The Pope’s Coming Vatican Showdown with American Conservatives

— Francis’s recent journeys ahead of the October synod may be signals about the future direction of the Church.

Pope Francis’s trip to Mongolia expressed his desire that the Church go “to the margins.”

By

Pope Francis’s “apostolic journey” to Mongolia earlier this month had the unexpected consequence of bringing Pierre Teilhard de Chardin, a singular and controversial French Jesuit scientist who died nearly seventy years ago, into the news cycle. As it turns out, Teilhard’s theology of cosmic spiritual progress is a useful way to understand the challenges that Francis is currently facing, as he and the Church prepare for a global synod next month in Rome. There, three hundred and sixty-three clerical and lay leaders representing two rival conceptions of the Church will encounter one another for several weeks of behind-closed-doors dialogue—a process that is meant to be amicable but may lead to open conflict prior to a second session next October.

The main question surrounding the Pope’s journey was “Why Mongolia?” The country, with a population of around 3.3 million, has only fifteen hundred Catholics, fewer than in a large parish in Chicago—and far fewer than in other Asian nations, such as Vietnam, which has seven million Catholics and a complex history with the Church, and may have benefited from a papal visit. (By comparison, in early August, Francis celebrated Mass in Lisbon for a million and a half congregants, many of them young people there for World Youth Day.)

But the trip suited Francis’s stated wish for the Church to go “to the margins,” and allowed him to spend time with Giorgio Marengo, an Italian cleric who has lived for more than two decades in Mongolia, doing missionary work, such as fostering Catholic-Buddhist dialogue. In August of last year, Francis made Marengo, who is forty-nine, the youngest member of the College of Cardinals, where he is likely to be a progressive presence for decades to come. And being in Mongolia gave Francis an opportunity to direct remarks, implicitly, to the neighboring powers: Russia, whose war in Ukraine has occasioned a shifting and at times confusing response from him; and China, where the Vatican’s agreement to let the government choose which priests become bishops, in exchange for tolerating the Church’s presence in that nation, has been widely criticized.

The trip also expressed Francis’s own long-distance interest in Asia. As a young man in Argentina, he wanted to be a missionary in Japan; then and afterward, he hoped to follow in the footsteps of influential Jesuits who spent large parts of their careers in Asia: St. Francis Xavier, Matteo Ricci, Pedro Arrupe, and Teilhard de Chardin. Born in France in 1881, Teilhard was a restless, searching figure: a priest, a poet, a stretcher-bearer in the First World War, a paleontologist based in China (where, in the nineteen-twenties, he took part in an important expedition in search of human origins), and a mystical theologian. His written work, a sustained effort to reconcile Christian theology with the theory of evolution, placed him in the vanguard of twentieth-century theology—though lately otherwise appreciative theologians have expressed concern that his emphasis on progress through evolution led him to contrast “the advancing wing of humanity” with “definitively unprogressive ethnical groups,” thus aligning himself with movements in support of race-based eugenics. Teilhard’s notion that the earth would someday be surrounded by a complex information system powered by human consciousness has been seen as anticipating the Internet, and the Episcopal homilist at Prince Harry’s wedding to Meghan Markle, in 2018, alluded to one of Teilhard’s aphorisms: “Someday, after mastering the winds, the waves, the tides, and gravity, we shall harness for God the energies of love, and then, for a second time in the history of the world, man will have discovered fire.” But Teilhard’s most memorable concept is the notion that “tout ce qui monte, converge,” or “everything that rises must converge”—that the various forces of natural evolution and human civilization are all ascending in a pattern of spiritual progress and will converge in a “Point Omega” at the end of time.

While doing field work in Mongolia, in 1923, Teilhard celebrated what he called a Mass on the World; lacking bread and wine to consecrate in the usual fashion, he simply consecrated the whole physical world, represented by the vast steppe where he stood. The Mass was expressive of Teilhard’s thought, which, in 1927 and afterward, drew the attention of the Vatican, where officials objected to his dismissal of the idea that the human race descended from Adam and Eve, and his corresponding lack of emphasis on the idea of original sin.

During the next three decades, Teilhard elaborated on his outlook in a number of essays and two books, “The Divine Milieu” and “The Phenomenon of Man.” The Vatican and his Jesuit superiors forbade him to publish any theological writing, but he remained a faithful Catholic and an obedient Jesuit. Following a visit to the U.S. in 1948, he settled in a Jesuit residence in New York City, where he died in 1955, on Easter Sunday—and the posthumous publication of his work began. During the Second Vatican Council, which first convened in 1962, criticism of his work eased, and his books became standard texts for progressive theologians—until they fell out of favor again, under the traditionalist Popes John Paul II and Benedict XVI, even as they personally spoke warmly of him from time to time.

This Pope, however, has looked emphatically to Teilhard as an example. In “Laudato Si,” his landmark encyclical on the climate, from 2015—he is expected to issue another one next month—he cited Teilhard as an inspiration. After celebrating Sunday Mass in Mongolia, Francis spoke ardently about Teilhard, on the centenary of the Mass that he celebrated there. “This priest, often misunderstood,” he said, “intuited that ‘the Eucharist is always in some way celebrated on the altar of the world.’ ” The Pope was bringing the priest back from the margins, and joining his own Asian journey to Teilhard’s.

Francis’s trademark style of discourse is to issue an offhand comment that is clearly on the side of progress, but to remain vague about how progress is to be achieved, and this tendency, too, has lately sparked controversy. Following a video call with young Russian Catholics, on August 25th, in which Francis urged them to connect with their roots in the “Great Russia of saints, rulers, Great Russia of Peter I, Catherine II, that empire—great, enlightened, of great culture and great humanity,” Archbishop Sviatoslav Shevchuk, the head of the Ukrainian Greek Catholic Church, immediately castigated the Pope for celebrating Russian imperialism past and present. Then the Jesuit journal La Civiltà Cattolica published a transcript of a conversation that Francis had with Portuguese Jesuits during his trip earlier that month. When one asked about the open criticism of him by some American Catholics, including bishops, Francis replied at length. “You have seen that in the United States the situation is not easy: there is a very strong reactionary attitude. It is organized and shapes the way people belong, even emotionally,” he said. “I would like to remind those people that indietrismo”—backwardness—“is useless, and we need to understand that there is an appropriate evolution in the understanding of matters of faith.” He later added, “Those American groups you talk about, so closed, are isolating themselves. Instead of living by doctrine, by the true doctrine that always develops and bears fruit, they live by ideologies.”

Which American groups, everyone wanted to know, was Francis talking about? In the Times, C. Preston Noell III, of the American Society for the Defense of Tradition, Family, and Property (a Pennsylvania-based offshoot of a Brazilian group founded in 1960 to resist supposed communist influence on the Church), pointed out that Francis has spent less than a week in the United States as Pope, suggesting that he is poorly informed about the life of the Church here. The Washington Post ran a dossier of suspects, among them Raymond Arroyo, a host on the traditionalist Catholic cable network EWTN, based in Alabama, who has personified the network’s opposition to Francis. Others pointed to Cardinal Raymond Burke, who served as the archbishop of St. Louis and then as a Vatican official, until he was removed from one post in 2014 and replaced in a different one earlier this year. In the foreword to a new book, Burke writes that the October synod will cause “confusion and error” and lead to “the grave harm of many souls.” The book has been published in eight languages by the Society for the Defense of Tradition, Family, and Property, which has sent copies to bishops and clergy, some of whom will be delegates to the synod.

