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Future Pope Refused To Defrock Convicted Child Rapist Priest

Friday, June 4th, 2010

The future Pope Benedict XVI refused to defrock an American priest who confessed to molesting numerous children and even served prison time for it, simply because the cleric wouldn’t agree to the discipline. The case provides the latest evidence of how changes in church law under Pope John Paul II frustrated and hamstrung U.S. bishops struggling with an abuse crisis that would eventually explode.

Documents obtained by The Associated Press from court filings in the case of the late Rev. Alvin Campbell of Illinois show Cardinal Joseph Ratzinger, following church law at the time, turned down a bishop’s plea to remove the priest for no other reason than the abuser’s refusal to go along with it.

“The petition in question cannot be admitted in as much as it lacks the request of Father Campbell himself,” Ratzinger wrote in a July 3, 1989, letter to Bishop Daniel Ryan of the Diocese of Springfield, Ill.

With the church still recovering from a notable departure of priests in the 1970s to marry, John Paul made it tougher to leave the priesthood after assuming the papacy in 1978, saying their vocation was a lifelong one. A consequence of that policy was that, as the priest sex abuse scandal arose in the U.S., bishops were no longer able to sidestep the lengthy church trial necessary for laicization.

New rules in 1980 removed bishops’ option of requesting laicizations of abusive priests without holding a church trial. Those rules were ultimately eased two decades later amid an explosion of abuse cases in the United States.

Campbell’s bishop had requested that he be quickly defrocked, in part to spare the victims the pain of a trial, but Ratzinger’s response was in keeping with church law at the time. Bishops retained the right to remove priests from ministry or to go through with a trial and recommend to Rome a cleric’s defrocking, and nothing prevented them from reporting such crimes to police as they should have done, the Vatican has argued.

“Nothing in the new code prevented a bishop from exercising his discretion to restrict ministry or to assign a priest to a job where he was out of contact with the public,” said Jeffrey Lena, the Vatican’s attorney in the U.S.

Campbell’s is one of several decades-old cases to emerge in recent months raising questions about Ratzinger’s decisions and the church law he was following involving abusive priests as head of the Catholic Church’s doctrinal watchdog office, a position he took in 1981. The round of scandals worldwide left the Vatican initially blaming the media and groups supporting abortion rights and gay marriage, but recently Benedict has denounced the “sin” that has infected the church.

John Paul’s views on laicizations were made known in a 1979 letter to priests, in which he wrote that their ordination was “forever imprinted on our souls” and that “the priesthood cannot be renounced.” Ryan, in his letter to Ratzinger, quoted Campbell saying essentially the same thing: “Once a priest, always a priest.”

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Is the Vatican a Sovereign State?

Wednesday, June 2nd, 2010

by Christopher Hitchens

Elena Kagan and her colleagues in the solicitor general’s office say it is. They should be ashamed.

Those scrutinizing the nomination of Elena Kagan to the Supreme Court might want to pay some attention to the recent decision of her office—the office of the solicitor general of the United States—to take the side of the Vatican in the continuing scandal of child rape and the associated scandal of a coordinated obstruction of justice. Faced with a number of court cases in the United States that have named the pope himself as a defendant in the enabling and covering up of many rapes, the Vatican has evolved the strategy of claiming that the Holy See is in effect a sovereign state and thus possessed of immunity from prosecution. It has now been announced that the Obama administration will be advising the Supreme Court to adopt this view of the matter.

There are a number of fascinating ramifications of this opinion. It is not usually considered polite to mention that the majority of Supreme Court justices are practicing Roman Catholics. (Writing about this delicate matter during the argument over the nomination of John Roberts, I did warn that there might come a day when it could pose a double conflict of interest, both in respect of church teachings and in respect of the Vatican’s decision to shelter Cardinal Bernard Law of Boston after he skipped town to avoid a subpoena. This was before it came to light that the current pope had been so deeply and personally involved in the church’s strategy of delay and obfuscation.) We will soon have a Supreme Court that contains no Protestants and no secularists and which is being asked to rule on a matter central to the religious beliefs of a majority of its members, who are bound to regard the man formerly known as Joseph Ratzinger as the vicar of Christ on earth. If they now take refuge in the lesser claim that he is the bureaucratic head of a foreign government, will that serve to assuage their consciences?

