Category Archives: Father Marcial Maciel-Degollado
Cardinal: John Paul approved of cover-up
Cardinal: John Paul approved of cover-up
by Rod Dreher
From the Link: Cardinal: John Paul approved of cover-up
ROME (AP) — Spanish media are quoting a retired Vatican cardinal as saying the late Pope John Paul II backed his letter congratulating a French bishop for risking jail for shielding a priest convicted of raping minors.Web sites of La Verdad and other Spanish newspapers reported Saturday that Cardinal Dario Castrillon Hoyos, 80, told an audience at a Catholic university in Murcia, Spain, on Friday that he consulted with John Paul and showed him the letter. He claimed the pontiff authorized him to send the letter to bishops worldwide.La Verdad said the audience at Universidad Catolica de Murcia applauded the cardinal’s remarks.
If Castrillon Hoyos is telling the truth, then John Paul personally approved sending this letter in direct violation of the instruction Card. Ratzinger’s CDF had sent down months earlier, urging bishops in countries where the law obliges them to report knowledge of sexual crimes against children to civil authorities, to follow the law. If Castrillon Hoyos is being truthful, it would suggest that, as far as the pontiff was concerned, the Ratzinger directive was window dressing.By the way, one should not over-interpret that 2001 CDF instruction. As Msgr. Charles Scicluna of the CDF characterizes it today:
Msgr. Scicluna also emphasized that the Vatican’s insistence on secrecy in the investigation of these cases by church authorities does not mean bishops or others are exempt from reporting these crimes to civil authorities.”In some English-speaking countries, but also in France, if bishops become aware of crimes committed by their priests outside the sacramental seal of confession, they are obliged to report them to the judicial authorities. This is an onerous duty because the bishops are forced to make a gesture comparable to that of a father denouncing his own son. Nonetheless, our guidance in these cases is to respect the law,” he said.In countries where there is no legal obligation to report sex abuse accusations, Msgr. Scicluna said, “we do not force bishops to denounce their own priests, but encourage them to contact the victims and invite them to denounce the priests by whom they have been abused.”
Anyway, what Card. Castrillon Hoyos said in Spain is very big news. It’s the first time to my knowledge that someone who was in the curial inner circle under John Paul II has publicly said that the late pontiff encouraged a policy of covering up for clerical sex abuse. That’s a bombshell.By the way, do note how the laity who heard Castrillon Hoyos reacted to his admission: they applauded. People who believe the Church scandal is simply a matter of an out-of-touch clerical leadership squared off against a laity that wants to know the truth, and wants true reform, should consider this. It’s not that simple, at all. If you wonder why some victims of abuse waited years to come out about what was done to them, you have part of your answer right there. Many laymen were quite willing to collaborate with evil to keep a truth they found intolerable to contemplate buried. Some still are. It’s human nature. You can see it every day, if you look. UPDATE: John Allen of NCR adds some context:
That congregation was led by then-Cardinal Joseph Ratzinger, the man who is now the pope, and who is credited with taking a more aggressive approach to sex abuse cases. In effect, the thrust of the Vatican statement was to suggest that Castrillon letter illustrated the problems that Ratzinger faced in kick-starting the Vatican into action.On Friday, however, during at a conference at a Catholic university in Murcia, Spain, the 81-year-old Castrillon insisted that he had shown the letter in advance to John Paul II, and that the late pope had authorized him not only to send it but to eventually post it on the internet. Castrillon said that the issue at stake in his letter was protection of the seal of the confessional. The cardinal said he was applauding Pican for maintaining the sanctity of the sacrament, and cited canon 983 of the Code of Canon Law, concerning the confessional. Some analysts have questioned whether the sanctity of the confessional directly applies in this case, since Pican said in 2001 that he had discussed the case with the victims and with another priest. French law recognizes the seal of the confessional as part of a protected category of “professional secrets,” but makes an exception for crimes committed against minors. According to reports in the Spanish media, senior church officials at the conference, including two Vatican cardinals, applauded when Castrillon issued his defense.Beyond the specific question of the confessional, Castrillon has long been among those church leaders who argue that bishops should not be put in the position of reporting their priests to the police or other authorities, on the grounds that it disrupts a father/son relationship with his clergy. Instead, such leaders suggest, bishops should encourage the victims themselves to make a report.
Here is a translation of Castrillon Hoyos’s letter to the French bishop. Assuming this translation is correct, I don’t see where this has anything to do with the seal of the confessional. The cardinal is not relying on the seal to make his argument here:
September 8, 2001Most Reverend Excellency:I am writing to you as Prefect of the Congregation for the Clergy, charged with collaborating in the responsibility of the common Father over all the priests of the world.I congratulate you for not having denounced a priest to the civil administration. You have acted well, and I rejoice to have a brother in the episcopate who, in the eyes of history and of all the other bishops of the world, has preferred prison rather than denouncing his priest-son.In reality, the relationship between priests and their bishop is not professional; it is a sacramental relationship, which creates very special bonds of spiritual paternity. This theme has been amply taken up again by the last Council, by the 1971 Synod of Bishops and the one in 1991. The bishop has other means of acting, as the Episcopal Conference of France has recently recalled; but a bishop cannot be required to denounce [him] himself. In all civilized legal systems it is recognized that close relatives have the opportunity not to testify against a direct relative.We recall to you in your regard the words of St. Paul: “My imprisonment has become well known in Christ throughout the whole Praetorium and to all the rest, and the majority of the brothers, having taken encouragement in the Lord from my imprisonment, dare more than ever to proclaim the word fearlessly” (Phil. 1:13-14).This Congregation, in order to encourage brothers in the episcopate in this very sensitive area, will send copies of this letter to all the conferences of bishops.Assuring you of my fraternal closeness in the Lord, I greet you with your auxiliary and the whole of your diocese.Dario Castrillon H
David Gibson adds more context — and creates more confusion:
Whether Ratzinger himself was on board with mandatory reporting to authorities is also unclear. In February 2002, Ratzinger’s top lieutenant at the Congregation for the Doctrine of the Faith, Archbishop Tarcisio Bertone, said new internal church norms he and Ratzinger just completed to help bishops deal with abusers would not compel them to hand over molesters.”It seems to me that there is no basis for demanding that a bishop, for example, be obliged to turn to civil magistrates and denounce a priest that has confided in him to have committed the crime of pedophilia,” Bertone told the Italian Catholic monthly, 30 Giorni.After Ratzinger was elected pope, he made Bertone a cardinal and named him his secretary of state, basically the second-in-command at the Vatican.
UPDATE.2: Wow, that Cardinal Castrillon Hoyos is a world-class knothead. Check out this amazing interview translated by Austen Ivereigh at the (Jesuit) America magazine blog. Excerpt below the jump:
A glimpse of that attitude was on vivid display in an April 11 interview that Cardinal Castrillon-Hoyos — who along with Cardinal Law (formerly of Boston) is one of the leaders of the movement behind the restoration of traditionalist liturgy — gave to the Spanish-language CNN. My translation:”As prefect of the Congregation for Clergy I had meetings with scientists. And there was one group of scientists who said that the paedophile doesn’t exist; there exist persons who commit acts of paedophilia, but the illness of paedophilia doesn’t exist. So, when one person makes a mistake, which is often a minimal error, that person is accused – that person confesses his crime, or is shown his crime — the bishop punishes him according to what [canon] law allows: he suspends him, takes him out of a parish for a time, then sends him to another parish. He is correcting him. This is not a crime, this is not a cover-up, this is following the law just as civil society does in the case of doctors and lawyers – in other words, it’s not about taking away the chance of them exercising their profession for ever.”So you mean, asks Patricia Janiot, that for the Church sex abuse of minors is not a crime? Castrillon-Hoyos loses his rag in a flash of arrogance.”Patricia, for the love of God, don’t you understand what I’m saying? Am I speaking a foreign language? I’m talking in Castilian. The Church punishes paedophilia as a very serious crime – do I have to repeat this a thousand times? — but punishes it according to the law. The fact that it is a serious crime does not authorize a bishop to punish without following the processes to which the accused has a right.”When Janiot asks him about those processes, the cardinal talks about the need for corroborative evidence and witnesses but quickly adds that even when these exist, “when you factor in the enormous sums of money which are benefiting large numbers of people in relation to these crimes, we all have the right to question the honesty of those cases.”Janiot then asks him whether, if Pope John Paul II had acted more decisively to clear up the mishandling of abuse cases, Pope Benedict would not have inherited such a large problem. Castrillon-Hoyos is having none of it.”Pope John Paul did everything he should have done, and did so within the clearest norms of justice, charity, and of equity, – he did exactly what he should have done to maintain the purity of the Church. He did exactly what he should have done. I am witness to his worries and his pains. It is very easy to have news stories about cases which have not proved in which the image of the clergy is far from reality – this does not mean that there have not been painful cases in the Church; he knew of them, and he punished them. Show me one single case – I challenge people – one known case anywhere in the world where a case has been proved where the delinquent has not been punished.””What about the case of Fr Maciel?” Janiot answers. “This was never brought to justice. He died, never having been tried.”Cardinal Castrillon’s eyes look sharply to the left, to where an adviser or lawyer is obviously sitting. He then turns back to the camera. “Non ti rispondo”, he answers (in Italian, oddly). The interview is over.