Complete Article HERE!

Why priests steal

— Researchers look to ‘fraud triangle’ in parish life

Collection boxes, Our Lady of Mount Carmel and St Simon Stock Catholic Church, Kensington, London.

Priests who steal are often motivated by resentment, envy, and a desire to cover up for other moral lapses, new analysis has found.

BY The Pillar

Priests who steal are often motivated by resentment, envy, and a desire to cover up for other moral lapses, new analysis has found, adding that isolation and weak oversight can contribute to the rationalization of theft through “moral licensing.”

But the same analysis concluded that a relatively small number of priests have been caught stealing from parishes, and that the priesthood does not seem to attract fraudsters or financial con artists.

A new scholarly article, “Exploring Embezzlement by Catholic Priests in the United States: A Content Analysis of Cases Since 1963,” documented almost 100 instances of stealing by priests, which have sometimes involved hundreds of thousands stolen.

The study aims to assess financial crimes committed by Catholic priests in light of what researchers call  the “fraud triangle” — pressure, opportunity, and rationalization.

“The fraud triangle… has proven a remarkably robust analytical device for the understanding of a broad range of financial deviance,” the report said.

“In the religious arena [it] offers several advantages, beyond the irony of its presence. Anecdotal accounts characterize these entities as reluctant and slow adopters of modern business practices including elementary internal controls.”

Researchers Robert Warren and Timothy J. Fogarty compiled documented financial crimes committed by American Catholic priests in the last six decades. They looked at environmental and personal factors, aiming to understand how parish pastors can be tempted into large-scale theft from their parishes.

“Priests are a highly distinctive occupational group,” the report noted, while explaining that while pressures, opportunities, and rationalizations varied case to case, distinctly clerically Catholic elements were identifiable.

The report was published in the January-June issue of the Journal of Forensic and Investigative Accounting.

Crimes of opportunity

The peer-reviewed scholarship looked at 98 cases of priestly fraud committed between the years 1963 through 2020, but discounted three cases in which the fraud was unrelated to the priests’ ministry.

Of the remaining cases studied, more than 90% of priests were serving in parish ministry at the time of their crimes, in which an average amount of nearly $500,000 was stolen, at a median amount of more than $230,000, over an average period of 6 years.

In all of those cases, the authors wrote, the opportunity to steal was consistent with conditions facing virtually all priests in parish ministry – and not only the ability to steal once, but the opportunity “to successfully continue it through time,” the authors explained.

“Catholic priests would seem to have a strong ability to commit fraud,” the article concluded, noting that “they command local positions of unchallenged authority over cash-generating operations with weak internal controls that would detect or deter the misappropriation of resources. For many, priests also exist as citizens above suspicion for misdeeds such as fraud.”

The analysis found that while priestly fraudsters used a variety of ways to steal, four common ways emerged:

“Taking cash directly from the weekly collection and poor box, coercing vulnerable elderly parishioners (primarily widowed females) to gift money to the parish or to the priest personally under false pretenses, diverting checks payable to the parish into non-parish accounts, and improper reimbursement of personal expenses and using secret bank accounts in the church’s name as a slush fund.”

While some of those methods are created by the realities of priestly life, like the potential to abuse moral and spiritual authority in office, the report noted that others are the result of systemic vulnerabilities in the Church’s internal ordering.

The report noted that canon law “still gives the pastor sole control over the parish assets, even though he is obligated to use it for the good of the parish. Thus, a pastor can unilaterally open bank accounts, disperse funds, and sell assets.”

“Parish councils consisting of volunteer parishioners tend to provide ceremonial oversight, often rubber stamping the acts of a priest who most consider a person beyond suspicion,” the report found, while “hierarchical authorities of the dioceses expect parishes to be self-sustaining or to send money upstream and are not generally the source of structure or discipline.”

As a result of infrequent audits in many dioceses, usually undertaken during a change of parish leadership, “detection is left mostly to happenstance,” the report found, noting that only 29.5% of fraud or theft cases were discovered in the course of a routine diocesan audit or parish-level financial controls.

Nearly half of studied cases came to light as a result of whistleblowers, sting operations, or unrelated law enforcement investigations.

But even while administering parishes presents a target-rich environment for fraud, the report found that the data “does not attest to whether Roman Catholic priests are more or less honest than other groups.”

It added that financial crimes were found to have been only committed by a “small fraction of all priests.”

Indeed, the evidence suggests that the priesthood does not attract intentional fraudsters, or those necessarily predisposed to theft. Were that the case, one would expect to see instances of theft arise in the early years of ministry, or begin when the opportunity first presented itself.

Instead, the article said, the cases examined took place later in a priest’s ministry, at an average age of 52 and after an average of more than two decades in ministry.

Under pressure?

A key part of the “fraud triangle” used to analyze patterns of theft is the pressure to commit a crime in the first place. Among priests, the report found, “the collected evidence points to few conventional pressures.”

Common drivers of first-time financial crime include sudden material necessity, like the loss of employment or the need to provide for a family’s basic needs — all of which, the report noted, were not present for Catholic priests.

Other kinds of urgent financial necessity did arise in a minority of cases, they found, including gambling debts (8.4% of cases) and, more often, the need for financial resources to cover other moral failings, usually sexual: in nearly 12% of cases, money was taken to support “illicit relationships.”

Among such cases are “a priest in Virginia [who] embezzled $591,000 to support his secret wife and three children; a priest in Connecticut [who] used about $1,000,000 in church funds to pursue romantic relationships with at least three men before abandoning his parish; and a priest in Pennsylvania [who] embezzled at least $32,000 to spend on men he met on a dating website.”

Outside of acute financial needs, the report said, ordinarily a key pressure to steal comes from maintaining a publicly successful lifestyle and the appearance of material success to maintain personal reputation. But, the authors pointed out, the reverse pressure is actually present for Catholics priests, for whom an ostentatious lifestyle could actually detract from their social standing.

Instead, they said, “the incentives to steal could be summed up as a desire to live a life very different from that usually associated with a priest.”

“A recent study found that newly ordained priests were paid between $26,000 and $30,000 depending on their geographic area, with lead priests (pastors) earning between $26,000 and $34,000,” said the article.

“Although the diocesan priest also enjoys a plethora of other benefits including free room and board, health insurance, a car allowance, and a retirement plan, these rates of pay put them barely above minimum wage rates for a job that is quite demanding.”

This, the report said, can lead to some priests experiencing a sense of frustrated entitlement, and even jealousy, when compared to the relative lifestyles of ministers of other religions and even their own parishioners.

“The pressure felt by a priest might be closely associated with the very occupation itself, or more precisely the demands that the role makes upon its incumbents” said the report. “The pressure felt by priests might not be in the nature of a sudden emergency or an unexpected reversal, but instead be the grinding and persistent force of envy.”

More than half of the cases studied showed that priests spent stolen or misappropriated funds “primarily to support a lavish lifestyle.”

“Many of these priests used the ill-gotten gain to support second and third homes,” the study found, while noting that in a handful of cases the priests said they were trying to provide for their own retirement. In one extreme case, a priest in New York City “was caught with a handgun and $50,000 in cash told police it was his ‘401-K plan.’”

