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Posted on 08/16/2018 00:00 AM (CNA Daily News - US)
Washington D.C., Aug 15, 2018 / 04:00 pm (CNA).- Cardinal Donald Wuerl and the Diocese of Pittsburgh say that when the former Pittsburgh bishop approved the transfer of a priest accused of serial sexual abuse, he was unaware of the allegations made against the priest. The transfer is described in the Aug. 14 report issued by a Pennsylvania grand jury charged with investing clerical sexual abuse in six Catholic dioceses.
Fr. Ernest Paone was ordained a priest for the Diocese of Pittsburgh in 1957. The grand jury reports that Paone served in five different parishes in the first nine years of his ministry, and that he was accused of sexually molesting boys during that time period.
In 1964, a criminal investigation into allegations against Paone was halted by a Pennsylvania district attorney, “in order to halt bad publicity,” according to records presented by the grand jury.
Paone was without assignment for about a year, and in 1966 he was granted an indefinite leave of absence from the diocese “for reasons bound up with your psychological and physical health as well as your spiritual well-being.”
The Diocese of Pittsburgh does not dispute that timeline, or the fact that allegations of sexual abuse were made against Paone.
After being granted a leave of absence, Paone relocated to southern California. In 1968, he requested that the diocese of Pittsburgh recommend him to the Archdiocese of Los Angeles for priestly faculties; a letter from the Chancellor of the diocese came in response, asserting that Paone was on a “legitimate leave of absence” from Pittsburgh and there were “no objections” to his being given faculties by Los Angeles.
During this time, and for the rest of his life, Fr. Paone remained incardinated in the Diocese of Pittsburgh and, wherever he went, remained under the authority of Pittsburgh’s bishop.
In 1975, Paone requested another from letter from the Pittsburgh diocese attesting to his suitability as a priest. The diocese issued a letter, addressed “To whom it may concern,” that Paone was a priest in “good standing” of the Diocese of Pittsburgh.
The grand jury notes that almost no paperwork relating to Paone exists from the time of Bishop Anthony Bevilacqua’s term as Bishop of Pittsburgh from 1983-1987, suggesting that the priest was effectively forgotten about, and allowed to continue in ministry “in good standing,” while living and working in California. The priest eventually moved to San Diego and became a public school teacher, while remaining a “priest in good standing” certified by the Diocese of Pittsburgh, and continuing to serve in parish ministry.
In its official response submitted to the grand jury, the Diocese of Pittsburgh did not contest that narrative, saying that, “No one still involved with the Diocese of Pittsburgh is able to speak to the thinking or decision-making of the Diocesan leadership 50 years ago.”
What is disputed is whether Wuerl, who served as Pittsburgh from 1988-2006, knew about Paone’s past when he endorsed the priest’s continued ministry.
In 1991 Paone wrote to the Diocese of Pittsburgh requesting permission to move to Nevada, which was then covered by the single Diocese of Reno-Las Vegas. The request was granted and Wuerl gave no report to Reno-Las Vegas of Paone’s past.
But sources close to Cardinal Wuerl told CNA that in 1991, the bishop had no idea of the allegations that had been made against Paone.
The Diocese of Pittsburgh’s statement said that “At that time, neither Bishop Wuerl nor anyone in the Clergy Office was aware of Paone's file and the allegations lodged against him in the 1960s.”
“Because he had been outside of the Diocese for nearly 30 years, Paone's files were not located in the usual clergy personnel file cabinet” and were not found at the time, the diocese said
In 1994, however, the Diocese of Pittsburgh exhibited full knowledge of Paone’s history of allegations. In that year, a new accusation that Paone committed sexual abuse in the 1960s was made in Pittsburgh, and the matter was brought to Bishop Wuerl’s attention.
According to the grand jury report, Wuerl was then briefed by Father David Zubik, then Director of the Office of Clergy, on past allegations against the priest, and told of “questions about Paone's emotional and physical health [which] were raised as early as the 1950's, while he was still in seminary.”
The report claims that “Zubik further advised [Wuerl] of Paone's various assignments and correspondence over the years, before also describing the multiple records documenting the diocese's knowledge of his sexual abuse of children as early as 1962.”
Both the grand jury and the Diocese of Pittsburgh agree that Wuerl wrote to the Dioceses of Los Angeles, Reno-Nevada, and San Diego – where Paone had lived and worked as a priest – informing them of the newly made allegations.
The grand jury report asserts that “Wuerl did not report the more detailed information contained within Diocesan records. The Diocese did not recall Paone; nor did it suspend his faculties as a priest.”
The diocese states that “Wuerl sent letters notifying the relevant Dioceses in California and Nevada of the 1994 complaint. Specifically, on August 26, 1994, Wuerl wrote to the Diocese of Reno-Las Vegas saying that had he known in 1991 of the allegations, he would not have supported Paone's request for a priestly assignment.”
CNA obtained a copy of Wuerl’s letter to Bishop Daniel Walsh of Reno-Las Vegas. In the letter, Wuerl wrote that he had “only [just] become aware of this matter” and wished to inform the bishop.
However, Wuerl’s letter only disclosed the allegation made against Panoe in 1994, and did not acknowledge the prior allegations and concerns contained in the priest’s file. Although the Diocese of Pittsburgh claimed that Wuerl’s letter acknowledged more than one allegation of misconduct, in the text reviewed by CNA, Wuerl wrote only that if he had “been aware of this allegation in Fr. Paone’s past I would not have supported his request for a priestly assignment in your diocese.”
