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The Forgotten Dead

May 30, 2011 in Uncategorized 2 Comments Tags: Memorial Day

It is a custom among Catholics to pray for those who have no one to pray for them and to pray for the forgotten dead. Daily I pray for all those who died in the wars of this past century. When our children were small I took them to a military cemetery for a ceremony on Memorial Day, and we placed flowers on the graves of those who had none. When we visited the beaches and cemeteries in Normandy, our French guide wept for all the young Americans who had come to free her country. Sunt lacrimae rerum.

The New York Times sometimes hits just the right note in its editorials:

On Memorial Day, it is also worth remembering all those antecedents, lying in cemeteries across the country, who might be said to be looking for their descendants — families now so scattered that there is no one to remember how the young man-at-arms under that modest headstone was ever connected to the living world. Of all the graves where America’s military dead lie buried, how many today will be visited by family — and how many will remain unattended, unremembered, unknown?

Whatever you make of the wars in which those soldiers fought, whatever you make of war itself, their sacrifices are real and permanent. How death came to them, now or then, is something only they can know. We who have not been called to war, or have been lucky enough not to lose anyone dear, still feel the loss. These are things worth remembering here in the last blush of spring, the first flush of summer.

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John Jay Report or Rock and Roll Made Me Do It

May 19, 2011 in clergy sex abuse scandal, homosexuality 34 Comments Tags: clergy sexual abuse, John Jay Report

I will comment on the John Jay Report more after I get back from a therapeutic river trip down the San Juan.

 

The report in correct that the cases of reported abuse following a bell curve. The unknown questions is whether there are unreported cases, especially form the 1950s. Victims may have died  and files should have been purged. See the graphs at Catholic Sensibility.

 

However, it seems there was a real increase in the 1960s. It is perhaps understandable that priests may have experimented sexually, but why were so many priests sexually involved with children? 60% of the reported victims were 13 and under. And why were 83% of the victims boys? The report said that priests had more access to boys. But priests have a lot of access to young women – the congregations are mostly women,  2/3 or more of penitents are women, and solicitation in the confessional has been a centuries-old problem in the Church. If priests wanted to experiment sexually, there were plenty of women available.

 

So why did they prefer children? I think that not so much sexual pleasure as the pleasure of violation and sacrilege was the goal of the abusive priests. The Marquis de Sade has explained the attraction.

 

And why boys? Perhaps because were available and don’t get pregnant. Perhaps because they were the same sex as Jesus. But I think that the report had decided it would not blame homosexuality in any way, homosexuals, especially in the Church, being a protected class.

 

From reading hundreds of cases I think that many abusive priests were immature homosexuals who were themselves frozen in adolescence, and that is why they were attracted to pubescent and pre-pubescent boys. Also, there are few young men available in church, and those might well react violently to sexual overtures.

 

The priesthood is becoming a gay profession, and abuse of minors is declining. I think that the few men, including homosexual men, who are entering the priesthood are doing it at a later age and are more mature. They have decided ( I hope) to accept being celibate and chaste, whatever their sexual orientation.. However, a largely and obviously gay clergy (even if chaste) will  be a further obstacle in reconnecting men to the Church.

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What Was He Thinking?

May 17, 2011 in Uncategorized 11 Comments Tags: Dominique Strauss-Kahn

It certainly looks like Dominique Strauss-Kahn (DSK) did what he was accused of doing – it is hard to imagine why a chambermaid would have made up such a story, and there seems to be forensic evidence. But after the violent tryst, DSK didn’t seem to be worried or anxious.

My wife, a reader of detective novels, has come up with a possible explanation.

Once we were giving an important party and decided to stay at the Royal Suite in a city and in a hotel which shall remain nameless to protect the guilty. My wife mentioned to a guest it would be nice to have an espresso machine in the morning. The guest had a friend who had worked at this hotel, and she said that those who stayed in this suite would be given anything – and that meant anything – they wanted: espresso machines, orchids, cocaine, call girls, etc. We settled for an espresso machine.

DSK was staying at the poshest suite at the Sofitel in Manhattan. Perhaps he had ordered through the hotel’s special services a pre-lunch snack and mistook the chambermaid for the snack. That would explain: 1. the behavior he was accused of 2. his lack of concern after the behavior.