The strange disconnect between Pope Francis’ words and actions about sex abuse
The strange disconnect between Pope Francis’ words and actions about sex abuse
By Oct. 1, 2015
|From the Link: http://ncronline.org/news/accountability/strange-disconnect-between-pope-francis-words-and-actions-about-sex-abuse
A Commentary:
On his tour of the United States, Pope Francis has forcefully reminded the world about the importance of looking after the planet and the perils of climate change. His criticisms of the world economic system and the plight of the poor are timely and welcome. There is very little that Pope Francis can personally do about either of these things except to do what he has done — warn and exhort.
But there is one thing that he can personally do about child sexual abuse, and that is to change canon law by abolishing the pontifical secret over allegations of the sexual abuse of children by clergy and religious.
In an address to bishops in Philadelphia, Pope Francis said:
“The crimes and sins of sexual abuse of minors cannot be kept secret any longer. I commit myself to the zealous watchfulness of the church to protect minors, and I promise that all those responsible will be held accountable.”
The maintenance of secrecy for these crimes is imposed by Article 25 of Pope John Paul II’s motu proprio, Sacramentorum Sanctitatis Tutela of 2001 and by Article 30 of its revision by Pope Benedict XVI in 2010, which impose the pontifical secret on all allegations and proceedings relating to child sexual abuse by clerics. The footnotes to Article 25 and Article 30 apply Article 1(4) of Pope Paul VI’s instruction, Secreta Continere, which defines the pontifical secret as the church’s highest form of secrecy, and like the secret of the confessional, is a permanent silence. Since becoming pope two and a half years ago, Pope Francis has made no attempt to change this maintenance of secrecy, the very thing he condemned in Philadelphia.
Like Pope Benedict XVI in his 2010 pastoral letter to the people of Ireland, Pope Francis ignored the role of canon law in the cover up, and said, “I deeply regret that some bishops failed in their responsibility to protect children.” There was not a word about the fact that in most cases such bishops were complying with the pontifical secret under canon law, and its requirement to try and cure the priest before any attempt was made to dismiss him.
A dispensation to allow reporting to the police where the civil law requires it was granted by the Holy See to the United States in 2002 and to the rest of the world in 2010, but where there are no such civil laws, the pontifical secret still applies. Very few countries have comprehensive reporting laws.
Francis is the Bishop of Rome, but his own Italian Bishops Conference, of which he is the primate, announced in 2014 that Italian bishops would not be reporting these crimes to the police because Italian civil law under the 1929 Lateran Treaty with the dictator, Mussolini, did not require them to do so.
On Jan. 31, 2014, the United Nations Committee on the Rights of the Child requested the Holy See to abolish the pontifical secret over allegations of child sexual abuse by clergy and to impose mandatory reporting. On May 22, 2014, the United Nations Committee against Torture requested the same thing.
On Sept. 26, 2014, The Vatican responded and rejected these requests, stating that mandatory reporting under canon law would interfere with the sovereignty of independent nations. If that were true, the church should not even have a canon law that applies to Catholics all over the world. Canon law only interferes with such sovereignty when it requires Catholics to disobey the civil law. Where there is no conflict between canon and civil law, canon law has no more effect on a nation’s sovereignty than the rules of golf. Mandatory reporting under canon law would only interfere with national sovereignty if the civil law of a country prohibited the reporting of child sexual abuse by clergy. No such country exists.
On March 19, 2014, Pope Francis said that Pope Benedict had supported “zero tolerance” for clergy who sexually abused children. On May 26, 2014, he pledged to apply the same “zero tolerance” standard. But the figures produced by the Holy See’s representative at the United Nations, Archbishop Tomasi, show that the Holy See’s tolerance is not zero but 66 percent. Less than one third of all priests against whom credible allegations of sexual abuse of children have been made have been dismissed.
In 2012, Pope Benedict XVI dismissed Fr. Mauro Inzoli, who was accused of abusing dozens of children over a 10-year period. In 2014, Pope Francis reinstated him and required him to live a life of “prayer and penance”, the same punishment that Pope Benedict XVI handed out to the notorious Fr. Marcial Maciel. When Italian Magistrates asked the Vatican to have access to the evidence submitted to Inzoli’s canonical trial, the Congregation for the Doctrine of the Faith refused, stating, “The procedures of the Congregation for the Doctrine of the Faith are of a canonical nature and, as such, are not an object for the exchange of information with civil magistrates.” Pope Francis himself maintains the secrecy that this week he condemned.
In matters of child sexual abuse, Pope Francis has no constitution, no Congress, no Senate and no Supreme Court that could restrain him from changing canon law. He has no obligation even to consult anyone. He is the last of the absolute monarchs.
He can take out his pen at breakfast, and write on his napkin an instruction to abolish the pontifical secret in cases of child sexual abuse and to order mandatory reporting everywhere. He can instruct it to be translated into Latin and to have it published on the Acta Apostolicae Sedis. It then becomes canon law.
On Jan. 21, 2014, after the United Nations hearings, Thomas C. Fox, the publisher of this paper, wrote that Pope Francis “does not understand the full magnitude of the related sex abuse issues, or, if he does, is yet unwilling or incapable of responding to it.”
One can only hope that Pope Francis means what he says in his address in Philadelphia, but up to the present time, there is a strange disconnect between what he says and what he, personally, has done. Cardinal Francis George wrote in an article in 2003 that if you want to change a damaging culture, you first have to change the laws which embody it. The buck for maintaining secrecy over the sexual abuse of children within the church truly stops with Pope Francis.
[Kieran Tapsell is the author of Potiphar’s Wife: The Vatican Secret and Child Sexual Abuse (ATF Press 2014).]
APOSTOLIC LETTER
ISSUED ‘MOTU PROPRIO’
SACRAMENTORUM SANCTITATIS TUTELA
OF THE SUPREME PONTIFF
JOHN PAUL II
BY WHICH ARE PROMULGATED
NORMS ON MORE GRAVE DELICTS
RESERVED TO THE CONGREGATION
FOR THE DOCTRINE OF THE FAITH*
The Safeguarding of the Sanctity of the Sacraments, especially the Most Holy Eucharist and Penance, and the keeping of the faithful, called to communion with the Lord, in their observance of the sixth commandment of the Decalogue, demand that the Church itself, in her pastoral solicitude, intervene to avert dangers of violation, so as to provide for the salvation of souls “which must always be the supreme law in the Church” (CIC, can. 1752).
Indeed, Our Predecessors already provided for the sanctity of the sacraments, especially penance, through appropriate Apostolic Constitutions such as the Constitution Sacramentum Poenitentiae, of Pope Benedict XIV, issued June 1, 1741;1 the same goal was likewise pursued by a number of canons of the Codex Iuris Canonici, promulgated in 1917 with their fontes by which canonical sanctions had been established against delicts of this kind.2
In more recent times, in order to avert these and connected delicts, the Supreme Sacred Congregation of the Holy Office, through the Instruction Crimen sollicitationis, addressed to all Patriarchs, Archbishops, Bishops, and other local Ordinaries “even of the Oriental Rite” on March 16, 1962, established a manner of proceeding in such cases, inasmuch as judicial competence had been attributed exclusively to it, which competence could be exercised either administratively or through a judicial process. It is to be kept in mind that an Instruction of this kind had the force of law since the Supreme Pontiff, according to the norm of can. 247, §1 of the Codex Iuris Canonici promulgated in 1917, presided over the Congregation of the Holy Office, and the Instruction proceeded from his own authority, with the Cardinal at the time only performing the function of Secretary.
The Supreme Pontiff, Pope Paul VI, of happy memory, by the Apostolic Constitution on the Roman Curia, Regimini Ecclesiae Universae, issued on August 15, 1967,3 confirmed the Congregation’s judicial and administrative competence in proceeding “according to its amended and approved norms.”