Wuerl’s letter also made clear that he knew Paone had, by this point, returned to California and, while he wrote that Paone had been “invited to meet and examine the situation” with Fr. Zubik, there is no indication that his faculties as a priest had been revoked.
Instead, Paone was sent for a period of “assessment” at the St. Luke’s Institute, a center for psychological screening, testing and therapy for clergy and religious.
By 1996 he was back in San Diego, and apparently continuing to serve in occasional priestly ministry.
The Diocese of Pittsburgh says that it informed the Diocese of San Diego that Paone’s faculties as a priest had been removed in a January 30, 1996 letter. However, the grand jury report says that the Diocese of San Diego was not informed that Paone’s priestly faculties had been removed until 2002, and does not make mention of a January 1996 letter.
The Diocese of Pittsburgh did not respond to CNA’s request for comment.
Whether Wuerl removed Paone’s faculties in 1996 or 2002, or both, it was not until 2003 – following a further allegation from the 1960’s – that Wuerl accepted Paone’s “resignation from ministry.” According to the grand jury report, the Diocese of Pittsburgh received a final complaint in 2006, alleging that Paone had been assisting at confessions for adolescents and asking the young people “inappropriate questions.”
Paone died in 2012.
Posted on 08/15/2018 21:04 PM (CNA Daily News - US)
Denver, Colo., Aug 15, 2018 / 01:04 pm (CNA/EWTN News).- Less than three months after winning a Supreme Court case backing his religious freedom of expression, Colorado Christian cake artist Jack Phillips is finding himself at the center of yet another cake and faith-based battle.
A new complaint was recently filed against Phillips with the Colorado Civil Rights Division after an attorney approached him and asked him to make a cake celebrating the anniversary of a gender transition. The attorney requested that the cake be pink on the inside and blue on the outside, representing a transition from male to female. Phillips declined to make the cake based on his religious beliefs.
This week, Alliance Defending Freedom (ADF) attorneys representing Phillips and his Masterpiece Cakeshop filed a federal lawsuit to fight the new complaint against him, which they said constituted a “doubling down (of) anti-religious hostility” on the part of Colorado officials.
“The state of Colorado is ignoring the message of the U.S. Supreme Court by continuing to single out Jack for punishment and to exhibit hostility toward his religious beliefs,” said Kristen Waggoner, ADF senior vice president of U.S. legal division.
“Even though Jack serves all customers and simply declines to create custom cakes that express messages or celebrate events in violation of his deeply held beliefs, the government is intent on destroying him - something the Supreme Court has already told it not to do. Neither Jack nor any other creative professionals should be targeted by the government for living consistently with their religious beliefs.”
On June 4 of this year, the Supreme Court ruled 7-2 in Masterpiece Cakeshop, Ltd. v. Colorado Civil Rights Commission, backing Phillips’ right to refuse to create cakes celebrating same-sex weddings due to his religious beliefs.
The Masterpiece Cakeshop case dates back to July 2012, when owner Jack Phillips was asked by two men to bake a cake for their same-sex wedding ceremony.
He explained to the couple that he could not cater to same-sex weddings – to do so would have been a violation of his Christian beliefs. He said he has also declined to make a number of other types of cakes, including cakes for Halloween, bachelor parties, divorce, cakes with alcohol in the ingredients, and cakes with atheist messages.
The couple then filed a complaint with the Colorado Civil Rights Commission for discrimination.
The commission ordered Phillips to serve same-sex weddings and to undergo anti-discrimination training.
Alliance Defending Freedom took up Phillips’ case in court. The case was eventually appealed to the Supreme Court and was re-listed repeatedly throughout the winter and spring of 2017, before the Court decided to take the case.
Phillips had said that he started his Lakewood, Colorado business in 1993 as a way to integrate his two loves – baking and art – into his daily work. Philips named his shop “Masterpiece” because of the artistic focus of his work, but also because of his Christian beliefs. He drew from Christ's Sermon on the Mount in the Gospel of Matthew, specifically the commands “no man can serve two masters” and “you cannot serve both God and mammon.”
The new lawsuit filed on Phillips’ behalf by ADF states that the government’s anti-religious targeting of Phillips is in violation of the Constitution of the United States.
“For over six years now, Colorado has been on a crusade to crush Plaintiff Jack Phillips…because its officials despise what he believes and how he practices his faith. After Phillips defended himself all the way to the U.S. Supreme Court and won, he thought Colorado’s hostility toward his faith was over. He was wrong,” the lawsuit says.
“Colorado has renewed its war against him by embarking on another attempt to prosecute him, in direct conflict with the Supreme Court’s ruling in his favor. This lawsuit is necessary to stop Colorado’s continuing persecution of Phillips.”
ADF Senior Counsel Jim Campbell said in a statement that the complaint against Phillips showed evidence of continued hostility against the baker’s religious beliefs.
“The arbitrary basis on which the state is applying its law makes clear that its officials are targeting Jack because they despise his religious beliefs and practices,” he said.
“Jack shouldn’t have to fear government hostility when he opens his shop for business each day. We’re asking the court to put a stop to that.”
The new lawsuit, Masterpiece Cakeshop v. Elenis, was filed by ADF lawyers in the U.S. District Court for the District of Colorado.
Posted on 08/15/2018 09:08 AM (CNA Daily News - US)
San Francisco, Calif., Aug 15, 2018 / 01:08 am (CNA/EWTN News).- When the Benedict XVI Institute in San Francisco formed a choir to teach Gregorian chant and sacred music to interested parishes, they landed the most unlikely of first gigs – a concert at San Quentin State Prison.
“God works in his mysterious ways,” Maggie Gallagher, executive director of the institute, told CNA.