Even if they do decide the matter in this way, they will not succeed in banishing the terrible question of Vatican responsibility for the destruction of so many childhoods and the protection of so many hardened criminals. To give just one example that has not so far had the attention it deserves, the State Department is required by Congress to make an annual report on the human rights record of every government with which we have relations. Yet there is no annual human rights report on the Vatican—or Vatican City or the Holy See, if you prefer. When questioned on this rather glaring lacuna, officials at Foggy Bottom say that for human rights purposes, the Vatican is not a state. It enjoys, for example, only the status of an observer at the United Nations. Very well then, if the Supreme Court rules that it is a sovereign government, then it necessarily follows that it must be subjected to official scrutiny on its rights practices, which in international law include the treatment of children. It will be interesting to see how the Obama administration gets itself off the horns of that dilemma. (It is also perhaps a pity that this question was not resolved earlier, so that we could have had an official U.S. government report on, say, the open complicity of the Catholic Church and the papacy in sheltering the men who organized the genocide in Rwanda.)

Read the rest at: Slate.com


Vatican: Women Priests Will Be Excommunicated

Wednesday, May 19th, 2010

The Vatican issued its most explicit decree so far against the ordination of women priests on Thursday, punishing them and the bishops who try to ordain them with automatic excommunication.

The decree was written by the Vatican’s Congregation for the Doctrine of the Faith and published in the Vatican newspaper L’Osservatore Romano, giving it immediate effect.

A Vatican spokesman said the decree made the Church’s existing ban on women priests more explicit by clarifying that excommunication would follow all such ordinations.

Excommunication forbids those affected from receiving the sacraments or sharing in acts of public worship.

Rev. Tom Reese, a senior fellow at the Woodstock Theological Center at Georgetown University, said he thought the decree was meant to send a warning to the growing number of Catholics who favor admitting women to the priesthood.

“I think the reason they’re doing this is that they’ve realized there is more and more support among Catholics for ordaining women, and they want to make clear that this is a no-no,” Reese said.

The Church says it cannot change the rules banning women from the priesthood because Christ chose only men as his apostles. Church law states that only a baptized male can be made a priest.

Proponents of women’s ordination say Christ was only acting according to the social norms of his time.

They cite the letters of Saint Paul, some of the earliest texts of Christianity, to show that women played important roles in the early church.

Attempts to ordain women priests are highly unusual. But the archbishop of St. Louis earlier this year declared three women excommunicated after an ordination ceremony in his diocese.

Excommunication is usually “ferendae sententiae”, imposed as punishment.

But some offences, including heresy, schism, and laying violent hands on the Pope, are considered so disruptive of ecclesiastical life that they trigger automatic excommunication, or “latae sententiae”.

The decree says that women priests and the bishops who ordain them would be excommunicated “latae sententiae”.

This was the same excommunication invoked against a renegade African archbishop who also broke Vatican rules when he ordained four married men bishops in 2006.

The archbishop, Emmanuel Milingo, made world headlines in 2001 for getting married himself in Reverend Sun Myung Moon’s Unification Church at a mass wedding in a New York hotel. His union was never recognized by the Catholic Church.

Vatican Details US Sex Abuse Defense

Tuesday, May 18th, 2010

The Vatican on Monday will make its most detailed defense yet against claims that it is liable for U.S. bishops who allowed priests to molest children, saying bishops are not its employees and that a 1962 Vatican document did not require them to keep quiet, The Associated Press has learned.

The Vatican will make the arguments in a motion to dismiss a federal lawsuit on jurisdictional grounds filed in Louisville, Ky., but it could affect other efforts to sue the Holy See.

The Vatican’s U.S. attorney, Jeffrey Lena, said it will include a response to claims that the 1962 document “Crimen Sollicitationis” — Latin for “crimes of solicitation” — barred bishops from reporting abuse to police.

Lena said Sunday there is no evidence the document was even known to the archdiocese in question — much less used — and that regardless it didn’t mandate that bishops not report abusive priests.

