RCbbc Blog eNews – prelaunch!

With the anticipation, similar to days before birth of a first child, another form of publication will soon be released. From our smaller presence in earlier days of the 5 yr Child Abuse Royal Commission (CARC), the need to ‘join the dots’ began to call out. Hopefully, with the increased-global visitors of our RCbbc Blog, we’re now able to Share another media: Newsletters! eNews are becoming a greater extension of the 247 work-cycle, allowing wider varieties of audio, visual, text & combinations of media to be exchanged. A business plan is still being developed, yet many feel that these swapping of ideas is helpful.

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How queer theology is changing the place for LGBTQ Christians in the church

A mural of “The Last Supper” is displayed in February in the church of Curahuara de Carangas, Bolivia. While the mural is a version of the original Da Vinci painting, it shows the relationship between Jesus and the apostles. Modern theologians are examining and analyzing the Bible and Christian tradition from a view that homosexuality and gender nonconformity existed in ancient times just as they do today.


‘Previous translation s of the bible’ would indicate CHANGES, to a supposedly concrete-unchangeable foundation. The Catholic’s faith-practice-order: Catholicism, has changed radically since the time of Pope Pius (early 1900’s, 20th century). Although the Catholic Church claims to be under unexpected tension in the current decade, the 3rd decade (2020’s) is less than 10 months away.


Because of safety concerns, the school was essentially on lockdown.

Threatening calls and emails were pouring into Tarleton State University, a medium-sized school in central Texas.

It was 2010 and then-Lt. Gov. David Dewhurst said in a press release what the school was doing was attacking common decency.

“No one should have the right to use government funds or institutions to portray acts that are morally reprehensible to the vast majority of Americans. … This lewd display runs completely contrary to the standards of scholastic excellence and common decency that we demand in our publicly-funded institutions for higher learning,” Dewhurst said.

CBS News talked to a local radio host who was flooded with calls, some angry, some sad.

The state of Texas was in an uproar because of a play. At the center of the controversy was John Otte, then a 26-year-old student at Tarleton State. He was part of an advanced directing class and had to select a production to manage. Otte died in 2018 at age 34, but he spoke about his decision in choosing the play in a 2010 interview found on YouTube.

“It just resonated within me the message of the full picture. … This play was very touching for me. I cried when I read the script and it gave a more tangible Christ figure for me,” he said in the video.

The play was never performed, canceled because of safety concerns and political pressure, as reported by the Texas Tribune.

The play was “Corpus Christi,” a modern telling of the story of Jesus and the apostles set in Texas. But this was not just any play about the son of God. In the production, Jesus and the apostles are gay. And what is being imagined in the theater is getting a closer examination by modern theologians.

Understanding queer theology

Questioning Jesus’ personal life has been a point of historical and theological tension for decades. His supposed relationship with Mary Magdalene is the central plot of “The Da Vinci Code.”

Further theories have questioned whether Jesus had a homosexual relationship with the “beloved disciple” mentioned in multiple Bible verses.

These kinds of questions are part of the growing field of queer theology. The theology analyzes the Bible and Christian tradition from a view that homosexuality and gender nonconformity existed in ancient times just as they do today.

Queer theology resists the notion emphasized in Christianity that heterosexuality is salvation, said the Rev. Dr. Bob Shore-Goss, a gay theologian and author of several books on queer theology.

“The whole ideology of 20th-century, and even now 21st-century, Christianity is to be heterosexual meant you were perfect,” he said. “And what does that do to people like myself? Or people who are transgendered and who are bisexual and so on? We’re lesser human beings. And see there’s a denigration there.”

Shore-Goss said queer theology takes the definition of queer — meaning strange or odd — and applies it in understanding the characters of the Bible and how they navigated their historical society.

The Bible does not include a line about Jesus’ sexuality — gay, straight, bisexual or anywhere on the spectrum — because the terms used today did not exist 2,000 years ago. The terms “homosexual” and “heterosexual” were created in the late 1800s.

But comparing the definition of queer to how Jesus acted in ancient Palestine, Shore-Goss said, leads to an obvious conclusion: Jesus was queer.

“When you use the word ‘queer’ historically, it’s not a thing or an identity,” he said. “It is really standing outside of any sort of patriarchal normativity. … I would say Jesus is queer. But if you push me, is that something about sexuality? Possibly. Is it something about his kind of deconstructing and destabilizing masculinity in the Roman Empire, and in first-century Palestine? Yes, he’s not a normal male.”

In ancient times, a man had status and value by owning property, including not just land but a wife. Men owned women. Jesus neither held land or married, according to the Bible.

Jesus also recognized women as equals. In John 4, he goes to a town well and meets a woman who was a social outcast. Merely walking up and talking with the woman would have been viewed as heretical among the religious at the time.

The Holy Spirit, which is said to guide Christians after Jesus was crucified and resurrected, helps the apostles to spread the word of God to people around the world, as told in the book of Acts. One of the first converts in the spread of Christianity is a eunuch, another social and sexual outcast at the time, Shore-Goss said.