Of course neither he nor the hotel nor the French government would admit that this was what had happened, if indeed it did happen that way. Nor would it keep DSK out of jail. The second he is given bail he will find a way to get to France, which does not extradite its citizens. We Americans are such Puritans about rape and child abuse – enlightened Europeans in Paris and the Vatican can’t understand our obsessions. DSK has the sympathy of the elites and will live comfortably if only he can persuade a New York judge to trust him out on bail. He would forfeit a million bucks, but what is that to a Socialist?

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The Nastiness of War

May 16, 2011 in war 11 Comments

Some critics of the killing of Osama Ben Laden think that since he was not shooting at the Seals, his killing was murder.

 

That is, killing in war is not murder only if the enemy is actively attacking you.

 

This sounds very chivalrous but has no relation to reality. Enemy soldiers (and generals) are legitimate targets even if they are sleeping or praying.

 

I read in one memoir of the First World War how the British narrator, who was a sharpshooter, had a German soldier in his sights; the soldier was taking a bath  – utterly vulnerable. The British soldier couldn’t bear to pull the trigger, and gave the rifle to someone else, who did. If the German soldier were not killed, he would have the opportunity to kill British soldiers. War is a nasty, nasty business, even when its laws are followed, even when it is a just, necessary, defensive war.

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From Dan Cere

May 3, 2011 in Uncategorized 41 Comments

My friend Dan Cere at McGill University got a error message when he tried to post his comment, so here it is: 

Comment on “The Priests We Deserve” 

Clare McGrath-Merkle’s comment on Leon Podles’s insightful post on Berullian conceptions of the priest provides a few more examples of the persistence of dangerously inflated theological visions of the clerical state.  According to McGrath-Merkle, Fr. Stephen Rossetti is a contemporary exponent of this majestic view of holy orders.  

Curiously Fr. Rossetti (Catholic University of America) is also a well-respected commentator on the clerical abuse crisis.  His publications include: Tragic Grace: The Catholic Church and Child Sexual Abuse, and Slayers of the Soul: Child Sexual Abuse and the Catholic Church.  He served as president of St. Luke’s Institute for many years and claims to have an amazing success rate in the treatment of clerical child molesters (treated 150 clerical child abusers with only 2.7% recidivism) and success in returning them to priestly ministry (with some restraints on contacts with minors). 

While the priest may participate in the mysterious heights of the Christological mysteries, in Slayers of the Soul, Fr. Rossetti argues that the molester reveals the dark muddier depths of our ordinary humanity.  According to Fr. Rossetti,  the child molester reveals disturbing truths about the “inner darkness” that dwells within each one of us.  He stresses our common humanity with the molester and the unsettling ways in which our “inner darkness” is reflected in spectre of the “dirty old man” stalking his prey.    He writes:  

“As a society, we would like to believe that child molesters are different, perhaps even evil, and that they should be treated with contempt and removed from our midst.  Indeed, their crimes cannot be minimized, but neither can our common, broken humanity.  We must not forget that our own inner darkness which makes us resemble the “dirty old man” that stalks his prey in the night.  The existence of our private darkness frightens us just as much as the spectre of the active child molester.  Perhaps if we are afraid of this “dirty old man,” concoct unreal myths about him, and wish to banish him from our midst, it is because we are afraid of what he shows us about ourselves. But the truth is he is in our midst, and he looks a lot like us.” (Slayers, 17) 

Sexual abuse, he argues, is “merely…a symptom of an underlying problem in our society.” (Slayers, 186) It is not just the abuser, but “the entire system that is dysfunctional” and all “contribute, in some way, to the patient’s disorder…. pedophilia and ephebophilia might be seen as a symptom of an underlying disorder within our entire society.” (Slayers, 187)  He argues that “the seeds” of this disorder are found in the family: “pedophilia and ephebophilia can be thought of as illnesses that spring from the context of our family.  It is the entire family that is ill and is in need of healing.” (Slayers, 188-189) 

Fr. Rossetti encourages us to come to terms with  “an uncomfortable familiarity with the child molester…to identify with the child molester, because he or she is a member of our family” and “his or her struggles are much like ours” (Slayers, 198)  In his concluding words Fr. Rossetti affirms the liberating message that the child molester offers us: “This may be the hardest yet potentially the most liberating challenge the child molester places before us: to see within ourselves the seeds of this tragedy, and to recognize in the face of the perpetrator the features of our own countenance.” (198-199)   

In short, Fr. Rossetti might embrace a high inflated vision of the priesthood, but he seems to propose a deeply deflated view of our common humanity and the family.   The child molester, it seems, is everyman.  The molester reveals the ingrained slimy sinfulness of our ordinary common humanity.    