Finally, by the authority with which we are invested, in the Apostolic Constitution, Pastor Bonus, promulgated on June 28, 1988, we expressly established, “[The Congregation for the Doctrine of the Faith] examines delicts against the faith and more grave delicts whether against morals or committed in the celebration of the sacraments, which have been referred to it and, whenever necessary, proceeds to declare or impose canonical sanctions according to the norm of both common or proper law,”4 thereby further confirming and determining the judicial competence of the same Congregation for the Doctrine of the Faith as an Apostolic Tribunal.
After we had approved the Agendi ratio in doctrinarum examine,5 it was necessary to define more precisely both “the more grave delicts whether against morals or committed in the celebration of the sacraments” for which the competence of the Congregation for the Doctrine of the Faith remains exclusive, and also the special procedural norms “for declaring or imposing canonical sanctions.”
With this apostolic letter, issued motu proprio, we have completed this work and we hereby promulgate the Norms concerning the more grave delicts reserved to the Congregation for the Doctrine of the Faith, which Norms are divided in two distinct parts, of which the first contains Substantive Norms, and the second Procedural Norms. We therefore enjoin all those concerned to observe them diligently and faithfully. These Norms take effect on the very day when they are promulgated.
All things to the contrary, even those worthy of special mention, notwithstanding.
Give in Rome at St. Peter’s on April 30, 2001, the memorial of Pope St. Pius V, in the twenty-third year of Our Pontificate.
POPE JOHN PAUL II
* This unofficial translation is based on a translation of the motu proprio by the USCCB and revised by Joseph R. Punderson and Charles J. Scicluna. The translations of the canons of the CIC and the CCEO are from the translations published by the Canon Law Society of America in 1999 and 2001 respectively.
1. Benedict XIV, Constitution Sacramentum Pœnitentiae, June 1, 1741, in Codex Iuris Canonici, prepared at the order of Pius X, Supreme Pontiff, promulgated by the authority of Pope Benedict XV, Documenta, Document V in AAS 9 (1917), Part II, 505-508.
2. Cf. Codex Iuris Canonici anno 1917 promulgatus, cann. 817; 2316; 2320; 2322; 2368, §1; 2369, §1.
3. Cf. Pope Paul VI, Apostolic Constitution Regimini Ecclesiae Universae, On the Roman Curia, August 15, 1967, n. 36, AAS 59 (1967), p. 898.
4. Pope John Paul II, Apostolic Constitution Pastor bonus, On the Roman Curia, June 28, 1988, art. 52, in AAS 89 (1988), p. 874.
5. Congregation for the Doctrine of the Faith, Agendi ratio in doctrinarum examine, June 29, 1997, in AAS 89 (1997), pp. 830-835.
© Copyright 2001 – Libreria Editrice Vaticana
The Great Catholic Cover-Up: The pope’s entire career has the stench of evil about it
The Great Catholic Cover-Up: The pope’s entire career has the stench of evil about it
By Christopher Hitchens
From the link: http://www.slate.com/articles/news_and_politics/fighting_words/2010/03/the_great_catholic_coverup.html
On March 10, the chief exorcist of the Vatican, the Rev. Gabriele Amorth (who has held this demanding post for 25 years), was quoted as saying that “the Devil is at work inside the Vatican,” and that “when one speaks of ‘the smoke of Satan’ in the holy rooms, it is all true—including these latest stories of violence and pedophilia.” This can perhaps be taken as confirmation that something horrible has indeed been going on in the holy precincts, though most inquiries show it to have a perfectly good material explanation.
Concerning the most recent revelations about the steady complicity of the Vatican in the ongoing—indeed endless—scandal of child rape, a few days later a spokesman for the Holy See made a concession in the guise of a denial. It was clear, said the Rev. Federico Lombardi, that an attempt was being made “to find elements to involve the Holy Father personally in issues of abuse.” He stupidly went on to say that “those efforts have failed.”
He was wrong twice. In the first place, nobody has had to strive to find such evidence: It has surfaced, as it was bound to do. In the second place, this extension of the awful scandal to the topmost level of the Roman Catholic Church is a process that has only just begun. Yet it became in a sense inevitable when the College of Cardinals elected, as the vicar of Christ on Earth, the man chiefly responsible for the original cover-up. (One of the sanctified voters in that “election” was Cardinal Bernard Law of Boston, a man who had already found the jurisdiction of Massachusetts a bit too warm for his liking.)
There are two separate but related matters here: First, the individual responsibility of the pope in one instance of this moral nightmare and, second, his more general and institutional responsibility for the wider lawbreaking and for the shame and disgrace that goes with it. The first story is easily told, and it is not denied by anybody. In 1979, an 11-year-old German boy identified as Wilfried F. was taken on a vacation trip to the mountains by a priest. After that, he was administered alcohol, locked in his bedroom, stripped naked, and forced to suck the penis of his confessor. (Why do we limit ourselves to calling this sort of thing “abuse”?) The offending cleric was transferred from Essen to Munich for “therapy” by a decision of then-Archbishop Joseph Ratzinger, and assurances were given that he would no longer have children in his care. But it took no time for Ratzinger’s deputy, Vicar General Gerhard Gruber, to return him to “pastoral” work, where he soon enough resumed his career of sexual assault.
It is, of course, claimed, and it will no doubt later be partially un-claimed, that Ratzinger himself knew nothing of this second outrage. I quote, here, from the Rev. Thomas Doyle, a former employee of the Vatican Embassy in Washington and an early critic of the Catholic Church’s sloth in responding to child-rape allegations. “Nonsense,” he says. “Pope Benedict is a micromanager. He’s the old style. Anything like that would necessarily have been brought to his attention. Tell the vicar general to find a better line. What he’s trying to do, obviously, is protect the pope.”
This is common or garden stuff, very familiar to American and Australian and Irish Catholics whose children’s rape and torture, and the cover-up of same by the tactic of moving rapists and torturers from parish to parish, has been painstakingly and comprehensively exposed. It’s on a level with the recent belated admission by the pope’s brother, Monsignor Georg Ratzinger, that while he knew nothing about sexual assault at the choir school he ran between 1964 and 1994, now that he remembers it, he is sorry for his practice of slapping the boys around.
Very much more serious is the role of Joseph Ratzinger, before the church decided to make him supreme leader, in obstructing justice on a global scale. After his promotion to cardinal, he was put in charge of the so-called “Congregation for the Doctrine of the Faith” (formerly known as the Inquisition). In 2001, Pope John Paul II placed this department in charge of the investigation of child rape and torture by Catholic priests. In May of that year, Ratzinger issued a confidential letter to every bishop. In it, he reminded them of the extreme gravity of a certain crime. But that crime was the reporting of the rape and torture. The accusations, intoned Ratzinger, were only treatable within the church’s own exclusive jurisdiction. Any sharing of the evidence with legal authorities or the press was utterly forbidden. Charges were to be investigated “in the most secretive way … restrained by a perpetual silence … and everyone … is to observe the strictest secret which is commonly regarded as a secret of the Holy Office … under the penalty of excommunication.” (My italics). Nobody has yet been excommunicated for the rape and torture of children, but exposing the offense could get you into serious trouble. And this is the church that warns us against moral relativism! (See, for more on this appalling document, two reports in the London Observer of April 24, 2005, by Jamie Doward.)
Not content with shielding its own priests from the law, Ratzinger’s office even wrote its own private statute of limitations. The church’s jurisdiction, claimed Ratzinger, “begins to run from the day when the minor has completed the 18th year of age” and then lasts for 10 more years. Daniel Shea, the attorney for two victims who sued Ratzinger and a church in Texas, correctly describes that latter stipulation as an obstruction of justice. “You can’t investigate a case if you never find out about it. If you can manage to keep it secret for 18 years plus 10, the priest will get away with it.”
The next item on this grisly docket will be the revival of the long-standing allegations against the Rev. Marcial Maciel, founder of the ultra-reactionary Legion of Christ, in which sexual assault seems to have been almost part of the liturgy. Senior ex-members of this secretive order found their complaints ignored and overridden by Ratzinger during the 1990s, if only because Father Maciel had been praised by the then-Pope John Paul II as an “efficacious guide to youth.” And now behold the harvest of this long campaign of obfuscation. The Roman Catholic Church is headed by a mediocre Bavarian bureaucrat once tasked with the concealment of the foulest iniquity, whose ineptitude in that job now shows him to us as a man personally and professionally responsible for enabling a filthy wave of crime. Ratzinger himself may be banal, but his whole career has the stench of evil—a clinging and systematic evil that is beyond the power of exorcism to dispel. What is needed is not medieval incantation but the application of justice—and speedily at that.