The traveling and teaching sacred music choir (schola) from the Benedict XVI Institute put on a concert and sacred music workshop for the inmates in the San Francisco-area prison Aug. 5.
The concert was a hit, Gallagher said, and many of the men flocked around the singers at the end of the concert to talk more about sacred music. Twenty-five inmates signed up to join the prison’s own schola, which will perform at a Traditional Latin Mass celebrated about once a month at the prison.
The Benedict XVI Institute was founded by Archbishop Salvatore Cordileone of San Francisco in 2014, with the mission of providing practical resources to help parishes have more beautiful and reverent liturgies, and to promote a Catholic culture in the arts.
“The important thing about our primary mission is that its practical resources, so we’re not a think tank about the liturgy,” Gallagher noted.
While the institute has existed for four years, the traveling, teaching schola only began this March, with the goal of teaching parishes how to use Gregorian chant and sacred music for more beautiful Masses.
“The archbishop kept emphasizing that until we were getting into parishes we were not succeeding,” Gallagher said.
Archbishop Cordileone was also a driving force behind the schola’s gig at San Quentin, a place he goes “fairly regularly” to celebrate Mass with the inmates. While celebrating Mass at the prison over Mother’s Day, Cordileone was approached by the prison’s chaplain, Fr. George Williams, who said he was interested in having the teaching choir come to San Quentin.
On Aug. 5, music director Rebekah Wu and a number of singers performed for and trained the men in chant. The twenty-five men who now form the prison’s schola will officially perform for the first time on Aug. 25, when the Traditional Latin Mass will be celebrated at San Quentin for the first time in three generations.
“This is our brand-new teaching choir and you are our first gig!” Cordileone told the men on Aug. 5, a comment met with “thunderous applause,” Gallagher said.
“I love telling people our first teaching gig is the San Quentin Schola!” Cordileone added.
Gallagher said the concert and formation of the schola had an overwhelmingly positive response from the inmates, some of whom are practiced musicians in their own right.
“They have a number of talented musicians with good voices, and as the archbishop said, they like to sing and they worship well,” she said.
"One young man told me that he felt the Holy Spirit buzzing in his soul while he joined the choir in some chanting during the concert. I was especially delighted to see that so many men want to learn Gregorian chant and classical sacred choral music, and help bring the Latin Mass to San Quentin,” Wu said after the concert.
Gallagher said she heard another man tell the choir: “I really don’t want to be in (prison), but if I have to be in here, I want to be in here listening to music like that.”
After the concert, Cordileone told Gallagher that through the music, he saw the inmates “lifted up to God by sacred beauty and given new hope.”
“The Benedict XVI Institute teaching choir is clearly fulfilling an important need in ordinary parishes but also for those at the margins of society,” Cordileone added.
The large turnout and positive response to the concert showed Williams that “the men at San Quentin have a hunger for beauty and prayer. The concert by the Benedict XVI Institute was clearly enjoyed by those who attended. They also appreciated the support and presence of Archbishop Cordileone who has made it a point to visit the prison often.”
The schola has been positively received by a number of different parishes and groups throughout the diocese that have expressed interest in learning sacred music, Gallagher said.
There’s something about Gregorian chant and polyphony “which for many many people just blows them away, just blows them up towards heaven,” Gallagher added.
Gallagher said she has often found that even for the most trained musicians, chant and sacred music is a new and powerful spiritual experience.
She added that sacred music also has an effect that seems to transcend typical ideological boundaries when it comes to the liturgy, and that it especially resonates with younger to middle-aged audiences who are tired of the so-called “liturgy wars.”
“I think this has a reach that gets beyond the normal ideological categories and that a lot of people are hungry for,” Gallagher said.
“We like to say if you’re being brought closer to God by the Mass that you’re experiencing, bless you, we’re not trying to take that away from anyone that’s being well fed. But there is a hunger out there that is not being fed, and it’s exciting to watch the interest (in sacred music and chant) unfold.”
Posted on 08/15/2018 08:01 AM (CNA Daily News - US)
Washington D.C., Aug 15, 2018 / 12:01 am (CNA/EWTN News).- Today, Catholics around the world mark the Feast of the Assumption of Mary, commemorating the end of her earthly life and assumption into Heaven. But while the feast day is a relatively new one, the history of the holiday – and the mystery behind it – has its roots in the earliest centuries of Christian belief.
“As her earthly life comes to an end, the Assumption helps us to understand more fully not just her life, but it helps us to always focus our gaze to Eternity,” said EWTN Senior Contributor Dr. Matthew Bunson.
“We see in Mary the logic of the Assumption as the culmination of Mary’s life,” he continued. “A Eucharistic requirement for that day is very fitting.”
The dogma of the Assumption of Mary – also called the “Dormition of Mary” in the Eastern Churches – has its roots in the early centuries of the Church. The Catholic Church teaches that when Mary ended her earthly life, God assumed her, body and soul into heaven.
This belief traces its roots back to the earliest years of the Church. While a site outside of Jerusalem was recognized as the tomb of Mary, the earliest Christians maintained that “no one was there,” Bunson said.
According to St. John of Damascus, in the 5th century, at the Council of Chalcedon in 451, Roman Emperor Marcian requested the body of Mary, Mother of God. St. Juvenal, who was Bishop of Jerusalem replied “that Mary died in the presence of all the Apostles, but that her tomb, when opened upon the request of St. Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven,” the saint recorded.
By the 8th century, around the time of Pope Adrian, the Church began to change its terminology, renaming the feast day of the Memorial of Mary to the Assumption of Mary, Bunson noted.
