Pope Francis has responded to reports of sexual abuse and cover-up of abuse by the Roman Catholic Church.His letter comes after the Pennsylvania attorney-general revealed the comprehensive findings of a statewide investigative grand jury that spent two years uncovering abuse of children by Catholic priests, and a systematic cover up spanning decades by senior church leaders in Pennsylvania and the Vatican.
In an impassioned letter the Pope called on the Church to be close to victims in solidarity, and to join in acts of prayer and fasting in penance for such “atrocities”. In identifying with the victims, the Pope said: “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.”
http://www.page1.news/1000-children-victimized-sexually-by-301-predator-priests-of-the-roman-catholic-church-horrific-findings-by-u-s-grand-jury/
The Pennsylvania investigation captured widespread sexual abuse and institutional cover up across the entire state. Building on investigations of the Altoona-Johnstown Diocese and the Philadelphia Archdiocese by previous grand juries, the 40th Statewide Grand Jury’s investigation covered the other Dioceses of Allentown, Erie, Harrisburg, Greensburg, Pittsburgh and Scranton, giving a complete picture of pervasive abuse in dioceses across Pennsylvania. The grand jury found:
- 301 Catholic priests identified as predator priests who sexually abused children while serving in active ministry in the church.
- Detailed accounts of over 1,000 children victimized sexually by predator priests, with the grand jury noting it believed the real number of victims was in the “thousands.”
- Senior church officials, including bishops, monsignors and others, knew about the abuse committed by priests, but routinely covered it up to avoid scandal, criminal charges against priests, and monetary damages to the dioceses.
- Priests committed acts of sexual abuse upon children, and were routinely shuttled to other parishes – while parishioners were left unaware of sexual predators in their midst.
The 884-page grand jury report documents scores of sexual assaults and rapes of children by priests, and the institutional cover ups that followed by senior church officials, including:
- In the Diocese of Erie, (41 predator priests named), one priest, Father Chester Gawronski, fondled boys and told them he was giving them a “cancer check.” Gawronski provided the Diocese with a list of 41 “possible” victims. He confessed to multiple instances of sexual abuse. Yet from 1987 until 2002 – 15 years – Gawronski remained in active ministry, repeatedly reassigned to new parishes.
- In the Diocese of Allentown (37 predator priests named), one priest, Father Michael Lawrence rubbed a 12-year-old boy’s genitals so roughly the boy felt pain. “Please help me, I sexually molested a boy,” Lawrence admitted to a church official, who noted the confession in a confidential memo. Even after that admission, the Diocese ruled: “the experience will not necessarily be a horrendous trauma” for the victim. Lawrence was left in ministry for years by three different Bishops.
- In the Diocese of Greensburg (20 predator priests named), one priest, Father Raymond Lukac, impregnated a 17-year-old, forged another pastor’s signature on a marriage certificate, then divorced the girl shortly after she gave birth. Despite that, Lukac remained in ministry while the Diocese sought a “benevolent bishop” in another state to take the predator, hiding him from justice.
- In the Diocese of Harrisburg (45 predator priests named), one priest, Father Joe Pease, sexually assaulted a boy repeatedly when the victim was between 13 and 15. Pease admitted to diocese officials to once finding the victim naked upstairs in the rectory – but called it “horse play”. In a secret memo, the Diocese noted: “At this point we are at an impasse—allegations and no admission” before cycling Pease through church-run treatment and allowing him back in active ministry for seven more years.
- In the Diocese of Pittsburgh (99 predator priests named), a group of at least four predator priests groomed and abused young boys. They used whips, violence and sadism in sexually assaulting their young victims. One boy, not yet 18, was forced to stand on a bed in a rectory, strip naked, and pose as Christ on the Cross for the priests. They took photos of their victim, adding them to a collection of child pornography which they produced and shared on church grounds.
- In the Diocese of Scranton (59 predator priests named), one priest, Thomas Skotek, raped a young girl, got her pregnant, and arranged an abortion. The Bishop, James Timlin, expressed his feelings in a letter: “This is a very difficult time in your life, and I realize how upset you are. I too share your grief.” The bishop’s letter was not sent to the girl. It was addressed to the rapist.
To read the full grand jury report: https://www.attorneygeneral.gov/report
The Pope’s letter in full:
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“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