The “moral complexity” of Junipero Serra

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Father Junipero Serra, a Franciscan priest who established some of the earliest Spanish missions  in California, has been under attack of late. On June 19, 2020, activists pulled-down a Serra statue in San Francisco’s Golden Gate Park. The following day, activists took down a Serra monument at Father Serra Park in Los Angeles. On July 4, 2020, protesters toppled a Serra statue in Sacramento. Other Serra statues have been removed as well.

As Elizabeth Bruenig writes at The New York Times, “protesters have attacked statues of the saint because they believed he ‘eagerly participated in the conquest of North America, including the torture, enslavement and murder of some of the Native Americans he intended to convert.'”

Serra is a Catholic saint. Pope Francis canonized him in September 2015.

While there is a strong argument for the removal of monuments to Confederate generals and politicians located in public spaces, other cases are more complex. (See, for example, my recent piece on the George Whitefield statue at the University of Pennsylvania). As Bruenig shows, the Serra monuments fall into the latter category. Here is a taste of her piece:

Eva Walters, a founder and executive director of the City of the Angels Kateri Circle, an organization of Native American Catholics, expressed similarly complicated feelings. She was unhappy with Father Serra’s canonization, and does not doubt that what went on in his missions was atrocious. “We know our people, our ancestors, went through that,” she told me. “We know the horrors that happened. We know that.”

And yet Ms. Walters, who comes from the Quechan people of Southern California, was angered by the attacks on Father Serra’s statues. “We were very unhappy about the statues being desecrated, even though we weren’t happy about him being canonized,” she said. “It was not the American Indian Catholics who did that.”

I asked her how she had made such peace with Father Serra’s legacy. “Being Catholic,” she said, “we tend to forgive and pray over these awful things that have happened. We don’t condemn anyone.”

Father Serra would have been among the first to admit he had sinned, having had, according to Dr. Hackel, a routine of frequent self-flagellation. And yet he is still a saint. If conservatives can find some place for the moral complexity of a man like Father Serra, then I hope they can do the same for the racial justice movement that has been associated in some cases with attacks on his image. Catholics should know better than to let imperfections harden their hearts.

Read the entire piece here. Steven Hackel’s piece on Serra in the Los Angeles Times is also worth a read.

Pope Francis on This “Time of Great Uncertainty”

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Catholic journalist Austen Ivereigh recently talked with Pope Francis about the coronavirus.  Commonweal is running the interview.  Here is a taste:

In my second question, I referred to a nineteenth-century novel very dear to Pope Francis which he has mentioned recently: Alessandro Manzoni’s I promessi sposi (The Betrothed). The novel’s drama centers on the Milan plague of 1630. There are various priestly characters: the cowardly curé Don Abbondio, the holy cardinal archbishop Borromeo, and the Capuchin friars who serve the lazzaretto, a kind of field hospital where the infected are rigorously separated from the healthy. In the light of the novel, how did Pope Francis see the mission of the church in the context of COVID-19?

Pope Francis: Cardinal Federigo [Borromeo] really is a hero of the Milan plague. Yet in one of the chapters he goes to greet a village but with the window of his carriage closed to protect himself. This did not go down well with the people. The people of God need their pastor to be close to them, not to overprotect himself. The people of God need their pastors to be self-sacrificing, like the Capuchins, who stayed close.

The creativity of the Christian needs to show forth in opening up new horizons, opening windows, opening transcendence toward God and toward people, and in creating new ways of being at home. It’s not easy to be confined to your house. What comes to my mind is a verse from the Aeneid in the midst of defeat: the counsel is not to give up, but save yourself for better times, for in those times remembering what has happened will help us. Take care of yourselves for a future that will come. And remembering in that future what has happened will do you good.

Take care of the now, for the sake of tomorrow. Always creatively, with a simple creativity, capable of inventing something new each day. Inside the home that’s not hard to discover, but don’t run away, don’t take refuge in escapism, which in this time is of no use to you.

I was curious to know if the pope saw the crisis and the economic devastation it is wreaking as a chance for an ecological conversion, for reassessing priorities and lifestyles. I asked him concretely whether it was possible that we might see in the future an economy that—to use his words—was more “human” and less “liquid.”