‘Not really stealing’

A key factor in the cases studied is the phenomenon of “moral licensing,” or the rationalization of the financial crime by the priest. In many cases, the report said, stealing priests believed that taking parish money, or using it for personal benefit, was justifiable self-compensation for hard work, long hours, or even a more general lack of remuneration or appreciation for other good behavior .

“Those that took money to spend in hedonistic ways and on purely personal pursuits did not tend to profess their entitlement as a general rule,” the report found. “In that priests often see themselves as independent contractors or entrepreneurs, they are more willing to buck the hierarchical authority of their organization in the name of a personal view of what is in the best interests of the clientele.”

“The latter may be a highly occupationally specific fraud rationalization.”

The article also noted that the “‘it’s not really stealing’ rationalization” was explicitly cited by six priests caught stealing, each of whom argued that canon law gave them authority to spend parish funds wherever they wished.

Sometimes that argument worked, the report found. A judge in Arizona dismissed an indictment against a priest who argued that he was canonically allowed to rent a parcel of real property with parish money even without a proper parish purpose.

But the “good purpose” line of reasoning also has “considerable variation,” the authors wrote.

“Two pastors indicated that they maintained secret bank accounts to have more funds available to the parish. For instance, a diocesan priest from Connecticut kept an ‘off the books’ bank account to ensure the parish had enough funds to operate in the summer months when regular church attendance slipped, although doing so had been expressly forbidden by the bishop. During a four-year period, the priest spent $2,000,000 from that account, with $1.7 million going to various legitimate projects for the parish and school.”

“However,” the report noted, “the priest spent the remaining $300,000 to enjoy a lavish lifestyle and maintain an alleged inappropriate relationship with a male friend with whom he maintained an apartment in New York City.”

The report also highlighted that, in a number of cases, stolen and misappropriated parish funds were not actually used for the benefit of the priest who took them.

Of the 95 cases examined, seven of the priests used their ill-gotten gains to support family members or charities in foreign countries: One priest in Wisconsin pocketed parish funds to buy goods sent to the poor in his native Nigeria, a priest in Kansas took cash from the collection plate to take back to Mexico for his family, and priest from Pennsylvania skimmed funds from his parish to support a charity hospital in his native Lebanon.

Crime and punishment

“Opportunity can also be judged by final consequences,” the authors noted, and flagged that even when caught and convicted, “long sentences were the exception rather than the rule,” and in many cases priests faced only internal discipline by Church authorities.

While in each of the 95 cases examined the priest unquestionably stole Church funds, only 58 were actually charged with embezzlement, fraud, or larceny, and almost a third of those who were criminally convicted were subsequently returned to ministry, in some cases even when there were exacerbating factors to the crime:

“A former pastor (and self-described ‘sexaholic’) in Minnesota who embezzled $73,733 to finance his pilgrimages to strip clubs and massage parlors pleaded guilty, served a short stint in the county prison with work release privileges, and was eventually returned to ministry as an assistant pastor,” the report noted, while “a priest in Nevada who served 36 months in federal prison after gambling away $650,000 in parish funds, was transferred to another diocese where he became head of human resources.”

“Opportunity is abetted by the probable awareness that those detected will not be severely punished nor will there be sizable reputational consequences,” the report concluded.


While the report identifies a number of unique aspects to fraud by U.S. Catholic clergy, it also underscores that those are essentially sector-specific iterations of the “fraud triangle” of pressure, opportunity, and rationalization found everywhere.

Although Catholic parish and diocesan structures present a “strong and obvious” opportunity for fraud and theft, and their reliance on the personal trustworthiness of priests can actually increase the risk of stealing and drive down the chances of being caught, the article’s authors stress that priests appear no more likely to succumb to temptation than anyone else, and the kind of long term, high value thefts examined represent a tiny minority of priests..

The article explains that while certain idiosyncrasies of fraud in parish life do emerge from the data, the authors could not claim a predictive model for identifying potential fraudsters.

But the report does highlight that “the pressure felt by a priest [to steal] might be closely associated with the very occupation itself, or more precisely the demands that the role makes upon its incumbents.”

Across cases, whether motivated by the financial gain itself, a need to cover up illicit relationships, or even the conceit that a priest can decide for himself how any and all parish funds are spent, the findings of the report would seem to point to an underlying commonality of isolation, disaffection with ministry, and a disordered relationship with Church structures among clerical financial criminals.


Warren and Fogarty’s findings noted that priests are unique among financial criminals, and that  large scale or systematic embezzlement in religious institutions is often under-studied, even while religious institutions often involved considerable amounts of cash accounted for on a basis of personal trust.

In addition to calling for better mechanisms of financial oversight and accountability, the study’s findings highlight the need for ongoing spiritual and personal formation in priests throughout their ministry.

The researchers explained that focusing on Catholic priests presented a unique opportunity for study, both because the Catholic Church is the country’s largest religious denomination, and because it allowed for a study sample with broadly consistent hierarchical and financial policies.

Complete Article HERE!

LGBTQ Catholic priest who rescues homeless youth rebukes Bishop

I wanted to keep him out of trouble with the Church, but he shows no evidence of wishing the same in this impassioned plea for love & justice

St. Peter Cathedral of Marquette, the Catholic Diocese of Marquette, Michigan

By James Finn

Fr. Andy Herman is a Roman Catholic priest who corresponds with me about LGBTQ issues. I have sometimes observed that Catholic priests are reluctant to publicly criticise Church teachings and practices.

Andy is a remarkable, refreshing exception. He offered to be interviewed. I asked him to write up a first-person story. This is it, after I edited and polished it. I wanted to keep him out of trouble with the Church, but he shows no evidence of wishing the same, which you’ll see in this impassioned, earthy plea for love and justice.

If this story inspires you, ask him for more, especially accounts of his youth rescue work in Los Angeles, which is hair-raising love in action.

Hi! My name’s Andy!

(“Hi Andy!” )

I’m bisexual!

(“Welcome, Andy!” [Applause.])

And I have been “intrinsically disordered” for… 74 years!

([Applause picks up, whoops & shouts of encouragement and congratulations.])

I know that’s tweaked a bit, because to be honest I’m not personally familiar with 12-step meetings. But the real problem is, it’s ass backwards.

My real name IS Andy. Andy Herman. Father Andy Herman. I’m a Roman Catholic priest.

I retired myself from public ministry with the institutional Catholic Church, because many years ago I vowed to make sure my mom and dad would never have to go into a nursing home as they declined in age. Which vow I was able to keep.

I was also canonically bounced out of my religious community, because I decided not to return to them while I was taking care of my parents. It was all very friendly. Honestly. I have the documentation to prove it.

But I’m not here to talk about me.

I am here to talk about the ass backwards garbage coming out of the Catholic Diocese of Marquette, Michigan.

I’m sure those of you who keep up with Catholic news know what I’m talking about. Members of the LGBTQIA+ community in that diocese have, in essence, been told to go eff themselves.

LGBTQ Catholics are not wanted in Upper Michigan in any way, shape, or form. They will not be permitted to take part in most (or any) of the sacramental and communal life of the Church.

What I do now is try to help homeless people on the street, most especially homeless kids, and really most especially, LGBTQ kids.

The Marquette Diocese is led by a Bishop whose name I will not utter, in the manner of news organizations not repeating the name of a perpetrator of a particularly terrible crime. That’s what’s going on in Upper Michigan — crimes against LGBTQIA+ people, especially Roman Catholics.

