Friday, October 31, 2014

Sexual Abuse and the Catholic Church:A Discussion with Kieran Tapsell and Ian Waters

A conversation in Melbourne recorded at the Pumphouse Hotel on Wednesday October 29th sponsored by Catholics for Renewal and Catalyst for Renewal

These videos have a comment section which at the time of publishing on this blog remain empty. I suggest that the  speakers raise critical questions of morality, history and accountability from differing perspectives.

These videos  add to the  evidence being presented during the Royal Commission into Institutional responses into Child Sexual Abuse.

 I hope that the publication of these videos will encourage conversation and response by all those concerned about the damning history of clergy sexual abuse in the Catholic Church.
 



Kieran responds to Ian

So I assume that gets Cd Ottaviani who wrote the 1962 revision of Crimen off the hook, and as Congregations, according to Ian operate independently of the Pope, it gets the 1922 and 1962 popes off the hook.

I don't think Ottaviani was ever on the hook. He may have signed the reprint of Crimen Sollicitationis, but he clearly did so on behalf of Pope John XXIII. This is what appears at the foot of the document:

FROM AN AUDIENCE WITH THE HOLY FATHER, 16 MARCH 1962
His Holiness Pope John XXIII, in an audience granted to the Most Eminent Cardinal Secretary of the Holy Office on 16 March 1962, graciously approved and confirmed this Instruction, ordering those responsible to observe it and to ensure that it is observed in every detail.
Given in Rome, from the Office of the Sacred Congregation, 16 March 1962.
L.+ S.A. Card. Ottaviani
.
There could not be a clearer statement that this was an instruction from the Pope, not from Cardinal Ottaviani personally. Further, Pope John Paul II in speaking about Crimen Sollicitationis in Sacramentorum Sanctitatis Tutela wrote this:

“It is to be kept in mind that an Instruction of this kind had the force of law since the Supreme Pontiff, according to the norm of can. 247, § 1 of the Codex Iuris Canonici promulgated in 1917, presided over the Congregation of the Holy Office, and the Instruction proceeded from his own authority, with the Cardinal at the time only performing the function of Secretary"

The Pope is the supreme interpreter of canon law, and here he is saying that this instruction was not just some "guide", but it "had the force of law" because it came from the Pope.
The same kind of statement occurs at the bottom of the instruction Secreta Continere of 1974 from Paul VI. That is why, with all due respect to Ian, I think what he said in the video is untenable. These instructions were "law".

B16 as Cd Ratzinger gets a serve from Ian for not being as au fait with canon law as he should have been since it wasn't his specialty.

This is what Ian said about Cardinal Ratzinger:
I understand that Cardinal Joseph Ratzinger, when Prefect of the Congregation for the Doctrine of the Faith, that is, before he became Pope Benedict XVI, asserted that Crimen Sollicitationis was in effect until 2001, when replaced by the norms attached to Pope John Paul II’s legislation, Sacramentorum Sanctitatis Tutela. That was clearly his opinion, which in my opinion, was misguided. Ratzinger certainly had a doctorate in Dogmatic Theology, and he had what the Germans call an “habilitation” and the American’s call a “higher doctorate”, to qualify him to be a University Professor. But he had no qualifications in canon law, and should have been briefed by reputable canonists before making such an assertion. In my opinion he could only have given advice such as, “We have no instruction at present to elucidate the penal process in canons 1717 to canons 1731, and until it comes, it may be useful to you follow, mutatis mutandis, the norms of Crimen Sollicitationis , which was an instruction to elucidate the 1917 Code, not the 1983 Code.”

Ian's use of the words, "reputable canonists" is interesting because the Secretary of the Congregation for the Doctrine of the Faith from 1995 to 2002 was the then Archbishop Bertone. He was a canon lawyer with a doctorate in canon law. He was the one who told the American canon law society in 1996 that Crimen was still "in force", and he also signed the letter of 18 May 2001, with Ratzinger, saying that it was "in force until now". Further, Archbishop Wilson at the Australian Royal Commission confirmed that he had written to the CDF on 28 January 1998 asking if Crimen was restricted to confession and received back a letter from Cardinal Bertone on 28 February 1998, effectively saying that it was not so confined, ie it was still in force for dealing with child sexual abuse matters outside of soliciting in the confessional.
Ian's criticism of Ratzinger has perhaps been unfair. He did take advice from a canon lawyer, and it was Archbishop Bertone. Whether or not Bertone was a "reputable" canon lawyer is another matter. You can read about the confusion created by these statements in chapter 9 of Potiphar's Wife.

