How the undemocratic activities of the Catholic Church silences critics
From the Link: http://churchandstate.org.uk/2016/07/how-the-undemocratic-activities-of-the-catholic-church-silence-critics/
Adapted from chapter 13 of our chairman Dr. Stephen D. Mumford’s seminal book, The Life and Death of NSSM 200: How the Destruction of Political Will Doomed a U.S. Population Policy (1996). The book is available at Kindle here, and is available to read for free here.
Distortion of the Church’s Image
In 1990, the Times Mirror Company, owner of a number of large U.S. newspapers, conducted a national poll, “The People, Press and Politics.” This poll asked interviewees questions that would permit the measure of “favorability.” Eleven political institutions were compared. The Catholic Church ranked number one with an 89 percent favorability rating, handily beating the Supreme Court, Congress and the U.S. military. Evangelical Christians were given a 53 percent rating. Among famous world leaders, including living U.S. Presidents, the pope ranked number one with a favorability rating of 88 percent. Only Vaclav Havel came within 10 points of the pope.
This is either an amazing phenomenon or an impressive accomplishment by the bishops, or both. The Catholic Church in America is in serious decline. As noted earlier, half of all American priests now quit the priesthood before age 60. The average age of nuns in the U.S. is 65 years and only 3 percent are below age 40. Nearly one-third of the Catholic schools and one-fourth of the Catholic hospitals have closed in the past 30 years. Contributions by members have fallen by half in the same period, with Catholics having the lowest contribution rate of any of the major churches. Were it not for the billions of dollars received by the Church in federal, state and local tax funds, the income from corporate gifts made as a result of Catholic influence within public and private corporations, and as a result of influence within major private foundations, the Church could not possibly survive in its current form.
As noted, millions of Catholics have left the Church and become Protestants. The September 1995 New York Times/CBS News Poll revealed that 28 percent of those who had been raised as Catholics no longer considered themselves Catholic. In other words, 17 million individuals whom the bishops claim as Catholics have left the Church. In November 1979, about half of all Americans surveyed regarded the pope as a universal moral leader. By 1995, according to this survey, the proportion had fallen to 31 percent, a 40 percent drop. A 1994 Los Angeles Timessurvey found that 43 percent of priests and 51 percent of nuns say that things in the Church are not so good. According to a study conducted by the Alan Guttmacher Institute and reported in USA Today on January 29, 1993, Catholics account for 31 percent of all abortions in the U.S. but are only 22 percent of the U.S. population. A September 1995 Washington Post/ABC News Poll queried: Is the Roman Catholic Church in touch with the views of Catholics in America today, or out of touch? Nearly 60 percent of both Catholics and non-Catholics responded, “out of touch.” To the question, “Do you think someone who is using birth control methods other than the rhythm method can still be a good Catholic?,” Ninety-three percent of Catholics said yes. To the question, “Do you think someone who gets divorced and marries someone else without Church approval can still be a good Catholic,?” 85 percent said yes. To the question, “Do you think a woman who has an abortion for reasons other than her life being in danger can still be a good Catholic?,” 69 percent said yes. The Catholic Church in the U.S. can only be described as an institution in serious decline.
How can the Church and the pope have such high favorability ratings under these circumstances? This is an important question for all Americans and the American political process. The answers will tell how the Rockefeller Commission recommendations and the NSSM 200 recommendations, and every major initiative taken thus far to control U.S. and world population growth have been killed by the Church without Americans being aware of it. We will return to this question in the next chapter.
The bishops have been permitted to make the rules on how they are reported on. This has been accomplished by using many different tools and devices and only a few will be discussed here. A 1991 study conducted by the Center for Media and Public Affairs and published by the Knights of Columbus and the Catholic League for Religious and Civil Rights, a study conducted by Catholics for use by Catholic activists, found that in spite of the fact that the Catholic Church is in precipitous decline and that half of its priest and nuns said that things in the Church are not so good, “the ‘Church hierarchy’ is cited more than 50 times as often as ‘identified Church dissidents’!” Given the state of the Church one would expect the opposite to be true. The dissenters obviously have something to talk about, but press reporting on dissension and dissenters has been successfully discouraged by the Church leadership. Given the enormous potential for dissenting opinion, the bishops’ accomplishment in suppressing media coverage of this opinion is truly impressive. A reasonable question is: what other information is the Church successfully suppressing?