Lena said the confidentiality imposed by Crimen did not trump civil law and was applied only in formal canonical processes, which bishops had the discretion to suspend if there was a conflict with reporting laws.

“It is important that people — particularly people who have suffered abuse — know that, contrary to what some plaintiffs’ lawyers have consistently told the media, the canon law did not bar reporting of these crimes to the civil authorities,” Lena told the AP.

The document describes how church authorities should deal procedurally with cases of abuse of children by priests, cases where sex is solicited in the confessional — a particularly heinous crime under canon law — and cases of homosexuality and bestiality.

The attorney behind the Kentucky case, William McMurry, said in a recent e-mail that the document is “a smoking gun.”

“It’s evidence of a ‘written’ policy that demands no mention be made by a bishop of priest sex abuse,” he said. “Since our case, and no other, is about holding the Vatican accountable for the bishops’ failure to report to civil authorities, any policy that gags the bishop is relevant and material.”

The Holy See is trying to fend off the first U.S. case to reach the stage of determining whether victims actually have a claim against the Vatican itself for negligence for the failure of bishops to alert police or the public about Roman Catholic priests who molested children.

The case was filed in 2004 by three men who claim they were abused by priests decades ago and claim negligence by the Vatican. McMurry is seeking class-action status for the case, saying there are thousands of victims across the country. McMurry also represented 243 sex abuse victims who settled with the Archdiocese of Louisville in 2003 for $25.3 million.

The Vatican is seeking to dismiss the suit before Pope Benedict XVI can be questioned or documents subpoenaed.

Its motion is being closely watched as the clerical abuse scandal swirls around the Holy See, since the court’s eventual decision could have implications for a lawsuit naming top Vatican officials that was recently filed in Wisconsin and another one in Oregon is pending before the Supreme Court.

The Vatican is expected to assert that bishops aren’t its employees because they aren’t paid by Rome, don’t act on Rome’s behalf and aren’t controlled day-to-day by the pope — factors courts use to determine whether employers are liable for the actions of their employees, Lena told the AP.

He said he would suggest to the court that it should avoid using the religious nature of the relationship between bishops and the pope as a basis for civil liability because it entangles the court in an analysis of religious doctrine that dates back to the apostles.

“He (McMurry) wishes to invoke religious authority to construct a civil employment relationship, and our view is that it’s an inappropriate invitation to the court to consider religious doctrine,” Lena said. “Courts tend to avoid constructing civil relationships out of religious materials.”

McMurry has alleged that the Vatican had clear and direct control over bishops, mandated a policy of secrecy, and is therefore liable for the bishops’ failure to report abuse. He is seeking unspecified damages.

McMurry has said that based on district and appellate court rulings, he doesn’t need to prove bishops were employees of the Vatican but merely “officials.” He noted that they take an oath of office. The pope appoints, disciplines and removes bishops.

If a bishop wants to spend more than $5 million he must ask permission from Rome, and if he wants to take a three-month sabbatical, he needs the Holy See’s OK, said McMurry’s main expert witness, the Rev. Thomas P. Doyle, a canon lawyer who worked at the Vatican’s U.S. nunziature.

“For the defense to claim that what’s necessary is to show day-to-day monitoring is unrealistic,” Doyle said. “That is not a viable argument to show the Vatican has direct control over the bishops.”

The AP in March reported on an outline of the Holy See’s strategy in Kentucky that was contained in a litigation plan filed with the court. On Monday, the Holy See is expected to flesh out that outline by filing a motion to dismiss the case on the grounds that the court doesn’t have jurisdiction under the Foreign Sovereign Immunities Act, which protects sovereign states from being sued in U.S. courts except under certain circumstances.

Lena provided some details of the Vatican’s approach to the AP ahead of the court filing. The motion also seeks to dismiss the case on the grounds that plaintiffs haven’t stated a claim and attacks the factual basis for jurisdiction, including whether the 1962 document ever appeared in the diocese.

Lena has said even Doyle has rejected theories that the document was proof of a Vatican-mandated policy of cover-up. Doyle has said it was evidence of a culture of secrecy that the Catholic Church has perpetuated for centuries.

