Posts Tagged Commonweal
A Step Toward Accountability / Voice of Faithful diocesan financial transparency study on Commonweal.org
Transparent financial reporting would have revealed the extent of the settlements bishops made, and lay Catholics would have been aware that abuse was not rare but widespread. (Voice of Faithful diocesan financial transparency study on Commonweal.org)
Reports of sexual abuse and cover-ups within the church hierarchy have led to increased attention to the church’s secrecy around its finances. Until only recent decades, U.S. diocesan financial affairs were kept confidential and knowledge was compartmentalized; even some very highly placed diocesan officials were unaware of the settlements used to keep clerical sexual abuse under wraps. It was generally assumed that once contributions hit the collection basket, parishioners had no business knowing how the bishops used that money. What they would have learned is that the U.S. Catholic Church has spent $3.99 billion related to clerical-abuse settlements.
“Before the Boston Globe’s 2002 “Spotlight” report, most Catholics in the pews thought that clerical abuse was rare. But presiding bishops knew differently: both from their personal experiences, and from the work of Fr. Thomas Doyle and others, who reported in the 1980s on the prevalence of abuse in the church. When Rev. Gilbert Gauthe admitted to abusing more than three hundred children in the Diocese of Lafayette, Louisiana, in 1986, or in 1993 when Rev. James Porter was sentenced to between eighteen and twenty years in prison for sexual abuse of children in Fall River, Massachusetts, there was minimal discussion of the role that church funds might have played in keeping those stories quiet.
“Transparent financial reporting would have revealed the extent of the settlements bishops made, and lay Catholics would have been aware that abuse was not rare but widespread. With this information made public, many children could have been spared the devastating effects of child abuse. Even were abuse to occur, church officials would not have been able to cover it up with secret settlements. Serial abuse would have been far less likely …”
By David Castaldi, Joseph Finn and Margaret Roylance on Commonweal.org — Read more …
David Castaldi was a biotechnology entrepreneur and CEO who also served as Chancellor and CFO of the Roman Catholic Archdiocese of Boston (RCAB). Joseph Finn was a member of the RCAB’s Diocesan Finance Council and authored its initial charter. Margaret Roylance is a research materials engineer, Vice President of Voice of the Faithful (VOTF), and Chair of its Finance Working Group. All three were among the founding members of VOTF.
This summer has inaugurated a new chapter in the history of the abuse scandal. The ecclesial context of this chapter is very different from the situation between 2002 and the pontificate of Benedict XVI. The sex-abuse crisis is now reacting explosively with another crisis: the growing rifts within the Catholic Church in the United States. (Massimo Faggioli in Commonweal)
The publication of the ‘testimony’ of Archbishop Carlo Maria Viganò, the former Vatican nuncio to the United States, is an unprecedented moment in modern church history—and not just because of his demand that Pope Francis resign. The eleven-page document, crafted and published by Viganò with the help of sympathetic Catholic journalists while the pope was in Ireland, is motivated by a personal vendetta and enabled by a serious crisis within U.S. Catholicism.
“Those familiar with Viganò’s career at the Vatican and in Washington, D.C., were not surprised to see his accusations fall apart upon inspection. His earlier smear campaign against other members of the Curia, which came to light because of ‘Vatileaks,’ had similarly collapsed. It is worth noting that the first real pushback from the Vatican came on September 2, when officials challenged Viganò’s account of how he had arranged the private meeting between the pope and Kim Davis in 2015. Viganò misled Pope Francis about that stunt, and ignored the advice of Cardinal Donald Wuerl and Archbishop Joseph Edward Kurtz, who had both warned him against it …
“This summer has inaugurated a new chapter in the history of the abuse scandal. The ecclesial context of this chapter is very different from the situation between 2002 and the pontificate of Benedict XVI. The sex-abuse crisis is now reacting explosively with another crisis: the growing rifts within the Catholic Church in the United States. There is, first, the not entirely new rift between different kinds of Catholic culture. Then there is the rift between the current pope and many American bishops, which is more recent. Finally, there is a new rift between Pope Francis and American Catholics; even those who love him can’t make out what his short-term strategy for dealing with the abuse crisis is—as opposed to the long-term fight against clericalism outlined in his “Letter to the people of God” of August 20 …”
By Massimo Faggioli, Commonweal — Read more …
Massimo Faggioli, and internationally recognized author and theologian at Villanova University, will be a featured speaker at Voice of the Faithful’s 2018 Conference: Progress & Promise, in Providence, R.I., on Oct. 6. Click here for information and to register.
“The hearings have laid bare the cultural factors that enabled the (clergy abuse) scandal to be so badly managed,” he (Francis Sullivan, head of the Truth, Justice, and Healing Council) told me. “They can be summarized as issues of power, privilege, and participation. Who controlled decision-making, who was involved in decision-making, and who benefited from the decisions taken. The lack of transparency and the entitlement attitudes that underpin clericalism were given a lot of ventilation.” (Commonweal)
Arriving in Sydney, Australia, this summer for a round of conferences sponsored by the Broken Bay Institute of the Australian Institute of Theological Education, I found a church confronting events likely to have a profound impact on its future: the Royal Commission’s completion of its work on an ‘institutional response to child sexual abuse’; the return of Cardinal George Pell from Rome to face charges on sexual abuse cases alleged to have taken place decades ago in the diocese of Ballarat; and the announcement of a Plenary Council for Australia set for 2020—the first since 1937.
