HOLY SEE INVESTIGATING ARCHBISHOP MCCARRICK CASE

Below is the long-awaited Vatican statement issued today about its investigation in the case of Archbishop Theodore McCarrick. It does leave a few questions, but the Holy See has at last spoken in a summary fashion to some of the accusations issued in two letters in August and September by former nuncio the United States, Abp. Carlo Maria Viganò. One of those accusations was that the Holy Father knew of the scandal involving the former cardinal and never did anything about it, instead making him an important part of Vatican diplomacy, sending him on missions,. including one to China.

More to come as the statement does say, “The Holy See will, in due course, make known the conclusions of the matter regarding Archbishop McCarrick.”

Read the Holy See statement first and then watch the following, absolutely riveting video of Raymond Arroyo’s interview with Cardinal Gerhard Mueller, former prefect of the Congregation for the Doctrine of the Faith that aired on Thursday on “The World Over” – 40 minutes you’ll never forget! I found myself holding my breath at a few points. He talks of the McCarrick case (very interesting once you have read today’s Vatican statement!), the abuse scandal, the China deal, the synod on youth, the papal document on the synod, Episcopalis communio, and much more! You will learn a great deal! Bishop Robert Morlino of Madison, Wisconsin appears after the cardinal so stay tuned for that !

HOLY SEE INVESTIGATING ARCHBISHOP MCCARRICK CASE

After the publication of the accusations regarding the conduct of Archbishop Theodore Edgar McCarrick, the Holy Father Pope Francis, aware of and concerned by the confusion that these accusations are causing in the conscience of the faithful, has established that the following be communicated:

In September 2017, the Archdiocese of New York notified the Holy See that a man had accused former Cardinal McCarrick of having abused him in the 1970s. The Holy Father ordered a thorough preliminary investigation into this, which was carried out by the Archdiocese of New York, at the conclusion of which the relative documentation was forwarded to the Congregation for the Doctrine of the Faith. In the meantime, because grave indications emerged during the course of the investigation, the Holy Father accepted the resignation of Archbishop McCarrick from the College of Cardinals, prohibiting him by order from exercising public ministry, and obliging him to lead a life of prayer and penance.

The Holy See will, in due course, make known the conclusions of the matter regarding Archbishop McCarrick. Moreover, with reference to other accusations brought against Archbishop McCarrick, the Holy Father has decided that information gathered during the preliminary investigation be combined with a further thorough study of the entire documentation present in the Archives of the Dicasteries and Offices of the Holy See regarding the former Cardinal McCarrick, in order to ascertain all the relevant facts, to place them in their historical context and to evaluate them objectively.

The Holy See is conscious that, from the examination of the facts and of the circumstances, it may emerge that choices were taken that would not be consonant with a contemporary approach to such issues. However, as Pope Francis has said: “We will follow the path of truth wherever it may lead” (Philadelphia, 27 September 2015). Both abuse and its cover-up can no longer be tolerated and a different treatment for Bishops who have committed or covered up abuse, in fact represents a form of clericalism that is no longer acceptable.

The Holy Father Pope Francis renews his pressing invitation to unite forces to fight against the grave scourge of abuse within and beyond the Church, and to prevent such crimes from being committed in the future to the harm of the most innocent and most vulnerable in society. As previously made known, the Holy Father has convened a meeting of the Presidents of the Bishops’ Conferences from around the world for next February, while the words of his recent Letter to the People of God still resonate: “The only way that we have to respond to this evil that has darkened so many lives is to experience it as a task regarding all of us as the People of God. This awareness of being part of a people and a shared history will enable us to acknowledge our past sins and mistakes with a penitential openness that can allow us to be renewed from within” (20 August 2018).

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CARDINAL O’MALLEY CALLS FOR CONSEQUENCES FOR CHURCH LEADERSHIP – PCPM MEMBER ON PAPAL LETTER OMISSIONS: THE WORDS ‘BISHOP,’ ‘SUPERIOR,’ AND ‘LEADERSHIP’ – PRESS RELEASE FROM PONTIFICAL COMMISSION FOR PROTECTION OF MINORS

A powerful reminder from a Lutheran minister in an email to EWTN:
Our prayers are with you in this difficult time.
I am a United Methodist Minister.
The miraculous presence of our Lord is never lessened by any
unfaithful act of any person.
We are ever grateful for our heritage, which is Catholic!

CARDINAL O’MALLEY CALLS FOR CONSEQUENCES FOR CHURCH LEADERSHIP

Cardinal O’Malley posts a video message on the website of the Archdiocese of Boston in response to the Pennsylvania Grand Jury report calling for “accountability and consequences” for Church leadership.
By Sr. Bernadette Mary Reis, fsp (Vatican media)

Cardinal Sean O’Malley, Archbishop of Boston and head of the Vatican Pontifical Commission for the Protection of Minors, posted a video message on the website of the Archdiocese of Boston in response to the Pennsylvania Grand Jury report. The video was posted on Saturday just days before Pope Francis released a letter to the People of God in response to the ongoing clerical abuse crisis.