Let’s call him Bishop ID, Intrinsically Disordered, because that’s what the Catechism of the Catholic Church calls US. Or better yet, let me refer to him as Bishop AB. Sure you get that one right off.

I ranted about this situation in a letter to the Prism & Pen editors, when it was first reported here. I was told maybe I could pen something, but just shave off some of the rougher ranting edges. So, I think I’ve un-ranted pretty much, and also don’t want to go into some analysis that’s already been done.

I just want to present a couple of points to the people of Upper Michigan, especially those of you who may be LGBTQ+ Catholics, and, I guess, particularly to those of you who may want to remain in the Church.

Or not.

I’ll also presume that latter description is one that many of you have already answered. Like so many of us, you’ve already left a place where you’re not wanted.

Let me just briefly tell you what these points are, and, if you think they’re worth something, please share them if it’s at all appropriate, especially with young people who are on the LGBTQIA+ spectrum.

I grew up in Chicago and have been out here in Los Angeles for many years. What I do now is try to help homeless people on the street, most especially homeless kids, and really most especially, LGBTQ kids.

So I am sick and tired — to put it mildly — to have to, for the 3 millionth time in my life, explain THIS to kids who are of our community:

  • There is not a damn thing wrong with you.
  • God does love you, and Jesus never said an effing thing against you.

Period. But let me not rant further.

Let me, as a trained Roman Catholic priest, make the following points:

1.) Apparently, the Bishop of Marquette, and so many others like him, have spent not one moment praying, meditating, contemplating, experiencing, talking about, or studying anything of any consequence regarding the Gospel of Jesus Christ.

What the Bishop is perpetrating is utterly opposite to that Gospel. I’m wrong about a lot of things in life, but I damn well know what I just said is accurate. The only persons who are “intrinsically disordered” here are Bishop AB and his cohorts.

To my fellow LGBTQ people, I say continue to be safe, protect yourselves, and THRIVE in all the practical ways you can, especially you who are our children. Never be the victims of this garbage, inside or outside yourselves.

2.) Pope Francis has called for a two-year process of synodality, and especially asked that people whose voices are opposite to, or never heard in the context of the Catholic Church, be given a seat at the table to discuss where the hell the Church should be going in years to come.

So, if you have the inkling to, speak up and tell Bishop AB that the Pope has personally invited you to sit at the table and give, even if that giving is seen as opposing the traditional, death-encrusted way talking about our faith that our Catholic leaders have indulged in for far too long.

3.) What Bishop AB has done is absolutely and utterly in contradiction to the morality of the Gospel, and certainly to the best pastoral practice of Catholic Church teaching. More than anything, he stands in utter defiance of Pope Francis’ attitude, which puts caring about people in front of stagnant, dormant, full-of-crap definitions of dogma and Catholic practice.

Bishop AB has declared dangerous nonsense against our community in the Diocese of Marquette, and if you want to get involved, please, you should immediately contact the Office of the Apostolic Nuncio to the United States, Archbishop Christophe Pierre. Ask that a canonical investigation of Bishop AB be initiated, and ask that — if the findings are as accurate as they are publicly presented now, and he is in egregious violation of the teachings of Jesus Christ — that he be removed from office immediately.

With a sigh, I would also suggest that you might recommend an investigation to determine if Bishop AB is something like a “Bishop Roy Cohn,” a name I would give him if he, sadly, is a self-hating member of our community, just like the notorious lawyer on the national scene years ago.

Here is the Nuncio’s contact information:

Apostolic Nunciature

Office: 202-333-7121Fax: 202-337-4036 Working Days and Hours: Monday through Friday, from 9:00 am until 4:30 pm

With…www.nuntiususa.org

4.) No matter what you want to do, please always realize you don’t have to celebrate sacraments to get into heaven, if that’s the way you think about things, especially if the people who are supposed to guard the integrity of your “immortal soul” refuse you access to those very sacraments.

You can really get in contact with Jesus with the same surety as they supposedly offer, by simply sitting and praying — or gathering together with priests who have the cojones to offer Mass and celebrate the other sacraments, with and for you.

And if none of those “guys” up there in Michigan’s UP will do this, do it yourselves. Baptize one another. Confirm your kids reaching adulthood into belief that Jesus loves them. Forgive one another.

And most of all, consecrate bread and wine under the aegis that if two or three are gathered together in Jesus name, he is absolutely and uncontestedly present with and to you.

This is not BS passing for shallow theology. It is based in the Gospels.

5.) My last point is an old one from a most moldy and oldie traditional pastoral theology of the Sacrament of Penance, but it bears looking at. If a penitent is not able in some ways to recognize that he or she has sinned, or there are other confusions and concerns about whether or not the sins can be forgiven, a confessor can take upon himself the sins of the penitent, in order that the penitent be freed and given absolution.

So all of you LGBTQ people out there who make love, get married, and have great and loving sex, all of which are considered grievous sins by the Catholic Church, send the damn things over to me, because I sure as hell WILL accept them without any fear of ending up in hell myself. (If you even talk in language like that, because I don’t.)

Even if you don’t go to confession anymore, that’s my offer as a priest. Just sit down, get yourself into a state where you can think about these things, and send them over to me.

I will absorb them, and you are free to go about your normal, regular daily life. But please only do this if it really bothers you and you think that way. Otherwise, who cares?

Do you really think Jesus is sitting at the prosecutors’ table or even behind the bench as the judge, and wants to forgive you for stuff that, even to a nitpicker, isn’t worth being denied 10 nanoseconds of eternity without being completely wrapped up with God?

Remember who’s intrinsically disordered.

You may be an ass, you may be a jerk, you may be evil as hell, you may be lots of things, but you are not an evil person just because you are LGBTQ. You/We are exactly the opposite: we are the sons and daughters of a loving God, brothers and sisters of Jesus of Nazareth, the Anointed One.

If that’s how you want to phrase it.

The only kind of sex that is ever evil or sinful is coercive sex, otherwise known as assault and/or rape. That includes trafficking, but cannot include sex workers themselves, per se.

If someone is forced to do that to stay alive, or doing it for some negative psychological or emotional reason, the situation is evil, not the people forced into it. Gay, straight, or anywhere on the spectrum.

Let’s not get confused about this. Jesus never said anything about this.

Back when the early church sought to make itself more credible, it adopted certain forms of Greek philosophy, including this idea known as the “Natural Law.” Saint Thomas Aquinas adopted and pushed these ideas. He was apparently not a bad guy, but he cannot possibly stand in as a substitute for Jesus.

All that extra-Biblical natural law business, mixed up with the rather primitive prescriptions against any kind of same-sex anything, especially in the Jewish scriptures — well, that leads to the wondrously inhumane, tragically harmful attitudes and behaviors we see too often in the Church today.

Stay away from this thinking, these attitudes and actions.

Read the Gospel. Talk to people who don’t like being cruel and hateful to others, especially to kids. Band together with them. I think you’ll find that the brief analysis I’ve given here on these points is accurate.

Stay away from those who are the opposite, like Bishop AB and his followers. If you feel like telling them to go to hell, I don’t think it’s going to really matter because they may be on their way anyway.< But everyone, even the most horrible sinners, can be forgiven. So I say, “Look in the mirror, Bishop AB.” In the words of Pope Francis, “Who am I to judge?” I don’t know who any of you are in person, but I send you my love and my support and my prayer and I ask you, please — for me and most especially for the homeless LGBTQ youth I work with — to throw it all back at me. In the name of Jesus of Nazareth, Son of God, Son of Man, or whoever you really think he is: Love one another, unconditionally, as he loves us. Thanks for reading. Fr. Andy Herman
***********************

Complete Article HERE!