In his ministry, Jesus even identified with eunuchs, as told in Matthew 19:12, said Kittredge Cherry, a lesbian minister, theologian and creator of QSpirit.net, which promotes LGBTQ rights in the church. Looking over previous translations of the Bible, Jesus ministered to the sexual minorities of his time, she said.

“The word that he used for eunuch is for a sexual minority,” Cherry said. “That’s the closest thing to what we might call today LGBTQ. He reached out to people who the regular religious authorities were saying were sinners, that we’re too far gone to be part of God’s kingdom. He went ahead and said, ‘These are the people that are also welcome in God’s kingdom.’”

Cherry said one of the reasons modern Christians may struggle to accept the sexual diversity present in ancient times and acknowledged in the Bible is because modern Christians struggle to understand their own sexualities and bodies.

What does the Bible really say?

Faith leaders who condemn homosexuality and other sexualities often turn to lines in the Bible that seemingly condemn anything beyond the heterosexual worldview.

However, those verses which Cherry referred to as “clobber passages” are being re-examined and are offering a different view, she said.

“New understandings, based on contemporary Bible scholarship, have debunked a lot of the more hateful and misguided interpretations that say the Bible flatly condemns all homosexuality and gender variance as we know it today,” Cherry said.

An analysis by the Rev. Charles D. Myers of some of the most-used passages condemning homosexuality provides the nuance Cherry mentioned.

Leviticus 18:22  Do not have sexual relations with a man as one does with a woman; that is detestable. (NIV)

The denunciation of men having relations with men here is part of a list of practices Christians should not do. Centuries later, some of those practices are still viewed as socially unacceptable. For example, several lines in Leviticus say people should not practice incest or child sacrifice.

Other rules in the section include not committing adultery or cursing out one’s parents. In 2019 society, these acts are not necessarily seen as good, but they are not a reason for execution.

Then, there are rules in Leviticus that no longer have application to modern times, such as not having sex with a menstruating woman or talking to a fortune teller.

Theologians point out all the rules outlined in Leviticus are given the same weight and punishment. But, over time, society has cherry-picked which rules to keep and which to ignore.

1 Corinthians 6:9-10  Or do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor men who have sex with men, nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. (NIV)

The analysis by Myers states the Greek phrase about homosexuality originally used in the passage has two meanings. The first meaning is literal homosexuality. The second meaning, though, is about being sexually promiscuous, a practice the Bible repeatedly condemns in other sections. The meaning the original writers of this passage intended is unclear, Myers wrote.

What queer theology adds

Ancient traditions recognized a spectrum of sexualities, despite not always recognizing the variety as equal.

Heterosexuality was seen as “natural” not only because it was the most common but because of the Protestant Reformation, said Megan DeFranza, theologian and author of “Sex Difference in Christian Theology: Male, Female, and Intersex in the Image of God.”

Prior to Martin Luther posting his 95 Theses in 1517, celibacy was viewed as the holiest way of life, one of the reasons why nuns and priests in the Catholic tradition must be celibate. Part of Luther’s revolution in the Reformation was announcing that being married and raising a family could also be holy, DeFranza said.

“Then we have the emphasis on ‘Oh, it’s just as much a religious vocation to have a family as it is to serve God and the monastery,’” she said. “Well, what that ended up doing was making fewer places for those who didn’t fit into that binary reproductive model. With fewer monasteries, there were fewer places to go if you didn’t fit in those categories as male or female.”

DeFranza’s work offers a more complex reading of the Bible to counter what she said are often narrow interpretations. Her book re-evaluates some of the gender stereotypes in the church. Among conservative Christians, there are strict gender roles where a man has certain duties and a woman has certain duties. But also, among liberal members of the faith, the genders are seen to be all alike and there is little recognition of the various genders, especially the gender minorities, she said.

DeFranza said modern science on gender and sexuality is helping us better understand what ancient people already knew: There is a spectrum of gender and sexuality.

“Ancient Judaism had six extra categories in addition to male and female,” she said. “… Saint Augustine talks about hermaphrodites in his book ‘The City of God,’ which is a very well-known piece of his literature that lots of folks have to read. And yet, we read right past the section where he talks about hermaphrodites and androgynes being rare but saying every culture has people that they don’t know how to classify as male or female.”

The Bible is clear salvation is not withheld from sexual minorities, DeFranza said.

In Isaiah 56, eunuchs complain to God about being separated from other church followers. God reassures and blesses them, not to be changed and to fit into the binary heterosexual model but God blesses them as they are, DeFranza said.

The ongoing research and conversations around queer theology are reversing a trend in the Christian tradition that has long-marginalized members of the LGBTQ community. While some churches have opened their doors, many people who identify as LGBTQ do not feel welcome in the pews. About half of congregations allow openly gay or lesbian couples to be members, according to the Pew Research Center.

Cherry said queer theology is pushing the church to be more inclusive. A different way of reading the ancient text is allowing the marginalized to see themselves in the Bible story.