CLICK HERE FOR VIDEO: https://vimeo.com/285548145

Words fail
Cardinal O’Malley said that, “words fail” for the situation the Church in the U.S. is facing. He said that hearts are “wrenched” as we yet again hear of the “devastating pain experienced by survivors”, and “we remain shamed by these egregious failures to protect children and those who are vulnerable and affirm our commitment that these failures will never be repeated.”

Accountability of Church leaders
Cardinal O’Malley acknowledges that many perpetrators have been made accountable for their crimes. However, he also admits that the Church has yet “to establish clear and transparent systems of accountability and consequence for Church leadership whose failures have allowed these crimes to occur”. He also said that all who participate in the Church’s mission must “embrace spiritual conversion” and that “legal transparency and pastoral accountability” must be demanded of them.

Clock ticking
“Immediate action” must be taken, the Cardinal continues, because “the clock is ticking”. He then states that both Catholics and civil society have lost patience and confidence in “Church leadership”, but adds that he is hopeful that the failures of the past can be corrected. He calls on the Church “to help people not to lose hope”, and said that it is often “survivors and victims who courageously teach us that we cannot lose hope”.

Earning back trust
The Cardinal acknowledges that “the crisis we face is a product of clerical sins and clerical failures” and can only be addressed with the “involvement and leadership of lay men and women in our Church, individuals who can bring their competence, experience and skills to the task we face”.

Cardinal O’Malley concluded saying that only by recognizing the reality it faces, can the Church “earn back trust, confidence and support from the community of Catholics in our society. We must proceed quickly and with purpose. There is no time to waste.”

PCPM MEMBERS ON PAPAL LETTER OMISSIONS: THE WORDS ‘BISHOP,’ ‘SUPERIOR,’ AND ‘LEADERSHIP,

Vatican City, Aug 21, 2018 / 01:53 pm (CNA/EWTN News).- A member of Pope Francis’ commission for the protection of minors said Tuesday that the role bishops and superiors have played in the crisis of clerical sex abuse must be made explicit if change is to take place.

In comments to CNA Aug. 21, Myriam Wijlens said the text of Francis’ letter on recent clerical abuse revelations “does not contain the words ‘bishop,’ ‘superior,’ and ‘leadership, though it was implied, but “necessary conversion requires that these words find explicit articulation.”

“It is an important step in creating a culture of accountability,” she noted. A member of the Pontifical Commission for the Protection of Minors (PCPM) and a canon lawyer, Wijlens said for justice to be carried out, “more steps” must follow.

“Create clear institutions where complaints against bishops and superiors can be brought forward, provide for truly independent investigations, and hold those who cover up accountable,” she advised.

Wijlens, from the Netherlands, was appointed to the PCPM in February.
She noted three areas which are of concern to her as a canon lawyer: first, the formation of a culture that not only prevents sexual abuse but also the abuse of power that leads to cover-ups; and second, having appropriate ways for victims of abuse to report, be heard, and obtain justice.

“Third, see to it that accused get a just and transparent trial and those who cover up including bishops are held accountable,” she said. “Here the conversion begins: the leadership of the church must go out of its own circles.”
In a public statement Tuesday, the PCPM said it was encouraged by Pope Francis’ letter on the sexual abuse crisis and thanked him for his “strong words recognizing the pain and suffering” of survivors of abuse from members of the Church.

They said members of the commission “feel supported by the Holy Father’s call to church leadership” to implement zero tolerance and emphasized that this and accountability are foundational for the protection of children now and in the future.

In the same statement, Wijlens added that the pope’s clear connection between sexual abuse, abuse of power, and abuse of conscience means he “verbalizes what many do not want to see connected.”

She also said that asking for pardon and reparation will “never be sufficient” because it only looks at the past, whereas a “forward looking response implies asking for a radical change of culture, where the safety of children enjoys top priority.”

PRESS RELEASE FROM PONTIFICAL COMMISSION FOR PROTECTION OF MINORS

August 21, 2018 – The Pontifical Commission for the Protection of Minors is encouraged by Pope Francis’ call to zero tolerance of abuse. The PCPM is encouraged by the Letter to the Holy People of God issued Monday by Pope Francis.

The Commission thanks the Holy Father for his strong words recognizing the pain and suffering endured by people who have suffered sexual abuse, the abuse of power and the abuse of conscience perpetrated by some members of the Church.

We are forever indebted to the prophetic courage and endurance of many men and women whose “outcry was more powerful than all the measures meant to silence it.”
Zero tolerance and accountability are pre-requisite in safeguarding

The members of the Commission feel supported by the Holy Father’s call to church leadership to “implement zero tolerance and ways of making all those who perpetrate or cover up these crimes accountable.”