Four in five Vatican priests are gay, book claims

French journalist’s book is a ‘startling account of corruption and hypocrisy’, publisher says


Pope Francis leads a mass for priests in St Peter’s Square at the Vatican.

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Some of the most senior clerics in the Roman Catholic church who have vociferously attacked homosexuality are themselves gay, according to a book to be published next week.

Eighty per cent of priests working at the Vatican are gay, although not necessarily sexually active, it is claimed in the book, In the Closet of the Vatican.

The 570-page book, which the French journalist and author Frédéric Martel spent four years researching, is a “startling account of corruption and hypocrisy at the heart of the Vatican”, according to its British publisher Bloomsbury.

It is being published in eight languages across 20 countries next Wednesday, coinciding with the opening day of a conference at the Vatican on sexual abuse, to which bishops from all over the world have been summoned.

Martel, a former adviser to the French government, conducted 1,500 interviews while researching the book, including with 41 cardinals, 52 bishops and monsignors, 45 papal ambassadors or diplomatic officials, 11 Swiss guards and more than 200 priests and seminarians, according to a report on the Catholic website the Tablet.

Many spoke of an unspoken code of the “closet”, with one rule of thumb being that the more homophobic a cleric was, the more likely he was to be gay.

Martel alleges that one Colombian cardinal, the late Alfonso López Trujillo, who held a senior Vatican position, was an arch-defender of church teaching on homosexuality and contraception while using male prostitutes, the Tablet said.

The author found that some gay priests accepted their sexuality and a few maintained discreet relationships, but others sought high-risk casual encounters. Some were in denial about their sexuality.

Although the book does not conflate homosexuality with the sexual abuse of children, Martel describes a secretive culture among priests that creates conditions in which abuse is not confronted, say people familiar with the book’s contents.

According to Bloomsbury’s promotional material, Inside the Closet “reveals secrets” about celibacy, misogyny and plots against Pope Francis. It uncovers “a clerical culture of secrecy which starts in junior seminaries and continues right up to the Vatican itself”.

Francis has riled his conservative critics in the Vatican over his apparently softer tone towards gay people. A few months into his papacy, he told reporters who asked about a “gay lobby” at the Vatican: “If a person is gay and seeks God and has good will, who am I to judge?”

Last year Juan Carlos Cruz, a Chilean survivor of sexual abuse, said Francis told him in a private meeting: “Juan Carlos, that you are gay does not matter. God made you like this and loves you like this and I don’t care. The pope loves you like this. You have to be happy with who you are.”

But a Polish priest who was sacked from his Vatican job and defrocked after announcing he was gay has accused the church of making the lives of millions of gay Catholics “a hell”.

In a letter to Francis in 2015, Krzysztof Charamsa criticised what he called the Vatican’s hypocrisy in banning gay priests and said the clergy was “full of homosexuals”.

In December, Francis was quoted in a book about vocations as saying homosexuality was a “fashion” to which the clergy was susceptible.

“The issue of homosexuality is a very serious issue that must be adequately discerned from the beginning with the candidates [for the priesthood]. In our societies it even seems that homosexuality is fashionable and that mentality, in some way, also influences the life of the church,” he said.

The timing of Inside the Closet’s publication, at the start of a milestone summit on sexual abuse, will raise concerns that some people may seek to conflate the two issues.

But the book’s allegations are likely to be pored over by senior bishops flying into Rome from more than 100 countries for the four-day summit.

Complete Article ↪HERE↩!

Catholic Church Reforms Should Begin With Bishops

The church’s leaders should be open to at least discussing thorny issues around its patriarchal culture and its teachings about human sexuality and gender.

Members of the Catholic Church sing a hymn during an opening session during the annual United States Conference of Catholic Bishops Monday in Baltimore.

By John Gehring

Several hundred Catholic bishops from around the country have gathered in Baltimore for a national meeting at a time when many of us faithful are grieving, angry and running out of patience. The horrifying scale of the clergy sexual abuse crisis, as chronicled by a Pennsylvania grand jury report in August that revealed widespread abuse and cover-up over several decades, underscores an obvious but essential point: Bishops can’t be trusted to police themselves.

Moreover, a recent investigation by The Boston Globe and The Philadelphia Inquirer found that more than 130 bishops — nearly one-third of those still living — have been accused of failing to adequately respond to sexual abuse in their dioceses. New explosions are still coming. Last month, a former assistant to Bishop Richard Malone of Buffalo released hundreds of secret documents that showed how the bishop continued to send predator priests back into parishes. Bishop Michael Bransfield of West Virginia resigned in September after claims that he had sexually harassed younger priests.

It’s not the first meeting of its kind: 16 years ago, after The Globe’s groundbreaking “Spotlight” investigation, bishops met in Dallas to adopt zero-tolerance policies. Any priest who had abused a minor would be removed. Civilian review boards would investigate claims of clergy misconduct. Those policies led to the removal of hundreds of priests, but the bishops didn’t implement procedures that held themselves to the same standard of accountability.

The Vatican, including Pope Francis, has also not done enough. A proposal to create a Vatican tribunal to evaluate accusations against bishops — an idea floated by the pope’s own Pontifical Commission for the Protection of Minors — has gone nowhere.

Marie Collins, an abuse survivor who resigned in frustration from the commission, rightly observed that “history will judge Pope Francis on his actions, not his intentions.”

The failure to hold bishops accountable perpetuates a privileged culture of clericalism that lets the hierarchy operate under different rules.

Bishops were scheduled to vote on policies to address the abuse crisis in Baltimore. But in a surprise move, Cardinal Daniel DiNardo, president of the United States Conference of Catholic Bishops, stunned his fellow bishops and media by announcing that the Vatican wanted those plans put on hold until after a February meeting in Rome called by Pope Francis that will bring together bishops from around the world. That could prove to be prudent for the final outcome, but it’s hard to overstate how tone deaf the timing is given the growing Catholic anger in the pews.

Whatever credibility the Catholic Church has left as a voice for justice in public life, the clock is ticking down fast.

Standards and systems that prioritize transparency and accountability are essential. But church leaders should also recognize that technical or bureaucratic responses are insufficient to address the urgency of this moment. The Catholic Church faces a profound crisis of legitimacy. This crisis is not only the product of sexual predation. Moving forward, Catholic leaders should be more open to at least discussing a host of thorny issues. The church’s patriarchal culture — most exemplified in excluding women from the priesthood — and its teachings about human sexuality and gender are rejected by not only many Americans but also a sizable share of faithful Catholics in the pews.

How does the church hope to influence the wider culture when pastors are ignored by many of its own flock?

At this dark crossroads for the Catholic Church, there is an opportunity for Pope Francis and the bishops to take a fresh look at the church and begin a prayerful discernment about the limits of patriarchy, human rights for L.G.B.T. people and the exclusion of women from the clergy. These will be uncomfortable but necessary topics to explore if the Catholic Church wants an era of renewal and its leaders hope to reclaim the ability to speak more persuasively to a diverse public square.