The Holy See has in previous court filings noted Doyle’s own writings and depositions in U.S. court cases against archdioceses, including in Louisville, where Doyle said he hadn’t found “any written evidence that the procedures outlined in Crimen were used in a prosecution in the archdiocese of Louisville.”

On Sunday, Doyle said his words had been misconstrued.

“He’s clearly misunderstood, misconstrued or twisted the things I’ve said and radically changed their meaning,” Doyle said. “I made that statement as an expert witness to indicate the intended negligence on the part of the bishops, not the lack of existence of the law.”

He said bishops around the country were all informed about Crimen, and the fact that it remained confidential didn’t mean they didn’t know about it. He noted that several bishops have said in depositions that they knew of Crimen’s existence or had been taught it in seminary.

“The fact that the document was not publicly known is not any way evidence that it was not a viable piece of ecclesial legislation, because it was,” he said.

Source: AP

Thousands Flock To Vatican To Get Behind Pope

Tuesday, May 18th, 2010

More than 100,000 people filled St. Peter’s Square on Sunday in a major show of support for Pope Benedict XVI over the clerical sex abuse scandal.

Benedict said he was comforted by such a “beautiful and spontaneous show of faith and solidarity” and again denounced what he called the “sin” that has infected the church and needs to be purified.

Citing estimates from Vatican police, the Vatican press office said 150,000 people had turned out for the demonstration organized by an association of 68 Italian lay groups.

Despite a drizzling rain, the balloon- and banner-toting faithful from around Italy overflowed from the piazza; banners hung up on Bernini’s colonnade encircling the piazza read “Together with the pope,” and “Don’t be afraid, Jesus won out over evil.”

“We are here to show both to other people and to ourselves our solidarity with the church in this difficult time,” said Simone Pleticos, a 24-year-old student who traveled from Milan for the occasion.

Such large crowds are usually reserved for major holiday Masses and canonizations, not for Benedict’s brief, 10-minute Sunday blessings from his studio window. The crowd interrupted Benedict frequently with applause and shouts of “Benedetto!” and the pontiff himself strayed from his prepared remarks to thank them again and again.

“Thank you for your presence and trust,” he said. “All of Italy is here.”

Benedict didn’t refer explicitly to the scandal, but repeated his recently stated position that the scandal was born of sins within the church, which must be purified.

“The true enemy to fear and to fight against is sin, the spiritual evil that unfortunately sometimes infects even members of the church,” he said.

The Vatican has been mired in scandal amid hundreds of reports in Europe, the United States and elsewhere of priests who raped and molested children while bishops and Vatican officials turned a blind eye. Benedict’s own handling of cases has also come under fire.

Rome’s center-right Mayor Gianni Alemanno was in the crowd, along with other pro-Vatican Italian officials.

“We want to show our solidarity to the pope and transmit the message that single individuals make mistakes but institutions, faith and religion cannot be questioned,” Alemanno told Associated Press Television News. “We will not allow this.”

Luca Colussi, from the farmers’ union Coldiretti, said abuse allegations must be fully investigated. “But as far we’re concerned, our members will always remain close to the Pope as we share the same values.”

Source: AP

Pope Waited 4 Years To Defrock ‘Convicted’ Pedophile Priest

Tuesday, May 11th, 2010

Source: inform.com

Even in his seminary days in the early 1970s, there were questions about California priest Stephen Kiesle: Colleagues said he had trouble relating to adults, lacked spirituality and didn’t seem committed to anything but youth ministry.

Those colleagues, who helped make the case to the Vatican in 1981 seeking to let him leave the priesthood, said they were concerned before Kiesle was ordained, and more so after revelations Kiesle had molested children in his parish.

“He was not grown up. He spent more time with kids than with people his own age. You get suspicious of that. There’s something wrong there,” said John Cummins, former bishop in the Diocese of Oakland, now retired.

Still, future Pope Benedict XVI resisted pleas from the diocese to act on the case, according to a 1985 letter in Latin obtained by The Associated Press that bore his signature as then-Cardinal Joseph Ratzinger.

It would take another two years before the Vatican doctrine watchdog office headed by Ratzinger would approve Kiesle’s own request to leave the priesthood in 1987.

Vatican attorney Jeffrey Lena said the matter proceeded “expeditiously, not by modern standards, but by those standards at the time.”