Pope Francis’ letter reinforces the PCPM message that zero tolerance and accountability are a pre-requisite in safeguarding vulnerable people from abuse, now and in the future.

Commission member Prof. Myriam Wijlens states:

“For me a canon lawyer who has been engaged in many abuse cases three aspects stand out: first, Pope Francis clearly expresses a connection between sexual abuse, abuse of power and abuse of conscience. He verbalizes what many do not want to see connected.

Secondly, he mentions two levels of abuse of power: there are those who use their position to sexually abuse minors and vulnerable adults and there are those in leadership positions who abuse their power to cover this up.

Thirdly, the response of asking for pardon and seeking repair will never be sufficient also because it only looks backwards. A forward-looking response implies asking for a radical change of culture where the safety of children enjoys top priority. Protecting the reputation of the church stipulates putting the safety of children first. The clergy alone will not be able to bring about such a radical change, thus Pope Francis writes: in humility they will have to ask for and receive help from the whole community. (http://www.protectionofminors.va/content/tuteladeiminori/en/news_section/pres-statement/ps-20180821-en1.html)

For more information on the PCPM and its work in promoting a safeguarding culture in local churches around the world visit: http://www.protectionofminors.va

LETTER OF HIS HOLINESS POPE FRANCIS TO THE PEOPLE OF GOD

The following letter was written by Pope Francis in Spanish and translated into English, French, Italian, Portuguese, German and Polish.

LETTER OF HIS HOLINESS POPE FRANCIS TO THE PEOPLE OF GOD

“If one member suffers, all suffer together with it” (1 Cor 12:26). These words of Saint Paul forcefully echo in my heart as I acknowledge once more the suffering endured by many minors due to sexual abuse, the abuse of power and the abuse of conscience perpetrated by a significant number of clerics and consecrated persons. Crimes that inflict deep wounds of pain and powerlessness, primarily among the victims, but also in their family members and in the larger community of believers and nonbelievers alike. Looking back to the past, no effort to beg pardon and to seek to repair the harm done will ever be sufficient. Looking ahead to the future, no effort must be spared to create a culture able to prevent such situations from happening, but also to prevent the possibility of their being covered up and perpetuated. The pain of the victims and their families is also our pain, and so it is urgent that we once more reaffirm our commitment to ensure the protection of minors and of vulnerable adults.

1. If one member suffers…

In recent days, a report was made public which detailed the experiences of at least a thousand survivors, victims of sexual abuse, the abuse of power and of conscience at the hands of priests over a period of approximately seventy years. Even though it can be said that most of these cases belong to the past, nonetheless as time goes on we have come to know the pain of many of the victims. We have realized that these wounds never disappear and that they require us forcefully to condemn these atrocities and join forces in uprooting this culture of death; these wounds never go away. The heart-wrenching pain of these victims, which cries out to heaven, was long ignored, kept quiet or silenced. But their outcry was more powerful than all the measures meant to silence it, or sought even to resolve it by decisions that increased its gravity by falling into complicity. The Lord heard that cry and once again showed us on which side he stands. Mary’s song is not mistaken and continues quietly to echo throughout history. For the Lord remembers the promise he made to our fathers: “he has scattered the proud in their conceit; he has cast down the mighty from their thrones and lifted up the lowly; he has filled the hungry with good things, and the rich he has sent away empty” (Lk 1:51-53). We feel shame when we realize that our style of life has denied, and continues to deny, the words we recite.

With shame and repentance, we acknowledge as an ecclesial community that we were not where we should have been, that we did not act in a timely manner, realizing the magnitude and the gravity of the damage done to so many lives. We showed no care for the little ones; we abandoned them. I make my own the words of the then Cardinal Ratzinger when, during the Way of the Cross composed for Good Friday 2005, he identified with the cry of pain of so many victims and exclaimed: “How much filth there is in the Church, and even among those who, in the priesthood, ought to belong entirely to [Christ]! How much pride, how much self-complacency! Christ’s betrayal by his disciples, their unworthy reception of his body and blood, is certainly the greatest suffering endured by the Redeemer; it pierces his heart. We can only call to him from the depths of our hearts: Kyrie eleison – Lord, save us! (cf. Mt 8:25)” (Ninth Station).

2. … all suffer together with it

The extent and the gravity of all that has happened requires coming to grips with this reality in a comprehensive and communal way. While it is important and necessary on every journey of conversion to acknowledge the truth of what has happened, in itself this is not enough. Today we are challenged as the People of God to take on the pain of our brothers and sisters wounded in their flesh and in their spirit. If, in the past, the response was one of omission, today we want solidarity, in the deepest and most challenging sense, to become our way of forging present and future history. And this in an environment where conflicts, tensions and above all the victims of every type of abuse can encounter an outstretched hand to protect them and rescue them from their pain (cf. Evangelii Gaudium, 228). Such solidarity demands that we in turn condemn whatever endangers the integrity of any person. A solidarity that summons us to fight all forms of corruption, especially spiritual corruption. The latter is “a comfortable and self-satisfied form of blindness. Everything then appears acceptable: deception, slander, egotism and other subtle forms of self-centeredness, for ‘even Satan disguises himself as an angel of light’ (2 Cor 11:14)” (Gaudete et Exsultate, 165). Saint Paul’s exhortation to suffer with those who suffer is the best antidote against all our attempts to repeat the words of Cain: “Am I my brother’s keeper?” (Gen 4:9).