The final report from a recently concluded monthlong meeting at the Vatican that brought together young Catholics and hundreds of bishops from around the world acknowledged the need for a broader conversation about the church’s teachings on sexuality. There are questions, the report noted, “related to the body, to affectivity and to sexuality that require a deeper anthropological, theological, and pastoral exploration.” While conservative bishops such as Archbishop Charles Chaput of Philadelphia led the charge to make sure the descriptor “L.G.B.T.” was not included in a final report — a pre-synod working document used the term for the first time in Vatican history — that subtle but significant opening is an invitation for a long-overdue conversation.

Church teaching isn’t set by a poll or the shifting winds of popular opinion. At the same time, the church is not a static institution. Doctrine does change and develop. The Second Vatican Council met from 1962 until 1965, a time when bishops opened the windows of the church to the modern world. The council brought historic changes in the way Catholicism understood democracy, the Jewish faith, the role of lay Catholics, interfaith dialogue and liturgy.

The question isn’t whether the church should stay the same or change. Paradoxically, the church has always done both. The more essential question is whether a 2,000-year-old institution that thinks in centuries can once again stand with a foot firmly planted in the best of its tradition while stepping into the future renewed and relevant to a new generation.

Complete Article HERE!

The Priesthood of The Big Crazy

Survivors and activists of Ending Clergy Abuse, a new international organization against the child sexual abuse in the Catholic Church, Geneva, Switzerland, June 7, 2018

By Garry Wills

The grand jury report of Catholic priests’ predations in Pennsylvania is enough to make one vomit. The terrifying fact that hundreds of priests were preying upon over a thousand victims in that state alone makes one shudder at the thought of how many hundreds and thousands of abusers there are elsewhere in the nation, elsewhere in the world. It is time to stop waiting for more reports to accumulate, hoping that something will finally be done about this. Done by whom? By “the church”? If “the church” is taken to mean the pope and bishops, nothing will come of nothing. They are as a body incapable of making sense of anything sexual.

A wise man once told me that we humans are all at one time or another a little crazy on the subject of sex. A little crazy, yes. But Catholic priests are charged with maintaining The Big Crazy on sex all the time. These functionaries of the church are formally supposed to believe and preach sexual sillinesses, from gross denial to outright absurdity, on the broadest range of issues—masturbation, artificial insemination, contraception, sex before marriage, oral sex, vasectomy, homosexuality, gender choice, abortion, divorce, priestly celibacy, male-only priests—and uphold the church’s “doctrines,” no matter how demented.  

Some priests are humane or common-sensible enough to ignore some parts of this impossibly severe set of rules, which gives them reason to be selective about sexual matters. Since scripture says nothing about most of these subjects, popes have claimed a power to define “natural law.” But the nineteenth-century English theologian John Henry Newman was right when he said, “The Pope, who comes of Revelation, has no jurisdiction over Nature.” That would be true even if the natural law being invoked had some philosophical depth, but Catholics are asked to accept childish versions of “natural law.” For instance, since the “natural” use of sex is to beget children, any use apart from that is sinful, and mortally sinful. Masturbate and you go to hell (unless, of course, you confess the sin to a priest, which gives an ordained predator the chance to be “comforting” about masturbation). 

Contraception prevents the “natural” begetting? Condoms are a ticket to damnation. Homosexuality gives no “natural” progeny? Straight to hell! This is like saying that the “natural” aim of eating is for maintenance of life, so any eating that is not necessary for bodily preservation is a sin. Toast someone with champagne and you go to hell. “The church” adopted this simpleton’s view of natural law only after it had to abandon an equally childish argument from scripture. Pope Pius XI in his 1930 encyclical Casti Connubii noted that Onan was condemned to death for coitus interruptus with his brother’s widow, when “he spilled it [his seed] on the ground” (Genesis 38: 9-10). Dorothy Parker said she called her parrot Onan because it certainly spilled its seed on the ground. When Bible scholars pointed out that the Genesis passage concerned levirate marriage, later popes had to invent a lame natural law argument to replace the lame scriptural argument.

Priests are set apart, by celibacy, by sacramental powers. They are privileged, and they do not want to give up such influence. When dangers to their status come up, they must mute or minimize the dangers. After all, they do perform good work. Catholic charities are impressive. Priests cannot give people counsel and comfort if their position is compromised. This leads to a long-tacit bargain, a devil’s deal. If you do not challenge the priestly mystique, which bishops mean to use for good purposes, they will not reveal the vile treatment of boys. The priesthood itself is at stake.

And other things are at stake, too. Property, for instance. The first thing bishops have done when charged with abuse is to lawyer up. And lawyers advise their clerical clients not to show sympathy for victims, since that will strengthen their claim. If one has to recognize some responsibility, by all means do it quietly, paying victims but with an agreement that the victim will not talk about the payment. In order to buy this silence, church property must be protected.

To be a priest is to be a company man, the company being the pope and the hierarchy. The farther one rises in the hierarchy, the higher the stakes. Pope Francis probably does want to do something about the priest mystique; but he is surrounded by loyalists of Pope John Paul II and Pope Benedict XVI, and he is trammeled by his predecessors’ many years of priest-mystique maintenance, which is the principal task of many in Rome. Waiting for the pope to do something is to hope that the protector of the mystique will forswear the mystique. 

Many victims of abuse by priests have made the mistake of reporting their charges to a bishop. They should have gone straight to a secular authority. To expect from the celibate clergy either candor or good sense on sexual matters is a fool’s game. The Vatican II Council proclaimed that the church is the people of God, not their rulers. The hierarchy, when it opposes the laity, makes itself the enemy of the church, not its embodiment. There are no priests in the Gospels (except Jewish priests at the Temple). Peter and Paul never called themselves or anyone else a priest. Jesus is not called a priest in the New Testament apart from a goofy claim in the late and suspect “Letter to the Hebrews,” in which Jesus is said to be a priest not in any Jewish line, but in that of a non-Jewish, so-called priest named Melchizedek, who can never die. 

The laity should reclaim its centrality in the church. It has begun to do that in silent ways: for instance, by widespread disuse of the confessional (a medieval invention), by ignoring the ban on contraception (how otherwise could the birth rate of Catholics have declined so far, so fast?), by the number of Catholic abortions (registered by the Kinsey Institute), and by the drop in church attendance (after the pedophile scandals). Some Catholics, of course, have abandoned the church over one or more of these matters—as can be seen in the decline of the church in Ireland. But people like Bill Donohue of the Catholic League are upset at those who still consider themselves Catholic while ignoring “church teaching” on sexual matters, who go to communion without going to confession, who mock the absurdities called “natural law.”

Those who still want to stand with their Catholic brothers and sisters should not merely dissent in private ways, but should also speak up and demand what opinion polls show they really want for the church as the people of God. It is mandatory celibacy and male-only priesthood that is “unnatural.” Even an admired spiritual leader like Thomas Merton, who thought he could get away from temptation by sealing out “the world” in a monastery, fell madly in love with a young nurse when he had to go to a hospital. It was a love that Kaya Oakes, in a new book of tributes to Merton, thinks made him fully human for the first time.

