universal church, the document will not allow such a conclusion. Clericalism is not simply a problem of clerics, and the authors cite experiences where lay people enable such behavior.
Clericalism is toxic to all the baptized, they note. When lay people encounter clericalism: “They find another parish; they leave the Church; they never speak up again in meetings with priests; they abdicate all decision-making to the priest; they become audiences rather that participants in the parish’s life and sideline observers within the Church. Or all of the above. They abdicate their baptismal responsibilities.”
Priests may suffer, too, from unrealistic expectations stifling their human development. It is manifested in “overwork, isolation, loneliness, unrelieved stress, the expectation that he and he alone will handle all the parish business and be responsible for all the parish problems.”
The document delves into the culture of the diocesan priesthood and characteristics that help incubate clericalism: the hierarchical and patriarchal structure of the church, its requirements for celibacy, an ordination that is said to confer an ontological change, an education separated from the daily lives of laypeople, distinctive clothing and liturgical dress. Clerics also receive privileges of lifestyle and compensation not available to the people to whom they minister. The final section of the paper describes options for confronting clericalism.
“Our aim,” the AUSCP and VOTF writers say, “has been to raise the consciousness
of readers to the expressions of clericalism and its problems. Clericalism betrays the teachings of the scriptures and ignores the best practices of the first three centuries of Christian faith and life. Both clerics and lay persons can be afflicted with the disease. Both are often unaware that their mode and manner, their self-understanding, and their sense of ministry have wandered far from the example of Jesus … [We]” hope that our words help us all rise to the challenge of today in confronting and ultimately removing as many vestiges as possible of the clericalism that harms us all.”
Cardinal Cupich emphasized a similar conclusion: “Clericalism can only be confronted by reclaiming the authenticity of the conversion we are called to in Baptism.”
The team preparing the report worked with input from clergy and laypeople across the United States, modeling the synodality Pope Francis urges as one way to address clericalism’s damage. Following its completion, the white paper also was endorsed by FutureChurch, another organization that includes both priests and lay people.
Lead writers for “Confronting the Systemic Dysfunction of Clericalism” were Rev. Kevin Clinton, AUSCP Past Chair of the Leadership Team, retired pastor, Archdiocese of St. Paul–Minneapolis; and Ms. Donna B. Doucette, Executive Director, Voice of the Faithful, member of Paulist Center Community, Archdiocese of Boston.
Contributors on the Working Group under the auspices of AUSCP were Rev. Gerry Bechard, AUSCP, pastor of Sts. Simon and Jude Parish, Archdiocese of Detroit; Ms. Alvera Bell, parishioner of St. Paul the Apostle Parish, Diocese of Youngstown; Mr. David Bell, parishioner of St. Paul the Apostle Parish, Diocese of Youngstown; Rev. Bernard R. Bonnot, AUSCP Executive Director, retired pastor in the Diocese of Youngstown; and Rev. Tom Ogg, AUSCP, retired pastor, Diocese of Cheyenne, Worldwide Marriage Encounter―U.S. Ecclesial Priest.
N.B. “Confronting the Systemic Dysfunction of Clericalism” can be read and downloaded at http://www.votf.org/AUSCP-Projects/Systemic%20Dysfunction%20Clericalism.pdf. Strategies for addressing clericalism in local faith communities can be found in “The BridgeDialogues: Laity & Clergy Reimaging the Church” at http://www.votf.org/content/priest-and-lay-reform-organizations-take-clerical-culture, which is a collaborative effort of AUSCP, FutureChurch and VOTF.
Contact: Donna B. Doucette, Executive Director, firstname.lastname@example.org
Voice of the Faithful®: Voice of the Faithful® is a worldwide movement of faithful Roman Catholics working to support survivors of clergy sexual abuse, support priests of integrity and increase the laity’s role in reforming administrative structures that have failed. VOTF’s mission is to provide a prayerful voice, attentive to the Spirit, through which the faithful can actively participate in the governance and guidance of the Catholic Church. More information is at votf.org.