As mentioned in Chapter 11, the news outlets that placed the Church in a negative light were virtually all snuffed out or muzzled earlier in this century by the Knights of Columbus; this institution continues to take great pride in its early successes. Its efforts in recent years and the efforts of other Catholic institutions, such as the Catholic League for Religious and Civil Rights, to suppress information that places the Church in a bad light have been mostly successful (the issue of child molestation being the only significant exception but even on this issue they do what they can).
Any time a report appears in the press placing the Church in a bad light, almost without exception there is an immediate demand for an apology and retraction made to the reporter, editor and publisher by these Catholic thought police. Written responses and demands for publication are immediately forthcoming. These responses are usually published and it is amazing how many apologies are made and published. There are scores of examples each year and they can be found in the publications of these thought police. They eagerly share their successes with their members. But when a negative report appears in one newspaper or magazine it rarely appears in another, regardless of its newsworthiness—Carl Bernstein’sTIME magazine article is a good example.
Economic retribution as a tool to suppress criticism was used more commonly in the last century and earlier in this century than today because it is now largely unnecessary. The long history of its use and the success enjoyed with it makes the mere threat of its use highly effective.
Perhaps far more important than the outright intimidation practiced by many of the right-wing Catholic organizations is the self-censorship practiced by reporters, editors and publishers. All know there is a line that has been drawn by the bishops that they are not to cross—and they rarely do. They are aware of the rules formulated by the bishops regarding how Church matters are to be reported—and nearly always follow them. They know they will be punished if they do not conform.
Indeed, the bishops have had far greater success in intimidating non-Catholics than in retaining their own faithful. This is not limited to the press. With 26 years in the population field, I can say from experience that the fear of retaliation by the Catholic Church has paralyzed the population movement. I have also found that the fear felt by many American politicians aware of the undemocratic activities of the Church has resulted in their silence on this issue.
The Roman Catholic Church is a political entity headquartered in Rome and controlled in Rome. Its teachings and policies are set in Rome. All of its employees work for and represent the interests of the headquarters in Rome. It has awesome political power in the U.S. and the world over. It has inviolable territory, diplomatic representation to governments around the world and its minions sit on international bodies of a purely secular nature. It has political interests, including security-survival interests which are in direct conflict with those of the United States Government and its people. But the image of the Catholic Church presented by the American press does not reflect these realities. We are led to believe that this institution is primarily religious in nature. On the contrary; numerous observers over the years, including scholar Paul Blanchard, have correctly described the Catholic Church as a political institution cloaked in religion. Little has changed. The Church and its Vatican are firstly a political institution, now desperately trying to survive.
Much distortion is possible because relevant information that would limit distortion is not collected in the first place, since the Church has succeeded in blocking its collection. For example, for the bishops to claim “we speak for 59 million Americans” alone gives the Church an enormous amount of political power to manipulate government policy. It is not possible to challenge their present count of 59 million, though the actual number of Catholics who consider themselves adherents of the Catholic faith and who are willing to give the bishops permission to speak for them in the political arena is undoubtedly but a fraction of 59 million. But when politicians hear the number 59 million, they listen intently. The result—a lot of political power.
These are but a few of the reasons Americans have such a distorted view of the Church. However, American priests, nuns and laymen have a much less distorted view; it is amply documented that they are leaving the Church in droves. The test of the image is in the polling. The image of a healthy, robust and expanding American Catholic Church is clearly wrong. American Catholics are not conforming to the extent that our perceptions tell us. We are affording the Church far more deference than it deserves.
Too Much Evidence to Ignore
American Catholics, like the rest of us, cannot ignore the steady barrage of evidence that their church is in an untenable position and that the pope and the Church, as Father McCormack phrased it, “bear a heavy burden of responsibility” for much of the misery, suffering and premature death we see around the world.
There are numerous examples: The cover story of the February 1994 issue of the Atlantic Monthly titled “The Coming Anarchy” by Robert Kaplan links anarchy around the world, including the U.S., to overpopulation. In a follow-up column in the New York Times, Anthony Lewis writes that overpopulation-induced environmental destruction will be “the national security issue of the early 21st century.” A Los Angeles Times News Service article titled, “Massive Famine Predicted Worldwide,” reports on a symposium of international agricultural experts who predict eight times the shortage of food worldwide, as now seen in Africa, by the year 2000.