I am conscious of the effort and work being carried out in various parts of the world to come up with the necessary means to ensure the safety and protection of the integrity of children and of vulnerable adults, as well as implementing zero tolerance and ways of making all those who perpetrate or cover up these crimes accountable. We have delayed in applying these actions and sanctions that are so necessary, yet I am confident that they will help to guarantee a greater culture of care in the present and future.

Together with those efforts, every one of the baptized should feel involved in the ecclesial and social change that we so greatly need. This change calls for a personal and communal conversion that makes us see things as the Lord does. For as Saint John Paul II liked to say: “If we have truly started out anew from the contemplation of Christ, we must learn to see him especially in the faces of those with whom he wished to be identified” (Novo Millennio Ineunte, 49). To see things as the Lord does, to be where the Lord wants us to be, to experience a conversion of heart in his presence. To do so, prayer and penance will help. I invite the entire holy faithful People of God to a penitential exercise of prayer and fasting, following the Lord’s command.1 This can awaken our conscience and arouse our solidarity and commitment to a culture of care that says “never again” to every form of abuse.

It is impossible to think of a conversion of our activity as a Church that does not include the active participation of all the members of God’s People. Indeed, whenever we have tried to replace, or silence, or ignore, or reduce the People of God to small elites, we end up creating communities, projects, theological approaches, spiritualities and structures without roots, without memory, without faces, without bodies and ultimately, without lives. 2 This is clearly seen in a peculiar way of understanding the Church’s authority, one common in many communities where sexual abuse and the abuse of power and conscience have occurred. Such is the case with clericalism, an approach that “not only nullifies the character of Christians, but also tends to diminish and undervalue the baptismal grace that the Holy Spirit has placed in the heart of our people”.

Clericalism, whether fostered by priests themselves or by lay persons, leads to an excision in the ecclesial body that supports and helps to perpetuate many of the evils that we are condemning today. To say “no” to abuse is to say an emphatic “no” to all forms of clericalism.

It is always helpful to remember that, “in salvation history, the Lord saved one people. We are never completely ourselves unless we belong to a people. That is why no one is saved alone, as an isolated individual. Rather, God draws us to himself, taking into account the complex fabric of interpersonal relationships present in the human community. God wanted to enter into the life and history of a people” (Gaudete et Exsultate, 6). Consequently, the only way that we have to respond to this evil that has darkened so many lives is to experience it as a task regarding all of us as the People of God. This awareness of being part of a people and a shared history will enable us to acknowledge our past sins and mistakes with a penitential openness that can allow us to be renewed from within. Without the active participation of all the Church’s members, everything being done to uproot the culture of abuse in our communities will not be successful in generating the necessary dynamics for sound and realistic change. The penitential dimension of fasting and prayer will help us as God’s People to come before the Lord and our wounded brothers and sisters as sinners imploring forgiveness and the grace of shame and conversion. In this way, we will come up with actions that can generate resources attuned to the Gospel. For “whenever we make the effort to return to the source and to recover the original freshness of the Gospel, new avenues arise, new paths of creativity open up, with different forms of expression, more eloquent signs and words with new meaning for today’s world” (Evangelii Gaudium, 11).

It is essential that we, as a Church, be able to acknowledge and condemn, with sorrow and shame, the atrocities perpetrated by consecrated persons, clerics, and all those entrusted with the mission of watching over and caring for those most vulnerable. Let us beg forgiveness for our own sins and the sins of others. An awareness of sin helps us to acknowledge the errors, the crimes and the wounds caused in the past and allows us, in the present, to be more open and committed along a journey of renewed conversion.

Likewise, penance and prayer will help us to open our eyes and our hearts to other people’s sufferings and to overcome the thirst for power and possessions that are so often the root of those evils. May fasting and prayer open our ears to the hushed pain felt by children, young people and the disabled. A fasting that can make us hunger and thirst for justice and impel us to walk in the truth, supporting all the judicial measures that may be necessary. A fasting that shakes us up and leads us to be committed in truth and charity with all men and women of good will, and with society in general, to combatting all forms of the abuse of power, sexual abuse and the abuse of conscience.

In this way, we can show clearly our calling to be “a sign and instrument of communion with God and of the unity of the entire human race” (Lumen Gentium, 1).