Pope Francis: There is an expression in Spanish: “God always forgives, we forgive sometimes, but nature never forgives.” We did not respond to the partial catastrophes. Who now speaks of the fires in Australia, or remembers that eighteen months ago a boat could cross the North Pole because the glaciers had all melted? Who speaks now of the floods? I don’t know if these are the revenge of nature, but they are certainly nature’s responses.

We have a selective memory. I want to dwell on this point. I was amazed at the seventieth-anniversary commemoration of the Normandy landings, which was attended by people at the highest levels of culture and politics. It was one big celebration. It’s true that it marked the beginning of the end of dictatorship, but no one seemed to recall the 10,000 boys who remained on that beach.

When I went to Redipuglia for the centenary of the First World War, I saw a lovely monument and names on a stone, but that was it. I cried, thinking of Benedict XV’s phrase inutile strage (“senseless massacre”), and the same happened to me at Anzio on All Souls’ Day, thinking of all the North American soldiers buried there, each of whom had a family, and how any of them might have been me.

At this time in Europe when we are beginning to hear populist speeches and witness political decisions of this selective kind it’s all too easy to remember Hitler’s speeches in 1933, which were not so different from some of the speeches of a few European politicians now.

What comes to mind is another verse of Virgil’s: [forsan et haec olim] meminisse iuvabit[“Perhaps one day it will be good to remember these things too.”] We need to recover our memory because memory will come to our aid. This is not humanity’s first plague; the others have become mere anecdotes. We need to remember our roots, our tradition which is packed full of memories. In the Spiritual Exercises of St. Ignatius, the First Week, as well as the “Contemplation to Attain Love” in the Fourth Week, are completely taken up with remembering. It’s a conversion through remembrance.

This crisis is affecting us all, rich and poor alike, and putting a spotlight on hypocrisy. I am worried by the hypocrisy of certain political personalities who speak of facing up to the crisis, of the problem of hunger in the world, but who in the meantime manufacture weapons. This is a time to be converted from this kind of functional hypocrisy. It’s a time for integrity. Either we are coherent with our beliefs or we lose everything.

You ask me about conversion. Every crisis contains both danger and opportunity: the opportunity to move out from the danger. Today I believe we have to slow down our rate of production and consumption (Laudato si’, 191) and to learn to understand and contemplate the natural world. We need to reconnect with our real surroundings. This is the opportunity for conversion.

Yes, I see early signs of an economy that is less liquid, more human. But let us not lose our memory once all this is past, let us not file it away and go back to where we were. This is the time to take the decisive step, to move from using and misusing nature to contemplating it. We have lost the contemplative dimension; we have to get it back at this time.

And speaking of contemplation, I’d like to dwell on one point. This is the moment to see the poor. Jesus says we will have the poor with us always, and it’s true. They are a reality we cannot deny. But the poor are hidden, because poverty is bashful. In Rome recently, in the midst of the quarantine, a policeman said to a man: “You can’t be on the street, go home.” The response was: “I have no home. I live in the street.” To discover such a large number of people who are on the margins…. And we don’t see them, because poverty is bashful. They are there but we don’t see them: they have become part of the landscape; they are things.

St. Teresa of Calcutta saw them, and had the courage to embark on a journey of conversion. To “see” the poor means to restore their humanity. They are not things, not garbage; they are people. We can’t settle for a welfare policy such as we have for rescued animals. We often treat the poor like rescued animals. We can’t settle for a partial welfare policy.

I’m going to dare to offer some advice. This is the time to go to the underground. I’m thinking of Dostoyevsky’s short novel, Notes from the Underground. The employees of that prison hospital had become so inured they treated their poor prisoners like things. And seeing the way they treated one who had just died, the one on the bed alongside tells them: “Enough! He too had a mother!” We need to tell ourselves this often: that poor person had a mother who raised him lovingly. Later in life we don’t know what happened. But it helps to think of that love he once received through his mother’s hope.

We disempower the poor. We don’t give them the right to dream of their mothers. They don’t know what affection is; many live on drugs. And to see them can help us to discover the piety, the pietas, which points toward God and toward our neighbor.

Go down into the underground, and pass from the hyper-virtual, fleshless world to the suffering flesh of the poor. This is the conversion we have to undergo. And if we don’t start there, there will be no conversion.