A recent Reuters dispatch is headed, “U.N. report lists developing countries in danger of collapse,” naming eight. (Rwanda was the first to go.) The New York Times News Service reports: Pontifical Academy of Sciences recommends that couples have only two children to curb world population growth. A USA Today article begins, “The Catholic Church, long outspoken in its opposition to abortion, is engaging in a massive and unprecedented lobbying effort to stop passage of an abortion rights bill in Congress … which would prohibit states from restricting abortion.” (The bishops won—the bill is now dead.) A Los Angeles TimesNews Service article is titled, “Roman Catholic bishops declare their intent to fight any legislation that provides coverage for abortions” (including the Clinton health care plan, or any alternative covering abortion). A New York Times News Service article reports on a newly released Episcopal Church document that terms the Catholic attitude toward women “so insulting, so retrograde” that women should abandon Catholicism “for the sake of their own humanity.”
The New York Times reports that taxpayers save $4.40 for every public dollar spent to provide family planning (based on costs of baby’s first two years). A Wall Street Journal article reports on a University of California finding that every $1 spent on family planning services saves the state $11.20 later. The results of a Washington Post-ABC News poll in 1993 shows that the overwhelming majority of Americans favor the availability of abortion, and the percentages increased over 1992. A Reader’s Digest article titled, “A Continent’s Slow Suicide,” reports, “Now the African continent is sliding back to a precolonial stage.” The nightly TV news stories on Haiti, Somalia, Rwanda and Bosnia reveal that these conflicts are all related to overpopulation.
These hideous stories seem endless. Of course they have the same effects on Catholics as they do on non-Catholics. “The truth shall make you free” and this steady diet of information countering the Vatican’s position has emancipated Catholics from dogmas which have contributed to papal control. We have a distorted view of what American Catholics think. For decades, the Bishops have been telling us what Catholics think and most Catholics and non-Catholics alike have failed to question this arrangement. How did this arrangement come about and how is it maintained?
More importantly—how has the Vatican managed to subvert all serious efforts to deal with the overpopulation problem without the American public’s awareness of these covert operations? This is the subject of Chapters 14 and 15.
A former reporter is haunted by the story he didn’t pursue four decades ago.
From the Link: https://www.washingtonpost.com/posteverything/wp/2016/04/08/i-got-an-early-tip-about-a-priests-sexual-abuse-and-i-sat-on-it/?tid=a_inl
I always knew that watching “Spotlight” was going to be difficult for me, so I kept putting it off. Finally, with my wife out of town last week, I sprawled on the family-room floor with my two big dogs and steeled myself to view the Oscar-winning film about the investigation of sexual abuse in Boston’s Catholic Church. I was glad Patricia was away. I didn’t want her to see my tears.
As the next two hours crawled by, I was consumed by three emotions: admiration for the Boston Globe’s investigative team, pride in the journalism profession I have labored in for more than four decades — and guilt.
One day in the 1970s, I fielded a phone call in the newsroom of the Providence Journal. The caller was a local woman with a story that seemed inconceivable: Her 10-year-old son had been repeatedly molested by a Roman Catholic priest.
A couple of days later, I sat across from her and her boy at their kitchen table in a rundown Providence tenement building. What they told me was chilling. The boy, his voice cracking, said that he wasn’t the only victim — two of his friends also had been abused. I asked the woman if she or the other parents had reported this to the Providence police. She said they’d tried, but the police scoffed and warned them that it was a crime to file a false report.
As a journalist, I am skeptical by nature. But by the time I left them that evening, I believed that what they’d told me was true. The next day, I consulted with an editor, one of the top guys who ran the paper. He branded their account rubbish before I could even finish relating it.
I understood why he was incredulous but insisted it was worth looking into. He forbade it. No way would the paper ever slander a priest, he said. Besides, he added, even if the story were true (a notion he dismissed out of hand), none of our readers would believe it. At the time, Rhode Island was the most heavily Roman Catholic state in the union, and people trusted the church — in the 1970s, public surveys regularly showed that more than 60 percent of all Americans had high levels of confidence in organized religion.
I protested. The editor dug in. I argued. He got angry. If I didn’t let this go, he warned, I’d be looking for another line of work.