Association of U.S. Catholic Priests: AUSCP serves the People of God in parishes and other ministries. We seek to add a priest’s voice to the public conversation within our pilgrim church, among bishops and lay persons, vowed religious, ordained deacons and others. Our concerns are your concerns: good liturgy, social justice, the role of women in our church, immigration policies that reflect Gospel values, the dignity of all human lives, and a Church that welcomes all the People of God. Our mission is to be an association of U.S. Catholic priests offering mutual support and a collegial voice through dialogue, contemplation and prophetic action on issues affecting Church and society. Our vision is to be a Priest’s Voice of Hope and Joy within our Pilgrim Church. More information is at uscatholicpriests.org.
How D.C. Catholics are leading the response to the clergy sexual abuse scandal / America: The Jesuit Review
The failure of church leadership to stop clerical sexual abuse hit Catholics in Washington, D.C. hard. (America: The Jesuit Review)
This week marks one year since the release of the Pennsylvania grand jury report, which detailed the alleged crimes of hundreds of priests over seven decades and brought the sexual abuse crisis in the Catholic Church back into the national spotlight.
“The failure of church leadership to stop clerical sexual abuse hit Catholics in Washington, D.C., hard. Two months before the grand jury report, claims of abuse against former cardinal Theodore McCarrick, then archbishop emeritus of Washington, became public. In October, Pope Francis accepted the resignation of Cardinal Donald W. Wuerl, then the archbishop of Washington, who had been criticized for his handling of abusive priests during his time as the bishop of Pittsburgh. A few months later, McCarrick was laicized by Pope Francis.
“In the wake of last summer’s news, my parish, Holy Trinity Catholic Church in Washington, D.C., embarked on a “Season of Discernment.” We asked: How could a local parish help heal serious wounds—especially wounds of trust born of the scandal—for survivors and their families as well as the broader community of lay faithful? How might we avoid getting stuck in the status quo and move forward to enact meaningful change?”
By Kathleen Coogan, Pastoral Council, Holy Trinity Parish, Washington, D.C., in America: The Jesuit Review — Read more …
Kathleen Coogan will be part of a panel discussion on local responses to clergy abuse during Voice of the Faithful’s 2019 Conference in Boston Oct. 10. Click here for information and registration.
The division of Catholicism into various brands—liberal, progressive, conservative, traditionalist—fosters a spirit of zero-sum competition rather than communion. (Commonweal)
One of the effects of the sex-abuse crisis is the current moment of institutional iconoclasm—the temptation to get rid of the institutional element of the Catholic Church. The failures of the church’s institutions are now on full display, even more so than after the revelations of the Spotlight investigation. It is hypocritical, however, to interpret the abuse crisis as a clerical abuse crisis rather than a Catholic abuse crisis. Obviously, the clergy had a unique role in the crisis, but the moral and legal responsibilities do not belong exclusively to those wearing a Roman collar. We are still reluctant to acknowledge the systemic nature of this crisis as something that affected the entire Catholic world and not just its ordained ministers. We would like to contain it neatly within the hierarchy so as to exempt ourselves from the burden of critical self-reflection.
“American Catholicism has not yet found its way out of the blame game for the abuse crisis. One sees this on both sides of the ideological spectrum. Recent attempts to use the crisis as a pretext for abolishing the priesthood are just a liberal version of conservative attempts to blame sexual abuse on gays or the sixties. All such strategies spare lay Catholics the bother of having to ask ‘What did I do wrong?’ The abuse itself damaged the lives of the victims and their families, friends, and communities. Now, the shortcomings of our response to the abuse crisis—our failure to deal with its root causes—is causing another kind of damage. When prominent scholars of Catholicism publicly display their ‘disgust’ for Catholicism, it is clear that the abuse crisis has blurred the line between an ecclesially engaged Catholic theology and the more dispassionate, agnostic religious studies of Catholicism. The abuse crisis has produced two kinds of counter-evangelization:
- first, the counter-evangelization of the hierarchical church, whose example scandalizes the faithful and repels outsiders;
- second, the counter-evangelization of those who have used this crisis to self-righteously declare their liberation from what they describe as a morally corrupt institution.
There is a prefabricated quality to at least some of these declarations. They seem less like honest reckonings with new information than shrewdly timed expressions of old resentments. There will always be an appreciative audience for “Why I Left” pieces.”
By Massimo Faggioli, Commonweal — Read more …