That story is worth contemplating when we think of all the gay priests studied by the late monk, psychotherapist, and author Richard Sipe who were forced into a dishonesty by the church teaching against homosexuality that condemned them and sometimes made them cover up for other, pedophile priests committing vile acts against children because they had their own little hierarchy-imposed secret. They could resort to dodges like the claim that priests could not be bothered by the married life, with the problems of children, when their whole attention was on spiritual matters. We do not ask whether a surgeon or a pilot or even our family doctor is celibate for fear that, if not so, he will pay us less attention than he ought. In fact, it may be a recommendation for a family doctor that he knows what we all go through.

Rot and dishonesty are hard to claw out, especially when given centuries to embed themselves in the traditions of the church. We can only hope that, this late in the game, they can be cured. There is no way of knowing but to try.

Complete Article HERE!

Top theologian Gregory Baum was a voice for modernity in the Catholic Church

Gregory Baum Roman is shown in this July 13, 1970 photo.

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Gregory Baum was one of Roman Catholicism’s outstanding theologians of the 20th century, who let the Holy Spirit – rather than the institutional church – direct his restless, curious mind and could never understand why it landed him so consistently in controversy, criticism and vilification.

He called himself “the first Catholic theologian who publicly defended the ethical status of homosexual love.” He was reputed to be the author – certainly he was involved with the production – of the Winnipeg Statement of 1968 that distanced Canada’s Catholic bishops from Pope Paul VI’s July 1968 encyclical Humanae vitae, which prohibited artificial contraception.

Dr. Baum’s writing’s were accepting of liberation theology in the face of condemnation from the Vatican. He wrote on the works of tendentious Islamic reformer Tariq Ramadan. He was one of the church’s most eloquent and uncompromising advocates for social justice and society’s marginalized groups. He authored articles and books sympathetically explaining Quebec separatism to anglophone Canadians.

Though he was born into a Protestant Jewish family, he was drawn to Catholicism and the seminary in his 20s. He later left active priesthood and, in 1978, married a former nun. His autobiography, The Oil Has Not Run Dry: The Story of My Theological Pathway, published last year, revealed he was gay and had, in his 40s, a sexual relationship with a man.

“I did not profess my own homosexuality in public,” he wrote, “because such an act of honesty would have reduced my influence as a critical theologian.”

Indeed, throughout his adult life, he was one of the church’s great theologians on ecumenism, a fact that was noted in the citation when he was named an officer of the Order of Canada in 1990. As one of the Second Vatican Council’s periti (expert theologians) in the 1960s, he wrote an early draft of Nostra Aetate (In Our Time) – “The Declaration on the Relation of the Church with Non-Christian Religions” – that moved the church into the sunlight of accepting the unified spiritual goals of all humankind and especially the bonds between Christians and Jews, ending the church’s centuries-old branding of Jews as the killers of Jesus Christ.

He believed it was essential for the Catholic Church to change, to let power devolve from Rome. Well before the clerical sex-abuse scandal erupted, he diagnosed the church as “a company that becomes so big that it can’t be run any more.” Any management consultant, he wrote, would take one look at the church and would say, “This is simply impossible. You have to decentralize, you have to delegate. You need a different system.”

After studying for two years at New York’s New School for Social Research in the 1970s, he pioneered the introduction of sociology to religion, embracing the teachings and writings of political theorist Hannah Arendt and classical sociologists Marx, Tocqueville, Durkheim, Weber among others.

At the core of his theological convictions – and explaining so much of what he did – lay the writings of the early-20th-century French philosopher Maurice Blondel. They led to what may have been his most important book, Man Becoming: God in Secular Language, assessing positively Blondel’s acknowledgment of God’s redemptive presence in human history.

God, in other words, existed in the nitty-gritty of life – an “insider God,” as Toronto’s Regis College academic Mary Jo Leddy explained Dr. Baum’s view. You fall in love? That’s God at work.

God was on the ground with grace – the benevolence shown by God toward the human race, the spontaneous gift from God to people, “generous, free and totally unexpected and undeserved.”

As leading Canadian Catholic Church scholar Michael Higgins wrote of Dr. Baum six years ago, the embrace of Blondel’s thought “proved to be Baum’s Copernican revolution. Henceforth his writing, research, teaching, and activism would be shaped by Blondel’s views: his theological anthropology; his rejection of the church’s negative valuation of the secular; his belief in the ubiquity of grace.

“It was not a big step,” Dr. Higgins said, “from Baum’s adoption of Blondel’s inclusivity to his realization that God is mediated by all kinds of things besides the institutional church.” Not a big step for Dr. Baum, but a step many others could never take.

Dr. Baum died Oct. 18 in Montreal of kidney failure. He was 94. When he had entered hospital several days earlier, he told friends he was “disappearing inside.” Those, such as Dr. Leddy, who came from across Central and Eastern Canada to visit him in his last days found him sunny, genial and serene as death approached.

Blondel’s impact was the goalpost in the evolution of Dr. Baum’s thought – the finish line to the formal shaping of his mind. The whole journey of his life was an opening of his thought to God’s presence in history exhibiting an inclusiveness that outreached the writ of the institutional church.

Gerhard Albert Baum was born in Berlin on June 20, 1923, to Bettie (née Meyer) and Franz Siegfried Baum. His well-to-do Protestant father died early and his Jewish mother had a passion for medieval art and Gothic and Romanesque architecture, to which she introduced her son.

At the outbreak of the Second World War, she made the choice to send her 17-year-old son to England to escape persecution under the Nazi race laws. She never saw him again.

As a nurse, she became infected with pneumonia in the hospital where she worked and died during the war.

When he arrived, the teenager was interned by the British along with other German older teens and adults – many of them scholars who became volunteer teachers in the internship camps, which enthused him.

He was transferred in 1940 to an internship camp in Quebec. He came to the attention of a woman active in volunteer work who sponsored him to attend McMaster University in Hamilton, where he studied mathematics and physics.

He also began reading Catholic thinkers Thomas Aquinas and Étienne Gilson.who established the Pontifical Institute of Medieval Studies at University of Toronto.

One Christmas he was given a gift of The Confessions of St. Augustine, the autobiography of the great Church Father detailing, among other things, his conversion to Christianity – and the young student was hooked. In the year he graduated from McMaster, 1946, he decided to enter the Augustinian religious order to become a priest. At this point he adopted the name Gregory.

After ordination, he was sent by his order to Switzerland’s University of Fribourg for graduate studies. Along the way he read a book on the Catholic Church’s treatment of Jews and was appalled.

His dissertation, touching on the subject, was completed in 1956 and published two years later under the title That They May Be One: A Study of Papal Doctrine (Leo XIII–Pius XII).

The dissertation came to the attention of German Jesuit Cardinal Augustin Bea and Dutch priest Johannes Willebrands, president and secretary respectively of the Vatican’s newly established Secretariat for Christian Unity. They admired the book, and Dr. Baum found himself appointed to the Secretariat, assigned to help prepare for the Second Vatican Council announced by Pope John XXIII in 1959.

Dr. Baum later told the story of Cardinal Bea, during the Council years, assigning his staff to guard their manuscripts until they got to the translators and were published, to save them from being snatched and their texts altered by church conservatives.

Nostra Aetate was easily one of the most important and – particularly with its section on the Catholic Church’s relationship with Jews – one of the most controversial documents to emerge from the Second Vatican Council. It made Gregory Baum’s name as a theologian and confirmed him as a leading interpreter of the Council’s accomplishments.

It also established him as a clear spokesman and writer on the church in the modern world – a role which he carried out for five years, on Cardinal Bea’s instructions, travelling around North America giving talks on the Council’s work before taking up a professorship at University of St. Michael’s College at the University of Toronto.