I was a young reporter, less than a decade into a profession in which he’d excelled for several times that long. I had a wife, kids and a mortgage I could barely afford. I needed that job. I loved it, too. And when that editor threatened to take it away, he was so red-faced with fury that I knew he meant it. Besides, I told myself, what good would it do to chase the story if the newspaper wasn’t going to print it?
So I swallowed hard and moved on to other investigative targets. (In a state rife with organized crime and political corruption, there was no shortage.)
It seems unlikely that I was the only journalist who got a lead about a pedophile priest in the decades before Marty Baron walked into the top job at the Globe and began to set things right. (Baron is now executive editor of The Washington Post.) There were so many damaged kids, so many distraught parents. Yes, most of them were loath to speak of it, even in a whisper. They were cowed by their shame, their reverence for the church and their fear that they would not be believed. But surely a few must have called their local newspapers and gotten the brush-off. Knowing that I probably wasn’t the only one who failed to follow up doesn’t make me feel even a teeny bit better.
In Rhode Island, the first public indication that something was amiss came in 1984, the year after I left the paper, when the Rev. Henry Leech, assistant pastor of St. Jude’s Parish in Lincoln, was charged with five counts of sexual assault on teenage boys. Later, as he was sentenced to three years in prison, he told the judge that he, too, had been sexually assaulted when he was a child. Over the next few years, three more Rhode Island priests were convicted of similar crimes.
By 1997, when Louis Edward Gelineau retired after 25 years as bishop of Providence, several civil lawsuits accusing a dozen Rhode Island priests of sexual assault were winding their way through state and federal courts. Some of them accused Gelineau of either doing nothing about the assaults or trying to cover them up. Then it got uglier. In the 1950s, when he was assigned to a Vermont orphanage, the future bishop molested a child himself, according to a deposition sworn out by the alleged victim. Around the same time, Gelineau was also accused of having sex with an altar boy and soliciting sex at a nearby Massachusetts truck stop. He denied it all and was never charged.
From my Rockefeller Plaza office in New York, where I directed a team of Associated Press national writers, I followed these developments with a growing sense of revulsion. Still, I never imagined that they were a mere shadow of what was to come.
On Jan. 6, 2002, the first of the Globe’s 600 news stories on the pedophile scandal and the unconscionable worldwide cover-up by the Roman Catholic hierarchy hit the streets. Suddenly, the unthinkable was in the open for all to see. Across America and then around the world, victims by the thousands came forward to tell their stories. And this time, the world listened.
In September of that year, Providence’s new bishop, Robert E. Mulvee, settled 36 lawsuits accusing 10 Rhode Island priests and a nun of sexually abusing children, paying the victims $13 million . But that was not the end of it.
Two years later, the John Jay Report, commissioned by the U.S. Conference of Catholic Bishops, put the number of Rhode Island priests accused of sexually abusing children since 1950 at 56 — a figure that seemed astounding for such a small state. In the years since, at least four more Rhode Island priests have been either put on “administrative leave” or criminally charged for sex offenses.
When the Globe broke the news, my instant reaction was professional jealousy: That story, and the Pulitzer I was sure would follow it, could have been mine. But then I was transported back to that Providence tenement house, felt the eyes of that woman and her son on me, and I was deeply ashamed. Their names are lost to me now, but for years, I’ve often thought about them — and about all the other kids who were molested during the decades when nobody, including me, was doing anything about it.
What of that priest the woman and her son told me about? Was he ever brought to justice? I don’t know. My notes were discarded decades ago, and I no longer remember his name. But to this day, I study every fresh report about predatory priests in the hope that I might recognize it if I see it again. Sometimes, I find myself wondering if my old editor does the same. He’s an old man now, and there’s no point in burdening him with my shame.
I have no idea if my Providence colleagues and I could have followed that lone lead and unraveled the whole monstrous mess in the 1970s. But even then, I was a capable investigative reporter. Sometimes working alone, sometimes as part of a team, I exposed fraud in the state Medicaid system, corruption in the federal Section 8 low-income housing program, widespread voter fraud in a mayoral election, third-world conditions and needless deaths at the state’s institution for the developmentally handicapped, physical and sexual abuse at the state’s institution for delinquent children. I even helped identify a murderer. And I was far from the only one. In the 1970s, the Journal was rich with investigative talent.