“When I read the Bible thinking that Jesus is like me, it just brings it alive and makes it much more real,” Cherry said. “And I think that’s true for other LGBTQ people. I’m not doing this to say, this is the only way to look at Jesus. … It helps to see that Jesus was like we are and to see ourselves reflected in the holy story. Now for our straight allies, I think it’s also valuable to visualize the idea that Jesus was gay because it helps them then to be able to see the holiness among the LGBTQ community and just to expand their idea of God.”

Follow Wyatt Massey on Twitter: @News4Mass.


Retrieved: https://www.fredericknewspost.com/news/lifestyle/religion/how-queer-theology-is-changing-the-place-for-lgbtq-christians/article_8268f13c-8114-5ecf-be43-a038fb5a1d51.html

“The Bible Has Been Changed and Corrupted Over Time”

With the unearthed secrets of Child Sexual Abuse being made globally, Easter-Fertility gives an ideal chance to read more of how similar the bible/church is to a changing business. Following is a copy of text, from PDF available from our Library (see References):


You Bible-thumping Christians are so deluded and stupid. The Bible has been so changed and translated and mistranslated over time that it can’t be trusted. Didn’t you play the telephone game when you were a kid? Whatever the first person whispered to the second person, is going to be very different from what the last person hears. Stop acting as if you have all the answers–your Bible is a book of myths.

You’re in good company; a lot of people think that way because they simply don’t know the facts about how trustworthy the Bible really is. When you find out the truth about how the Bible has been handed down from one generation to the next, your charge will have as much significance as proclaiming that courts have no basis for determining the constitutionality of issues since the Constitution was written so long ago we can’t know what it originally said.

But we can go back to the original Constitution and check, right?

We don’t have the original biblical documents, but we have the next best thing: thousands of copies of the original New Testament manuscripts, by which we can determine whatwas originally said. The Center for the Study of New Testament Manuscripts (www.csntm.org) tells me that the current number is about 5500 copies of just the Greek New Testament, and when we combine the Greek with all translations in the various languages before the printing press was invented, there are a staggering 15,000 copies of NT manuscripts in existence, with more being found every day!

Greg Koukl of Stand to Reason (www.str.org) helps illustrate how Bible scientists (the discipline of textual criticism) can

assure us of the Bible’s accuracy:

RECONSTRUCTING AUNT SALLY’S LETTER

Pretend your Aunt Sally learns in a dream the recipe for an elixir that preserves her youth. When she wakes up, she scribbles the directions on a scrap of paper, then runs to the kitchen to make up her first glass. In a few days Aunt Sally is transformed into a picture of radiant youth because of her daily dose of “Sally’s Secret Sauce.”

Aunt Sally is so excited she sends detailed, hand-written instructions on how to make the sauce to her three bridge partners (Aunt Sally is still in the technological dark ages–no photocopier or email). They, in turn, make copies for ten of their own friends.

All goes well until one day Aunt Sally’s pet schnauzer eats the original copy of the recipe. In a panic she contacts her three friends who have mysteriously suffered similar mishaps, so the alarm goes out to the others in attempt to recover the original wording.

Sally rounds up all the surviving hand-written copies, twenty-six in all. When she spreads them out on the kitchen table, she immediately notices some differences. Twenty- three of the copies are exactly the same. Of the remaining three, however, one has misspelled words, another has two phrases inverted (“mix then chop” instead of “chop then mix”) and one includes an ingredient none of the others has on its list.

Do you think Aunt Sally can accurately reconstruct her original recipe from this evidence? Of course she can. The misspellings are obvious errors. The single inverted phrase stands out and can easily be repaired. Sally would then strike the extra ingredient, reasoning it’s more plausible one person would add an item in error than 25 people would accidentally omit it.

Even if the variations were more numerous or more diverse, the original could still be reconstructed with a high level of confidence if Sally had enough copies.

This, in simplified form, is how scholars do “textual criticism,” an academic method used to test all documents of antiquity, not just religious texts. It’s not a haphazard effort based on hopes and guesses; it’s a careful linguistic process allowing an alert critic to determine the extent of possible corruption of any work.{1}

When the thousands of copies of manuscripts (far more than for any other document of antiquity) are compared, we can know that the New Testament is 99.5% textually pure. In the entire text of 20,000 lines, only 40 lines are in doubt (about 400 words), and none affects any significant doctrine.{2}

Even if all the manuscripts in the whole world were to disappear, the New Testament is so comprehensively quoted by early church letters, essays and other extra-biblical sources that we could still reconstruct almost the entire testament.

We have a much fuller explanation of this in our article “Are

the Biblical Documents Reliable?” www.probe.org/are-the-biblical-documents-reliable

The historical evidence for the reliability of the biblical documents is so great that we can rest assured that the Bible we read today is the same Bible that God intended for us to have from the very beginning.

Wishing you well, Sue Bohlin

Probe Ministries Notes

1. Greg Koukl, Solid Ground, Jan/Feb 2005, Stand to Reason.

2. Norman Geisler and William Nix,The Text of the New Testament (New York and Oxford: Oxford University Press, 1968), p. 475.

REFERENCES https://probe.org/the-bible-has-been-changed-and-corrupted-over-time/?print=pdf

Faced With an Ongoing Sexual-Abuse Crisis, What Are Catholic Parents to Do?