The church was unable to contain his application of Blondellian thought and roaming intellectual curiosity.

Michael Higgins wrote of him, “Baum defines himself not as a theological shaper or foundational thinker, but as a journalist following his curiosity wherever it leads him.

“To Baum, one should note, ‘journalist’ does not betoken a scribbler with a deadline, but rather someone inexhaustibly fascinated with ideas, intellectual trends, and currents.” In an interview, Dr. Higgins called him an experimenter and explorer.

University of Toronto’s Prof. Stephen Scharper, a scholar in anthropology, environment and religion who did his doctorate under Dr. Baum’s supervision, described his work as “being attentive to where the Spirit was calling him.”

It called him repeatedly into controversy and censure, from which Dr. Baum never flinched.

He was thunderously criticized by the church hierarchy and had restrictions placed on his teaching after publicly dissenting from the Vatican’s 1976 Declaration on Sexual Ethics, with its strictures against homosexuality.

He was censured for declaring that the church was not immune from the social and institutional toxins that infect other organizations.

He himself openly criticized the church governance of Popes John Paul II and Benedict XVI – the latter who as Cardinal Joseph Ratzinger led the Vatican’s powerful Congregation for the Doctrine of the Faith, the church’s thought police (and whom Dr. Baum knew well as a fellow peritus at Vatican 2).

His frequent public speeches, to say the least, got up the nose of his superiors (his 1987 Massey Lecture explored liberation theology and its justifying biblical exegesis, much of which the Vatican considered Marxist).

Dr. Baum’s openness toward the ordination of women and gay marriage also made him a target for conservatives.

The mildest of his critics labelled him a dilettante driven by mere trendy nonconformism.

In the late 1970s, he was summoned by his Augustinian order under direction from Rome to return to the order’s monastery which he refused to do.

He eventually withdrew from active priestly ministry and accepted a teaching position at McGill University after reaching the then-mandatory age of 65 retirement at University of Toronto. In 1978, he married former nun Shirley Flynn. Her death in 2007 left him grieving her loss for the remainder of his life.

His departure from the priesthood was a mystery to many who knew him, until the publication of his 2016 autobiography revealed that he left the church because of his personal commitment to being gay.

Even before this revelation he had long been demonized by conservative Catholics for his writings and teachings. A 2012 interview on Catholic Salt + Light TV that he did with its chief executive, Rev. Thomas Rosica, generated hundreds of furious, outraged e-mails. “Yet Gregory was a very significant theologian of the Second Vatican Council,” Rev. Rosica said. “We owe much to him for his role in the decree of ecumenism and interfaith relations.”

Complete Article HERE!

Former president Mary McAleese: Seminaries in Ireland should be ‘gay friendly

By Geraldine Gittens

Former president Mary McAleese has said that seminaries in Ireland should be “gay friendly”.

Mary McAleese
Mary McAleese

This week it emerged that a closer eye will be kept on how Maynooth’s seminarians spend their time from now on as part of a stricter regime being introduced in the wake of the gay dating app scandal.

The Irish Independent reported that all trainee priests will now be required to eat their evening meal in the college rather than being allowed to dine wherever they choose. They will also be required to attend evening rosary at 9pm, which hasn’t been obligatory until now.

The seminary council will now eat both breakfast and dinner with the seminarians in the historic Pugin Hall rather than in the Professors’ Refectory.

But Dr McAleese, a staunch Catholic who campaigned fearlessly for a yes vote in the same-sex marriage referendum, told the Daniel O’Connell Summer School in Kerry yesterday that the Catholic Church’s teaching on homosexuality was worryingly dangerous, according to the Irish Times.

“We have the phenomenon of men in the priesthood who are both heterosexual and homosexual but the church hasn’t been able to come to terms with the fact that there are going to be homosexuals in the priesthood, homosexuals who are fine priests,” Mary McAleese said.

“They haven’t been able to come to terms with that because the teaching of my church, the Catholic Church, tells them that homosexuality is, of its nature, intrinsically disordered – those are the words of Pope Benedict and that homosexual acts are, in his words, evil,” she added.

“I am just worried that the Maynooth controversy seems to be concentrating on the wrong things. A seminary should be a place where people feel welcomed, not somewhere where they feel welcomed, not somewhere where they feel policed – after all, there are young people who haven’t yet taken a vow of celibacy.”

In 2012, Pope Benedict sent two archbishops to Maynooth to investigate whether it was “gay friendly”.

“They wanted to be reassured that neither place was, in their words, ‘gay friendly’… so they walked away happy that they were gay unfriendly, hostile to gay people – what sort of message does that send out to young men who are there who are gay, to priests who are gay?” Dr McAleese said.

The tighter controls being implemented in the seminay are part of a suite of measures announced on Wednesday by the trustees of Maynooth which included a review of “appropriate use of the internet and social media” by the 50 or so trainee priests and their staff.

Earlier this month, Archbishop Diarmuid Martin of ­Dublin withdrew his seminarians from Maynooth following allegations that students were using gay dating app Grindr.

Complete Article HERE!

Guess What? Most Homophobes Are Actually a Lil’ Bit Gay, According to Latest Study

Guess What? Most Homophobes Are Actually a Lil' Bit Gay, According to Latest Study

By Nicolas DiDomizio

Earlier this year, a small group of self-identified homophobic men were given the chance of a lifetime. They were presented with the rare opportunity to prove — despite the pervasive theory that homophobia is an expression of repressed homosexuality — that they themselves are actually straight.

And they failed! Lol.

giphy

Such are the results of a study recently published in the Journal of Sexual Medicine, titled “Homophobia: An Impulsive Attraction to the Same Sex?

Researchers at the University of Geneva tested 38 heterosexual male subjects by having them first rate their levels of “homonegativity” to determine how antigay each of them were. Then the men participated in a sneaky little series of photo experiments designed “to evaluate their impulsive approach tendencies toward homosexual stimuli.”

The first experiment involved showing the (again: straight male) subjects a series of images of straight or gay couples in the center of a computer screen, and then repeatedly moving a small human figure toward or away from the central image several times. The second test required the men to rate images of gay or straight couples while equipment monitored how long their gaze lingered on each picture.

Altogether, the tests revealed that “men with a high homonegativity score looked significantly longer at homosexual than at heterosexual photographs,” while the non-homophobic men skipped by them more casually, at a “neutral” pace.

“For some homophobic men, there is a conflict between their reflective and their impulsive system,” lead researcher Boris Cheval said in an email. “They declare themselves as anti-gay, but [at] the same time they have an impulsive attraction toward same sex stimuli.”

“They declare themselves as anti-gay, but [at] the same time they have an impulsive attraction toward same -sex stimuli.”

Cheval previously told PsyPost that these results alone don’t exactly prove the men’s homophobic views are because of their own repressed homosexual desires. But he did point to a hidden gem of a study from 1996 for further reading.

In the 1996 study, researchers exposed 35 self-identified homophobes and 29 non-homophobes to gay, straight and lesbian porn. The men’s dicks were then literally monitored throughout the viewing process for each, which is just savage and amazing.

“Only the homophobic men showed an increase in penile erection to male homosexual stimuli,” that study concluded. “Homophobia is apparently associated with homosexual arousal that the homophobic individual is either unaware of or denies.”

Complete Article HERE!