So, yes, perhaps we could have done it. But we didn’t even try. I didn’t, to my everlasting regret. There are a lot of us out here: journalists who got a whiff of the stink and missed the big story, cops and prosecutors who looked the other way, bishops who saw the depth of the depravity and chose to cover it up. Perhaps some of us are guiltier than others, but we are members of the same tribe. That’s why one line in the movie, delivered by Stanley Tucci in the role of crusading Boston lawyer Mitchell Garabedian, brought me to tears:
“If it takes a village to raise a child it takes a village to abuse one.”
South America has become a safe haven for the Catholic Church’s alleged child molesters. The Vatican has no comment.
South America has become a safe haven for the Catholic Church’s alleged child molesters. The Vatican has no comment.
The Catechism offers a clear moral teaching: “Rape is the forcible violation of the sexual intimacy of another person. It does injury to justice and charity. Rape deeply wounds the respect, freedom, and physical and moral integrity to which every person has a right. It causes grave damage that can mark the victim for life. It is always an intrinsically evil act. Graver still is the rape of children committed by parents (incest) or those responsible for the education of the children entrusted to them.” (no. 2356)
The current Pope on Child Rape and Child Porno,21 December 2010 :
In his traditional Christmas address yesterday to cardinals and officials working in Rome, Pope Benedict XVI also claimed that child pornography was increasingly considered “normal” by society.
“In the 1970s, paedophilia was theorised as something fully in conformity with man and even with children,” the Pope said.
“It was maintained — even within the realm of Catholic theology — that there is no such thing as evil in itself or good in itself. There is only a ‘better than’ and a ‘worse than’. Nothing is good or bad in itself.”
I DON’T THINK THE POPE HAS EVER READ HIS CATECHISM.
Victim Advocates Question Security Around Defrocked Jesuit Brethren
Head of Jesuit order says men are under strict supervision at center in Los Gatos.
By Sheila Sanchez January 10, 2011
The Sacred Heart Jesuit Center in Los Gatos has been in the news lately for all the wrong reasons. One of its defrocked priests was beaten in May 2010. The alleged attacker appeared in court in December and will face a judge on Feb. 7 for a preliminary hearing in a case that will probably go to trial.
Santa Clara County prosecutors are accusing 44-year-old William Lynch of mauling Jesuit priest Jerold Lindner with his fists, said Lynch’s attorney Pat Harris. Lynch has said Lindner sodomized and raped him and his brother as young boys.
Lynch’s supporters, who include members of the Survivors Network of Those Abused by Priests (SNAP), plan a news conference after the hearing at the Santa Clara County Superior Court building on Hedding Street in San Jose and a march in Los Gatos, according to Harris.
The supporters are taking this opportunity to complain about the security measures at the center, which houses Lindner, 65, and five other retired priests or brethren who have faced charges of sexual abuse. They claim the men can leave the compound at any time and that the supervision plans aren’t strict enough.
The two, along with three other men, whom the order will not identify, live in the large Jesuit compound at 300 College Ave. The center includes a retirement home, an assisted-living facility and a skilled nursing infirmary. Here, 75 elderly priests live out the rest of their lives after serving in the elite order of priesthood in the Roman Catholic Church.
The Rev. John P. McGarry, the provincial of the California Province of the Society of Jesus, said the concerns about the five men who live at the center are exaggerated.
McGarry is head supervisor at the center and leader of the 375 Jesuit priests who work in California.
He said none of the men is under investigation right now.
Connor is housed in the center’s skilled nursing facility, is confined to a wheelchair and has severe dementia, McGarry said. “He’s totally incapacitated,” he said. “Better that we take care of them there than having them be out on their own in the community.”
Lindner, said McGarry, is under a strict security plan that prevents him from leaving the center unsupervised.
“He didn’t drive himself to the hospital,” he said, referring to newspaper reports that said he had done so, which triggered victims’ protests.
He explained that nursing staff at the center attended to him, and that either one of the Jesuits in the community or one of the nurses on duty drove him to the hospital. “He wouldn’t have been able to drive … He was badly beaten up. His head was bleeding,” McGarry said.
Dan McNevin, a San Francisco SNAP volunteer, is skeptical and upset the Catholic Church hasn’t found another location to house clergy charged, accused or investigated of abuse. “Why are they living there and not in a more secure location?” said McNevin.