“If one member suffers, all suffer together with it”, said Saint Paul. By an attitude of prayer and penance, we will become attuned as individuals and as a community to this exhortation, so that we may grow in the gift of compassion, in justice, prevention and reparation. Mary chose to stand at the foot of her Son’s cross. She did so unhesitatingly, standing firmly by Jesus’ side. In this way, she reveals the way she lived her entire life. When we experience the desolation caused by these ecclesial wounds, we will do well, with Mary, “to insist more upon prayer”, seeking to grow all the more in love and fidelity to the Church (SAINT IGNATIUS OF LOYOLA, Spiritual Exercises, 319). She, the first of the disciples, teaches all of us as disciples how we are to halt before the sufferings of the innocent, without excuses or cowardice. To look to Mary is to discover the model of a true follower of Christ.

May the Holy Spirit grant us the grace of conversion and the interior anointing needed to express before these crimes of abuse our compunction and our resolve courageously to combat them.

FRANCIS

1 “But this kind [of demon] does not come out except by prayer and fasting” (Mt 17:21).
2 Cf. Letter to the Pilgrim People of God in Chile (31 May 2018).
3 Letter to Cardinal Marc Ouellet, President of the Pontifical Commission for Latin America (19 March 2016).

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LETTER OF HIS HOLINESS POPE FRANCIS TO THE PEOPLE OF GOD

The following letter was written by Pope Francis in Spanish and translated into English, French, Italian, Portuguese, German and Polish.

LETTER OF HIS HOLINESS POPE FRANCIS TO THE PEOPLE OF GOD

“If one member suffers, all suffer together with it” (1 Cor 12:26). These words of Saint Paul forcefully echo in my heart as I acknowledge once more the suffering endured by many minors due to sexual abuse, the abuse of power and the abuse of conscience perpetrated by a significant number of clerics and consecrated persons. Crimes that inflict deep wounds of pain and powerlessness, primarily among the victims, but also in their family members and in the larger community of believers and nonbelievers alike. Looking back to the past, no effort to beg pardon and to seek to repair the harm done will ever be sufficient. Looking ahead to the future, no effort must be spared to create a culture able to prevent such situations from happening, but also to prevent the possibility of their being covered up and perpetuated. The pain of the victims and their families is also our pain, and so it is urgent that we once more reaffirm our commitment to ensure the protection of minors and of vulnerable adults.

1. If one member suffers…

In recent days, a report was made public which detailed the experiences of at least a thousand survivors, victims of sexual abuse, the abuse of power and of conscience at the hands of priests over a period of approximately seventy years. Even though it can be said that most of these cases belong to the past, nonetheless as time goes on we have come to know the pain of many of the victims. We have realized that these wounds never disappear and that they require us forcefully to condemn these atrocities and join forces in uprooting this culture of death; these wounds never go away. The heart-wrenching pain of these victims, which cries out to heaven, was long ignored, kept quiet or silenced. But their outcry was more powerful than all the measures meant to silence it, or sought even to resolve it by decisions that increased its gravity by falling into complicity. The Lord heard that cry and once again showed us on which side he stands. Mary’s song is not mistaken and continues quietly to echo throughout history. For the Lord remembers the promise he made to our fathers: “he has scattered the proud in their conceit; he has cast down the mighty from their thrones and lifted up the lowly; he has filled the hungry with good things, and the rich he has sent away empty” (Lk 1:51-53). We feel shame when we realize that our style of life has denied, and continues to deny, the words we recite.

With shame and repentance, we acknowledge as an ecclesial community that we were not where we should have been, that we did not act in a timely manner, realizing the magnitude and the gravity of the damage done to so many lives. We showed no care for the little ones; we abandoned them. I make my own the words of the then Cardinal Ratzinger when, during the Way of the Cross composed for Good Friday 2005, he identified with the cry of pain of so many victims and exclaimed: “How much filth there is in the Church, and even among those who, in the priesthood, ought to belong entirely to [Christ]! How much pride, how much self-complacency! Christ’s betrayal by his disciples, their unworthy reception of his body and blood, is certainly the greatest suffering endured by the Redeemer; it pierces his heart. We can only call to him from the depths of our hearts: Kyrie eleison – Lord, save us! (cf. Mt 8:25)” (Ninth Station).

2. … all suffer together with it

The extent and the gravity of all that has happened requires coming to grips with this reality in a comprehensive and communal way. While it is important and necessary on every journey of conversion to acknowledge the truth of what has happened, in itself this is not enough. Today we are challenged as the People of God to take on the pain of our brothers and sisters wounded in their flesh and in their spirit. If, in the past, the response was one of omission, today we want solidarity, in the deepest and most challenging sense, to become our way of forging present and future history. And this in an environment where conflicts, tensions and above all the victims of every type of abuse can encounter an outstretched hand to protect them and rescue them from their pain (cf. Evangelii Gaudium, 228). Such solidarity demands that we in turn condemn whatever endangers the integrity of any person. A solidarity that summons us to fight all forms of corruption, especially spiritual corruption. The latter is “a comfortable and self-satisfied form of blindness. Everything then appears acceptable: deception, slander, egotism and other subtle forms of self-centeredness, for ‘even Satan disguises himself as an angel of light’ (2 Cor 11:14)” (Gaudete et Exsultate, 165). Saint Paul’s exhortation to suffer with those who suffer is the best antidote against all our attempts to repeat the words of Cain: “Am I my brother’s keeper?” (Gen 4:9).