The belief in the Assumption of Mary was a widely-held tradition, and a frequent meditation in the writings of saints throughout the centuries. However it was not defined officially until the past century. In 1950, Pope Pius XII made an infallible, ex-cathedra statement in the Apostolic Constitution Munificentissimus Deus officially defining the dogma of the Assumption.
“By the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory,” the pope wrote.
Within the decree, which was passed beforehand to dioceses around the world, Pope Pius XII surveys centuries of Christian thought and the writings of a number of saints on the Assumption of Mary.
“We have throughout the history of the Church an almost universal attestation of this,” Bunson said of the Christian tradition’s testimony to Mary’s Assumption.
“We have this thread that runs throughout the whole of the history of the Church in support of the dogma. That’s significant because it supports the tradition of the Church, but it also supports a coming to a deeper understanding of the teachings of the Church of how we rely upon the reflections of some of the greatest minds of our Church.”
What’s also notable about the dogma, he added, is that it “uses the passive tense,” emphasizing that Mary did not ascend into heaven on her own power, as Christ did, but was raised into heaven by God’s grace.
Today, the Feast of the Assumption is marked as a major feast day and a public holiday in many countries. In most countries, including the United States, it is a Holy Day of Obligation, and Catholics are required to attend Mass. Dr. Bunson explained that on major feast days, it’s important to mark the significance of the feast as especially vital by emphasizing the necessity of celebrating the Eucharist that day.
“What is more fitting than on the Assumption of the Blessed Mother to, once again, focus on her Son, on the Eucharist?” he reflected.
This article was originally published on CNA Aug. 15, 2017.
Posted on 08/14/2018 23:12 PM (CNA Daily News - US)
Pittsburgh, Pa., Aug 14, 2018 / 03:12 pm (CNA).- Following the Aug. 14 release of a Pennsylvania grand jury report on sexual abuse allegations in six Catholic dioceses, the dioceses of Allentown, Erie, Greensburg, Harrisburg, Pittsburgh, and Scranton released separate statements acknowledging failures to protect children, and pledging to make amends.
Bishop Ronald W. Gainer of Harrisburg said in a statement that he was “saddened” by the report, “for once again we read that innocent children were the victims of horrific acts committed against them.”
Gainer also apologized again to the survivors of child sex abuse and to the public, both for past abuses and for the Church officials who allowed the abuse to occur.
Harrisburg’s bishop also sought to reassure the faithful that policies had changed to ensure a safer environment, and that “there is nothing we take more seriously than the protection of those who walk through our doors. [...] The safety and well-being of our children is too important not to take immediate and definitive action.”
Bishop Joseph Bambera of Scranton released a seven-minute video in response to the grand jury report’s findings.
“While this is an uncomfortable and unsettling topic, we must speak openly and frankly about it,” said Bambera.
“I offer my deepest apologies for such behavior and for the consequences of this tragic reality in our Church.”
Bambera described the incidents in the report as a “dark chapter” in the 150-year history of the diocese.
“You have a right to be angry,” he said. “I am angry too,” noting that it was “particularly abhorrent” that abuse is alleged to have occurred in a Church environment. Bambera also outlined the steps his diocese has taken to protect children, including background checks and abuse training.
Bishop Lawrence Persico of Erie, who was the only bishop singled out for praise by the Pennsylvania attorney general, offered in a statement in an apology to the victims of abuse, saying they suffered from “unimaginably cruel behavior” for which they bore no responsibility.
Perscio praised abuse survivors for having the courage to come forward with their stories, while he also acknowledged that there are others who have not yet shared their experiences.
“I humbly offer my sincere apology to each victim who has been violated by anyone affiliated with the Catholic Church. I hope that you can accept it,” said Perscio.
“I know that apologizing is only one step in a very long and complex process of healing.”
Perscio instructed churches within his diocese to be open for a 12-hour period on September 15, the feast of Our Mother of Sorrows. He pledged to stand with the victims of abuse, and said that he was willing to meet with any survivor who wished to do so.
Bishop Alfred A. Schlert of Allentown issued an apology “for the past sins and crimes committed by some members of the clergy,” as well as “to the survivors of abuse and their loved ones,” and then to the entire diocese, for any doubts or anger the crisis has wrought.
“For the times when those in the Church did not live up to Christ’s call to holiness, and did not do what needed to be done, I apologize,” he said.
He reiterated that his “first priority” as a bishop was the protection of children.
“To those women and men and all those they have spoken for: We hear you. The Church hears you. I hear you,” said Bishop David Zubik of Pittsburgh in a statement after the report’s release.
Zubik also apologized to victims of clerical abuse, as well as to “any person or family whose trust, faith and well-being has been devastated by men who were ordained to be the image of Christ.” He also said he is willing to meet with any victim to apologize in-person.
Zubik emphasized that “Diocese of Pittsburgh today is not the Church that is described in the Grand Jury Report,” and that “It has not been for a long time.” Data provided by the diocese showed that over 90 percent of abuse incidents occurred prior to 1990, and Zubik explained the steps the diocese has taken to prevent abuse.
Bishop Edward Malesic of Greensburg released a video homily that will be shown at each Mass in the diocese this coming weekend. In it, Malesic apologized to the victims, who were “robbed of their childhoods” by the abuse, noting that some had been “robbed of their faith” as well.
The behavior in the report “cannot be accepted,” he said, and “it is a cause of shame for us.”
Malesic stated he was “truly proud of the victims who came forward to tell their story,” and encouraged others to come forward as well, and for the faithful to be vigilant in reporting suspected abuse.