“I think it’s different for parents. We have to protect our children. That’s our No. 1 calling in life, and that comes before everything.”​

Julie Black and Ashley Fetters, The Atlantic Mar 17, 2019

As it has been for decades, the Catholic Church is in the midst of a crisis, one whose long reach has traumatized thousands and left one of the world’s oldest institutions struggling to find a way forward. In late February, the Vatican held a high-profile conference on the sexual-abuse crisis—the revelations of decades of abuse, by priests in different parts of the globe, of children, adult seminarians, and nuns. During the conference, Pope Francis called for “concrete” change, though the Atlantic reporter Rachel Donadio wrote that, on the whole, the meeting seemed largely to be a “consciousness-raising exercise,” out of step with the “zero tolerance” that many victims’ advocates in the United States have been demanding for priests who use their power to abuse. It seems the crisis will likely drag on as the Church’s highest authorities continue their slow-moving reckoning.

What is an institutional crisis for the Church is a personal crisis for the faithful. Lay Catholics are left to grapple with what this crisis means for them, their families, and their faith. Parents in particular often feel acutely conflicted. How can they not worry about sending their children to be altar servers after reading about priests taking advantage of altar servers in the past? At the same time, devout parents who deeply love the Church naturally want their children to receive its spiritual benefits. What are they to do?

Some decide that they simply can’t reconcile their faith with decades of abuse and the subsequent cover-ups, or that the best way to protect their kids is to leave the Church. Laura Donovan, 30, says the child-sexual-abuse crisis is the reason she’s parted ways with the Catholic Church. Donovan, a social-media manager based in Los Angeles, had drifted away somewhat from her Catholic upbringing by the time The Boston Globe revealed theextent of the Catholic Church’s cover-up of Boston-area priests’ child abuse in 2002, but when she learned just how widespread the problem was, she says, “ultimately, that’s what made me think, I don’t want to go back to a Catholic church again, and I certainly don’t want to raise my own children in a religion like that.”

The Pennsylvania grand-jury report that revealed 70 years of abuse by more than 300 priests came out in August of last year, around the time Donovan’s first child, a son, was born. After becoming a parent, Donovan felt called back to Christianity and wanted to raise her family in a Church, but she and her husband “made the call not to raise him Catholic.”

“I don’t necessarily think anything would happen to him,” she says. “I mean, it could. But I’m just thinking, What would he think of us if we brought him to that church even after all of this had unfolded? … Let’s say he was raised Catholic, and then he learned about all of that—about the sex abuse worldwide that had been going on for decades and covered up—and then came to us and said, ‘How could you have raised me in that religion?’ I wouldn’t have an answer for him.”

Eventually, Donovan’s son was baptized in the Lutheran Church, and Donovan herself was confirmed as well. Her husband grew up attending a Lutheran church, and when Donovan first attended with him, “I felt really comfortable there,” she says. “It had a lot of elements of what I like about the Catholic Church—it’s old, it’s structured, but it doesn’t have that big scandal, obviously.” Still, she misses some of the Catholic traditions she grew up with: the songs, the rosary beads, the congregational sign of peace, “praying to saints and thinking about angels.” Today, when Donovan prays, she has a hard time not instinctively making the sign of the cross.

It’s difficult to know just how many people have left the Catholic Church as a direct result of the sexual-abuse crisis. But across the United States, the Catholic Church is losing members at a faster rate than any other religion, with more than six former Catholics for every recent convert as of 2015, according to the Pew Research Center. (The second-fastest-declining religion in the United States was mainline Protestantism, with 1.7 former congregants for every new member.) From 2010 to 2016, the percentage of American adults who describe themselves as Catholic dropped from 25.2 percent to 23.5 percent. While it’s unclear whether the abuse crisis is the main reason Catholics are leaving the Church, a 2016 Public Religion Research Institute report found that people who were raised Catholic were more likely than those raised in any other religious tradition to characterize their departure as a direct result of “negative religious treatment of gay and lesbian people” and/or “the clergy sexual-abuse scandal.”

Other Catholic parents, though distressed by the Pennsylvania revelations and earlier reports on the crisis, are committed to the Church.

“It’s not something that changed my day-to-day practice of the faith, and I couldn’t see how it possibly could,” says Kendra Tierney, a 42-year-old writer and stay-at-home mother of nine children, ages 1 to 16 years old. “If you believe that the Catholic Church is the one founded by Jesus Christ, there is nowhere else to go. Jesus asked Peter, ‘Are you going to leave me also?’ and Peter says, ‘To whom shall we go?’ This is how I feel.”

Tierney was raised Catholic and says her faith deepened after she became a mother, when she started to shape her family’s home life around the liturgical year. That was the inspiration for her blog Catholic All Year. She says she wasn’t paying much attention to the news when the 2002 Boston Globe investigation came out, “so for me, the first big punch in the gut was late last summer, when the [Pennsylvania] report came out.”