I am conscious of the effort and work being carried out in various parts of the world to come up with the necessary means to ensure the safety and protection of the integrity of children and of vulnerable adults, as well as implementing zero tolerance and ways of making all those who perpetrate or cover up these crimes accountable. We have delayed in applying these actions and sanctions that are so necessary, yet I am confident that they will help to guarantee a greater culture of care in the present and future.

Together with those efforts, every one of the baptized should feel involved in the ecclesial and social change that we so greatly need. This change calls for a personal and communal conversion that makes us see things as the Lord does. For as Saint John Paul II liked to say: “If we have truly started out anew from the contemplation of Christ, we must learn to see him especially in the faces of those with whom he wished to be identified” (Novo Millennio Ineunte, 49). To see things as the Lord does, to be where the Lord wants us to be, to experience a conversion of heart in his presence. To do so, prayer and penance will help. I invite the entire holy faithful People of God to a penitential exercise of prayer and fasting, following the Lord’s command.1 This can awaken our conscience and arouse our solidarity and commitment to a culture of care that says “never again” to every form of abuse.

It is impossible to think of a conversion of our activity as a Church that does not include the active participation of all the members of God’s People. Indeed, whenever we have tried to replace, or silence, or ignore, or reduce the People of God to small elites, we end up creating communities, projects, theological approaches, spiritualities and structures without roots, without memory, without faces, without bodies and ultimately, without lives. 2 This is clearly seen in a peculiar way of understanding the Church’s authority, one common in many communities where sexual abuse and the abuse of power and conscience have occurred. Such is the case with clericalism, an approach that “not only nullifies the character of Christians, but also tends to diminish and undervalue the baptismal grace that the Holy Spirit has placed in the heart of our people”.

Clericalism, whether fostered by priests themselves or by lay persons, leads to an excision in the ecclesial body that supports and helps to perpetuate many of the evils that we are condemning today. To say “no” to abuse is to say an emphatic “no” to all forms of clericalism.

It is always helpful to remember that, “in salvation history, the Lord saved one people. We are never completely ourselves unless we belong to a people. That is why no one is saved alone, as an isolated individual. Rather, God draws us to himself, taking into account the complex fabric of interpersonal relationships present in the human community. God wanted to enter into the life and history of a people” (Gaudete et Exsultate, 6). Consequently, the only way that we have to respond to this evil that has darkened so many lives is to experience it as a task regarding all of us as the People of God. This awareness of being part of a people and a shared history will enable us to acknowledge our past sins and mistakes with a penitential openness that can allow us to be renewed from within. Without the active participation of all the Church’s members, everything being done to uproot the culture of abuse in our communities will not be successful in generating the necessary dynamics for sound and realistic change. The penitential dimension of fasting and prayer will help us as God’s People to come before the Lord and our wounded brothers and sisters as sinners imploring forgiveness and the grace of shame and conversion. In this way, we will come up with actions that can generate resources attuned to the Gospel. For “whenever we make the effort to return to the source and to recover the original freshness of the Gospel, new avenues arise, new paths of creativity open up, with different forms of expression, more eloquent signs and words with new meaning for today’s world” (Evangelii Gaudium, 11).

It is essential that we, as a Church, be able to acknowledge and condemn, with sorrow and shame, the atrocities perpetrated by consecrated persons, clerics, and all those entrusted with the mission of watching over and caring for those most vulnerable. Let us beg forgiveness for our own sins and the sins of others. An awareness of sin helps us to acknowledge the errors, the crimes and the wounds caused in the past and allows us, in the present, to be more open and committed along a journey of renewed conversion.

Likewise, penance and prayer will help us to open our eyes and our hearts to other people’s sufferings and to overcome the thirst for power and possessions that are so often the root of those evils. May fasting and prayer open our ears to the hushed pain felt by children, young people and the disabled. A fasting that can make us hunger and thirst for justice and impel us to walk in the truth, supporting all the judicial measures that may be necessary. A fasting that shakes us up and leads us to be committed in truth and charity with all men and women of good will, and with society in general, to combatting all forms of the abuse of power, sexual abuse and the abuse of conscience.

In this way, we can show clearly our calling to be “a sign and instrument of communion with God and of the unity of the entire human race” (Lumen Gentium, 1).