“To the survivors of sexual abuse in the Church [...] I grieve for you, and I grieve with you.”
In a statement released by the United States Conference of Catholic Bishops, USCCB president Cardinal DiNardo and Bishop Timothy L. Doherty, chairman of the bishops’ Committee for the Protection of Children and Young People, expressed “shame” at the report’s conclusions.
“As a body of bishops, we are shamed by and sorry for the sins and omissions by Catholic priests and Catholic bishops… We pray that all survivors of sexual abuse find healing, comfort and strength in God’s loving presence as the Church pledges to continue to restore trust through accompaniment, communion, accountability and justice.”
The report claims to have identified more than 1,000 victims of 300 credibly accused priests and presents a devastating portrait of efforts by Church authorities to, ignore, obscure, or cover up allegations - either to protect accused priests or to spare the Church scandal.
Posted on 08/14/2018 22:30 PM (CNA Daily News - US)
Washington D.C., Aug 14, 2018 / 02:30 pm (CNA).- Cardinal Donald Wuerl, Archbishop of Washington, D.C., and the former Bishop of Pittsburgh, has been named more than 200 times in a Pennsylvania grand jury report, released Aug. 14, after an 18-month investigation into historic allegations of sexual abuse in six Pennsylvania Catholic dioceses.
The cardinal released a statement in response to the report, underscoring the gravity of the sexual abuse for the Church and the real need for repentance for past failures.
“As I have made clear throughout my more than 30 years as a bishop, the sexual abuse of children by some members of the Catholic Church is a terrible tragedy, and the Church can never express enough our deep sorrow and contrition for the abuse, and for the failure to respond promptly and completely,” the cardinal said.
In total, 99 priests from Pittsburgh were named in the report, 32 priests were referenced by the grand jury report in relation to Cardinal Wuerl’s time as bishop. Of these, 19 involved new cases or allegations which arose during his 18 years in charge of the diocese, during the years 1988-2006.
Of the 19 cases which arose during Wuerl’s time as bishop, 18 were removed from ministry immediately. The other cases Wuerl addressed in Pittsburgh principally concerned actions and allegations that arose during the reign of his predecessor, Cardinal Anthony Bevilacqua.
Several of the cases inherited from Cardinal Bevilacqua’s time were subjects of the report’s most stringent criticisms.
In one case, an abuser-priest left the Diocese of Pittsburgh in 1966, following allegations of abuse. He was allowed to seek ministry in dioceses in California and Nevada. The report says Wuerl authorized him to move from Los Angeles to the diocese of Reno-Las Vegas in 1991, but sources familiar with the Pittsburgh case said that Wuerl was unaware of the 1966 allegations at the time.
A further allegation, concerning past actions by the same priest, was made in 1994 at which time Wuerl immediately informed the dioceses where the priest had been living.
In another case highlighted by the report, Wuerl agreed to a settlement with an abuse victim in his first weeks as bishop of Pittsburgh in 1988. The victim received a total of $900,000 and signed a confidentiality agreement - such agreements were once common in settlements and have been heavily criticized as a means of silencing victims.
While acknowledging that the report contained specific criticisms of his time in Pittsburgh, Wuerl defended his record of handling sexual abuse allegations.
“While I understand this report may be critical of some of my actions, I believe the report confirms that I acted with diligence, with concern for the victims and to prevent future acts of abuse. I sincerely hope that a just assessment of my actions, past and present, and my continuing commitment to the protection of children will dispel any notions otherwise made by this report.”
The report also specifically criticized Wuerl for maintaining financial support for priests who had been removed from ministry, although providing that support is a canonical obligation for bishops. Many dioceses, including those covered by the report, have found themselves obligated to continue providing minimum benefits and support for priests.
Sources close to the cardinal also point out that the grand jury report does not distinguish between proven incidents of abuse and other allegations, saying that the report presumes that any priest accused of abuse should have been permanently removed from ministry, whether the allegation is proven or not. That assumption, they say, is not consistent with canonical norms on the subject.
As the most senior sitting bishop to be named in the report, and having served for so long as the head of a diocese as prominent as Pittsburgh, it was widely expected that Wuerl would be singled out for special attention by the report, and by the state’s Attorney General, Josh Shapiro.
Perhaps the most eye-catching allegation against Wuerl contained in the more than 1,000 pages released is the use of the phrase “circle of secrecy.” These words, the report claims, “were his own words for the church’s child sex abuse cover up.” This allegation is vehemently denied by both the diocese of Pittsburgh and the cardinal.
In an official response released with the report, the Diocese of Pittsburgh said that the phrase “circle of secrecy” appears in paperwork related to the request of a particular priest to return to ministry, and that it was used to make clear that there could be no “circle of secrecy” about the priest’s past problems. The diocese also says that the handwriting in which the phrase is written cannot be definitively attributed to anyone, including Wuerl.
Ed McFadden, spokesman for the cardinal, said that “the handwriting does not belong to then-Bishop Wuerl as the writers of the Report mistakenly assumed. Indeed, the cardinal confirmed the handwriting is not his, and confirmed he neither wrote nor used the phrase while serving as Bishop of Pittsburgh. When the Cardinal’s legal counsel informed the Pennsylvania Attorney General’s Office about this error – prior to the release of the report – the Attorney General and his Senior Deputy refused to acknowledge the mistake and refused to take any steps to correct the dramatic use and misattribution of the phrase in the report.”
McFadden called the report’s attribution of the phrase “another example that in factual ways, large and small, the Attorney General’s office was more concerned with getting this report out than getting it right. Such a focus detracts from the shared goals of protection and healing.”