She sees cases of abuse as “failings of personal holiness,” and rather than “sitting back and saying, ‘This is a terrible thing; this is a threat to my children and my faith,’” she wanted to do something in response to the news. Along with some others in the Catholic community online, Tierney launched a campaign to promote a month-long period of prayer, fasting, and sacrifice, as an act of reparation to God for the sins of abusive priests and the bishops who covered up their actions.

“For the whole month of September, our family observed kind of a Lent,” she says. “We gave up all treats, desserts, and sodas, all TV and video games, and we added in a special prayer from a book called In Sinu Jesu, a prayer of reparation for priests. We are all sinners, and if we can each improve as a member of the body of Christ, if I can raise holy sons and daughters, that’s going to help the Church.”

One Catholic father, a 35-year-old in New York City, seems to be feeling torn between raising a holy daughter and protecting her. (This man asked to remain anonymous, because he works for a Catholic organization and worried there could be consequences at his job if he spoke freely about the Church.) He grew up in a Hispanic Catholic family and went to Catholic school for middle and high school, and though he didn’t go to church much in college, he says he grew closer to the Church after he met his wife. “She was much more devout than me,” he says.

The man says he and his wife have not yet discussed how they feel about raising their daughter, now 2, in the Church, in light of the sexual-abuse crisis. “We’ve just been numb,” he says. Plus, with the stresses of parenting a 2-year-old, the family hasn’t had a ton of time to go to church lately anyway. “But I’m not going to deny that part of it is a real distaste for all this news that keeps coming out,” he says.

A couple of days after the Pennsylvania report was released, he posted on a Catholicism subreddit, asking whether it was reasonable to be wary “of priests with very poor social skills or [who] appear awkward?” In the replies, some people chided him, saying that just because someone is awkward doesn’t mean he’s a predator, but the man still feels like he needs to trust his gut if someone seems off to him.

“I think it’s different for parents,” he says. “We have to protect our children. That’s our No. 1 calling in life, and that comes before everything. You’re not worried about the Church or school—you’re allowed to judge and be cautious and not feel guilty about that, because you’re a protector.”

Nonetheless, he still hopes to send his daughter to Catholic school when she’s older, and for the Church to be part of her life in some way, even if he’s still thinking through how exactly to handle it. “[Catholicism] is wrapped up in identity for a lot of Hispanics,” he says. “I want my daughter to find her own way, but there is a place in my heart that still hopes she ends up being part of the faith. There’s a lot of beauty in the Church. Even if you just want to look at Christ as a historical figure, that’s a great model for how people should treat other people.”

Among families who are still part of a Catholic church, some parents have begun to rethink the level of their children’s involvement in the church community. The Catholic dad in New York City, for example, said, “I probably would never feel comfortable with my daughter being alone at a church by herself without parents around.”

In 2018, after the Pennsylvania grand-jury report, Chris Damian, an author and attorney based in the Twin Cities in Minnesota, co-founded YArespond, a group that hosts events for young Catholic adults to get together and discuss the crisis in the Church. At a meeting in August, more than 100 attendees gathered in the basement of a Minneapolis church to express sentiments including worry, disillusionment, anger, and grief. According to Damian’s blog, one attendee said, “There’s no way I would let my child be an altar server.”

It’s an understandable position to take, says Kirby Hoberg, 28, a blogger, actor, and mother of three who helps YArespond organize and host meetings—especially given that, historically, altar servers have spent more time alone with priests than have other children in a congregation. “I hear that a lot, and I see why people would do that,” Hoberg says.

A dose of caution is enough to make some Catholic parents comfortable with their kids being involved in church activities. Chris Mayerle’s 12-year-old son, for instance, not only is an altar server but knows how to serve Mass in Latin, which apparently makes him in quite high demand in their home state of Utah. The Mayerles—Chris, his wife, and their seven children (some of whom are adults)—have moved around a good amount, since Chris was in the Air Force for a time. In each place they’ve lived, they’ve vetted churches and priests—“parish shopping,” as he puts it—before settling down with a congregation.

“We became very, very selective about which priests we would be around, and which priests we would let our children be around,” Mayerle says. “Everywhere we’ve been, we’ve been close to our priests. We have them over for dinner. You can get a sense when things are not quite right with a priest. But we never put our kids in a situation where they’ve been alone with a priest or where they could be compromised.”

The way a priest says Mass, Mayerle believes, is one clue to his personality, and that plays a role in whether or not Mayerle will trust him. At the first church the family went to in Utah, “the priest just skipped over major parts of the Mass,” he says. “That was off-putting to us. One of the things we look for is when they do things the way they’re supposed to. In other words, they’re obedient—it means they’re probably obedient to their vows also. When they just start winging it, it means they view themselves as their own authority, which I don’t think is healthy.”

Of course, many Catholic parents, while dismayed by how the scandal reflects on the Church as an institution, still trust their own parishes and priests. They say their churches have routine audits, training for adult volunteers, and policies that prohibit priests from being alone with children. Some Catholic parents we spoke to mentioned that their priests openly discuss the issue and share in their grief, and that the leaders in their churches seem willing to engage with parishioners in discussions on how to make Catholic churches safer places. Others emphasize that they believe the vast majority of priests are morally sound leaders, and that only a small portion have been accused of inappropriate conduct.