“If one member suffers, all suffer together with it”, said Saint Paul. By an attitude of prayer and penance, we will become attuned as individuals and as a community to this exhortation, so that we may grow in the gift of compassion, in justice, prevention and reparation. Mary chose to stand at the foot of her Son’s cross. She did so unhesitatingly, standing firmly by Jesus’ side. In this way, she reveals the way she lived her entire life. When we experience the desolation caused by these ecclesial wounds, we will do well, with Mary, “to insist more upon prayer”, seeking to grow all the more in love and fidelity to the Church (SAINT IGNATIUS OF LOYOLA, Spiritual Exercises, 319). She, the first of the disciples, teaches all of us as disciples how we are to halt before the sufferings of the innocent, without excuses or cowardice. To look to Mary is to discover the model of a true follower of Christ.

May the Holy Spirit grant us the grace of conversion and the interior anointing needed to express before these crimes of abuse our compunction and our resolve courageously to combat them.

FRANCIS

1 “But this kind [of demon] does not come out except by prayer and fasting” (Mt 17:21).
2 Cf. Letter to the Pilgrim People of God in Chile (31 May 2018).
3 Letter to Cardinal Marc Ouellet, President of the Pontifical Commission for Latin America (19 March 2016).

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POPE CALLS FOR SOLIDARITY AND PENANCE IN LETTER ON ABUSE CRISIS

POPE CALLS FOR SOLIDARITY AND PENANCE IN LETTER ON ABUSE CRISIS

Pope Francis has written a letter to the whole People of God addressing the ongoing crisis of sexual abuse in the Church.

Christopher Wells (Vatican media)

“If one member suffers, all suffer together with it.”
These words, taken from St Paul’s First Letter to the Corinthians, struck the key note for Pope Francis in an impassioned letter addressed to the whole People of God.

The letter comes in response to an ongoing crisis of sexual abuse by “a significant number of clerics and consecrated persons” – crimes that were covered up and perpetuated by those who should have been protecting the vulnerable. In particular, the Holy Father referred to a report released by a Grand Jury in the U.S. state of Pennsylvania that, he wrote, “detailed the experiences of at least a thousand survivors, victims of sexual abuse, the abuse of power and of conscience at the hands of priests over a period of approximately seventy years.”

However, despite being occasioned by the recent scandals, the Director of the Holy See Press Office, Greg Burke insisted that the letter was meant for the whole Church. “This is about Ireland, this is about the United States, and this is about Chile. But not only. Pope Francis has written to the People of God – and that means everyone.”

Abandoning the little ones

In his letter, the Holy Father speaks of the realization that the “wounds” caused by abuse “never disappear and that they require us forcefully to condemn these atrocities and join forces in uprooting this culture of death.” He admits that the Church has failed to deal adequately with the crisis of abuse. “With shame and repentance, we acknowledge as an ecclesial community that we were not where we should have been, that we did not act in a timely manner, realizing the magnitude and the gravity of the damage done to so many lives,” the Pope says. “We showed no care for the little ones; we abandoned them.”

Pope Francis calls for solidarity with those who have been abused. “Such a solidarity,” he said, “demands that we in turn condemn whatever endangers the integrity of the person.” It is a solidarity, “that summons us to fight all forms of corruption, especially spiritual corruption.”

The Pope also notes that the Church has delayed in applying the “actions and sanctions” that are necessary for the implementation of a “zero tolerance” policy, but said he is “confident that” those actions and sanctions “will help to guarantee a greater culture of care in the present and the future.”

Conversion, prayer, and fasting

Pope Francis calls on all the baptized to be a part of the “ecclesial and social change we so greatly need.” This change, he continued, requires “personal and communal conversion.” And in order to experience that “conversion of heart,” he encouraged “the entire faithful People of God to a penitential exercise of prayer and fasting” – a reference to our Lord’s words in Matthew 17:21 that “this kind [of demon] does not come out except by prayer and fasting.” Greg Burke explained, “Pope Francis says greater accountability is urgently needed, not only for those who committed these crimes, but also for those who covered them up – which in many cases means Bishops.”

A response from the whole Church

The Holy Father emphasizes that the present crisis demands a response from the whole Church as a body. “Consequently, the only way that we have to respond to this evil that has darkened so many lives is to experience it as a task regarding all of us as the People of God.” This response requires the “active participation of all the Church’s members,” and “will be helped by the penitential dimension of fasting and prayer.”

Pope Francis says, “It is essential that we, as a Church, be able to acknowledge and condemn, with sorrow and shame, the atrocities perpetrated by consecrated persons, clerics, and all those entrusted with the mission of watching over and caring for those most vulnerable. Let us beg forgiveness for our own sins and the sins of others.”

FULL LETTER TO FOLLOW IN SEPARATE POST

U.S. BISHOPS RESOLVE TO ADDRESS “MORAL CATASTROPHE”

U.S. BISHOPS RESOLVE TO ADDRESS “MORAL CATASTROPHE”

PRESIDENT OF U.S. BISHOPS’ CONFERENCE ANNOUNCES EFFORT THAT WILL INVOLVE LAITY, EXPERTS, AND THE VATICAN AS U.S. BISHOPS RESOLVE TO ADDRESS “MORAL CATASTROPHE”

August 16, 2018

WASHINGTON— Cardinal Daniel N. DiNardo of Galveston-Houston, President of the United States Conference of Catholic Bishops (USCCB), has issued the following statement after a series of meetings with members of the USCCB’s Executive Committee and other bishops. The following statement includes three goals and three principles, along with initial steps of a plan that will involve laity, experts, and the Vatican. A more developed plan will be presented to the full body of bishops at their general assembly meeting in Baltimore in November.