In a letter sent to the priests of the Washington archdiocese on Aug. 13, Wuerl wrote that he was shocked at having to confront allegations of abuse almost from the beginning of his ministry in Pittsburgh.
“I cannot fully express the dismay and anger I felt, when as a newly installed Bishop of Pittsburgh in 1988, I learned about the abuse some survivors experienced in my diocese,” he said.
The cardinal said that the experience of meeting with victims of abuse “urged me to develop quickly a “zero tolerance” policy for clergy who committed such abuse,” and that he put in place procedures to ensure allegations were addressed “fairly and forthrightly.”
In his written testimony to the grand jury, Wuerl recounted that in his first months as Bishop of Pittsburgh he had to meet with two brothers who had been victims of abuse. Wuerl said he was profoundly affected by the experience and came away with “a permanent resolve that this should never happen again.”
In 1989, Wuerl established a diocesan committee to evaluate policies for responding to abuse allegations. This committee grew to become the Diocesan Review Board, nearly a decade before the Dallas Charter called for every diocese to have such a body.
In his letter to the priests of Washington, he said that he had tried to live up to his own zero-tolerance standards.
“The diocese [of Pittsburgh] investigated all allegations of child sexual abuse during my tenure there and admitted or substantiated allegations of child sexual abuse resulted in appropriate action including the removal of the priest from ministry,” Wuerl wrote to the Washington presbyterate.
What constitutes “appropriate action” is something that has changed in the years since the sexual abuse crisis at the turn of the millennium and the formation of the Dallas Charter by the United States bishops.
As Bishop of Pittsburgh, Wuerl says he implemented a policy that formally encouraged Catholics making complaints to also report them directly to law enforcement agencies, and sometimes informed civil authorities himself, even against the express wishes of the person making the allegations.
Of the 19 priests whose original allegations were handled by Wuerl, 18 were immediately removed from pastoral assignments and a kept away from any further contact with children.
But, when allegations could not be satisfactorily established, many of these were given administrative positions in the diocesan chancery, something which would be considered inappropriate under current standards. Unlike the worst examples of earlier abuse cases in dioceses like Boston and Los Angeles, Wuerl is adamant that he never moved an accused or suspected abuser from parish to parish, or left them in parish ministry.
Indeed, from his first year in Pittsburgh, Wuerl acted publicly on issues related to clerical sexual abuse, even in the face of Church opposition.
In 1988, the year he arrived in Pittsburgh, Wuerl removed Fr. Anthony Cipolla from ministry following accusations the priest had molested a teenage boy. Following appeals by Cipolla, the Vatican ordered that the priest be returned to ministry but Wuerl categorically refused, flying to Rome and presenting evidence and arguments in person to the Supreme Tribunal of the Apostolic Signatura. Rome eventually reversed its position and upheld Wuerl’s decision.
While cases of suspected abuse since 2002 have been handled according to the USCCB’s “Essential Norms,” the Cipolla case served as an important template in the 1990’s, making it easier for other bishops to remove priests accused of abuse from active ministry.
Coming hard on the heels of the revelations about Archbishop McCarrick, who preceded Wuerl in Washington, D.C., the cardinal has found himself on the receiving end of very pointed and sustained criticism. Appearing on “CBS This Morning” ahead of the report’s release, he was pointedly asked if he had any intention of resigning. He is likely to face renewed scrutiny and even more difficult questions in the weeks ahead.
Posted on 08/14/2018 22:27 PM (CNA Daily News - US)
Pittsburgh, Pa., Aug 14, 2018 / 02:27 pm (CNA).- A redacted grand jury report on clerical sexual abuse in six of Pennsylvania’s Catholic dioceses was released Tuesday, following an 18-month investigation into thousands of alleged instances of abuse spanning several decades.
The report, detailing allegations made in the dioceses of Allentown, Erie, Greensburg, Harrisburg, Pittsburgh, and Scranton, was released Aug.14. It reported on evidence of systematic abuse and cover-ups going back seven decades within these dioceses.
About half of Pennsylvania’s nearly 3 million Catholics live within these six dioceses.
The 884-page report was written by 23 grand jurors, who spent some 18 months investigating the six dioceses, examining half a million pages of documents in the process. The FBI assisted with the investigative process.
The report claims to have identified more than 1,000 victims of 300 credibly accused priests and presents a devastating portrait of efforts by Church authorities to, ignore, obscure, or cover up allegations - either to protect accused priests or to spare the Church scandal.
The report also identified a series of practices present in different ways across the dioceses which together amounted to a “playbook for concealing the truth.”
These include use of phrases like “boundary issues” or ”inappropriate contact” instead of explicitly referring to rape and sexual abuse, assigning priests to investigate their peers, instead of using qualified and objective personnel, and a reliance on psychological assessments and diagnoses based upon the self-reporting of clerics.
Due to laws regarding the statute of limitations, nearly every abuse allegation cannot be criminally prosecuted, although two indictments have been filed. So far, one priest, Fr. John Sweeney, has been convicted of sexually assaulting a student in the early 1990s.
The released report was partially redacted, which Attorney General Josh Shapiro was displeased about. The redactions were due to ongoing appellate litigation.
The grand jury report contains the names of 301 men. Some names were not released due to the aforementioned ongoing court cases. Details of their crimes were also redacted.
The number of victims was estimated to be in the thousands, but the true number was not quantifiable, the report said. The majority of the victims in cases examined by the grand jury were male. The ages of the victims ranged from pre-pubescent to young-adult seminarians.
The offending priests are accused of a variety of crimes, including rape, molestation, and groping. The report states that some of the priests were able to manipulate their victims with alcohol and pornography.