Pope John Paul II and the Sex Abuse Case
Pope John Paul II and the Sex Abuse Case
From the link: http://pope-john-paulii.com/pope-john-paul-ii-and-the-sex-abuse-case/
The world is not ignorant about the presence of lecherous priests in the world but, who would have guessed that the Catholic Church also hosts a few of these perverts of the highest order. Among the most serious cases are the ones involving Cardinal Hans Hermann Groer an Austrian friend of the Pope. The Cardinal was accused of molesting over 2000 boys and young monks in his overall career span. Even then he sailed through the situation because there were no sanctions placed on him.
The next case was related to Marcial Maciel Degollado, the Mexican founder of the ‘Legion of Christ’. This person was accused of not only molesting young boys but fathering a number of children through innumerable women. The reason why Pope John Paul II was disapproved was for obstructing investigation in both these cases. In fact he had been criticized for promoting those individuals who had sex abuse cases pending against them.
Covering up of these cases have been considered to be worse than the crime itself. Cardinal Ratzinger under the auspices of Pope John Paul II had written a letter stating that all sex abuse cases in the Catholic Church be sent to his department and be subject to pontifical secrecy. He had also tried to persuade the Pope to bring them to book, but his opponents in the Vatican managed to block any further enquiry into the issue. In the words of the Present Pope Benedict XVI, ‘the other side had won’.
When the child abuse cases in the Catholic Church had first come to light, the Pope had an acceptable ‘bad apple’ explanation to provide. He said that even as priests some brothers are afflicted by sins that betray the grace of ordination. It is because of these few bad cases that the other brothers, who are conducting their office in the most virtuous manner, with honesty and integrity which sometimes result in heroic self sacrifice, are also tarnished. Although he showed his concern and sympathy to the victims and their families, he called upon the rest to embrace the ‘mysterium crucis’ and commit more fully to the search of holiness.
While H.H Groer was removed as Arch Bishop of Vienna in 1995, Pope Benedict finally managed to oust Maciel in 2006. Further investigations have proved that Maciel had sent pots of money to buy support in the Vatican.
One can give many reasons as to why Pope John Paul II had brushed all this rubbish under the Vatican carpet. It may be that he did not want the people in general to loose their faith on the Church, or it could also be that he believed that some (not all) of these cases were made to frame people in high Vatican offices. Whatever the excuse may be, people will question him for not dealing with these perverts in strict hands. History will show that it was actually Pope Benedict XVI and not Pope John Paul II who had initiated ‘purification’ of the Church.
‘Beautifully crafted’ 24” bronze statues of Pope John Paul II give out an aura of peace and tranquility. This collector’s item is also considered a very thoughtful gift for loved ones’
Top 10 Reasons Why John Paul II Is No Saint – Part 1
Top 10 Reasons Why John Paul II Is No Saint – Part 1
Posted by May 12, 2011
onFrom the link: http://voicelessvictim.wordpress.com/2011/05/12/top-10-reasons-why-john-paul-ii-is-no-saint/
Here is the first part of my Top 10 Reasons Why John Paul II Is No Saint.
This list refers only to the child rape epidemic. There are many more issues on which the Patron Saint of Paedophiles has left the world a far, far worse place than he found it, and many instances where he deliberately caused immense suffering in order to pursue his own base and selfish ends.
Reason No 1: Father Marcial Maciel Degollado
Father Maciel, founder of the oppressive and twisted cult Legionnaires of Christ, notorious drug addict and child rapist who also fathered a number of children and sexually abused at least one of them, was publicly and privately supported by JPII. He was immune from facing responsibility for his crimes, no matter how many victims came forward, or how much detailed evidence they provided.
JPII shielded this monster living a sordid double life because of his important position as the revered leader of the Legionnaires of Christ, his conservatism and unquestioning obedience to the Pope’s every dictate, his success in bringing young priests into the Church, and, most importantly, because he was the Vatican’s cash cow who filled the Papal coffers and lavished extravagant gifts on top Vatican officials. A consumate fundraiser, Fr Maciel’s bundles of cash regularly delivered into the waiting hands of Vatican officials were siphoned from his wealthy cult, or sourced through selling access to JPII to wealthy families willing to pay for the privilege. Father Maciel was regarded as the greatest fundraiser of the modern Church and his Legionnaires of Christ is estimated to have amassed a fortune worth tens of billions of dollars.
He had also been abusing his seminarians, some as young as 11 years old, since at least the 1950’s. A group of former seminarians, many of them now priests, repeatedly filed formal legal documents with the Vatican asking for an investigation, but every time their request was not even granted the respect of receiving a refusal and instead completely ignored. Maciel’s victims were branded liars and traitors by those determined to cover up for him, but even Cardinal Ratzinger, notoriously reluctant to act against child rapist priests, finally appreciated the need to investigate and was prepared to do so until firmly ordered by JPII not to go after his favourite, Father Maciel.
Reason No 2: Cardinal Hans Hermann Groer
Arrogant hardline conservative Cardinal Groer of Austria was appointed by JPII to move the balance of power away from moderate progressives who supported the Vatican II changes. The fact that Groer was also seriously disturbed, sexually peverse, and had sexually abused over 2,000 boys and young men was not sufficient for Groer to ever lose JPII’s support. He died in 2003 having never admitted or faced responsibility for his crimes, and was honoured by the Church.
Groer, a Benedictine, Cardinal Archbishop of Vienna from 1986 to 1995, and President of the Austrian Catholic Bishops’ Conference, held on to these high ranking positions with JPII’s support despite being credibly accused of horrendous crimes. JPII actually likened the monstrous Groer to Jesus facing “unjust accusations”. Groer stonewalled wave after wave of convincing revelations against him for sexually abusing underage high school students while their headmaster, and young adult seminarians while their prior, and was even re-elected President of the Austrian Bishop’s Conference, a stunningly inappropriate choice.
Groer eventually retired as Archbishop of Vienna, largely because he was past retirement age, and finally lost support for his position as the head of the Bishops’ Conference in the face of growing outrage and millions of Austrians, Germans and other Europeans petitioning against him.
It took JPII three years before Groer was finally asked to relinquish any remaining important Church posts. Like Father Maciel, Groer was another favourite of JPII, an ultra-conservative who was successful in bringing new young priests into the Church.
Originally Austrian Bishops took the usual Church route of defending the indefensible, sweeping crimes under the carpet and attacking the victims, denouncing allegations against Groer as “a conspiracy against the Church”. But mounting evidence and Groer’s arrogant refusal to even respond to the scandal engulfing all of Europe, eventually changed their minds. In the end four leading Austrian Bishops publicly supported the allegations against him, forcing Groer to concede, ungraciously, “if I am guilty … I apologise”.
Still, JPII saw fit to appoint the criminal Cardinal Groer prior of a Benedictine abbey. An investigation was eventually launched by the head of the Benedictine order in Rome, but according to recent reports that investigation suffered the same fate as the investigation of Father Maciel. Certainly no results were ever revealed and no action was ever taken. But not because of lack of evidence.
Groer died, unpunished, unrepentant, maintaining his obdurate silence until the end, unchastened by the future Patron Saint of Paedophiles, who still favoured him with a privileged private breakfast meeting on a visit to Rome. JPII also encouraged Austrians to forget all about Groer’s crimes and accept the Church honouring his memory and treating him with undeserved dignity in death. JPII’s shocking lack of action over the audacious crimes of a leading Cardinal callously jeopardised the recovery of Groer’s thousands of victims whose lives had already been ruined, and drove tens of thousands of previously staunchly Catholic Austrians from the Church in disgust each year.
Reason No 3: Cardinal Bernard Francis Law
While never accused of himself attacking children, Cardinal Law was the first senior Church official about whom large numbers of documents were available to prove he actively participated in the cover-up of child rape. But no amount of proof or public calls for his resignation could convince this entitled prince of the Church that he was not fit to continue in his position as Archbishop of Boston. He steadfastly refused to step down, to remove rapist priests from ministry or to reveal the names of the criminal predators reporting to him, to the police or anyone else. Sufficient pressure was finally brought to bear and in December 2002 he vacated the position he had so scandalised. JPII, however, could not be offended with Law, who was another hardline conservative mindlessly following JPII’s dictates, so he allowed this disgraced and disgraceful Church official to retain the exalted position of Cardinal, which enabled Law to eventually vote for JPII’s successor in 2005.