I’m thinking at this time of the saints who live next door. They are heroes: doctors, volunteers, religious sisters, priests, shop workers—all performing their duty so that society can continue functioning. How many doctors and nurses have died! How many religious sisters have died! All serving…. What comes to my mind is something said by the tailor, in my view one of the characters with greatest integrity in The Betrothed. He says: “The Lord does not leave his miracles half-finished.” If we become aware of this miracle of the next-door saints, if we can follow their tracks, the miracle will end well, for the good of all. God doesn’t leave things halfway. We are the ones who do that.

What we are living now is a place of metanoia (conversion), and we have the chance to begin. So let’s not let it slip from us, and let’s move ahead.

Read the entire interview here.

Coronavirus Diary: March 29, 2020

Ally at CFH

This kid just got home

The other day Joy (my wife) and Caroline (my youngest daughter) joked that my life has not changed a whole lot since all this social distancing and quarantining started. They are partly right. While I no longer go to campus to teach any more, I still spend a lot of time in my basement reading, writing, and studying.

I just finished my first week of teaching online. As some of you know, I am teaching a reading and discussion course for first-year Messiah College students called Created and Called for Community. I am trying to make the best of it, but it is not ideal. My students are doing their best to adjust. They are much more adaptable than I am. Since I am using a discussion board to facilitate class dialogue, I am actually “hearing” the voices of students who were relatively quiet during our face-to-face classes.  This is good.

As some of you may have noticed, I have been reading and sharing a lot more theology lately. I think the questions raised in Created and Called for Community have led me to think more deeply about transcendent things. I am sure the pandemic has also pushed me in this direction as well. Last Friday, I taught Exodus 19-20 and the Sermon on the Mount. Tomorrow I am teaching Acts 1-4 and the Nicene Creed. I have been wrestling, alongside my students, about what it means to be created in the image of God and how  such a belief translates into what we are called to do and how we are to live in this world.

Our empty nest has become full again. It is good to have the girls home. Caroline has been home for two weeks. Ally got home last night. They both loved being at college, so we are trying to walk alongside them in their disappointment and anxiety. This is especially the case with Ally, a senior. Last night everyone tolerated my reading of part of Pope Francis’s coronavirus blessing. I’d encourage you to read it as well.

And yes, we often get on each other’s nerves. Our house is small. We bump into each other a lot. Sometimes we just need to retreat to our spaces and shut the door or go for a walk. I think we’ll all survive. 🙂

Thanks for reading.

“Why are you afraid? Have you no faith?”

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From America magazine: “Below is the full text of Pope Francis’ address during the extraordinary Urbi et Orbi blessing he delivered while praying for an end of the coronavirus.”

“When evening had come” (Mk 4:35). The Gospel passage we have just heard begins like this. For weeks now it has been evening. Thick darkness has gathered over our squares, our streets and our cities; it has taken over our lives, filling everything with a deafening silence and a distressing void, that stops everything as it passes by; we feel it in the air, we notice in people’s gestures, their glances give them away. We find ourselves afraid and lost. Like the disciples in the Gospel we were caught off guard by an unexpected, turbulent storm. We have realized that we are on the same boat, all of us fragile and disoriented, but at the same time important and needed, all of us called to row together, each of us in need of comforting the other. On this boat… are all of us. Just like those disciples, who spoke anxiously with one voice, saying “We are perishing” (v. 38), so we too have realized that we cannot go on thinking of ourselves, but only together can we do this.

It is easy to recognize ourselves in this story. What is harder to understand is Jesus’ attitude. While his disciples are quite naturally alarmed and desperate, he stands in the stern, in the part of the boat that sinks first. And what does he do? In spite of the tempest, he sleeps on soundly, trusting in the Father; this is the only time in the Gospels we see Jesus sleeping. When he wakes up, after calming the wind and the waters, he turns to the disciples in a reproaching voice: “Why are you afraid? Have you no faith?” (v. 40).

Let us try to understand. In what does the lack of the disciples’ faith consist, as contrasted with Jesus’ trust? They had not stopped believing in him; in fact, they called on him. But we see how they call on him: “Teacher, do you not care if we perish?” (v. 38). Do you not care: they think that Jesus is not interested in them, does not care about them. One of the things that hurts us and our families most when we hear it said is: “Do you not care about me?” It is a phrase that wounds and unleashes storms in our hearts. It would have shaken Jesus too. Because he, more than anyone, cares about us. Indeed, once they have called on him, he saves his disciples from their discouragement.