Awareness of the brokenness of our common humanity is a central gospel message.  But this did not prevent Jesus from reacting to those who would harm children with a severity (Matt 18) that Fr. Rossetti seems to repudiate.  In Slayers of the Soul Fr. Rossetti suggests that a critical path forward in the abuse crisis seems to be one of mutual recognition, fellow-feeling with molesters, and “general confession” of our common sinful humanity.  Jesus’ stern warnings about harm to children welcomed into the church, coupled with his threats of millstones and the severing of limbs, would appear to point in a somewhat different pastoral direction. 

 

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Expiation

May 3, 2011 in repentance 21 Comments Tags: Ben Laden, Catholic Church, expiation, punishment

 

Vengeance is mine, says the Lord, I will repay, and He has given the state the role of avenging the wrongs of evildoers. 

Let every soul be subject to the higher powers. For there is no power but of God: the powers that be are ordained of God.

 For he is God’s servant to do you good. But if you do wrong, be afraid, for he does not bear the sword for nothing. He is God’s servant, an agent of wrath to bring punishment on the wrongdoer. 

The state had given the state the power and authority to punish wrongdoers, including, as is clear from the sword, by death. 

We do not call God a murderer when people die in natural disasters; nor is the state a murderer when it justly kills someone. God has power over life and death; and he has given that power in certain circumstances to the state. 

Both Jesus and Paul recognized the authority of the Roman state, and Paul said that he did not wish to escape the death penalty if he had done anything that deserved it. The Good Thief next to Jesus admitted he was dying justly. 

The Catechism of the Catholic Church still admits all this, but says that the state no longer needs to execute people to protect the innocent.

This is an error in prudential judgment.

 

In Baltimore many imprisoned criminals have ordered the murder of witnesses to the point that it is difficult to get witnesses to cooperate. It is impossible to seal off an imprisoned convict from the outside world. 

In any case it is not within the purview of the pope or bishops to tell public authorities how to carry out their legitimate responsibilities. We are not in a theocracy. Bishops and popes, including John Paul II, protected sexual abusers from justice, and this was wrong. 

And the Catechism ignores the other purpose of punishment, expiation. 

The mishandling of the sexual abuse crisis by the hierarchy showed two things: 

They were completely uninterested in protecting the innocent;

They had forgotten that punishment is also meant to help the criminal expiate his sin. 

If we repent and accept the punishment we deserve, we can expiate our sins.  

Jesus came to destroy death, yet we all die. He has changed death so that it is now an entry into eternal life. 

Jesus takes away the sins of the world, but we still suffer the consequences of sin. Our willing acceptance of these consequences, including punishment, changes the meaning of the punishment. It becomes expiation. 

We do not know about the stages of death. Perhaps Ben Laden was able to repent and accept his death as expiation, and a small expiation, for the evil he had done. We can also bear our sufferings to help him, and all sinners, expiate  the wrong he has done.

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The News

May 2, 2011 in Uncategorized 25 Comments

O! thus be it ever, when freemen shall stand
Between their loved home and the war’s desolation.
Blest with vict’ry and peace, may the Heav’n rescued land
Praise the Power that hath made and preserved us a nation!
Then conquer we must, when our cause it is just,
And this be our motto: “In God is our trust;”
And the star-spangled banner in triumph shall wave
O’er the land of the free and the home of the brave.

God grant this victory lead to peace.

 

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The Church and Male Honor

May 2, 2011 in clergy sex abuse scandal, Masculinity 10 Comments Tags: Christianity, thumos

Plato’s Republic and the Christian Church face the same problem in integrating the thumos, the firry spirit, of young men into the community. The political community cannot ignore it. The explosion of the Arab world in 2011 was set off  because one young man felt that his masculinity had been dishonored. He immolated himself, and large parts of the Arab world literally burst into flames. The Church in Spain in 1936-7 experienced the same male rage. Mostly, however, at least for the present, the male reaction is not destruction but indifference to or abandonment of the church.