It is reported that Law fled Boston just hours before state troopers arrived with subpoenas seeking his grand jury testimony. Law is currently in hiding in the Vatican, which does not believe in extraditing its officials to other countries to face questioning or take responsibility for their actions. There is a very good reason for this, since if Law were ever foolish enough to leave the safe refuge of the Vatican state, he would be immediately served with summonses for numerous civil suits, even though he slips through the cracks in criminal law. Not satisfied with rewarding Law with protection from American law and his personal support, JPII appointed Law to a prominent post in Rome, putting him in charge of the important Basilica di Santa Maria Maggiore, with the title of Archpriest. Fugitive Law also holds a large number of significant Vatican appointments on powerful Committees, Councils and Congregations.
The Massachusetts state attorney general issued a report entitled Child Sexual Abuse in the Archdiocese of Boston (July 23, 2003) which described the magnitude of the child sexual abuse problem in the diocese as “staggering” and severely criticised Law, finding evidence that Law knew about the scale and nature of the problem, and knew about the danger to children but chose secrecy over child protection. Law also refused to report criminal offences to the police and even when questioned, refused to reveal information that would assist police enquiries or protect children. The report noted that Law could not be charged because of the convenient protection of the statute of limitations which makes it almost impossible for crimes of this nature to be prosecuted. However most commentators are highly critical of this deficiency in the law and call for law reform to ensure in future we protect victims and potential victims rather than dangerous sexual predators and those who enable them.
Reason No 4: Cardinal Dario Castrillon Hoyos
In September 2001, Cardinal Dario Castrillon Hoyos, the then prefect of the Congregation for Clergy, wrote to Bishop Pierre Pican of Bayeux-Lisieux, France, praising him effusively for not reporting a rapist priest to civil authorities. While the situation itself is far from unique, it is rare for such clear evidence of the Vatican’s twisted morality and willingness to sacrifice innocent children to be publicly revealed. Vatican insiders are usually much better at suppressing evidence of their dirty deeds.
The French priest, Father René Bissey, privately admitted sexually abusing more than one child, but his bishop permitted Father Bissey to remain in parish ministry and did absolutely nothing to help Bissey’s victims or discover the extent of his numerous crimes.
“I congratulate you for not denouncing a priest to the civil administration,” wrote Cardinal Darío Castrillón Hoyos in the infamous letter. “You have acted well and I am pleased to have a colleague in the episcopate who, in the eyes of history and of all other bishops in the world, preferred prison to denouncing his son and priest.”
The cardinal explained relations between bishops and priests were not simply professional but had “very special links of spiritual paternity.” Bishops therefore had no obligation to testify against “a direct relative,” he stated. The letter cited Vatican documents and an epistle of Saint Paul to bolster its argument about special bishop-priest links.
“To encourage brothers in the episcopate in this delicate domain, this Congregation will send copies of this letter to all bishops’ conferences,” Castrillon Hoyos wrote.
Most commentators understand this worldwide promulgation of the letter to clearly convey the official message that obstructing justice and evading secular law in order to protect criminal priests is expected, even required, behaviour for Bishops, and that this missive must first have received the approval of JPII.
Despite the best efforts of Hoyos and Pican to keep the criminal predator Bissey out of jail and free to abuse more children, in 2000 Father Bissey received an 18-year prison sentence for raping a boy and sexually assaulting ten others between 1989 and 1996.
At Bissey’s trial Pican perjured himself by claiming no knowledge of Bissey’s crimes. Pican’s lie was revealed during Bissey’s own testimony when he admitted he had told his superiors about his crimes. Pican had also been told of the crimes by other Church officials and had known of complaints from Bissey’s victims for many years.
During his own trial in 2001 for failing to report the abuse, arrogant Bishop Pican admitted he would do the same again if the situation were repeated, and proudly claimed to have never turned anyone in. The first French Bishop in modern history to face trial, the magistrate concluded that Pican had “acted purely to protect the church from a scandal” but sentenced him to a mere three-month suspended sentence.
Reason No 5: Appointment of Hardline Bishops
Throughout JPII’s reign, his ambition for absolute and centralised control meant the appointment of new Bishops was seen as an opportunity to impose unthinking obedience to the Pope as the key criteria for episcopal selection. Anyone who had ever expressed the slightest opposition to JPII’s opinions was immediately excluded from consideration – permanently. The result is a whole generation of Bishops who are scared to deviate from Vatican edicts, make decisions in a moral vacuum, are hardline conservatives mindlessly loyal to Rome, obsessed with pleasing the Pope, mediocre, conformist, ambitious to a fault, ruthlessly deceitful, lacking intellectual independence or leadership skills, arrogantly unsympathetic to parishoners, and fixated on climbing the Vatican slippery pole of influence peddling, favouritism, prestige and power.
By putting in place Bishops whose only loyalty is to those who control promotion within the Church, the people the Bishops are meant to serve are treated as serfs to be exploited, not a community to be nurtured. Exactly the very worst type of people to be able to deal compassionately or honestly with victims of child sexual abuse. Exactly the situation that would lead to Bishops consistently bullying victims into silence, covering up any scandals and protecting child rapist priests.
According to commentator and sociologist Father Andrew Greeley, JPII’s appointees are largely “mean-spirited careerists – inept, incompetent, insensitive bureaucrats, who are utterly indifferent to their clergy and laity”. Certainly it does not take too much familiarity with these smug rich old men in dresses to realise they are self-interested thugs and yes men with no desire to do anything other than curry favour with the power brokers of the Vatican in order to advance their own prospects.
And there is little doubt that JPII, thinking only of his own need for control and dominance, liked things just the way they were and had no desire to appoint more talented or compassionate Bishops who may have been more able to honestly face the challenges presented by child rape within the Church.
John Paul II Gets A Second Look In Abuse Scandal
John Paul II Gets A Second Look In Abuse Scandal
From the link: http://www.npr.org/templates/story/story.php?storyId=125788687
As the Roman Catholic Church tries to defend Pope Benedict XVI from criticism over his handling of the clerical sex abuse scandal, the record of his predecessor, Pope John Paul II, is also getting attention. New questions are being raised about whether the most popular pope of the last century played a role in covering up cases of sex abuse.
When John Paul died five years ago, millions of faithful poured into Rome for his funeral, chanting, “Santo subito” or “Make him a saint now.” Just two months later, Benedict XVI waived the usual five-year waiting period and put the Polish-born pope on the fast track to sainthood.
But in recent weeks, allegations have surfaced that the late pope — or at least members of his inner circle — obstructed an investigation into Marcial Maciel Degollado, the Mexican founder of the Legion of Christ who had both molested young boys and fathered several children with different women.
“It is clear now that during the ’80s or ’90s, there were important cases — for instance, the abuse case of the founder of the Legionaries of Christ — which were shelved in the Vatican, which were hushed up,” says veteran Vatican watcher Marco Politi.
‘Stronger Forces Within The Vatican’
Politi says John Paul’s longtime associate, Cardinal Joseph Ratzinger, now the current pope, wanted to investigate Maciel.
“Ratzinger, as prefect of the Congregation for the Doctrine of Faith, was pushing in order to open a proceeding against the founder of the Legionaries of Christ, but there were stronger forces within the Vatican who stopped him,” Politi says.
In 2006, now-Pope Benedict was finally able to banish Maciel. A long investigative report in the last issue of the National Catholic Reporter revealed that Maciel sent streams of money to the Vatican to buy support for his order.
The Italian weekly L’espresso estimates the Legion’s assets at more than $30 billion.
Paying The Price
Equally serious allegations concern the case of the late Austrian Cardinal Hans Hermann Groer, accused of abusing an estimated 2,000 boys over decades. His successor, Cardinal Christoph Schoenborn, has criticized the Vatican’s handling of that scandal when it emerged in 1995.
Schoenborn said officials close to Pope John Paul blocked an investigative commission. Schoenborn even revealed that then-Cardinal Ratzinger confided sadly, “The other party has prevailed.”
Vatican expert Sandro Magister says the Catholic Church is paying the price for its past sins.
“For a certain period, from the ’60s to the ’90s, in the U.S. as well as in Europe, there was a climate of sexual permissiveness, in which the gravity of sex abuse of minors was underestimated, and when priests were involved, even bishops looked the other way,” Magister says. “It’s not fair to pin the blame on John Paul II.”
A Church Beseiged?
Robert Mickens, Vatican correspondent for the British Catholic weekly, The Tablet, says that within the priesthood, there is a certain mistrust of the secular world. And the Polish pope, who grew up under totalitarian regimes, often saw the church besieged by the outside world, Mickens says.
“Those who wear the Roman collar, those who are part of all this, believe that they are maligned unfairly,” Mickens says. “John Paul II may have felt that this was again this onslaught of the Nazis or the communists, but now secularists, secularism, to discredit the church. If you look at what some people have been saying in the Vatican, that kind of paranoia has not gone away at all.”