In that chapter, I discussed the repeal of Crimen Sollicitationis in 1983, and what I wrote there was largely based on Professor Nicholas Cafardi's book, Before Dallasand some articles that Cafardi wrote in Commonweal magazine. It appears from the above, that Ian Waters agrees with me. Crimen Sollicitationis was repealed by the 1983 Code of Canon Law and was not "in force" up until 2001.

And that is the reason why I have said that Crimen Sollicitationis was really irrelevant to when the vast bulk of the cover up occurred in Australia - after 1983.

It does not surprise me that canon lawyers in Australia did know about Crimen Sollicitationis in the distant past, but their numbers would gradually have dwindled once it was repealed in 1983 by the new Code of Canon Law. I have dealt with this "ignorance" of Crimen at p 107 of Potiphar's Wife.
But to recap what was said there,

 "The evidence before the Murphy Commission was that Archbishop McQuaid of Dublin (1940-1971) had used the 1922 document in the case of Fr. Edwards in 1960 (par 1.89), and that during his time as Archbishop, the document was well known to senior Church figures and was “well thumbed”, but there was no evidence that the Archdiocese had received a copy of the 1962 document (par 4.21). In the United States, Cardinal Francis George of Chicago in court evidence said that the 1962 document was taught to him in the seminary, and Bishop Madera said that it was discussed at a meeting of clergy with Archbishop Manning of Los Angeles in the early 1960s: http://reform-network.net/?p=3006, par 14 (Accessed 5 December 2013)."

But the most probable reason why knowledge about Crimen both in Australia and elsewhere dwindled comes from Professor John P. Beal in his 30 page article on Crimen Sollicittionis: “The 1962 Instruction: Crimen Sollicitationis: Caught Red Handed or Handed a Red Herring?” 41 Studia Canonica 199 at 230: http://www.vatican.va/resources/resources_introd-storica_en.html. Somewhat unusually for an academic article, this has been published on the Vatican website. For those who don't want to wade through it, the generally answer to his rhetorical question in the title seems to be a bit of both. However, he has his own red herring as well, when he says (like Ian Waters did in Melbourne) that confidentiality is preserved by police, the FBI and CIA. That is a red herring because that confidentiality did not prevent the information they gathered going to the State, because they are the State, not an independent organisation like the Church. The effect of the Church's "confidentiality" was to keep that information from the State. Anyway, this is what he says about the knowledge of Crimen Sollicitationis.

Although lay people, who were the most likely victims of these crimes, might not be aware of the details of canon law, confessors, who were supposed to be aware of these matters, were to alert them to the gravity of these matters and of their obligation to report these offenses, and, if need be, to threaten canonical sanctions and refusal of absolution if they failed to do so. In addition, the seriousness of these offences, their reservation to the Holy Office, and, at least in general, the procedure to follow when confronted with them were topics dealt with in the manuals of moral theology (117) and canon law (118) used in seminary formation and were broached at study days and other opportunities for continuing formation after ordination.(119). Thus, Yanguas could say with confidence in 1947, "knowledge of the crimen pessimum and of the shape of the process for [dealing with] it is considered to be divulged universally among clerics today." (120)

 One can be skeptical of Yanguas' claim about how widespread knowledge of these matters actually was even among the clergy in his day, but he was correct that the information most people, both clergy and lay, needed to know should a complaint of solicitation or one of the permutations of the crimen pessimum arise was at least accessible.

 Not long after the 1962 Instruction was disseminated, however, the Church underwent profound upheavals in the way in which the clergy were formed. The traditional manuals of moral theology were jettisoned; the study of canon law was relegated to a minor place in the seminary curriculum, and canon law itself was not widely viewed as an appropriate instrument for enforcing ecclesiastical discipline; as the study of Latin became at best marginal to priestly formation, fewer priests were able to read official documents in that language; junior clergy examinations which had pressured the newly ordained to remain abreast of developments in Church teaching and practice vanished;(121) and the focus on ongoing clergy formation shifted from casus conscientiae in confessional practice to more "pastoral" and "relevant" subjects.