Kiesle pleaded no contest in 1978 to lewd conduct for tying up and molesting two boys and was sentenced to three years probation. He took a leave of absence from his parish position, and in 1981 returned and asked the Oakland bishop to be laicized, or removed from the priesthood.

In building a case to laicize Kiesle, the Rev. George Mockel of the Oakland Diocese asked priests who had worked with Kiesle to share their opinions of his time in seminary and work in the priesthood after being ordained in 1972.

One colleague was the Rev. Louis Dabovich, of the Church of the Good Shepherd, where Kiesle served as a deacon in the early 1970s.

“Stephen Kiesle was a very intelligent, personable and industrious young man, and yet he lacked maturity and responsibility and spirituality,” Dabovich wrote. He said teenagers and children liked him; “Yet he acted as one of them: played ball with them; took them to outings and shows and spent time in their homes.”

Dabovich said he was somewhat concerned about Kiesle’s relationship with the youths, but never heard complaints. Only years after Kiesle left the parish did Dabovich say he learned of “some improprieties.”

Dabovich also said he had spoken with then-Oakland bishop Floyd Begin about concerns he had regarding Kiesle, including the books he was reading and his general lack of maturity and spirituality.

“To me these were signs of some internal turmoil and the need to satisfy his nature, the need to share his life with someone,” Dabovich wrote. “However he was ordained and most probably my observations were not taken seriously.”

Dabovich said it could be detrimental if he were to remain in active ministry.

Mockel replied that there “has been a general ‘tightening up’ in Rome regarding these petitions. I am sure, however, that your cogent observations will be most helpful.”

Another colleague, the Rev. George Crespin, the diocese chancellor, worked with Kiesle at Our Lady of the Rosary parish in Union City. He described Kiesle as talented, creative and bright, but also disorganized, unmotivated and highly undisciplined. Crespin wondered why Kiesle joined the priesthood.

“It was almost impossible to get him to take an interest in the sick, in counseling individuals or families, in offering himself for activities in the parish that were unrelated to youth,” he wrote.

California church officials wrote to Ratzinger at least three times to check on the status of Kiesle’s case and Cummins discussed the case with officials during a Vatican visit, according to correspondence obtained by AP. At one point, a Vatican official wrote to say the file may have been lost and suggested resubmitting materials.

As Kiesle’s fate was being weighed in Rome, the priest returned to suburban Pinole to volunteer as a youth minister at St. Joseph Church. He was eventually defrocked in 1987.

Kiesle, who married after leaving the priesthood, was arrested and charged in 2002 with 13 counts of child molestation from the 1970s. All but two were thrown out after the U.S. Supreme Court struck down a California law extending the statute of limitations.

He pleaded no contest in 2004 to a felony for molesting a young girl in his Truckee home in 1995 and was sentenced to six years in state prison.

Now 63 and a registered sex offender, Kiesle lives in a Walnut Creek gated community, according to his address listed on the Megan’s Law sex registry. An AP reporter was turned away when attempting to reach him. William Gagen, an attorney who represented Kiesle in 2002, has not returned repeated calls seeking comment.

More than a half-dozen victims reached a settlement in 2005 with the Oakland diocese alleging Kiesle had molested them as young children.

Bishop Cummins said Friday he never had a good feeling about Kiesle. In his 1981 letter to the Vatican, Cummins said it seemed clear, with hindsight, that Kiesle should never have been ordained.

Cummins said the years of back-and-forth with the Vatican tested the diocese’s patience but it was typical of the time.

“These things were slow and their idea of thoroughness was a little more than ours. We were in a situation that was hands on, with personal reaction,” he said.

Only the Vatican can approve removing someone from the priesthood, whether it is requested by the priest or his superiors. At the time of Kiesle’s petition, a variety of Vatican offices handled them. In 2001, Ratzinger required all cases involving abuse claims to go through his office, streamlining the process.

Cummins said he believed Ratzinger was following what was the practice of the time, and “that the Pope John Paul was slowing these things down.”