The deep distrust against the order, McNevin said, is caused by numerous incidents that indicate that the Jesuit hierarchy has covered up incidents to protect the order’s reputation.
“A priest who has abused should be behind bars and not living in a retreat center,” said McNevin.
McGarry has an answer to that. “If I had any concern that the men living here, who have allegations against them and who are on safety plans, were a risk to the larger community or a risk for reoffending, I would not have them living here,” he said.
The Santa Clara County Sheriff’s Office handled the Lynch incident in May because of jurisdiction issues regarding where the center is located. If something were to happen in the center’s parking lot, however, the Los Gatos Monte Sereno police department would step in, said police spokesman Sgt. Kerry Harris. But he said the center has never given the town any problems.
“We’ve never had any issues with them,” Harris said.
For those looking for assurances, McGarry points to the fact that the center has been accredited by the Austin-based Praesidium risk management group, which has established criteria regarding the prevention of and response to sexual abuse of minors by Jesuit authorities. He added that Praesidium had renewed the center’s certification in July 2010.
The five men who live at the center have served at one time or another in Jesuit schools such as Bellarmine College Preparatory, Sacred Heart Nativity School and Most Holy Trinity Parish in San Jose and Santa Clara University in Santa Clara.
McGarry said the order’s policy continues to be to turn over to criminal and civil authorities allegations of priestly misconduct with minors. The province provides pastoral care and counseling to any person that comes forward and makes an allegation of sexual abuse, he said. He said he’s met often with people who have made allegations.
Joey Piscitelli, Northern California director for the Survivors Network for Those Abused by Priests, isn’t buying it. “They have aided, abetted, shuffled, protected and promoted known child rapists for decades, and that’s criminal behavior,” he said.
Piscitelli, who says he was molested by a Salesian priest, won a $5 million settlement award against the order after a jury trial in 2006.
Piscitelli has protested outside the center several times, along with John Chevedden, whose brother, Jesuit priest James Chevedden, killed himself when he jumped from the sixth floor of the Santa Clara County Courthouse’s parking garage in 2005.
Chevedden accused the Jesuits of negligence in his brother’s death and in 2007 and settled with the order for $1.6 million.
He said the Lynch case is another example of how victims of abuse suffer for a long time. “It’s disturbing to see how long-lasting and traumatic the abuse is to the victims … that after 35 years it still has a strong impact,” Chevedden said.
What I also found interesting was one of the comments posted under this article:
Fr. Thomas Smolich, promoted to be the # 1 Jesuit in the USA, said a Jesuit priest and resident at the Los Gatos Center, Fr. James Chevedden committed suicide. The Jesuit Order even issued a news release claiming Fr. Chevedden’s suspicious death was a suicide. Fr. Smolich also told Fr. Chevedden’s family that the Jesuit Order would keep Fr. Chevedden’s body.
Fr. Chevedden had earlier reported to Fr. Smolich that he was the victim of Jesuit sex abuse at Los Gatos by a Jesuit Religious Brother, Br. Charles Connor. Br. Connor and Fr. Jerold Lindner were friends. Lindner helped Br. Connor with computers and both sat at the same small meal table.
Ironically or worse, the last Jesuit to see Fr. Chevedden alive was Fr. Lindner, with $2 million paid out in sex abuse settlements. The Jesuit Order did not tell the police that Fr. Lindner was the last Jesuit to see Fr. Chevedden alive. Fr. Lindner was scheduled to testify about his being the last Jesuit to see Fr. Chevedden alive in a wrongful death lawsuit filed by Fr. Chevedden’s Dad. The Jesuit Order paid $1.6 million to settle the lawsuit. Thus Fr. Lindner avoided explaining his being last Jesuit to see Fr. Chevedden alive.
Man abused by priest found dead in Ohio home
April 7, 2012 12:00 am
/ Pittsburgh Post-Gazette
The plaintiff in a landmark priest-abuse lawsuit against the Altoona-Johnstown Roman Catholic Diocese has been found dead at his Ohio home at age 44.
Attorney Richard Serbin told the Altoona Mirror that his former client, Michael Hutchison, was found dead in Akron on Wednesday.
Gary Gunther, chief investigator for the Summit County medical examiner’s office, said the cause and manner of death is pending toxicology results, which will take at least three weeks.