 As a result, the traditional channels by which the clergy (and, through them, the laity) were kept abreast of their responsibility when they became aware of the offenses treated in the instruction quickly eroded. Meanwhile, the 1962 Instruction gathered dust in the secret archives of diocesan curias until a reference to its existence in the Holy Father's 2001 apostolic letter took most people, including most bishops, by surprise. What is truly surprising is that there is no evidence that the Holy See reminded bishops of the existence of this document and of their obligation to follow it as the clergy sexual abuse crisis began to unfold in the United States and elsewhere during the 1980s and after.

 Defenses of the policy of maintaining the confidentiality of the 1962 Instruction are not without merit, but they overlook the most serious harm that resulted, albeit inadvertently, from this secrecy. This secrecy was so strictly observed that those for whom the instruction was intended were, for the most part, unaware not only of the procedure set forth in the document but even of its existence.

As a result of this ignorance, local ordinaries and those who assisted them could not and did not use the procedure prescribed in the instruction when they were confronted with accusations of misconduct. The Congregation for the Doctrine of the Faith seems to have seen the wisdom of these criticisms of the secrecy in which previous instructions were shrouded. It has made its 2001 substantive and procedural norms for cases involving reserved delicts (but not formularies and detailed norms for specific cases) more accessible than were those of the 1962 lnstruction. Although these norms were not published in the Acta Apostolicae Sedis, the Congregation has permitted their publication elsewhere both in Latin and in vernacular languages as well as scholarly commentaries on them."

  • 117 See, for example, Thomas IoRio, Theologia mora/is, Naples, M. D'AuRJA Editori, 1954, vol. 2, pp. 158-159. 
  • 118 118 See, for example, WERNZ and VIDAL, Ius Canonicum, vol. 7, p. 584; Eduardo REGATILLO, Institutiones iuris canonici, Santander, Sal Terra!, 1951, vol. 2, pp. 571-572.
  • 119 See, for example, Ulpianus LoPEZ, "Casus Conscienti:E- I," in Per, 27 (1938), pp. 32-35. YANGUAS, "De crimine pessimo," p. 438. 
  • 120 YANGUAS, "De crimine pessimo," p. 438. Emphasis in the original. 
  • 121 See 1917/CJC, c. 130, §1


 Crimen Sollicitationis had on the front page of the document, "NOT TO BE PUBLISHED OR AUGMENTED WITH COMMENTARIES", but Aurelio Yanguas SJ, a Spanish canon lawyer did publish an article about it in 1946. It was in Latin in a Spanish canon law journal, so he probably thought it was safe from the eyes of the naughty outside world. De crimine pessimo et competentia S. Officia relate ad illud,” Revista Espanola de Derecho Canonico. 1(1946): 427-439

 As I have said before, I don't think too much should be made of this particular "ignorance" in Australia simply because it seems that even Ian Waters accepts that Crimen Sollicitationis was repealed by the 1983 Code of Canon Law, and while undoubtedly there were allegations of sexual abuse before 1983, the real "tsunami" as Archbishop Coleridge called it, really only started in the late 1980s. That is when Brian Lucas then started to try and convince these priests to resign because, as he put it, the canonical system was "unworkable" for getting rid of them.

Significantly, that informal process did not involve reporting the allegations to the police. That too is unsurprising, given the fact that in 1974 Secreta Continere was promulgated by publication on the Acta Apostolicae Sedis, and no one has so far suggested that senior clergy were ignorant of the pontifical secret because it also applied to consultations over the appointment of bishops. One former priest at the Melbourne meeting specifically mentioned being so consulted and being aware that those consultations were subject to the pontifical secret.

Material sourced from Catholica Forum

Thursday, October 30, 2014

Music to Open Your Ears: Halloween Music - Souling Song - All Hallows Version - Kristen Lawrence



Souling Song - All Hallows Version Lyrics


Soul Day, Soul Day, we be come a souling.
Pray, good people, remember the poor,
And give us a soul cake.

Chorus:
Soul, soul, a soul cake!
Please, good lady, a soul cake!
An apple, a pear, a plum or a cherry,
Any good thing to make us merry.
Soul, soul, a soul cake!
Pray we for a soul cake!
One for Peter, two for Paul,
And three for Him who made us all.

God bless the master of this house, the mistress also,
And all the little children who round your table grow.
Likewise, your men and maidens, your cattle and your store,
And all that dwell within your gates, we wish you ten times more.

Souling Day, so we pray for the souls departed.
Pray give us a cake,
For we are all poor people well-known to you before.

Little Jack, Jack sat on his gate,
Crying for butter, to butter his cake.
Up with your kettles, and down with your pans,
Give us our souling, and well be gone.