In the November 1985 letter, Ratzinger says the arguments for removing Kiesle were of “grave significance” but such actions required very careful review and more time. Lena, the Vatican attorney, said Ratzinger’s instruction to offer Kiesle “paternal care” was a way of telling the bishop he was responsible for keeping Kiesle out of trouble. Lena said Kiesle was not accused of any child abuse in the 5 1/2 years it took for the Vatican to act on the laicization.

A Vatican spokesman, the Rev. Ciro Benedettini, said the letter showed no attempt at a cover-up.

“The then-Cardinal Ratzinger didn’t cover up the case, but as the letter clearly shows, made clear the need to study the case with more attention, taking into account the good of all involved,” he said.

A woman who has alleged in a lawsuit that Kiesle sexually abused her as a child reacted angrily on Saturday to the Ratzinger letter. She said it seemed the Vatican was more concerned with scandal than protecting children.

The woman identified herself by her first name only, Anne, during a news conference in San Diego with her attorney. The Associated Press generally does not identify victims of alleged sexual abuse, however, Anne has chosen to speak publicly about her experience.

She pleaded to the pope: “Do the right thing, for once. Please. The whole world is watching. I’m watching. And if you want any chance at saving the Catholic Church you need to do something and you need to do it now.”

The Document Trail: The Rev. Stephen Kiesle (NY Times)

Pope Deceived By “Shroud” Obviously No One Told Him

Tuesday, May 11th, 2010

(Where was the Cardinal Ratzinger in 1988 when the radio carbon dating was done that traced the origin of the shroud to the Middle Ages?)

Proof (should any more be needed) that the Pope is not infallible comes from the comments of Pope Benedict XVI on visiting the “Shroud” of Turin on Sunday, May 2, 2010. Among other things he stated: “This is a burial cloth that wrapped the remains of a crucified man in full correspondence with what the Gospels tell us of Jesus.”

Now, it seems the pontiff is not very well informed about the notorious cloth. Is he not aware that it lacks provenance until the mid-fourteenth century? That its earliest record is a bishop’s report to Pope Clement that it had been used as part of a faith-healing scam? That an artist confessed it was his handiwork? That the body’s elongated appearance is consistent with medieval Gothic art? That there are anatomical flaws? That the hair hangs on either side of the face as for a standing rather than recumbent figure?

Is he not aware that the rivulets of “blood” are unnaturally “picturelike”? Or that the stains are suspiciously still bright red after thirteen centuries? That they failed forensic serological tests that were specific for blood? That the “blood” was found (by world-famous microanalyst Walter McCrone) to be red ocher and vermilion tempera paint? That the image — but not non-image areas — were covered with red ocher pigment.

Has the pontiff gotten the news that the cloth was radiocarbon dated, by three laboratories, to the very time of the forger’s confession — i.e., 1260-1390? And that the accuracy of the carbon dating was underscored by correct dates obtained from a variety of control swatches of ancient cloth? Does he comprehend that for the imagined “contamination” to have altered the radiocarbon date by thirteen centuries, there would have to be twice as much contamination by weight, as the cloth itself?

And, may I politely inquire whether the Holy Father has recently read the Gospel of John, chapters 19 and 20? To refresh his memory, John refers not to a single long cloth placed under and then over the body; instead he describes “the linen clothes” in which Jesus’ body was “wound.” He specifies a separate cloth – “the napkin” — which was placed over the face. And he mentions “about a hundred pound weight” of the burial spices, myrrh and aloes — not a speck of which has been discovered on the Turin cloth.

I would respectfully suggest that His Holiness look further into these issues and not be misled by the devout shroudologists who have stood science on its head: starting with the desired answer rather than the clear evidence.