The storm exposes our vulnerability and uncovers those false and superfluous certainties around which we have constructed our daily schedules, our projects, our habits and priorities. It shows us how we have allowed to become dull and feeble the very things that nourish, sustain and strengthen our lives and our communities. The tempest lays bare all our prepackaged ideas and forgetfulness of what nourishes our people’s souls; all those attempts that anesthetize us with ways of thinking and acting that supposedly “save” us, but instead prove incapable of putting us in touch with our roots and keeping alive the memory of those who have gone before us. We deprive ourselves of the antibodies we need to confront adversity.

In this storm, the façade of those stereotypes with which we camouflaged our egos, always worrying about our image, has fallen away, uncovering once more that (blessed) common belonging, of which we cannot be deprived: our belonging as brothers and sisters.

Like the disciples, we will experience that with him on board there will be no shipwreck. Because this is God’s strength: turning to the good everything that happens to us, even the bad things. He brings serenity into our storms, because with God life never dies.

“Why are you afraid? Have you no faith?” Lord, your word this evening strikes us and regards us, all of us. In this world, that you love more than we do, we have gone ahead at breakneck speed, feeling powerful and able to do anything. Greedy for profit, we let ourselves get caught up in things, and lured away by haste. We did not stop at your reproach to us, we were not shaken awake by wars or injustice across the world, nor did we listen to the cry of the poor or of our ailing planet. We carried on regardless, thinking we would stay healthy in a world that was sick. Now that we are in a stormy sea, we implore you: “Wake up, Lord!”.

“Why are you afraid? Have you no faith?”Lord, you are calling to us, calling us to faith. Which is not so much believing that you exist, but coming to you and trusting in you. This Lent your call reverberates urgently: “Be converted!”, “Return to me with all your heart” (Joel 2:12). You are calling on us to seize this time of trial as a time of choosing. It is not the time of your judgement, but of our judgement: a time to choose what matters and what passes away, a time to separate what is necessary from what is not. It is a time to get our lives back on track with regard to you, Lord, and to others. We can look to so many exemplary companions for the journey, who, even though fearful, have reacted by giving their lives. This is the force of the Spirit poured out and fashioned in courageous and generous self-denial. It is the life in the Spirit that can redeem, value and demonstrate how our lives are woven together and sustained by ordinary people – often forgotten people – who do not appear in newspaper and magazine headlines nor on the grand catwalks of the latest show, but who without any doubt are in these very days writing the decisive events of our time: doctors, nurses, supermarket employees, cleaners, caregivers, providers of transport, law and order forces, volunteers, priests, religious men and women and so very many others who have understood that no one reaches salvation by themselves. In the face of so much suffering, where the authentic development of our peoples is assessed, we experience the priestly prayer of Jesus: “That they may all be one” (Jn 17:21). How many people every day are exercising patience and offering hope, taking care to sow not panic but a shared responsibility. How many fathers, mothers, grandparents and teachers are showing our children, in small everyday gestures, how to face up to and navigate a crisis by adjusting their routines, lifting their gaze and fostering prayer. How many are praying, offering and interceding for the good of all. Prayer and quiet service: these are our victorious weapons.

“Why are you afraid? Have you no faith”? Faith begins when we realise we are in need of salvation. We are not self-sufficient; by ourselves we founder: we need the Lord, like ancient navigators needed the stars. Let us invite Jesus into the boats of our lives. Let us hand over our fears to him so that he can conquer them. Like the disciples, we will experience that with him on board there will be no shipwreck. Because this is God’s strength: turning to the good everything that happens to us, even the bad things. He brings serenity into our storms, because with God life never dies.

Read the rest here.

What Will American Religious Historians Say About the 2010s?

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Over at The Anxious Bench, historian Philip Jenkins asks, “what will future scholars of Christianity highlight when they write the history of the 2010s?  What tremors reshaped the landscape of faith?”

Here is part of Jenkins’s answer:

I would start with the papacy of Francis in the Roman Catholic church, with all that has meant for controversies within the church, and the struggles for an against reform.