“The three issues are interwoven. The Pell case frightens the institutional church for the ripple effects the trial might have on other investigations into clergy sexual abuse. It complicates the creative response of the Australian episcopate to the scandal: the creation of the Truth, Justice, and Healing Council launched shortly after the establishment of the Royal Commission and headed by Francis Sullivan, a lay Catholic who for fourteen years was chief executive of Catholic Health Australia. After the expected publication of the Royal Commission’s report at the end of this year, the Truth, Justice, and Healing Council will publish its own report. It will be interesting to see how the episcopate receives it. Created by the bishops, the council has nonetheless maintained an independent attitude; for example, it has refused the request of some bishops to cross-examine witnesses heard by the Royal Commission.
“Sullivan gave me his assessment of the impact of the Royal Commission hearings. ‘The hearings have laid bare the cultural factors that enabled the scandal to be so badly managed,’ he told me. ‘They can be summarized as issues of power, privilege, and participation. Who controlled decision-making, who was involved in decision-making, and who benefited from the decisions taken. The lack of transparency and the entitlement attitudes that underpin clericalism were given a lot of ventilation. This has opened public debate about the role of women, celibacy, seminary training, supervision of clerics, and the ethical use of church finances.’ The church, he added, has lost control of this public debate. ‘Its voice has been muted and compromised,’ he said. ‘Any semblance of a defensive tone is jumped on by critics and the majority of the leaders have been missing in action.'”
By Massimo Faggioli, Commonweal — Read more …
“When ordination is rightly understood, according to Pope Francis, women’s gifts for leadership can be shared within the church. Women can engage in decision-making for the church. He seems to be saying that ordination is simply less important than baptism in the grand scheme of things. And in any clerically-dominated church, that is saying a mouthful—for women and for men.”
The Catechism of the Catholic Church offers some sage advice on how to take someone else’s words. In article 2478, it says:
“To avoid rash judgment, everyone ought to be careful to interpret insofar as possible his neighbors’ thoughts, words, and deeds, in a favorable way.
“To explain this, it offers a quote from the Spiritual Exercises of St. Ignatius Loyola, founder of the Society of Jesus:
‘Every good Christian ought to be more ready to give a favorable interpretation to another’s statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved.’
“I thought about this advice when considering some of Pope Francis’s words about women. As many have noted, despite his stated intention of including and promoting women, the Pope has caused no little consternation by some of his remarks concerning them.”
By Rita Ferrone, Commonweal — Read more …
“… the evidence for women deacons is on the literal rocks themselves, carved in marble or limestone, on chancel screens or tombstones.”
Those not predisposed to support women deacons in the present day often consider the initiative to be a recent, feminist, perhaps postmodern quest, an innovation unmoored from historical tradition. What often goes unnoticed in the discussion about women deacons, though, is how much of the ancient evidence comes from concrete archaeological discoveries.
“Advocates are not reading between the lines of history, creating things that aren’t there in the plain sense of some text. They’re not looking under every proverbial rock in hopes of finding a meager piece of evidence. No, the evidence for women deacons is on the literal rocks themselves, carved in marble or limestone, on chancel screens or tombstones.”
By Michael Peppard, Commonweal — Click here to read the rest of this story.
Three months after the publication of Amoris Laetitia (“The Joy of Love”), the reception is underway, and various commentators already are noting the wide differences in the hermeneutics of the post-synodal exhortation. If we want to identify the two main approaches, we can say that one has a rather constrained view of the text and, especially, of the two synodal gatherings … The other interpretation focuses on the exhortation’s renewed emphasis on conscience as opposed to legalistic approaches to moral theology, and its acknowledgment of the need for theological and pastoral attention to new situations.”
By Massimo Faggioli, dotCommonweal — Click here to read the rest of this article
Pope Francis’ Apostolic Exhortation on family stresses grace over dogma / Voice of the Faithful Statement
BOSTON, Mass., Apr. 8, 2016 – Pope Francis delivered his Apostolic Exhortation, Amoris Laetitia, on the Bishops’ Synod on the Family today in Rome. Church reform movement Voice of the Faithful welcomes his efforts to temper dogma with grace in order to respond to 21st century lay voices.
Pundits immediately began to parse every word of Francis’ 256-page letter (click here to read Amoris Laetitia) and will continue to do so for some time, but Francis, while calling for pastoral change, is leaving the implementation of his letter to bishops. VOTF urges lay Catholics to make sure their voices are heard as the Pope’s exhortation is implemented.
We remind lay Catholic of two themes expressed by Vatican II and reiterated in Francis’ letter: the place of the teaching authority of the Church (magisterium) and the place of individual conscience in deciding how to act.
Regarding the magisterium, Francis says in his letter, “… I would make it clear that not all discussions of doctrinal, moral or pastoral issues need to be settled by interventions of the magisterium. Unity of teaching and practice is certainly necessary in the Church, but this does not preclude various ways of interpreting some aspects of that teaching or drawing certain consequences from it.”
In addition, Vatican II defined the teaching authority of the Church as including all the faithful People of God, lay and cleric alike. Lay voices matter. In his Commonwealmagazine article on Francis’ exhortation, Vatican pundit Massimo Faggioli says, “… the direction of this pontificate is toward a non-ideological magisterium, a more inclusive Church, a Church of mercy.”
Regarding conscience, the Pope says in his letter: “We also find it hard to make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and are capable of carrying out their own discernment in complex situations. We have been called to form consciences, not to replace them.” And as Francis says elsewhere in his letter, “A pastor cannot feel that it is enough simply to apply moral laws to those living in ‘irregular’ situations, as if they were stones to throw at people’s lives.”
As an organization whose mission calls for the Faithful “to actively participate in the governance and guidance of the Church,” VOTF welcomes this affirmation of our efforts and encourages lay Catholics to raise their voices.
More on the responsibilities and rights of the laity is available at votf.org by using the Lay Education button under Programs.
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 the governance and guidance of the Church. More information is at www.votf.org.
Contact: Nick Ingala, email@example.com(link sends e-mail), (781) 559-3360