But perhaps the biggest change from earlier eras, when some of the abuse described in the Boston and Pennsylvania reports occurred, is that for some of today’s Catholic families, priests are not put on a pedestal. Several parents we spoke to for this piece said there is less of a sense among Catholics today than in decades past that priests are infallible, or more incorruptible than the average person. And so they teach their kids to be wary of inappropriate behavior from all grown-ups—priests and other spiritual leaders included.

“You want your kids to have respect for people in positions of authority, but perhaps overemphasized respect for the clergy allowed this culture of abuse to last in the shadows as long as it did,” Tierney says. “They’re not superheroes; they are humans. We are all capable of sin, and that’s the conversation I’ve had with my kids. You trust your gut, and if something doesn’t feel right, it probably isn’t.”

“It’s not that I would treat my priest differently from the way I would another grown-up, but I am very, very cautious about leaving my children alone with anyone,” says Haley Stewart, the writer behind the Catholic blog Carrots for Michaelmas and a 33-year-old mother of four in Waco, Texas. Her children are seven months, 5, 7, and 10, and she says she has talked about bodily autonomy with them from a young age.

“We start really young by teaching our kids the anatomical names of their body parts, saying, ‘This part of your body is not for anyone else to touch,’” she says. “It doesn’t have to be a big scary conversation with a small child. Also impressing upon them that if someone ever does something to your body that you did not like, that is not your fault, and you need to tell Mom and Dad so we can make sure you are safe from that person.”

Kirby Hoberg has noticed that the younger Catholic parents she knows seem angrier about the recent wave of sexual-abuse revelations than do older parents she knows who were adults during the first phase of the crisis, in 2002. “I think I was turning 12 when the news started to break … We watched things like the Dallas Charter [come into effect] and really believed that things were being taken care of,” she says. “I’m noticing a lot of people older than me [seem to feel] very helpless. Like, ‘We tried once, and now it’s gone.’”

Hoberg expects that Catholic parents of her generation will be reckoning with the aftereffects of the sexual-abuse crisis for years to come. “It’s going to be a long road,” she says. “The kids aren’t going away, and these questions are only going to get harder [as they get older].”

She’s uncertain, she adds, about how she might handle a future in which her son decides he wants to go to seminary—a sentiment that Chris Mayerle, the Utah dad whose son is an altar server, echoes. His son has expressed interest in becoming a priest, and if he were to follow through, Mayerle says, “we’d be excited, in all honesty. The Church is in great need of renewal, and it’s gotta start somewhere. But whatever seminary he wanted to go to, we would vet very closely.”

RETRIEVED: https://www.theatlantic.com/family/archive/2019/03/catholic-church-abuse-crisis-how-parents-are-grappling/584866/

Church-hopping and School-swapping

Although Australia’s 2013-17 Royal Commission into Institutional Responses to Child Sexual Abuse didn’t result in many instant actions, it has begun longterm changes. Depending on how confident families are on their own decisions, many church-dependence relationships have been reassessed. Catholic Cardinal George Pell’s ‘fall from grace’ (Court Imprisonment and 4Corners ‘Guilty’) is making huge impact globally.

Gone (it would seem) is much of the previous basis for ‘trust’ in the phony and double-sided preachings of church preaching. Ironically, many Private Schools share a similar defensive nature to that of church legality, often spending more on legal Defense and Private Settlements, than having actual truths publicly revealed.

Church-hopping and School-swapping are so absurd, that they should not still be happening in broad sight. Yet, unfortunately they are. This is where our RCbbc blog can team-up with other Old-Boys/past Students-Families to help you deal with these hidden facts.

George Pell: cardinal found guilty of child sexual assault

Vatican treasurer, the third most senior Catholic in the world, convicted on five charges in Australian court case 

 Cardinal Pell set to go straight to jail as bail application withdrawn
 Five times guilty: how Pell’s past caught up with him 
 Journalists accused of breaking suppression order may face jail

Tue 26 Feb 2019 

Cardinal George Pell, once the third most powerful man in the Vatican and Australia’s most senior Catholic, has been found guilty of child sexual abuse after a trial in Melbourne.

A jury delivered the unanimous verdict on 11 December in Melbourne’s county court, but the result was subject to a suppression order and could not be reported until now.

A previous trial on the same five charges, which began in August, resulted in a hung jury, leading to a retrial.

Pell, who is on leave from his role in Rome as Vatican treasurer, was found guilty of sexually penetrating a child under the age of 16 as well as four charges of an indecent act with a child under the age of 16. The offences occurred in December 1996 and early 1997 at St Patrick’s Cathedral, months after Pell was inaugurated as archbishop of Melbourne.

He is due to be sentenced next week but may be taken into custody at a plea hearing on Wednesday, having been out on bail since the verdict and recovering from knee surgery.

Pope Francis, who has previously praised Pell for his honesty and response to child sexual abuse, has yet to publicly react, but just two days after the unreported verdict in December the Vatican announced that Pell and two other cardinals had been removed from the pontiff’s council of advisers.