Within the United States, I would include, for instance:

-The Rise of the Nones, people admitting no religious affiliation, and what that might mean for secularization trends.

-The 2016 election and the conflicts within evangelicalism: charges that white evangelicals follow conservative politics at the expense of religious principles. See: a great many posts at this blog by multiple authors.

-Growing calls for women’s leadership within many churches, especially among evangelicals. See: a great many posts at this blog by multiple authors.

-The establishment of same sex marriage as mainstream social orthodoxy (the Obergefell decision 2015), with all the actual and potential clashes that sets up for churches, and for individual conservative Christian believers.

-Activism and concern about climate issues and global warming becomes a leading cause for US churches.

Read the entire piece here.

In addition to Jenkins’s mention of women leadership, I would add the influence of the #MeToo movement in evangelical churches and denominations. (Bill Hybels, Paige Patterson, John Crist, etc.)

It also seems that white churches are coming to grips with questions of structural racism like never before.

“do not let us fall into temptation”

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Pope Francis has approved a change to the English version of Lord’s Prayer that is said in mass.  Here is a taste of a piece at the Pittsburgh Post-Gazette:

Pope Francis has approved a change to the Lord’s Prayer, widely regarded as the best-known prayer in the Christian faith.

The measure, which would change how Catholics around the world recite the prayer, replaces the line “and lead us not into temptation” with “do not let us fall into temptation,” uCatholic.com reported.

The move to change the “temptation” phrasing in the prayer was not a spur of the moment decision, but the result of 16 years of research by experts into the current translation of the prayer, according to the Christian Post.

Pope Francis had said in 2017 that he took issue with the “lead us not into temptation” phrasing.

“A father does not lead into temptation, a father helps you to get up immediately,” the pope said, according to the Christian Post. “It is not a good translation because it speaks of a God who induces temptation.”

“The one who leads you into temptation is Satan,” he added. “That’s Satan’s role.”

Christians who have been taught the Lord’s Prayer, also known as the Our Father prayer, from the time they were children reacted with surprise to the news of the pope’s comments last year. On social media, many reacted with comments such as, “Leave the Lord’s Prayer alone!”

Read the entire piece here.

Pope Francis to Open Records of Pope Pius XII’s Papacy

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The records of Pope Pius XII will be open to scholars next March. If you want to know why this is important check out David Kertzer‘s piece at The Atlantic: “The Secrets That Might Be Hiding in the Vatican’s Archives.”  Here is a taste:

On Monday, 80 years after Pius XII’s election to the papacy, Pope Francis announced that the archives of the controversial wartime pontiff would be opened to scholars next March. The decision follows more than half a century of pressure. Pius XII—a hero of Catholic conservatives, who eagerly await his canonization as a saint, while denounced by his detractors for failing to condemn the Nazis’ genocidal campaign against Europe’s Jews—might well be the most controversial pope in Church history.

Less noticed in initial accounts of the announcement is the fact that Francis’s opening of the Pius XII archives makes available not only the 17 million pages of documents in the central Vatican archives, but many other materials in other Church archives. Not least of these are the archives of the Congregation for the Doctrine of the Faith (formerly known as the Holy Office of the Inquisition) and the central archives of the Jesuit order. They, too, are likely to have much that is new to tell us.

Read the rest here.

Politics in the Catholic Church

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Pope Francis and Theodore McCarrick

There is a battle raging for control of the Catholic Church.  Archbishop Carlo Maria Vigano’s recent claim that Pope Francis covered-up Theodore McCarrick’s sexual indiscretions is the latest battle in a political holy war between conservative Catholics (supporters of Benedict XVI) and progressive Catholics (supporters of Pope Francis).  John Gehrig‘s recent piece at Religion & Politics lays it all out.  Here is a taste:

While the daily developments and details of Viganò’s claims should be thoroughly investigated no matter where they lead, there is no way to understand this saga without recognizing how the former ambassador’s claims are part of a coordinated effort to undermine the Francis papacy. The Viganò letter is as much about power politics in the church as it is about rooting out a culture of abuse and cover-up. A small but vocal group of conservative Catholic pundits, priests, and archbishops, including the former archbishop of St. Louis Cardinal Raymond Burke, have led what can be described without hyperbole as a resistance movement against their own Holy Father since his election five years ago. Pope Francis, the insurgents insist, is dangerously steering the church away from traditional orthodoxy on homosexuality, divorce, and family life because of his more inclusive tone toward LGBT people and efforts to find pastoral ways to approach divorced and remarried Catholics. These conservative critics, many of whom essentially labeled progressive Catholics heretics for not showing enough deference to Pope Benedict XVI, are not discreet in their efforts to rebuke Francis. Last year, in a letter to the pope from the former head of the doctrine office at the U.S. bishops’ conference in Washington, Fr. Thomas Weinandy accused the pope of “demeaning” the importance of doctrine, appointing bishops who “scandalize” the faithful, and creating “chronic confusion” in his teachings. “To teach with such an intentional lack of clarity, inevitably risks sinning against the Holy Spirit, the Spirit of truth,” the priest wrote in remarkably patronizing language more befitting a teacher correcting a student than a priest addressing the successor of Peter.

Viganò’s testimony therefore should not be read in isolation or as an aberration, but as the latest chapter in an ongoing campaign to weaken the credibility of Pope Francis. Political, cultural, and theological rifts among Catholics are nothing new in the church’s 2,000-year history, but Viganò’s call for the pope’s resignation has set off the ecclesial version of a street fight. “The current divisions among Catholics in the United States has no parallel in my lifetime,” Stephen Schneck, the former director of the Institute for Policy Research and Catholic Studies at Catholic University of America, said in an interview. Bishops who usually take pains to show unity in public have issued dueling statements on Viganò’s letter that reflect this discord. Cardinal Tobin, who was appointed by Francis, sees Viganò’s accusations being used by the pope’s opponents to gain leverage. “I do think it’s about limiting the days of this pope, and short of that, neutering his voice or casting ambiguity around him,” the cardinal told The New York Times. Some conservatives in the hierarchy have cheered Viganò. Bishop Joseph Strickland of Tyler, Texas, issued a statement just hours after the letter was made public and ordered priests in his diocese to read his statement during Mass. “As your shepherd, I find them credible,” the bishop wrote in response to Viganò’s allegations.

Read the entire piece here.

The Vatican is Preparing a Response to the Vigano Letter

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Archbishop Carlo Maria Vigano has accused Pope Francis of covering up the sexual sins of former Washington D.C. archbishop Theodore McCarrick.  Thus far, Francis has dismissed the accusations.  But now it appears that the Vatican is forming some kind of a response to the Vigano testimony.  Gerard O’Connell of America explains:

The Council of Cardinal Advisors issued a statement on Sept. 10 expressing their “full solidarity with Pope Francis in the face of what has happened in these last weeks”—namely the attack against him by Archbishop Carlo Maria Viganò, the former nuncio to the United States. They added that they were aware that the Holy See is preparing “the eventual and necessary clarifications” in response to the grave allegations Archbishop Viganò made in August.

Archbishop Viganò had accused the pope of covering up the abuses committed by Archbishop Theodore McCarrick and of lifting the sanctions he believes Pope Benedict XVI imposed on the former Washington cardinal. He also accused many Vatican officials during the previous two pontificates of the same cover-up. The archbishop stunned the Catholic world by calling for Francis’ resignation.

The cardinal council members said in their statement that they were aware that “in the present discussion” the Holy See “is formulating the eventual and necessary clarifications” to these events. In this way, they confirmed the news that had circulated in the Italian media in recent days that the Vatican is preparing a response to what Archbishop Viganò stated in his letter, the contents of which has become a source of scandal and division in the church, particularly in the United States, and a direct attack on the pope and his moral authority.

Read the rest here.

The President of a Conservative Catholic College Defends the Pope and Takes the Heat

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Jim Towey is the president of Ave Maria University in Naples, Florida.  He was also the Director of the White House Office of Faith-Based and Community Initiatives under George W. Bush.

Ave Maria is a very traditional Catholic college.  It was founded in 1998 in Ypsilanti, Michigan by Tom Monaghan, the founder of Domino’s Pizza.  I first learned about it through the ads the college regularly took out in First Things magazine.