Approximately two-thirds of the accused priests have died. The youngest offender named in the report was born in the 1990s.
Overall, nearly one-third of the accused priests came from the Diocese of Pittsburgh, the highest percentage. The second-highest by number was the Diocese of Scranton, with 55 priests within the diocese, as well as four members of the Society of St. John, identified in the report.
A total of 10 priests from Pittsburgh were identified only as “Pittsburgh Priests #1-10,” as they could not be directly identified. Two priests from Harrisburg were similarly only identified as “Harrisburg Priest #1” and “Harrisburg Priest #2.”
The Dioceses of Harrisburg and Erie have already released the names of the priests who were credibly accused of sex crimes, and the remaining dioceses pledged to do so upon the release of the grand jury report.
On August 1, Harrisburg released a list of 71 accused priests, deacons, and seminarians, which the diocese admitted was “overinclusive.” The grand jury report contained 45 names from Harrisburg, including three former seminarians.
Erie’s list included 62 people, including laypersons, who were accused of sex crimes over the last 70 years. A total of 41 people from Erie were included in the report, including one former seminarian.
In the Diocese of Allentown, 31 priests were listed, plus two members of the Carmelites, and a lay person employed as a basketball coach at a school in the diocese.
The Diocese of Greensburg had the fewest number of accused priests, with a total of 20 priests identified.
The grand jury report covered all accusations of abuse during the last 70 years, from 1947 until 2017 within the dioceses subject to investigation.
Data provided by the Dioceses of Greensburg and Pittsburgh showed that most of the alleged abuse occurred during the 1960s, 1970s, and 1980s. Greensburg did not list any abuse claims from the 2000s or 2010s.
The Diocese of Pittsburgh saw the number of reported abuse incidents spike during the 1980s, with slightly more than 80 allegations. In the 2000s, there were fewer than 10 reported.
The Dioceses of Allentown, Erie, Harrisburg, and Scranton did not provide hard numbers on the timeline of abuse incidents, but each explained how they have taken steps since the mid-80s to early 90s to implement policies within their dioceses to prevent abuse.
Over the past several decades, the Church in the United States implemented a series of proactive steps intended to create a safer environment for children. These included a tougher screening process for seminarians, trainings for parish workers on how to identify and prevent abuse, and new policies on how a diocese should respond to reported misconduct.
Posted on 08/14/2018 21:01 PM (CNA Daily News - US)
Denver, Colo., Aug 14, 2018 / 01:01 pm (CNA/EWTN News).- Archbishop Samuel Aquila of Denver issued a letter to the archdiocese on Monday, offering practical advice on and spiritual insights into the sexual abuse scandal centered on Archbishop Theodore McCarrick.
During his annual silent retreat last week, the archbishop said he reflected on the scandal in his prayers. He encouraged the clergy and laity to work toward healing and greater prevention methods.
“Some have felt that the Lord has abandoned the Church,” he said in his Aug. 13 letter. “Personally, I am deeply sorry that both laity and clergy have had to experience this type of betrayal.”
The archbishop challenged the archdiocese to participate in opportunities of healing.
“I am asking every priest in the archdiocese to offer a Mass each month in reparation for the sins committed by cardinals, bishops, priests and deacons, and for all sins committed by clergy and lay people against the commandments of our Lord, as well as to pray for healing for the victims of sin.”
“Too many seminarians, priests and bishops knew of Archbishop McCarrick’s behavior and did not restrain him,” he said. “Due to this, I call on the U.S. bishops’ conference to ask for and allow an independent investigation that includes members of the lay faithful and those clergy who had nothing to do with the matter.”
In June, Pope Francis removed McCarrick from ministry after an allegation he sexually abused a minor almost 50 years ago was ruled credible. In late July he resigned from the College of Cardinals, and the pope ordered him to adopt a life of prayer and penance pending a canonical process. Other allegations of sexual abuse and coercion have since been raised, and have brought to the public eye past legal settlements involving alleged misconduct while head of two New Jersey dioceses.
Archbishop Aquila said the Church’s abuse scandals originate from complacency, and a culture influenced by the sexual revolution.
“We must recognize that complacency about evil and sin is present both in the Church and the world and has led us to where we are today. This culture of complacency among clergy and laity must come to an end!”
“Sadly, too many, both clergy and lay, have listened more to the world than to Christ and the Church when it comes to human sexuality.”
He said the sexual revolution pushed the culture from the proper understanding of the human dignity. The Church has taught on human sexuality for centuries, said the archbishop, noting Catholics have given testimony to “the healing, freedom and joy it brings” in its practice.
The Church, he said, must respond with a greater closeness to Christ and return to the path of grace that highlights the dangers of sin and the fulfilment of truth. He stressed the aspects of the faith which strengthen the Church’s members.
“Charity and truth must always go together. A disciple should never lead someone into sin or condone sin,” he said.
“The Father has given us his son Jesus, the Beatitudes, the Gospels, the truth, and his commandments out of love for us to keep us on the narrow way of love. He is merciful in all that he has given to us.”
Posted on 08/14/2018 00:42 AM (CNA Daily News - US)
San Francisco, Calif., Aug 13, 2018 / 04:42 pm (CNA/EWTN News).- Parish music directors, teachers, priests, and religious sisters gathered near San Francisco last week for a workshop helping them learn how to teach children and teens how to sing Gregorian chant.
The Benedict XVI Institute for Sacred Music and Divine Worship held a Teaching Children's Chant Camp Workshop in Menlo Park, about 30 miles south of San Francisco, Aug. 9-12.