In a letter written in 2001, then-Cardinal Ratzinger, under John Paul’s auspices, ordered all clerical sex abuse cases be sent to his department and that all cases be subject to pontifical secrecy. His No. 2 at the time, Cardinal Tarcisio Bertone, said in a 2002 interview, “It seems to me there is no basis for demanding that a bishop be obliged to turn to civil magistrates and denounce a priest who has confided to him to have committed the crime of pedophilia.”
As the Vatican and the pope face threats of lawsuits and even criminal proceedings in some countries, Vatican officials are now insisting that the Holy See has always recommended to its bishops that they report abusive priests to the police.
HOW SURVIVORS HAVE CHANGED HISTORY by Thomas P.Doyle, O.P.
HOW SURVIVORS HAVE CHANGED HISTORY by Thomas P.Doyle, O.P.
From the Link: http://christiancatholicism.com/how-survivors-have-changed-history-by-thomas-p-doyle-o-p/
Set forth below is Fr. Thomas P. Doyle, O.P.’s extremely important address on August 2, 2014 at SNAP’s 25th Anniversary Convention in Chicago.
______________________________________________________
A letter sent by the Vicar General of the Diocese of Lafayette, Louisiana to the papal nuncio in June, 1984, was the trigger that set in motion a series of events that has changed the fate of the victims of child sexual abuse by Catholic clergy and clergy of all denominations. The letter informed the nuncio that the Gastel family had decided to withdraw from a confidential monetary settlement with the diocese. It went on to say they had obtained the services of an attorney and planned to sue the diocese.
This long process has had a direct impact on much more than the fate of victims and the security of innocent children and vulnerable persons of any age. It has altered the image and role of the institutional Catholic Church in western society to such an extent that the tectonic plates upon which this Church rests have shifted in a way never expected or dreamed of thirty years ago.
I cannot find language that can adequately communicate the full import of this monstrous phenomenon. The image of a Christian Church that enabled the sexual and spiritual violation of its most vulnerable members and when confronted, responded with institutionalized mendacity and utter disregard for the victims cannot be adequately described as a “problem,” a “crisis” or a “scandal.” The widespread sexual violation of children and adults by clergy and the horrific response of the leadership, especially the bishops, is the present-day manifestation of a very dark and toxic dimension of the institutional Church. This dark side has always existed. In our era it has served as the catalyst for a complex and deeply rooted process that can be best described as a paradigm shift. The paradigm for responding to sexual abuse by clergy has shifted at its foundation. The paradigm for society’s understanding of and response to child sexual abuse had begun to shift with the advent of the feminist movement in the early seventies but was significantly accelerated by the mid-eighties. The paradigm of the institutional Church interacting in society has shifted and continues to do so as the forces demanding justice, honesty and accountability by the hierarchy continue their relentless pressure. The Catholic monolith, once accepted by friend and foe alike as a rock-solid monarchy, is crumbling.
The single most influential and forceful element in this complex historical process has not been the second Vatican Council. It has been the action of the victims of sexual abuse.
There are a few of us still standing who have been in the midst of this mind and soul-boggling phenomenon from the beginning of the present era. We have been caught up and driven by the seemingly never-ending chain of events, revelations, and explosions that have marked it from the very beginning and will continue to mark it into the future.
It has had a profound impact on the belief systems and the spirituality of many directly and indirectly involved. My own confidence and trust in the institutional church has been shattered. I have spent years trying to process what has been happening to the spiritual dimension of my life. The vast enormity of a deeply ingrained clerical culture that allowed the sexual violation of the innocent and most vulnerable has overshadowed the theological, historical and cultural supports upon which the institutional Church has based its claim to divinely favored status. All of the theological and canonical truths I had depended upon have been dissipated to meaninglessness.
Some of us who have supported victims have been accused of being dissenters from orthodox church teaching. We have been accused of being anti-Catholic, using the sexual abuse issue to promote active disagreement with Church positions on various sexual issues. These accusations are complete nonsense. This is not a matter of dissent or agreement with Church teachings. It is about the sexual violations of countless victims by trusted Church members. It is not a matter of anti-Catholic propaganda but direct opposition to Church leaders, policies or practices that enable the perpetrators of sexual abuse and demonize the victims. It is not a matter of defaming the Church’s image. No one has done a better job of that than the bishops themselves.
For some of us the very concept of a personal or anthropocentric god has also been destroyed, in great part by an unanswerable question: If there is a loving god watching over us, why does he allow his priests and bishops to violate the bodies and destroy the souls of so many innocent children?”
Those of us who have been in twelve step movements are familiar with the usual format recommended for speakers: we base our stories on a three-part outline – what it was like before, what happened, and what it is like now. This is the format I want to use as I look back on thirty years and try to describe where I think we have been and where we are going. Much to the chagrin of the hard-core cheerleaders for the institutional Church, there is no question that the victims and survivors of the Church’s sexual abuse and spiritual treachery have set in motion a process that has changed and will continue to change the history of the Catholic Church. The Catholic experience has prompted members of other denominations to acknowledge sexual abuse in their midst and demand accountability. It has also forever altered the response of secular society to the once untouchable Churches.
What It Was Like Before.
The basic facts need no elaboration. The default response to a report of child, adolescent or adult sexual abuse was first to enshroud it in an impenetrable blanket of secrecy. The perpetrator was shifted to another assignment. The victim was intimidated into silence. The media knew nothing and if law enforcement of civil officials were involved, they deferred to the bishop “for the good of the Church.”
A small number of perpetrators were sent to special church-run institutions that treated them in secrecy and in many instances, released them to re-enter ministry. The founder of the most influential of these, Fr. Gerald Fitzgerald, firmly believed that no priest who had violated a child or minor should ever be allowed back in ministry and should be dismissed from the priesthood. He made his unequivocal beliefs known to bishops, to the prefect of the Holy Office (1962) and to Pope Paul VI in a private audience in 1963. He was ignored.
What Happened
The Lafayette case involving Gilbert Gauthe was the beginning of the end of the default template. I suspect that none of the major players in the case had any idea of the magnitude of what they were involved in. I was one of them and I certainly could never have imagined how this would all play out.
The Lafayette case sparked attention because of the systemic cover-up that had gone on from before Gilbert Gauthe was ordained and continued past his conviction and imprisonment (see In God’s House, a novel by Ray Mouton, based on the events of this case). Jason Berry was singlehandedly responsible for opening up the full extent of the ecclesiastical treachery to the public. Other secular media followed suit. The story was picked up by the national media and before long other reports of sexual abuse by priests were coming in from parishes and dioceses not only in the deep south but in other parts of the country (Required reading! Lead Us Not Into Temptation by Jason Berry).
The report or manual, authored by Ray Mouton, Mike Peterson and I, is the result of our belief that the bishops didn’t know how to proceed when faced with actual cases of sexual violation and rape by priests. Many of the bishops I spoke to at the time admitted they were bewildered about what to do. None expected the series of explosions that were waiting just over the horizon. I asked several if a document or short manual of some sort would help and the responses were uniformly affirmative. Some of the bishops I consulted with were men I had grown to respect and trust. I believed they would support whatever efforts we suggested to deal with the developing, potentially explosive situation. Peterson, Mouton and I did not see it as an isolated, one-time “problem.” Rather, we saw it is as a highly toxic practice of the clerical culture that needed to be recognized and rectified.
Some of the men I consulted with and to whom I turned for support and guidance, in time became major players in the national nightmare. The two most prominent were Bernard Law and Anthony Bevilacqua, both men whom I once counted as friends.
It was not long before I realized that the major force of opposition was the central leadership of the National Conference of Catholic Bishops and the General Secretariat in particular. We had initially hoped the Bishops’ conference would look at the manual and consider the action proposals that accompanied it. The main blockage was, I believe, at the level of the general secretariat and the executive leadership. It was bad enough that they simply ignored the effort to help but they delivered a serious blow to their credibility when they made public statements to the effect that they knew everything that was in the manual and already had programs and protocols in place. When questioned by the media about this they were forced to admit that these protocols and policies were not written down.
Throughout this period the three of us were hopeful that the opposition was not representative of the entire hierarchical leadership. We wanted to believe that the pushback from the Conference was the reaction of a small group and that it was based on a turf battle between the Bishops Conference and the Papal nuncio. Our realization that the reactionary attitude was more extensive began when the bishops, through the office of the general council, publicly accused Mouton, Peterson and I of creating the manual and the making the recommended action proposals because we saw the growing problem as a potential source of profit and hoped to sell our services to the various dioceses. At this point the three of us had to accept the painful reality that episcopal leadership was far more interested in their own image and power than in the welfare of the victims. It was becoming very clear that in the Church we were trying to help, integrity was a scarce commodity.