          The sexual abuse crisis in the Catholic Church also illustrated the conflict between the clergy and young males. The clergy has long sought to control the boisterousness and sexuality of young males, and it needs to be controlled. However, a significant portion of the clergy used this socially-authorized control to exercise control over the bodies of young males through sexual abuse and psychological manipulation. The victims had long been propagandized that priests were superior beings and that the laity were unimportant; what a priest wanted was what mattered. The victims were profoundly dishonored by the abuse. They were further dishonored by the reaction of the hierarchy to the abuse: the victims counted for nothing, the perpetrators for everything. Victims were ignored, brushed off, insulted. Their rage did not burst forth in murder, but in a decades-long legal campaign to force the Catholic hierarchy to apologize and pay for the abuse that they had tolerated; to acknowledge that the victims were indeed important, that their suffering was  important, that the priests and bishops were not superior beings but in many cases of far lesser moral stature than the laity.

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A Clarification

May 1, 2011 in Uncategorized 10 Comments

My last statement “in almost all priests” is not clear. What I meant was that Catholics are repeatedly told that reception of the sacraments is the surest path to holiness. Priests have the most intimate association with the sacraments; one would expect that except in the rarest cases (1 out of  10,000, 1 out of  100,000) priests would therefore at least exhibit good character. But at least 5 % of American priests have been sexual abusive to minors, plus the ones who have entered into abusive relationships with adults. 

Clearly simple reception of the sacraments is not sufficient. What is missing? Repentance? A lively faith? Or is the expectation that the sacraments would repair grave defects such as psychopathy or extreme narcissism an unreasonable expectation? 

In many cases these aberrant characters did not “sneak through.” Their defects were known or strongly suspected in the seminaries, but they were ordained anyway.

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If Gold Rusts, What Will Iron Do?

April 29, 2011 in clergy sex abuse scandal 14 Comments

No one knows with any certainty the percentages of homosexually-inclined or abusive men in the various churches. On the surface it would seem that celibacy would be a cover for someone who does not want to admit his homosexual inclinations to himself or to others. But the Anglicans have had big problem with homosexual molestation of teenage boys, often by married clergy. 

The clergy, in addition to attracting people with good or at least not harmful motivations, would tend to attract narcissists who love the attention and who enjoy manipulating people. Even worse, some of the rhetoric that has been used to exalt the Catholic clergy could attract megalomaniacs like Maciel and Karadima. 

Of course politicians are narcissistic and megalomaniac, and molesters occur in all occupations. But priests are carefully observed for years. Occasionally a psychopath might slip through, but why so many? And once they are in the clergy, they have access to vulnerable people who have been taught that priests are super-Christians, because they are so close to the sacraments. 

Also, if the sacraments help to sanctify a person’s life, why do priests at least not show a reasonable attainment of virtue? They have the closest association to the sacraments; why do the sacraments fail to lead to ordinary human virtue in almost all priests?

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The Hazards of Life in Florida

April 25, 2011 in Uncategorized 11 Comments

My morning paper informs me:

Alligator finds its way into Florida woman’s bathroom

PALMETTO, Fla. (AP) — A Florida woman found an unwelcome weekend guest in her bathroom — a 7-foot alligator.

Alexis Dunbar says she screamed and the gator hissed when she found it inside the bathroom of her home Saturday afternoon. Her boyfriend propped a small table by the bathroom to keep the gator inside until an officer from the Florida Fish and Wildlife Conservation Commission showed up to take him away.

Dunbar believes the gator used a doggie door on the back porch to get inside the house. Dunbar lives in Palmetto, which is south of St. Petersburg.

Spring is mating season for alligators and wildlife officials urge people to be extremely cautious, especially around water.

We have had minor run-ins with Florida wildlife. We have had to evict from our pool a large and unhappy turtle and two snakes who had been engaging amorous activity at the edge of the pool and had fallen in.