Cardinal DiNardo’s full statement follows:

“Brothers and Sisters in Christ,

Two weeks ago, I shared with you my sadness, anger, and shame over the recent revelations concerning Archbishop Theodore McCarrick. Those sentiments continue and are deepened in light of the Pennsylvania Grand Jury report. We are faced with a spiritual crisis that requires not only spiritual conversion, but practical changes to avoid repeating the sins and failures of the past that are so evident in the recent report. Earlier this week, the USCCB Executive Committee met again and established an outline of these necessary changes.

The Executive Committee has established three goals: (1) an investigation into the questions surrounding Archbishop McCarrick; (2) an opening of new and confidential channels for reporting complaints against bishops; and (3) advocacy for more effective resolution of future complaints. These goals will be pursued according to three criteria: proper independence, sufficient authority, and substantial leadership by laity.

We have already begun to develop a concrete plan for accomplishing these goals, relying upon consultation with experts, laity, and clergy, as well as the Vatican. We will present this plan to the full body of bishops in our November meeting. In addition, I will travel to Rome to present these goals and criteria to the Holy See, and to urge further concrete steps based on them.

The overarching goal in all of this is stronger protections against predators in the Church and anyone who would conceal them, protections that will hold bishops to the highest standards of transparency and accountability.

Allow me to briefly elaborate on the goals and criteria that we have identified.
TO CONTINUE, CLICK HERE: http://www.usccb.org/news/2018/18-139.cfm

HOLY SEE PRESS OFFICE ON ABUSE SCANDAL REPORT IN U.S.

HOLY SEE PRESS OFFICE ON ABUSE SANDAL REPORT IN U.S.

(ARRIVED IN MY EMAIL AT 10 PM)

English language

Regarding the report made public in Pennsylvania this week, there are two words that can express the feelings faced with these horrible crimes: shame and sorrow. The Holy See treats with great seriousness the work of the Investigating Grand Jury of Pennsylvania and the lengthy Interim Report it has produced. The Holy See condemns unequivocally the sexual abuse of minors.

The abuses described in the report are criminal and morally reprehensible. Those acts were betrayals of trust that robbed survivors of their dignity and their faith. The Church must learn hard lessons from its past, and there should be accountability for both abusers and those who permitted abuse to occur.

Most of the discussion in the report concerns abuses before the early 2000s. By finding almost no cases after 2002, the Grand Jury’s conclusions are consistent with previous studies showing that Catholic Church reforms in the United States drastically reduced the incidence of clergy child abuse. The Holy See encourages continued reform and vigilance at all levels of the Catholic Church, to help ensure the protection of minors and vulnerable adults from harm. The Holy See also wants to underscore the need to comply with the civil law, including mandatory child abuse reporting requirements.

The Holy Father understands well how much these crimes can shake the faith and the spirt of believers and reiterates the call to make every effort to create a safe environment for minors and vulnerable adults in the Church and in all of society.

Victims should know that the Pope is on their side. Those who have suffered are his priority, and the Church wants to listen to them to root out this tragic horror that destroys the lives of the innocent.

Spanish Translation

Ante el informe que se ha hecho público en Pensilvania esta semana, hay dos palabras que pueden expresar los sentimientos frente a estos horribles crímenes: vergüenza y dolor. La Santa Sede toma muy en serio el trabajo del Investigating Grand Jury de Pensilvania y el largo Interim Report que ha elaborado. La Santa Sede condena inequívocamente el abuso sexual de menores.

Los abusos descritos en el informe son criminales y moralmente reprobables. Estos hechos han traicionado la confianza y han robado a las víctimas su dignidad y su fe. La Iglesia debe aprender duras lecciones de su pasado, y debería haber asunción de responsabilidad (accountability) tanto por parte de los abusadores como por parte de aquellos que permitieron que se produjera.

La mayor parte del informe se refiere a abusos cometidos antes de los primeros años 2000. No habiendo encontrado apenas casos después de 2002, las conclusiones del Grand Jury son coherentes con estudios precedentes que muestran cómo las reformas hechas por la Iglesia Católica en Estados Unidos han reducido drásticamente la incidencia de los abusos cometidos por el clero. La Santa Sede empuja a estar en constante reforma y vigilancia en todos los niveles de la Iglesia Católica, para garantizar la protección de los menores y de los adultos vulnerables. Subraya también la necesidad de obedecer a la legislación civil, incluida la obligación de denunciar los casos de abusos a menores.