In the wake of the controversial Cardinal Vigano letter accusing Pope Francis of covering-up the sexually abusive behavior of Cardinal Theodore McCarrick, one might expect the president of a conservative Catholic college to join the chorus of conservative Catholics who are critical of Francis.  But not Jim Towey.  I will let the Naples Daily News explain the rest:

Ave Maria University President Jim Towey’s statement in support of Pope Francis has prompted a swift backlash from several members of the Catholic community, including a group of nearly 70 alumni who signed an open letter asking he make a formal retraction. 

Towey has since amended his original statement and wrote a follow-up letter apologizing for some of his words, but he maintained his support of Pope Francis.

The pope stands accused of knowing of allegations of sexual abuse in the church and failing to take action.

In his Aug. 29 statement, Towey characterized the matter as a “rift between Pope Francis and some conservative members of the Church hierarchy.”

On Aug. 30, Towey wrote a letter addressed to the “Friends of Ave Maria University,” acknowledging his words had hit some members of the Ave Maria community “with great force.” Towey also apologized for his “gratuitous comment about what might have motivated Cardinal Burke’s conduct.”

The original Aug. 29 statement included a sentence that suggested American Cardinal Raymond Leo Burke, a leader of the conservative wing of the church who has criticized Pope  Francis “may still be smarting from the Holy Father’s decision to remove him from his prominent position as head of the Holy See’s highest ecclesiastical court.” That portion of the statement has since been removed. 

Read the rest here.

*Commonweal*: The Vigano Letter is Suspect, but Francis Should Still Respond

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As we wrote about here last week, Catholic Archbishop Carlo Maria Vigano recently claimed Pope Francis knew that Archbishop Theodore McCarrick was a “sexual predator” and did nothing about it.  Vigano made his allegations in an 11-page “testimony.”

Yesterday, the editors of the Catholic magazine Commonweal called Vigano’s letter “a subjective account of recent church history full of unverifiable claims” with a “petty and self-righteous tone” that reads like it was written to “settle personal scores.”

So far, Pope Francis has not addressed the Vigano accusationsbut the Commonweal editors think that he should:

But Francis should do more than respond to those who “seek scandal” with “silence,” as he put it in a recent homily. When he was first asked about Viganò’s charges during an in-flight press conference on his way back to the Vatican from Ireland, he replied, “I will not say a single word on this.” And he hasn’t. That is unwise. However dubious or questionable Viganò’s charges, Francis should respond to them directly, especially given that a number of the claims refer to private conversations between the two men. If Francis did not know about Benedict’s request that McCarrick should keep a low profile, he should say so. If he is afraid of implicating his two predecessors, who promoted McCarrick and allowed him to continue in public ministry, he shouldn’t be. The truth is more important. As the church once again reckons with its leaders’ failures to confront and punish abusers, the faithful deserve answers.

Read the entire editorial here.

Catholic writer claims Vigano testimony is to the sex abuse scandal what Oliver Stone is to the Kennedy assassination

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Writing at the National Catholic Reporter, Michael Sean Winters argues that Archbishop Carlo Maria Vigano’s testimony that Pope Francis covered-up the inappropriate behavior of former-cardinal Theodore McCarrick is little more than a conspiracy theory.

Here is a taste of his piece, “Vigano letter exposes the putsch against Pope Francis“:

Archbishop Carlo Maria Vigano’s testimony proves one thing: The former Vatican ambassador to the United States is to the clergy sex abuse crisis what Oliver Stone is to the assassination of President John Kennedy, a trafficker in conspiracy theories who mixes fact, fiction and venom to produce something explosive but also suspicious. When you finish reading this testimony, as at the end of Stone’s 1991 movie “JFK,” you can only conclude that the product tells us more about the author than it does about the subject.

Vigano is certainly correct that Cardinal Angelo Sodano, longtime Secretary of State to Pope John Paul II, was a patron of disgraced former-cardinal Theodore McCarrick. Stone recognized the assassination happened in Dallas. But why does Vigno fail to mention the key role played by Cardinal Stanislaus Dsiwisz in protecting McCarrick?

Read the entire piece here.

Did Pope Francis Know About Cardinal McCarrick’s Alleged Sexual Abuse and Cover it Up?

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Archbishop Carlo Maria Vigano, a former apostolic nuncio in Washington D.C., claims that Pope Francis knew that former Archbishop Theodore McCarrick was a “sexual predator and not only covered it up, but brought McCarrick into his inner-circle.