At the recent Vatican celebrations for Saint John XXIII and former pope John Paul II, George Weigel and Joaquin Navarro-Valls created an outrageous fantasy about the role of John Paul II, claiming that he knew nothing until after the 2002 Boston debacle. This was a blatant lie. John Paul II was given a 42 page detailed report on the sex abuse and cover-up in Lafayette LA during the last week of February 1985. It was sent as justification for the request from the papal nuncio that a bishop be appointed to go to Lafayette to try to find out exactly what was going on. The report was carried to Rome by Cardinal Krol of Philadelphia precisely because the nuncio wanted it to go directly to the pope and not be sidetracked by lower level functionaries. The pope read the report and within four days the requested appointment came through. The bishop in question was the late A.J. Quinn of Cleveland who turned out to be a big part of the problem rather than a part of the solution.
Quinn visited Lafayette two times and accomplished nothing. We were suspicious of his intentions by the end of 1985 and quite certain by 1986. In 1988 he wrote to the nuncio: “The truth is, Doyle and Mouton want the Church in the United States to purchase their expensive and controvertible leadership in matters relating to pedophilia…The Church has weathered worse attacks…So too will the pedophile annoyance eventually abate.” (Quinn to Laghi, Jan. 8, 1988). Archbishop Laghi didn’t buy it, evident from his cover letter to me: “While I do not subscribe to the conclusions drawn in this correspondence, I want you to know of some of the sentiments expressed in some quarters…” (Laghi to Doyle, Jan. 18, 1988). In 1990 Quinn addressed the Canon Law Society of America and advised that if bishops found information in priests’ files they did not want seen they should send the files to the papal nuncio to be shielded by diplomatic immunity. Quinn, a civil lawyer as well as a canon lawyer, was then subjected to disbarment proceedings as a result of his unethical suggestion.
The papal nuncio, the late Cardinal Pio Laghi, was supportive of our efforts and was in regular telephone contact with the Vatican. There were very few actual written reports sent over although all of the media stories we received were transmitted to the Holy See. Cardinal Silvio Oddi, then the Prefect of the Congregation for the Clergy, visited the nunciature in June and asked to be briefed. I was deputed for the task. By then we had more information on the rapidly growing number of cases in all parts of the country. I recall that by that time we were aware of 42 cases, which I naively thought was a very significant number. I prepared a lengthy report that was not only detailed but also graphic in its content. I read the report to the cardinal and responded to his many questions. At the end of the meeting at which only he and I were present, he announced that he would take this information back to the Holy Father. “Then there will be a meeting of the heads of all the dicasteries [Vatican congregations] and we will issue a decree.” I understand that he did take the information to the pope but there never was a meeting of the heads and no decree ever came forth.
Our efforts to get the bishops’ conference to even consider the issues we set forth in our manual, much less take decisive action, were a total failure. Looking back from the perspective of thirty years direct experience, I believe they acted in the only way they knew how which was completely self-serving with scandalous lack of sympathy for the victims and their families. There were individual bishops who were open to exploring the right way to proceed but the conference, which represented all of the bishops, was interested in controlling the fallout and preserving their stature and their power.
We sent individual copies of the manual to every bishop in the U.S. on December 8, 1985. By then we still had hope that perhaps someone would read it and stand up at the conference meetings and call the bishops’ attention to what we had insisted was the most important element, namely the compassionate care of the victims.
In October 1986 Mike Peterson had flown to the Vatican to speak with officials at the Congregation for Religious and the Congregation for Clergy. He was in a better position than anyone else to expose this issue to them because he knew how serious and extensive the problem of sexually dysfunctional priests was from his experience as director of St. Luke Institute. He returned from Rome dejected, angry and discouraged. I remember picking him up at the airport and going to dinner. They not only were not interested but brushed his concerns off as an exaggeration of a non-problem. Mike was willing to keep trying with the American bishops. He arranged for a hospitality suite at the hotel where the bishops were having their annual November meeting. He invited every bishop to come and discuss the matter of sexual abuse of minors by the clergy. There were over three hundred bishops present. Eight showed up.
Between 1986 and 2002 there were several important developments in the unfolding history of clergy sexual abuse. I would like to mention a few that influenced the historical process.
1. The bishops addressed the issue secretly in their annual meetings. The direction was consistent: defense of the dioceses and the bishops. There was never any mention of care for the victims.
2. The media continued to cover the issue from coast to coast generally showing sympathy for the victims and outrage at the Church’s systemic cover-up.
3. Pope John Paul II wrote a letter to the US bishops in June 1993 which clearly revealed his attitude.
4. The bishops formed a committee in 1993 and produced a four-volume handbook. The handbook and the committee had no appreciable impact.
5. There were increasing cases of sexual abuse brought before the civil courts. There were also several very public explosions during this period: the Thomas Adamson related cases in St. Paul; St. Anthony Seminary, Santa Barbara CA; St. Lawrence Seminary, Mt. Calvary WI; Fr. James Porter, Massachusetts; the Rudy Kos trial, Dallas, 1997. None of these jarred the bishops loose from their arrogant, defensive position and none served as a sufficient wake-up call for the broad base of lay support for the bishops.
6. The “problem” which John Paul II declared was unique to the United States, was amplified in other countries: Mt. Cashel, St. John’s Newfoundland, 1989; Brendan Smyth and the fall of the Irish government in December 1994; the exposure and forced resignation of Hans Cardinal Groer, archbishop of Vienna, September 1995. So much for the U.S. as the scapegoat!
7. SNAP was founded by Barbara Blaine and The Linkup by Jeanne Miller in 1989.
8. The first gathering of clergy abuse victims took place in Arlington IL in October 1992, sponsored by the Linkup. The main speakers were Jason Berry, Richard Sipe, Andrew Greeley, Jeff Anderson and Tom Doyle.
9. In 1999 John Paul II ordered the canonical process against Marcial Maciel-Degollado, founder and supreme leader of the Legion of Christ, shelved. In 2006 Pope Benedict XVI acknowledged the truth of Maciel’s crimes against minors and removed him from ministry. In 2009 the Vatican announced that Maciel had led a double life, having six possible children with two women.
The pope made a total of 11 public statements about clergy sexual abuse between 1993 and his death in 2005. The letters showed little comprehension of the horrific nature of the problem and no acknowledgement of the bishops’ enabling role. The culprits were, in the pope’s eyes, secular materialism, media sensationalism and sinful priests. He never even acknowledged much less responded to the thousands of requests from individual victims.
The U.S. bishops issued a handful of press releases and a number of intramural statements, most of which came from the office of the General Council. To their credit their general counsel sent out a memo to all bishops in 1988 which contained suggested actions which, had they not been ignored by the bishops, might have made a significant difference.
The bishops’ approach in the U.S. and elsewhere followed a standard evolutionary process: denial, minimization, blame shifting and devaluation of challengers. The bishop’s carefully scripted apologies expressed their regret for the pain suffered. Never once did they apologize for what they had done to harm the victims. Likewise there was never any concern voiced by the Vatican or the bishops’ conference about the spiritual and emotional damage done to the victims by the abuse itself and by the betrayal by the hierarchy. It became clear by the end of the nineties that the problem was not simply recalcitrant bishops. It was much more fundamental. The barrier to doing the right thing was deeply embedded in the clerical culture itself.
January 6, 2002 stands out as a pivotal date in the evolution of the clergy abuse phenomenon. The Boston revelations had an immediate and lasting impact that surprised even the most cynical. I was not surprised by the stories because I had been in conversations first with Kristin Lombardi who wrote a series based on the same facts for the Boston Phoenix in March 2001 and later with the Globe Spotlight Team. The continuous stream of media stories of what the bishops had been doing in Boston and elsewhere provoked widespread public outrage.
The bishops’ cover-up of sexual abuse and the impact on victims were the subject of special reports by all of the major news networks and countless stories in the print media. Newsweek, Time, U.S. News and World Report and the Economist all published cover stories about the “scandal.” The number of lawsuits dramatically increased and the protective deference on the part of law enforcement and civil officials, once counted on by the clerical leadership, was rapidly eroding. Grand jury investigations were launched in three jurisdictions within two months with several more to follow. It was all too much for the bishops to handle. They could not control it. They could not ignore it and they could not minimize it or make it go away.