Although my favorite story is still the one about the women in Naples who had taken her dog for a walk, returned home, and then heard knocking at the door. She looked out the window and saw no one.  The knocking resumed. She looked down and saw a large alligator hitting the door and asking if Skippy could come out and play. She screamed. The alligator did not go away.

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The Priests We Deserve?

April 23, 2011 in Catholic Church 16 Comments Tags: Berulle, Karadima, Maciel, priesthood

Maciel was recommended by John Paul not such much because of the money he raised, but because of the number of vocations to the priesthood he cultivated in the Legion of Christ. 

Similarly, Karadima in Chile was almost universally honored because his group of young male friends produced four bishops and fifty priests. 

And this in a church which in the developed countries is seeing a substantial decline in priestly vocations.

But what kind of priesthood do we have if psychopathic molesters, who may even be atheists, like Maciel and Karadima, are the most successful priests in bringing other men into the clergy? 

It should give Benedict pause. Perhaps it has. But underlying this bizarre phenomenon is a long-standing and widespread distortion of the priesthood, which I and some of the commentators (Mary Ann’s is a good scholastic explanation) have tried to describe. 

This distortion will eventually be condemned as a heresy, but in the meantime it is doing much harm. 

 For a theological exploration of the source of this distortion, I recommend Bernard Doering. Here is a section from his essay.

On the one hand, Berulle was right, Maritain insists, and magnificently so, in his insistence on the holiness toward which the priest ought to strive. . .

On the other hand, Berulle was mistaken, and seriously so, in exalting the sanctity of the state of life in which the sacrament of Holy Orders places the one who receives it. From affirming the eminent perfection to which the priest is called so that he may exercise his function in a manner that is in complete harmony with what the office demands, to affirming the eminent perfection of the state of life which is conferred on him at the same time as the sacramental powers, there is no more than an imperceptible step for Berulle, and he was happy to take that step.

And the Cardinal did not miss an opportunity to explain that the priesthood itself is a “state of sanctity,” Maritain finds this conception rather bizarre

when one recalls that the indelible mark that the character imprints on the soul of the priest is no other than the power with which he is invested to transubstantiate bread and wine and to absolve, even if he happens himself personally to be unworthy by the loss of grace.

The sacrament of Holy Orders does not constitute the priest in a state of sanctity any more than baptism constitutes an ordinary Christian in such a state. The state of life of the priest, Maritain maintains, “is the same as that of most ordinary members of God’s people” and a clear distinction must be maintained between this state of life and the priestly function.

The mediation that he is called to exercise as a priest is of a completely different order: It is a “ministerial” or functional mediation which he exercises in the hierarchical structure of the Church, in which he is endowed with a canonically fixed authority to transmit to men the truths of faith, to celebrate in their midst the sacrifice of the altar, to give them the Body and Blood of Christ, and to confer on them the graces of the other sacraments — without his having in any way to be a superchristian in order to acquit himself of these holy functions as such.

According to Maritain, the French School did an immense service to the Church by insisting with admirable zeal on the sanctity toward which the priest has the duty to strive, but at the same time it promoted an illusory sublimation of the priesthood through a serious misunderstanding of its true grandeur.

The belief that “God took on flesh” is absolutely and strictly the very same thing as “God made Himself a priest”; the belief that the priest is a superchristian, and even more than that; the belief that he is a conjoined instrument of the Savior; that he enters into His divine Person; that by his ordination he is constituted in a state of perfection and sanctity; finally the belief that through this very state all those things that he happens to do in the exercise of his functions are marked with the seal of the sacred.

He maintained that the French School went so far in this illusory sublimation that, at least in more recent times, many of those it formed believed that the priest communicates a higher dignity to and actually sanctifies whatever he happens to do in his ordinary life. Some even thought (contrary to Berulle) that any act at all accomplished by a priest — trimming trees, fixing a watch, indeed even scolding an altar boy (and we might ask in the present crisis, what have many altar boys not been required to submit to?) or eating a meal with friends — is a sacerdotal act.

We were to believe that from the moment he does something in the exercise of his functions, the priest, because his ordination, in making him the hand of Christ, constituted him in a loftier state than that of the ordinary Christian, then acts as being of Christ by privileged right and brings to men a ray, sometimes a bit obscured (but in such a case we shed a furtive tear and then quickly pull the veil), a ray which emanates from Christ. . . Sacerdos alter Christus — this is the maxim. . . for a long time now. . . the way in which [followers of the French School] sublimate the priesthood was considered the guarantee par excellence for maintaining the respect we owe the Church’s ministers. (And not only were we supposed to respect them, but to love them as well.)