Vigano’s 11-page report reads like a television drama.  Read it here.  Vigano also claims that Cardinal Wuerl of Washington D.C. was also involved in the cover-up, although Wuerl denies it. (Wuerl also allegedly covered-up sexual abuse in the Diocese of Pittsburgh).

I am sure this will be all over the news later today, but most of what we know right now is coming from the Catholic press.  Here is a taste of the Edward Pentin’s piece at the National Catholic Register:

In an extraordinary 11-page written testament, a former apostolic nuncio to the United States has accused several senior prelates of complicity in covering up Archbishop Theodore McCarrick’s allegations of sexual abuse, and has claimed that Pope Francis knew about sanctions imposed on then-Cardinal McCarrick by Pope Benedict XVI but chose to repeal them.

Archbishop Carlo Maria Viganò, 77, who served as apostolic nuncio in Washington D.C. from 2011 to 2016, said that in the late 2000s, Benedict had “imposed on Cardinal McCarrick sanctions similar to those now imposed on him by Pope Francis” and that Viganò personally told Pope Francis about those sanctions in 2013.

Archbishop Viganò said in his written statement, simultaneously released to the Register and other media, (see full text below) that Pope Francis “continued to cover” for McCarrick and not only did he “not take into account the sanctions that Pope Benedict had imposed on him” but also made McCarrick “his trusted counselor.”  Viganò said that the former archbishop of Washington advised the Pope to appoint a number of bishops in the United States, including Cardinals Blase Cupich of Chicago and Joseph Tobin of Newark. 

Read the rest here.

Here is what is happening on Twitter:

The members of the conservative, anti-Francis wing of the Catholic church are swarming like sharks.  Vigano’s report is filled with speculation and theories that need confirmation.  If what he says is an accurate portrayal of events, this could indeed be a bombshell.  Stay tuned.

Pope Francis Responds to Pennsylvania Sex Abuse Report

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Here is the full text of “Letter of His Holiness Pope Francis to the People of God,” August 20, 2018:

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”.[3]   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

Pope Francis Reminds Christians What it Means to be Pro-Life

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As many of you know, Pope Francis has changed the official teaching of the Catholic Church on capital punishment.  The Church now opposes capital punishment in all cases.  John Gehring of Faith in Public Life reflects on this change in his recent piece at the New York Daily News.  Here is a taste:

If Pope Francis’ effort to abolish the death penalty is simply cheered by those who agree with him and ignored by more than half of American Catholics who support capital punishment, we’ve missed a rare opportunity to have a more expansive dialogue about what it means to protect human life in all cases. Conservative Catholic politicians — and Christian evangelicals who rally behind President Trump — too often get a free pass in declaring themselves “pro-life” if they oppose abortion, while supporting a policy agenda that perpetuates extreme inequality, environmental degradation, and that tears immigrant children from the arms of their parents.

A few months ago, Francis described the lives of migrants as “equally sacred” as the lives of the unborn in the womb. Some Catholics think immigration is a “lesser issue” compared to abortion and euthanasia, the pope acknowledged, a position Francis said might be understandable for a politician fishing for votes, but never acceptable for a Christian who claims to follow the Gospel.

Pope Francis inconveniently reminds us that the sacred image of God is in everyone: the unborn, the undocumented immigrant, and even the death row prisoner. It’s time for our political leaders to play catch up.

Read the entire piece here.

Mark Silk: May 2018 Was a “Humiliating Month”

WeinstienOver at his blog at Religion News Service, Trinity College professor Mark Silk reminds us what happened this month as it relates to the #MeToo era:

  • The elders of Willow Creek apologized for casting doubt on women’s allegations of sexual misconduct on the part of departing senior pastor Bill Hybels
  • Paige Patterson, denigrator of women, was relieved of the presidency of Southwest Baptist Theological Seminary.
  • “The judgment of God has come,” wrote Al Mohler, president of Southern Baptist Theological Seminary. “Judgment has now come to the house of the Southern Baptist Convention.”
  • Harvey Weinstein left a New York Police Department precinct in handcuffs.
  • And then there was Morgan Freeman, the Voice of God Himself.

Click here to get the entire list.