The most visible result of the many-sided pressure on the hierarchy was the Dallas meeting. This was not a proactive pastorally sensitive gesture on the part of the bishops. It was defensive damage control, choreographed by the public relations firm of R.F. Binder associates. The meeting included addresses by several victim/survivors (David Clohessy, Michael Bland, Craig Martin, Paula Rohbacker), a clinical psychologist (Mary Gail Frawley-O’Dea), a lay theologian (Scott Appleby), a Catholic author (Margaret O’Brien Steinfels). The tangible result of the meeting was the Charter for the Protection of Young People and the Essential Norms. The impact of Charter and the Norms has clearly been mixed. The lofty rhetoric of the bishops in the charter has not been followed up with action, to no one’s surprise.
The Essential Norms have not been uniformly and consistently followed. As proof we can look to the steady number of exceptions from 2002 whereby known perpetrators are either allowed to remain in ministry or are put back in ministry. The National Review Board showed promise at the beginning, especially after the publication of its extensive report in 2004. This promise sputtered and died as the truly effective members of the board left when they realized the bishops weren’t serious, and were replaced by others who essentially did nothing but hold positions on an impotent administrative entity that served primarily as an unsuccessful public relations effort to support the bishops’ claim that they were doing something.
Sexual violation of minors by clerics of all ranks has been part of the institution and the clerical culture since the days of the primitive Christian communities. Over the centuries the stratified model of the Church, with the clergy in the dominant role and the laity relegated to passive obedience, has held firm and allowed the hierarchy to maintain control over the issue of sexually dysfunctional clerics who, by the way, have ranged from sub-deacons to popes.
The paradigm shift, evident in the institutional Church since the years leading up to Vatican Council II, laid the foundation for a radically different response in the present era. The victim/survivors, their supporters and the secular society have shaped and guided the direction and evolution of the clergy sexual abuse nightmare. The Vatican and the bishops throughout the world have remained on the defensive and have never been able to gain any semblance of control. Those very few bishops who have publicly sided with the survivors have been marginalized and punished. The general response has been limited to the well-tuned rhetoric of public statements, sponsorship of a variety of child-safety programs, constant promises of change and enlightenment and above all, the investment of hundreds of millions of dollars in attorneys who have used every tactic imaginable and many that are not imaginable to defeat and discredit victims and prevent their clients from being held accountable. The apologetic public statements, filled with regret and assurances of a better tomorrow, are worthless from the get-go, rendered irrelevant and insulting by the harsh reality of the brutal tactics of the bishops’ attack dogs.
While the institutional Church has essentially remained in neutral, various segments of civil society have reacted decisively. Between 1971 and 2013 there have been at least 72 major reports issued about sexual abuse in the Catholic Church. The early reports (three in the seventies) were about sexual dysfunction in general among the clergy but since 1985 they have been about sexual abuse of minors. Some of these have been commissioned by official bodies and are the result of extensive investigations such as the U.S. Grand Jury reports, the Belgian Parliamentary Report and the Irish Investigation Commission Reports. They come from several countries in North America and Europe. A study of the sections on causality has shown a common denominator: the deliberately inadequate and counter-productive responses and actions of the bishops.
The unfolding of the events in this contemporary era can be divided into three phases: the first begins in 1984 and culminates at the end of 2001. The second begins with the Boston revelations and extends to the beginning of 2010. The present phase began in March 2010 when the case of Lawrence Murphy of Milwaukee revealed that the Vatican was directly connected to the cover-up. In this case, in spite of the pleas of an archbishop (Weakland) and two bishops (Fliss and Sklba) that Murphy, who had violated at least 200 deaf boys, by laicized, the Congregation for the Doctrine of the Faith with Ratzinger as Prefect, refused. Instead, he allowed the culprit to live out his days as a priest.
The three phases are arbitrary demarcation points based on the level of exposure of the Church’s true policies and actions. The difference is only in the depth and extent of information discovered about the bishops’ responses to decades of reports of sexual violation by clerics.
In 1993 and 1994 Pope John Paul II attempted to persuade the world that sexual abuse by clergy was an American problem, caused primarily by media exaggerations, materialism and failure to pray. At the conclusion of his first public statement on sexual abuse, a 1993 letter to the U.S. bishops, he said, “Yes dear brothers, America needs much prayer lest it lose its soul.” It is ironic that this comment came from the leader of an organization that had not so much lost but gave up its soul. By 2014 there was no doubt anywhere that geographic boundaries are irrelevant. This highly toxic dimension of the institutional Church and its clerical sub culture has been exposed in country after country on every continent except Antarctica, where there are no bishops, no priests, and no minors. The presence of God is found in a few scientists, some U.S. military and a lot of penguins.
The focus had finally shifted to the Vatican. In September 2011 the Center for Constitutional Rights assisted in the filing of a case before the International Criminal Court in The Hague. In January 2014 the U.N. Commission on the Rights of the Child delivered a blistering criticism of the Vatican’s response to sexual abuse by clerics. In May 2014 the U.N. Commission on Torture issued a report equally critical of the Vatican’s handling of sexual abuse claims and its opposition to U.N. policies. This is truly momentous. The world’s largest religious denomination has been called to account by the community of nations.
What Its Like Now
The foregoing paragraphs have provided a sparse but factually correct description of the second element of the 12 Step presentation, “What Happened.” Now I would like to shift the focus to “What Its Like Now.” Any conclusions at this point, thirty years later, are obviously very temporary since this is not the end of the issue but simply a milestone along the way.
I’d like to summarize by asserting that in spite of all that has happened since 1984, I do not believe there has been any fundamental change in the hierarchy. It may be true that individual bishops have either changed or have been compassionately supportive all along but in general the hierarchy is behaving today just as it did in 1985. The dramatic events in St. Paul-Minneapolis are the latest example of this intransigence. After all that has been revealed over these thirty years, one would think that the constant exposure of the official Church’s duplicity and dishonesty as well as the vast amount of information we have about the destructive effects of sexual abuse on the victims and their families, would cause some substantial change in attitude, direction and behavior. The bishops and even the pope have claimed they have done more to protect children than any other organization. There may be some validity to this claim but what is also true is that there has not been a single policy, protocol or program that was not forced on them. In 30 years they have not taken a single proactive move to assist victims or extend any semblance of compassionate pastoral care. Programs and policies promoting awareness or mandating background checks do nothing for the hundreds of thousands of suffering victims. The bishops as a group have done nothing for them either because they will not or more probably because they cannot.
There seems to be little sense in continuing to demand that bishops change their attitudes or at least their behavior. We have been beating our heads against the wall for a quarter of a century and the best we can hope for is that the sound will reverberate somewhere out in the Cosmos and eventually cause a stir before the end of time or the Second Coming, whichever comes first.
The institutional Church’s abject failure has revealed fundamental deficiencies in essential areas, all of which have been directly instrumental in perpetrating and sustaining the tragic culture of abuse:
1. The erroneous belief that the monarchical governmental structure of the Church was intended by god and justifies the sacrifice of innocent victims “
2. The belief that priests and bishops are superior to lay persons, entitled to power and deference because they are ontologically different and uniquely joined to Christ.
3. A lay spirituality that is dependent on the clergy and gauged by the degree of submission to them and unquestioned obedience to all church laws and authority figures.
4. An obsession with doctrinal orthodoxy and theological formulations that bypasses the realities of human life and replaces mercy and charity as central Catholic values.
5. An understanding of human sexuality that is not grounded in the reality of the human person but in a bizarre theological tradition that originated with the pre-Christian stoics and was originally formulated by celibate males of questionable psychological stability.
6. The clerical subculture that has propagated the virus of clericalism, which has perpetuated a severely distorted value system that has influenced clergy and laity alike.
Has Pope Francis brought a new ray of hope? I believe he is a significantly different kind of pope but he is still a product of the monarchical system and he is still surrounded by a bureaucracy that could hinder or destroy any hopes for the radical change that is needed if the institutional Church is to rise about the sex abuse nightmare and become what it is supposed to be, the People of God. The victims and indeed the entire Church are tired of the endless stream of empty statements and unfulfilled promises. The time for apologies, expressions of regret and assurances of change is long gone. Action is needed and without it the pope and bishops today will simply be more names in the long line of hierarchs who have failed the victims and failed the church.
I believe there is reason to hope, not because of the engaging personality of Pope Francis. This pope’s overtures to victims are grounded on three decades of courageous efforts by survivors. Without these efforts nothing would have changed. Survivors have changed the course of history for the Church and have accelerated the paradigm shift. If the Catholic Church is to be known not as a gilded monarchy of increasing irrelevance but as the People of God, the change in direction hinted at by the new pope’s words and actions are crucial and if he does lead the way to a new image of the Body of Chris it will be due in great part because the survivors have led the way for him.
Thomas P. Doyle, J.C.D., C.D.A.C.
Annual SNAP Conference, Chicago, Illinois
August 2, 2014