Posts Tagged catholic priests
“A recent push by Roman Catholic dioceses across the U.S. to publish the names of those it considers to be credibly accused has opened a window into the daunting problem of how to monitor and track priests who often were never criminally charged and, in many cases, were removed from or left the church to live as private citizens.” (Associated Press)
Nearly 1,700 priests and other clergy members that the Roman Catholic Church considers credibly accused of child sexual abuse are living under the radar with little to no oversight from religious authorities or law enforcement, decades after the first wave of the church abuse scandal roiled U.S. dioceses, an Associated Press investigation has found.
“These priests, deacons, monks and lay people now teach middle-school math. They counsel survivors of sexual assault. They work as nurses and volunteer at nonprofits aimed at helping at-risk kids. They live next to playgrounds and day care centers. They foster and care for children.
“And in their time since leaving the church, dozens have committed crimes, including sexual assault and possessing child pornography, the AP’s analysis found.
“A recent push by Roman Catholic dioceses across the U.S. to publish the names of those it considers to be credibly accused has opened a window into the daunting problem of how to monitor and track priests who often were never criminally charged and, in many cases, were removed from or left the church to live as private citizens.”
By Claudia Lauer and Meghan Hoyer, Associated Press — Read more …
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 …
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.
And while powerful clerics have publicly pledged to hold the church accountable for the crimes of its clergy and help survivors heal, some of them arranged meetings, offered blessings or quietly sent checks to this organization that provided support to alleged abusers, The Associated Press has found. Though Catholic leaders deny the church has any official relationship with the group, Opus Bono successfully forged networks reaching all the way to the Vatican. (Associated Press)
Stripped of their collars and cassocks, they went unnoticed in this tiny Midwestern town as they were escorted into a dingy warehouse across from an elementary school playground. Neighbors had no idea some of the dressed-down clergymen dining at local restaurants might have been accused sexual predators.
“They had been brought to town by a small, nonprofit group called Opus Bono Sacerdotii. For nearly two decades, the group has operated out of a series of unmarked buildings in rural Michigan, providing money, shelter, transport, legal help and other support to hundreds, perhaps thousands, of Catholic priests accused of sexual abuse across the country.
“Again and again, Opus Bono has served as a rapid-response team for the accused.
“When a serial pedophile was sent to jail for abusing dozens of minors, Opus Bono was there for him, with regular visits and commissary cash.
“When a priest admitted sexually assaulting boys under 14, Opus Bono raised funds for his defense.
“When another priest was criminally charged with abusing a teen, Opus Bono later made him a legal adviser.”
By Martha Mendoza, Juliet Linderman and Garance Burke, Associated Press — Read more …
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 …
The Catholic Church is turning to outside arbiters to reckon with its history of sexual abuse. But skeptics argue that its legacy of evasion continues. (the New Yorker)
Like many Catholics, I wonder whether this story will ever be over and whether things will ever be set right.
“Often called a crisis, the problem is more enduring and more comprehensive than that. Social scientists report that the gravest period of priestly sexual abuse was the sixties and seventies, and the problem has been in public view for the past three and a half decades. For most American Catholics, then, the fact of sexual abuse by priests and its coverup by bishops has long been an everyday reality.
“Priestly sexual abuse has directly harmed thousands of Catholics, spoiling their sense of sexuality, of intimacy, of trust, of faith. Indirectly, the pattern of abuse and coverup has made Catholics leery of priests and disdainful of the idea that the bishops are our ‘shepherds.’ It has muddled questions about Church doctrine concerning sexual orientation, the nature of the priesthood, and the role of women; it has hastened the decline of Catholic schooling and the shuttering of churches.
“Attorneys general in more than a dozen states are investigating the Church and its handling of sexual-abuse allegations. In February, New York State loosened its statute of limitations for sex crimes, long the Church’s bulwark against abuse claims. And that is just in the United States. Priestly sexual abuse has had grave effects around the world, including in Rome, where the three most recent Popes have been implicated in the institutional habits of concealment or inaction, and where Pope Francis has yet to find his voice on the problem …
“In all of this, a distinctly American solution to the problem has emerged—the commissioning of an independent, secular authority to arrange settlements between the Church and survivors of abuse. This strategy has been taken up by an unlikely advocate: Cardinal Timothy Dolan, the archbishop of New York, and a traditionalist who generally relishes defending the Church against its adversaries.”
By Paul Elie, The New Yorker — Read more …