Among those participating were three religious sisters of the Marian Sisters of Santa Rosa.
“Our mission at the Marian Sisters of Santa Rosa is to teach joyfully the truth, goodness and beauty of our faith; we work with a lot of children and teens in Catholic schools,” Mother Teresa Christe explained, “So we are very grateful for this Benedict XVI Institute workshop.”
The Marian Sisters were founded by Bishop Robert Vasa of Santa Rosa in 2012. The community has a focus on teaching and evangelizing in parishes and schools.
Two Missionaries of Charity also attended the workshop. One of them, Sister Maximiliana, said they were participating because of their after school program “which prepares the children we work with from poor families for consecration to Mary. We want to learn how to teach children so they can sing beautifully for the Mass.”
Before the workshop, 25 Missionaries of Charity from across the San Francisco bay area had attended another event organized by the Benedict XVI Institute to learn how to chant more beautifully.
The workshop was directed by Mary Ann Carr-Wilson, who has helped pioneer chant camps for children.
Carr-Wilson emphasized the importance of respecting children as you teach them: “Give them a high aim. Let them know what they are doing in helping sing the Mass: praying not performing, with all the angels and saints. They respond.”
Rather than focusing solely on performance techniques, the institute incorporates catechesis and works to help participants deepen their understanding of the Mass, including their ability to offer intentions for their participation in the liturgy.
The workshop aims to help both teachers with experience with music generally, or with chant in particular.
Aaron Fidler teaches music at Kolbe Academy and Trinity Prep, a Catholic classical school in Napa. A violinist with extensive teaching experience, he expressed appreciation for help with his new task of preparing the school's choir to chant at Mass.
And Mary Castaneda, a music director from Washington state, said she has long taught chant to adules, but is “now teaching chant to children and teens. It’s really useful to get a sense from Mary Ann what she does that young people respond to.”
The Benedict XVI Institute was founded by Archbishop Salvatore Cordileone of San Francisco in 2014.
It aims to form the Catholic imagination through beauty, and to promote the vision of the Second Vatican Council, whose constitution on the liturgy, Sacrosanctum Concilium, said that Gregorian chant is “specially suited to the Roman liturgy” and that “therefore, other things being equal, it should be given pride of place in liturgical services.”
Posted on 08/14/2018 00:41 AM (CNA Daily News - US)
Tallahassee, Fla., Aug 13, 2018 / 04:41 pm (CNA/EWTN News).- The Catholic bishops of Florida have asked for continued prayers for an end to the death penalty following the stay of an inmate’s execution. They had previously asked Gov. Rick Scott to commute the inmate’s death sentence and cited Pope Francis’ new catechism revisions on the death penalty.
“Please continue to pray for victims of crime, those on death row, and for an end to the use of the death penalty,” the Florida Conference of Catholic Bishops said Friday afternoon.
Jose Antonio Jimenez, now 54 years old, was convicted of the 1992 murder of Phyllis Minas, a 63-year-old woman. He had been scheduled to be executed at 6 p.m. Aug. 14.
On Aug. 10 the Florida Supreme Court unanimously granted a request to grant the stay, without stating a reason, the Florida News Service reports.
Jimenez’s lawyer Marty McClain had requested the stay, citing several issues. These included a pending Supreme Court decision that could affect Florida’s lethal injection protocol.
McClain also said he had discovered that the North Miami Police Department had not previously provided to Jimenez’s lawyers the 80 pages of records related to the investigation of the murder.
McClain told the Florida News Service that the records include handwritten notes by investigators who interviewed Jimenez after his arrest that contradict their testimony. He contended that they show the investigators were willing to give “false and/or misleading deposition testimony” in order to facilitate Jimenez’s conviction.
Catholic prayer vigils had been scheduled across the state to pray for the victim, the aggressor, their families and society, as well as to pray for the end of the death penalty.
After the stay was announced, many of these vigils were set to continue in the dioceses of St. Petersburg, Orlando, Pensacola-Tallahassee and Venice.
However, organizers canceled some Catholic prayer vigils that had been scheduled in the Archdiocese of Miami and the dioceses of St. Augustine, Pensacola-Tallahassee, and Palm Beach.
“We pray for Ms. Minas and for consolation for her loved ones. All of us are called to stand with victims in their hurt as they seek healing and justice,” Michael Sheedy, executive director of the Florida Conference of Catholic Bishops, said in an Aug. 9 letter. “We invite people across Florida to join in this prayer. Both victims of crime and offenders are children of God and members of the same human family.”
Sheedy, speaking on behalf of the state’s Catholic bishops, said Gov. Scott has a “difficult task as governor” but still asked him to commute Jimenez’s death sentence and all death sentences to life without possibility of parole.
The letter to the governor cited Pope Francis’ revision of the Catechism of the Catholic Church on the death penalty.
The Florida bishops’ conference further commented in an Aug. 10 statement.
“Given the development of doctrine involving the death penalty, the Catechism of the Catholic Church’s treatment of the topic was revised earlier this month,” the bishops’ conference said.
The relevant section of the Catechism now reads “the death penalty is inadmissible because it is an attack on the inviolability and dignity of the person.” It calls for the Church “to work with determination for its abolition worldwide,” the bishops’ conference said.
Drawing from the Catechism, Sheedy told the governor that the change “reflects the growing awareness that the dignity of the person is not lost even after the commission of great crimes and that more effective forms of detention have been developed to ensure the due protection of citizens without definitively depriving the guilty of the possibility of redemption.”
In addition to prayers for Minas, her family and her friends, Sheedy voiced prayers for Jimenez and “all those facing execution.”