Pell’s conviction and likely imprisonment will cause shockwaves through a global Catholic congregation and is a blow to Francis’s efforts to get a grip on sexual abuse.

It comes just days after an unprecedented summit of cardinals and senior bishops in the presence of the pope at the Vatican, intended to signal a turning point on the issue that has gravely damaged the church and imperilled Francis’s papacy.

The suppression order covering the case was lifted by county court chief judge Peter Kidd on Tuesday morning.

Pell walked from the Melbourne courtroom to a waiting car surrounded by a phalanx of police and press. He was jeered by survivors of sexual abuse who had gathered outside.

“You’re going to burn in hell. Burn in hell, Pell,” one man yelled.

Pell did not comment but a statement released by his solicitor Paul Galbally said the cardinal “has always maintained his innocence and continues to do so.”

“An appeal has been lodged against his conviction and he will await the outcome of the appeal process.”

One of the complainants at the centre of the case, who cannot be named, asked for privacy in the wake of the suppression order being lifted, saying he was “a regular guy working to support and protect my family as best I can.”

“Like many survivors I have experienced shame, loneliness, depression and struggle,” he said in a statement.

“Like many survivors it has taken me years to understand the impact upon my life.

“At some point we realise that we trusted someone we should have feared and we fear those genuine relationships that we should trust. I would like to thank my family near and far for their support of me, and of each other.”

Before returning to Australia to face the charges, Pell was for three years prefect of the secretariat for the economy of the Holy See, making him one of the most senior Catholics in the world. He was one of Francis’s most trusted advisers, and was handpicked to oversee the Vatican’s complex finances and root out corruption.

On the day of the dramatic verdict, after a four-and-a-half-week trial, Pell stood in the dock showing no reaction and staring straight ahead. The room was silent as the foreman told the court that the jury had found the cardinal guilty on all charges. Pell’s defence barrister, Robert Richter QC, when asked by journalists if he would appeal, responded: “Absolutely.”

Pell will now almost certainly face jail time.

The jury found that in the second half of December 1996, while he was archbishop of Melbourne, Pell walked in on two 13-year-old choirboys after a Sunday solemn mass at St Patrick’s Cathedral and sexually assaulted them.

The complainant, who is now aged 35, said he and the other choirboy had separated from the choir procession as it exited the church building. The prosecution’s case hinged on his evidence, as the other victim died in 2014 after a heroin overdose. Neither victim told anyone about the offending at the time.

After leaving the procession, the complainant said, he and the other boy sneaked back into the church corridors and entered the priest’s sacristy, a place they knew they should not be. There they found some sacramental wine and began to drink. The complainant alleged that Pell had walked in on them and told them something to the effect that they were in trouble.

Pell manoeuvred his robes to expose his penis. He stepped forward, grabbed the other boy by the back of his head, and forced the boy’s head on to his penis, the complainant told the court.

Pell then did the same thing to the complainant, orally raping him. Once he had finished, he ordered the complainant to remove his pants, before fondling the complainant’s penis and masturbating himself. The complainant said the attack lasted only a few minutes, and the boys left the room afterwards, hung up their choir robes and went home.

Being in the choir was a condition of the complainant’s scholarship to attend St Kevin’s College, an elite independent school in the affluent inner-Melbourne suburb of Toorak, the court heard.

“I knew a scholarship could be given or taken away even at that age,” the complainant told the court. “And I didn’t want to lose that. It meant so much to me. And what would I do if I said such a thing about an archbishop? It’s something I carried with me the whole of my life.”

The complainant alleged that either later that year in 1996, or in early 1997, Pell attacked him again. He said he was walking down a hallway to the choristers’ change room, again after singing at Sunday solemn mass at the cathedral, when Pell allegedly pushed him against the wall and squeezed his genitals hard through his choir robes, before walking off.

The complainant told the court that after the attacks he could not fathom what had happened to him and that he dealt with it by pushing it to the “darkest corners and recesses” of his mind.

In his police statement, the complainant said he remembered Pell “being a big force in the place”.

“He emanated an air of being a powerful person,” he said. “I’ve been struggling with this a long time … and my ability to be here. [Because] I think Pell has terrified me my whole life … he was [later] in the Vatican. He was an extremely, presidentially powerful guy who had a lot of connections.”

In his closing address, the crown prosecutor Mark Gibson told the jury their verdict would come down to whether they believed the complainant beyond reasonable doubt. They should find the complainant an honest witness, Gibson said.

Pell pleaded not guilty from the beginning. He was interviewed by a Victorian detective, Christopher Reed, in Rome in October 2016, and the video of that interview was played to the court. In that interview Pell described the allegations as “a load of garbage and falsehood”.

When Reed said the attacks were alleged to have occurred after Sunday mass, Pell responded: “That’s good for me as it makes it even more fantastically impossible.” 

Pell’s defence team told the jury there were so many improbabilities in the prosecution’s case that they should conclude the abuse could not have happened. Richter said it was unlikely that two boys could leave the choir procession after mass unnoticed or that the sacristy would be unattended or left unlocked, or that Pell would be able to manoeuvre his robes to show his penis in the way described by the complainant. The robes were brought into the court for jurors to view.