Source: Center for Inquiry

The Pope Who Said Abortion Is NOT Murder

Monday, May 10th, 2010

Some years ago I discovered a surprising fact. In a book by a Catholic theologian I read that a pope once ruled abortion is not murder. I was amazed. Years of Catholic education, including four years at a Jesuit institution,had given me some understanding of Church doctrine and theway the Church works. From what I knew, it was absolutely unbelievable that a pope, any pope, would say abortion was not murder. Yet, according to the theologian, one pope had. The pope was Pope Innocent III. The time was about eight hundred years ago. The occasion was a question: was a monk who had helped hislover obtain an abortion guilty of murder? The monk was guilty of fornication and aiding an abortion. But were he and his lover also guilty of murder, of taking the life of a human being? No, answered Pope Innocent,because the aborted fetus was not a human being.My newly-discovered secret left me with two questions. Why woulda pope say a fetus is not a human being? Who was Pope Innocent?I wondered if Pope Innocent was one of the bad popes. If so, there might be no reason to worry too much about what he said.It is an undeniable fact that not all popes have been pious, good men.  Many have been pious and devout, but not all. Critics of the Church use that to argue the Church is not a special institution, but merely a creationof man. Believers, on the other hand, see God’s special care in preserving His Church in spite of the failings of men, and point to Peter, who denied Christ three times but nonetheless was made the first pope. But no one on either side of the controversy, as far as I know, disputes thefact that some popes have been less than holy. Was Pope Innocent one of the bad popes? I made my first order of business learning about Pope Innocent. Who was he?

John McCloskey is writing a book called “The Pope who said Abortion is NOT Murder” You can read it now online.

Catholic Church ‘Fixer’ Speaks Out

Saturday, April 24th, 2010

For almost a decade, Patrick Wall played a special role in the Roman Catholic Church. A priest and a Benedictine Monk… he was also what’s known as a “Fixer.” He would be parachuted into a parish in the aftermath of allegations of sexual abuse. His job was to right the situation. And quickly, he became adept at making scandals go away.

But over time, Patrick Wall became conflicted about the role he was playing. Eventually, his concerns pushed him to leave the Priesthood. Now, Patrick Wall spends his days helping people who have been abused by Church officials. He’s a legal consultant and a Canon Lawyer with the U.S. law firm Manly and Stewart. He’s also the author of Sex, Priests and Secret Codes: The Catholic Church’s 2000-Year Paper Trail of Sexual Abuse.

Patrick Wall Interviewed on April 21, 2010 (CBC) Part 1 4:40 min

Patrick Wall Interviewed on April 21, 2010 (CBC) Part 2 4:40 min

Patrick Wall Interviewed on April 21, 2010 (CBC) Part 3 4:40 min

Patrick Wall Interviewed on April 21, 2010 (CBC) Part 4 4:40 min

Psychologist For Priests: I Saw Abusers Reinstated

Friday, April 16th, 2010

For years, the Catholic Church has quietly sent priests accused of sexual transgressions to psychiatric centers for treatment, many of them affiliated with the church.

Dr. Leslie Lothstein has treated more than 300 Catholic priests at one of those centers, the Institute of Living in Hartford, Conn. (The institute no longer has an official relationship with the church.)

Lothstein, who is not Catholic himself, says many of his patients have sexual problems. And he says the church does not always follow psychologists’ directives about patients who are treated.

Psychologist, Dr. Leslie Lothstein on pedophile priests (mp3)

“My experience was that if it was said to one of the clergy who was in charge … that this person needs to have much more supervision, they would say, ‘Oh yes, yes, it’ll be there, they’ll have supervision,’ ” Lothstein tells NPR’s Michele Norris. “But then what happened was they went back to their normal, everyday work. And in going back to it, we learned much later that they didn’t have the supervision.”

Lothstein says there’s a “universal feeling” that if a priest has had sexual activity with a child, he should not be around children. But, he says, it didn’t always work out that way.

“In my experience, there were some people who were sent right back to working in youth ministries, and they often offended,” he says. “There was also a subgroup of people that I saw in my private practice where they were sent back by their religious order to a foreign country, and within that country continued to molest children. And it was just horrible.”

One of the biggest challenges in treating priests, Lothstein says, is that they don’t have the same kind of sexual experiences — or history of talking about such experiences — that an ordinary adult may have.

“Many of the priests tend to be psychosexually immature,” he says. “They’ve never taken a course in healthy sexuality.”

He says some of them have gone into minor seminary at age 14 and developed “a sense of self without having appropriate lines of dating, meeting other people, experimenting with touch, kissing, ordinary sexuality.”

And Lothstein says the Catholic Church has a real challenge ahead: To heal, it must be transparent, honest and sincere.

“And I think that’s what the public wants in every situation, whether it’s local or international.”