“There are no signs of foul play,” Mr. Gunther said. “It’s probably going to be either a natural or an accident. There is no indication of suicide — there was no suicide note and no one we spoke with mentioned him being suicidal.”
Mr. Hutchison’s mother, Mary, sued the diocese in 1987 alleging church officials covered up the abuse of her son by a since-defrocked priest, Francis Luddy, who was also a family friend.
A Blair County jury awarded Mr. Hutchison more than $1 million after a 1994 trial, but that ballooned to $2.7 million by 2008 including interest and delayed damages due to numerous appeals.
Mr. Hutchison spoke out against abuse, and Mr. Serbin said Mr. Hutchison “suffered from age 10 on.”
NY Catholic quits board over cardinal’s gay stance
By Verena Dobnik Associated Press / April 7, 2012
NEW YORK—The head of New York City’s Roman Catholic archdiocese faces a challenge to his stance on gay rights: the resignation of a church official who says he’s “had enough” of the cardinal’s attitude.
Joseph Amodeo told The Associated Press on Saturday that he quit the junior board of Catholic Charities after the cardinal, Timothy Dolan, failed to respond to a “call for help” for homeless young people who are not heterosexual.
The conflict began when the head of an organization that helps homeless gay, lesbian, bisexual and transgender homeless young people wrote to ask Dolan to help the cause.
Dolan responded by saying he was adhering to church teachings. That prompted Amodeo to quit.
Dolan leads one of the largest dioceses in the country. He also is president of the U.S. Conference of Catholic Bishops.
THIS IS A BREAKING NEWS UPDATE. Check back soon for further information. AP’s earlier story is below.
A day before Easter, the head of New York’s Roman Catholic archdiocese faced a challenge to his stance on gay rights: the resignation of a church charity board member who says he’s “had enough” of the cardinal’s attitude.
Joseph Amodeo told The Associated Press on Saturday that he quit the junior board of the city’s Catholic Charities after Cardinal Timothy Dolan failed to respond to a “call for help” for homeless youths who are not heterosexual.
“As someone who believes in the message of love enshrined in the teachings of Christ, I find it disheartening that a man of God would refuse to extend a pastoral arm” to such youths, Amodeo said in his letter to the charitable organization last Tuesday.
Phone and email requests from the AP for comment from the archdiocese were not immediately answered on Saturday.
The conflict started with a letter to Dolan from Carl Siciliano, founder of the nonprofit Ali Forney Center that offers emergency services to homeless gay, lesbian, bisexual and transgender young people. He said the cardinal’s “loud and strident voice against the acceptance of LGBT people” creates “a climate where parents turn on their own children.”
“As youths find the courage and integrity to be honest about who they are at younger ages, hundreds of thousands are being turned out of their homes and forced to survive alone on the streets by parents who cannot accept having a gay child,” Siciliano wrote in his letter, sent last week.
Siciliano, who is Catholic, said parents who are strongly religious are much more likely to reject children who are lesbian, gay, bisexual and transgender. Of the nation’s homeless youths, as many as 40 percent are LGBT, studies show.
Siciliano received a response from the cardinal in a letter dated March 28.
“For you to make the allegations and insinuations you do in your letter based on my adherence to the clear teachings of the Church is not only unfair and unjust, but inflammatory,” Dolan wrote. “Neither I nor anyone in the Church would ever tolerate hatred of or prejudice towards any of the Lord’s children.”
The response prompted Amodeo to quit the board, said the 24-year-old gay Catholic who still teaches religious education to elementary school children as part of a New York archdiocese program. He’ll be doing that on Easter in a parish near Manhattan’s Union Square.
Amodeo was a member of the executive committee of the junior board of the New York branch of Catholic Charities, one of the largest global networks of charities, started in New Orleans in 1727 as an orphanage.
“Every Sunday, I teach second-graders to `love thy neighbor,’ but then, when we as a church have a teachable moment, we fail,” Amodeo told the AP in a telephone interview.
He said the cardinal “failed to respond to a call for pastoral assistance, to answer the question, `What can we do together as a church and as a people for youths who are homeless?”
Dolan leads the nation’s largest archdiocese — which has 2.6 million Catholics — and is president of the Washington-based U.S. Conference of Catholic Bishops.
Last summer during New York’s same-sex marriage debate, the prelate warned that the proposed legislation — which later passed — was an “ominous threat” to society.