Richter used a PowerPoint presentation in the retrial during his closing address to the jurors, something he did not do in the first. One of the slides read: “Only a madman would attempt to rape two boys in the priests’ sacristy immediately after Sunday solemn mass.” 

In his directions to the jury, Kidd told them that the trial was not an opportunity to make Pell a scapegoat for the failures of the Catholic church.

The jury took less than four days to reach their unanimous verdict.

As many as 100 journalists accused of breaching the suppression order have been threatened with a charge of contempt of court and could face possible jail terms. Letters were sent to journalists from major media outlets which published or broadcast pieces in relation to the trial including News Corp, Nine Entertainment and the Australian Broadcasting Corporation in February.

The reason for the strict order was that Pell faced a second trial in relation to separate alleged historical offences. The first trial was suppressed temporarily so information from it would be less likely to influence the jury in the second. Suppression orders are not unusual in such cases.

But Kidd has now ordered that reporting restrictions be lifted after the Department of Public Prosecutions dropped the second set of charges. Kidd had ruled that key evidence was inadmissible and could not be used, significantly weakening the prosecution’s case. 

President of the Australian Catholic Bishops Conference, Archbishop Mark Coleridge, said the case had shocked many across Australia and around the world, “including the Catholic Bishops of Australia.”

“The bishops agree that everyone should be equal under the law, and we respect the Australian legal system. The same legal system that delivered the verdict will consider the appeal that the Cardinal’s legal team has lodged.”

“Our hope, at all times, is that through this process, justice will be served.”


Retrieved: https://www.theguardian.com/australia-news/2019/feb/26/cardinal-george-pell-vatican-treasurer-found-guilty-of-child-sexual-assault 15.03.19

Guilty: The conviction of Cardinal Pell

Posted Fri 1 Mar 2019, 6:20pm

Updated Mon 4 Mar 2019, 5:17pm

Expires: Thursday 30 May 2019 6:20pm


Guilty

On Monday, Four Corners reveals how Australia’s highest ranking Catholic, Cardinal George Pell, was brought to justice.

“He was a man that was so high up in the hierarchy that you, he believed, he was untouchable.” Former choirboy

The conviction of the Cardinal for sexual offences against two teenage boys was suppressed by the court. Now the story of what happened to them can be told.

“I’m just disgusted. I’m just disgusted in the whole, I’m disgusted in the Catholic Church.” Father

Those central to the case are speaking out for the first time to reporter Louise Milligan.

“It’s let people down. It let my son down.” Father

An unmissable episode of Four Corners.

Guilty – the conviction of Cardinal Pell, reported by Louise Milligan, goes to air on Monday 4th March at 8.30pm. It is replayed on Tuesday 5thMarch at 1.00pm and Wednesday 6th at 11.20pm. It can also be seen on ABC NEWS channel on Saturday at 8.10pm AEST, ABC iview and atabc.net.au/4corners.

George Pell’s interview with police in Rome revealed as court releases video

VIDEO: GRAPHIC LANGUAGE WARNING: Pell describes allegations against him as “deranged falsehood” (ABC News)

A video recording of George Pell’s interview by police has been released by a Melbourne court as the man who was once Australia’s most powerful Catholic spent his first day behind bars.

Key points:

  • The 45-minute video shows Pell being interviewed by police in Rome in 2016
  • Pell was charged with child sex offences eight months after the police interview
  • The video was played to the court during Pell’s two trials last year but has only been released now

Pell, 77, was transported to the Melbourne Assessment Prison late yesterday after his bail was revoked at the end of his plea hearing in the County Court.

He will be sentenced in a fortnight after being convicted of five child sexual offences including sexual penetration of a child under 16 and four counts of committing an indecent act with a child.

Inside the Pell abuse trial

Inside the Pell abuse trial

How one man’s testimony brought down George Pell, a giant in the Catholic Church, and Australia’s most senior cleric.

The court has now released a video recording of Pell’s interview by police at an airport hotel in Rome in October 2016, eight months before he was charged with child sex offences.

The 45-minute video was played to the court during Pell’s two trials last year, as he unsuccessfully fought charges relating to the sexual abuse of two choirboys.

He did not give evidence during the trial and so the police interview was the only time the jurors heard from the accused man himself.

It depicts Pell, flanked by a lawyer, sitting across a table from Victoria Police Detective Sergeant Christopher Reed who put the allegations to the senior Vatican official for the first time.

Pell responded by describing them as “absolute and disgraceful rubbish” and claimed they were the “product of fantasy”… <cont.>

https://www.abc.net.au/news/2019-02-28/cardinal-george-pell-police-interview-video-released/10857418

George Pell’s ripple effect

Driven by the realisations of the Catholic Church’s mischievous use of their “crimen sollicitationis“, Australian Cardinal Pell’s guilt to multiple charges of Child Sexual Abuse is having an immense impact. Beyond solely Catholic Churches, Religions in general hid behind the veil of ‘blessed impunity’. This has now been ripped away, in both recorded phallacies of Pell’s innocence and Charges through a Court system.