Maritain calls this an “illusory sublimation” of the priesthood. He is not using the term “sublimation” in the now-popular Freudian sense of the word. What he means is the illusionary raising of the priesthood and of the reverence due to the priest to a level far higher than is warranted.

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Ye Shall Be As Gods

April 23, 2011 in anticlericalism, clericalism 19 Comments Tags: clericalism

Clericalism is destructive and provokes the reaction of an irrational and even murderous anticlericalism. In attempting to get the laity to pay some attention to what priests are telling them (not a bad idea), the Church has made some wild claims about the clergy.

     Innocent III claimed that scripture called priests gods: “‘Diis no detrahes,’ [Ex. 22:28] sacerdotes intelligens, qui propter excellentiam ordinis et offici dignitatem  nomine nuncupator” (You shall not revile gods, meaning priests, who are called by the name of gods because of the excellency of the order and the dignity of the office).

     This sort of rhetoric gave the clergy a severe case of the notions. St. Alphonse de Ligouri, a doctor of the Church, taught that “in obedience to the words of his priests – HOC EST CORPUS MEUM – God Himself descends on the altar, that He comes wherever they call Him, and as often as they call Him, and places Himself in their hands, even though they should be His enemies. And after having come, He remains, entirely at their disposal.” In 1907 the Rev. Pierre  Chaignon told his fellow priests that they were like Mary  “for the Word of God made flesh puts Himself under our control as He had put himself under hers and obeys us as He deigned to obey her.” In 1974 in The Faith of Millions: the Credentials of the Catholic Religion (Our Sunday Visitor) the Rev. John O’Brien claimed “The priest speaks and lo! Christ, the eternal and omnipotent God bows his head in humble obedience to the priest’s command.”  Such incredible pretensions could go to a priest’s head.The Rev. Edward Donelan of the Santa Fe diocese was the ultimate clericalist.  Someone who heard his Holy Thursday sermon reported that Donelan preached:

that a priest carries a terrible burden and responsibility in that they, from and above all other men, have been chosen by God as His priests; that during the consecration, the priest had the authority, and the terrible responsibility, to command God to be present at the altar; that God, because He had allowed this man to be a priest after the order of Melchizedek, must obey the priests and transubstantiate the bread and wine; and that we, the miscreant parishioners, must do everything we can to support our priests as they face this experience daily. Some of that sounds like good Catholic doctrine. Some of it sounds dangerous.”

It was very dangerous. Donelan thought that if he could control God, he could certainly control the bodies of the boys at his reform school, La Casa de los Muchachos. He sexually abused the boys until one ran away to escape the abuse and froze to death in the New Mexico Mountains.

     As Montes warned, divinizing a priest has catastrophic consequences. I also believe there is the matter of the First Commandment.

      One can accept the Catholic theology of the ministerial priesthood – yes, the priest is ontologically different from the laymen, because he receives a sacramental character which, like the baptismal character. Changes his soul permanently and therefore cannot be repeated. But the far greater sacrament of baptism does not have all the effects that clericalists claim for the lesser sacrament of orders. When a priest performs a sacrament, it is Christ who performs it – Augustine made that clear, in his controversy with the Donatists. And the church, like any organization, needs a government and good order and reasonable obedience. But Catholics seem to have a thirst of idols, and the clergy, including the popes, are too willing to be made into idols.

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The Agony of the Church in Chile

April 22, 2011 in Chile, clergy sex abuse scandal 9 Comments Tags: Chile, Karadima, sexual abuse

The Vatican has publicly stated that the Rev. Fernando Karadima was a sexual abuser. In Chile he was a combination Maciel and Fulton Sheen. He apparently was an extraordinarily effective preacher and giver of retreats, although now some suspect he was not simply an abuser, but an atheist.

 

In such a dreadful situation it is hard to find any ray of light. But the spiritual maturity of some Catholics in Chile has been deeply edifying. I previously quoted Juan Carlos Cruz, a victim.