Down into the cellar, and see what you can find.
If your barrels are not empty, we hope you will prove kind.
We hope you will prove kind with your apples and your grain,
And well come no more a souling til this month comes again.

Soul Day, Soul Day, we have been praying
For the souls departed, so pray good people, give us a cake.
So give us a cake for charitys sake
And our blessing well leave at your door.

Kristen Lawrence

Soul Cakes Recipe

Tuesday, October 28, 2014

Refugee (Have Mercy): Music to Open Your Ears from With One Voice



One of the voices in this great  choir belongs to Catholic Leader journalist and Brisbane poet,  Paul Dobbyn..

This song will be sung as part of the Waling Borders Project

“Sometimes doing something poetic can be political

and sometimes doing something political can be poetic”

-Francis Alys -

The Walking Borders project is to be enacted
during the gathering of the G20 in Brisbane,
to advocate for the rights of Refugees and Asylum Seekers

A RAP For Anglicans in SEQ!!

Passionate about reconciliation?
Are you passionate about reconciliation? Would you like to play an active role in progressing a Reconciliation Action Plan (RAP) process for the Anglican Church Southern Queensland? The Anglican Church SQ is seeking expressions of interest from individuals interested in being a part of a RAP working group. We’re eager to hear from members of the Anglican community anywhere in southern Queensland.

Contact src@anglicanchurchsq.org.au or 3838 7553.

What Does A RAP Look Like?


Micah Projects Inc RAP


Images That Open Your Eyes


Friday, October 10, 2014

Prayers 4 Peace Brisbane 2014




On Thursday, 2nd October the National Council of Women of Queensland Inc, invited local women and children to come along and pray for all people across the world who are suffering from the injustices of war and persecution at St John’s Anglican Cathedral, 373 Ann Street, Brisbane.

“With so much suffering going on around the world we are calling people of all faiths to come together on the first Thursday of October to pray and light a candle for all people, wherever they may be who are suffering from the injustices of war and persecution,” said organiser Annette Lourigan.

Monday, October 06, 2014

Archbishop Julian Leow Beng KIm,and the Francis Effect


Archbishop Julian Leow Beng Kim,was installed archbishop of Kuala Lumpur, Malaysia, on October 6, 2014.The Archbishop has Australian connections from his days as a student at the University of New South Wales in the 1980s. 

If there is a "Francis effect" happening in the church then this appointment is a clear sign of things to come. The new Archbishop is 46 years old and has been ordained for 12 years. By way of comparison, Australia's rising star, Anthony Fisher was appointed auxiliary Bishop of Sydney also after 12 year apprenticeship but Julian has beaten him to the Cathedra. No doubt they will be a great double act at the next ceremony of conferring of the Pallium.

As is the custom the new Archbishop has chosen a coat of arms. Usually this is no big deal and the average pew dweller wouldn't identify their shepherd by his choice of heraldry.

Over at one of the "more Catholic than the Pope" blogs a sharp eyed servant of the Temple Police has picked up an interesting innovation in Julian's coat of arms. 

The Rorate Caeli blog notes: He will certainly be a great Archbishop -- well, at least assuredly for non-Catholics. He has just introduced a new symbol in ecclesiastical heraldry, the "Tree of All Religions" or "Coexist Tree". The gatekeepers of orthodoxy will be working overtime on this one. 

I say "well done" to the new Archbishop for  the contemporary touch in his coat of arms. This man is worth listening to so go and have a look at his interview here just after the announcement of his appointment. Note the lack of clerical dress and the relaxed professional approach to his work.


Sunday, October 05, 2014

Act Justly, Love Tenderly, Walk Humbly A Model for Building a New Civic Community


Presented at St Mary's in Exile Community

Tony Robertson 4 October  2014

October 4 this year is a sacred day celebrated by the three major Abrahamic Faiths. It is the Jewish Feast of Yom Kippur, a day of fasting, almsgiving and prayer atoning for  failure of the past year.

It is the Muslim feast of Eid-al-Adha, the Festival of Sacrifice that commemorates Abraham’s submission to Allah.

And we gather as do many Christians to celebrate the life and witness of St Francis of Assisi.

On January 24 2002 leaders of the world’s religions including Christians, Muslims and Jews gathered  to approve the Assisi Decalogue of Peace which we read today. The words of the Decalogue echo the ancient cry of the prophet Micah to act justly, love tenderly and walk humbly with your God.