 

Here is what Joaquín Lavín, the Minister of Education and a supernumerary of Opus Dei said about the accusations: 

Son lamentables, pero la fe es Jesucristo, no es en la persona de un sacerdote.

 

(they are lamentable, but the faith is in Jesus Christ, not in the person of a priest)

He emphasized: 

Lo lamentable de esto es que a veces muchos católicos se ven afectados en su fe. Pero la fe no es en los sacerdotes, es en Jesucristo y eso es lo importante. Cristo no nos desilusiona nunca.

 

(It is lamentable that at times Catholics are affected in their faith. But the faith is not in the priests, but in Jesus Christ and that is what is important. Christ will never disappoint). 

The Jesuit Fernando Montes, rector of the University Albert Hurtado called Karadima a “dictator” and said that this condition “favored an environment for committing the abuses.” Montes explained 

There is in the church a danger of sacralization, that the person in authority is not just an authority, but is transformed into a sacred being, who cannot be touched, who cannot be criticized, and in this sense there can be an enormous oppotunity to redefine the way of exercising authority.  

Montes said that this  

“divinization can produce a dictator. Spiritual direction, instead of a respectful accompanying to say “that you are sad and I will help you,” is converted into “I tell the other person what he has to do.” This appears to be aberrant because it produces a leadership with dependency, in circumstances in which the Gospel requires a leadership of service.” 

The Son of Man came not to be served, but to serve, and to give His life as a ransom for many.

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Victorian Control Issues

April 21, 2011 in Moral Theology 5 Comments Tags: clergy, control issues, dancing

In researching my new book, I have come across the extraordinary animus that the clergy of all denominations bore against dancing, an animus that becomes choreophobia. The Curé of Ars not only tried to stop dancing, he told one penitent that she was forbidden to watch dancing, because she would be “dancing in her heart.”

 

One suspects a certain control issue to which the clergy are liable. The Spectator (in 1888!) observed that a mayor of a small town planned to give a ball. The local Evangelical rector the Rev. Mr .Price was not amused, in fact, he 

is exceedingly indignant and being indignant cries aloud. He tells the Mayor publicly in a letter to a local paper that balls are bad, that they inflame the worst passion of the street, that there is no Scriptural precedent for such an entertainment, that you never heard of Moses or the Prophets or Christ or the Apostles giving a ball, that God and the Bible are against balls, and that in short the Mayor who was recently ill, and might therefore have known better, is a dreadful backslider and deserves and shall receive the prayers of Mr Price and his congregation. 

The populace are excited: 

the common folk of Lowestoft who find life a little monotonous and thought their Mayor very kind have been so irritated that they got up a demonstration and burned the poor Rector in effigy. 

The Spectator suspected that the Evangelical clergy suffered form we call today control issues: 

Power is dear to the souls of all men and especially to those who may not make money and are bound by a strict rule of life and as referees upon all social questions the clergy were for a time very powerful It was at one time scarcely possible, in many circles, to read a book without clerical permission first had and obtained, while in one town at least the sorrowing maidens had to surrender their curls or pass under the ban. The motive of that order must have been the love of power, for no possible misdirection of thought can make curls immodest, and the clergy never urge, being themselves all married, that it was the duty of women to make themselves unattractive. 

These clergy were strict Sabbatarians: 

They insisted on three attendances at church. They prohibited all perusal of secular literature. They pronounced all amusements recreations or gatherings positively immoral, and finally they stopped – we know this will be denied but it is true – all strolling in fields. The result was that the Sunday became a day endless ennui, varied by gossiping indoors; that a dislike of it grew up in the young men; and that of all belong to that generation, the elderly men who were trained by Evangelical clergy have the least liking for attending church. 

The Spectator (wrongly) though Papists did not suffer from this attitude. The Evangelical clergy’s 

radical mistake –  a mistake made by almost all priests except the Roman Catholic, who are kept from it by knowledge acquired in the Confessional  – was that they relied on a minute regulation of conduct for the improvement of character. 

Protestants, who claimed Gospel freedom, fell into the same trap that Catholics frequently fall into, trying to better men by a minute web of laws and regulations, in an attempt to protect against the slightest temptation, while forgetting that character grows only under testing.

 

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