In March 2003 the Coalition of the Willing led by nations with a Christian heritage and tradition began the invasion of Iraq. Today our country is again engaging in another  military intervention in Iraq. We continue to read and proclaim the Decalogue of Assisi because the servants of peace will not be silenced by the masters of war.

In 1219, almost 800 years before this document was published Francis of Assisi accompanied by one other brother breached the security of the camp of the Sultan of Egypt, Malik-al-Kamil in Damietta . This was a bold act of civil disobedience against explicit Papal directives that would be a significant moment of conversion.

The encounter between Francis and the Sultan as depicted in the Icon by Robert Lentz has left us with a model for inter-religious dialogue to inspire and encourage us today.

In the Icon Lentz has the two men standing on common ground surrounded by flames. In Islamic and Christian art flames of fire signify holiness. The text at the bottom is from the beginning of the Koran: "Praise to God, Lord of the worlds!" 

The meeting of these two men of diverse faiths and opposing cultures cut across the politics, and religious disputes of their day for Francis and the Sultan became absorbed in each other’s grace and good will. They shared prayer, food and a desire to reflect and understand  each other outside the violent power play of their day.

What really happened we may never know as the polemic and media of both sides claimed the upper hand. What we do know is that both men defied the dominant culture of violence and sought a path of peace for their communities.

They went their separate ways but both were changed forever. Francis abandoned a culture of heroic martyrdom for Christianity and wrote a radical set of norms for relationships with non-Christians into his rule. The Sultan was renowned for his compassion for political prisoners and his respect for Christian and Jewish holy places
.


Again in this encounter we can see the threads of that ancient call to act justly, love tenderly and walk humbly with your God.

A little aside re this story. I posted this item and image on my Facebook page today. It was shared by Shane Howard who you will remember from his visit to the community some years ago. Shane wrote: “I still have fond and vivid memories of visiting the mediaeval fortress city of Assisi and the Basilica with Ian Morrison in 1984. It was something of a pilgrimage.

We shot some Super 8 footage there that made its way into the Goanna film clip for 'Common Ground'. St. Francis remains a hero for our times with his  celebration of the divine in nature, his deep empathy to all living creatures and his enlightened approach to people of other faiths, in the Thirteenth Century.”



We continue to tell the remarkable story of Francis and the Sultan because the servants of peace will not be silenced by the masters of war

Our peacemaking begins in our hearts and relationships with those around us. The story of Francis and the Sultan challenges us to expand our circle of relationships to build a new community that will collaborate across our cultural and religious diversity.

We have an opportunity to become part of a new model of such relationships in the Queensland Community Alliance.

The alliance brings faith groups, charities, unions, community organisations and ethnic associations to work together  for the common good.

This alliance is based around the personal relations we will build across organisations in our local area. It identifies and trains people to become leaders in community organising, who will decide  priorities for action through a process of listening to stories of pressures that members face and 
witness.

The   alliance draws on the community organising tradition of the United States, and is linked with and based upon the model of the Sydney Alliance.

The Queensland Community Alliance offers a program for acting justly in the local community. From the relationships formed across the membership groups commit to action for a more civic and inclusive community.

The Queensland Community Alliance invites partners and participants to take up the challenge to love tenderly. We know the  political culture of tough love, which is radically  different to the relationships  encouraged by the alliance.

Our faith community can bring to the alliance the commitment to love tenderly. That practice is a universal way of love described by Paul in his first letter to the Corinthians. To love tenderly we are challenged  to be patient, kind; to avoid  envy, not to boast, to avoid pride. A commitment to love tenderly means we do not dishonor others, we arenot self-seeking, not easily angered. We keeps no record of wrongs. Tender love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.



The Queensland Community Alliance walks humbly with diversity. The opportunity to bring unionists, community workers, Church representatives and people of good will together calls for maturity and humility.

Today I invite you to consider participating in the Queensland Community alliance with Micah Projects, one of the founding partners.

On Wednesday October 29 there will be a Queensland Community Alliance Assembly at St Mark’s in Inala.  The assembly will be an opportunity  share stories that demonstrate the common values that unite us, and make a commitment to each other to work build the Queensland Community Alliance.

So, inspired by history, united in solidarity across our religious diversity I invite you to celebrate the grace that comes when people act justly, love tenderly and walk humbly together.

Tzom Kal, Eid Mubarak, and blessed Feast of St. Francis!

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