From the Vatican: wishing ‘great wisdom’ for President-elect Trump

Vatican City, Mar 23, 2017 / 02:22 pm (CNA/EWTN News).- On Thursday a Vatican event on the prevention of child abuse narrowed in on the importance of education in schools and parishes in the safeguarding of children – not only for teachers, but for parents and children – and on the Church’s role.

Led by Cardinal Sean P. O’Malley of Boston, head of the Pontifical Commission for the Protection of Minors, he told CNA at the March 23 event that Catholic schools are, of course, a very important part of the Church’s and Commission’s ministry.

There are “60 million children in our care in Catholic schools and so this kind of a conference is extremely important for the ministry of the Church,” O’Malley said. “And we were very gratified that so many cardinals made time to be a part of this.”

The seminar was attended by five different cardinals in addition to O’Malley, including Cardinal João Braz de Aviz, head of the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, and Cardinal Marc Ouellet, head of the Congregation for Bishops.

Cardinal Kevin Farrell, Prefect of the Dicastery for Laity, Family and Life; Cardinal George Pell, Prefect of the Secretariat for the Economy; and Cardinal Peter Turkson, Prefect of the Pontifical Council for Justice and Peace, were also in attendance.

Additionally, every Vatican department was represented in some way.

Fr. Hans Zollner SJ, who heads the Center for Child Protection (CCP) at the Pontifical Gregorian University in Rome and is also a member of the commission, told CNA that it was a “very successful event, in drawing many high ranking members of the Curia, including a number of cardinals…all the dicasteries represented.”

“This is taking shape and the formation that we have offered to dicasteries has also been very fruitful.”

Sponsored jointly by the Pontifical Commission for the Protection of Minors (PCPM) and the Pontifical Gregorian University’s Center for Child Protection, the day-long educational seminar focused on what the local church and institutions are doing to combat abuse of minors specifically in schools and the home.  

It included a presentation by Kathleen McCormack, Chair of the PCPM Working Group on Education of Families and Communities, and presentations by representatives from the South American countries of Mexico, Colombia and Argentina, as well as Australia and Italy.

One participant, Fr. Luigi Gritti, a graduate of a CCP course on child abuse, told CNA that it was important that South America was a focus of the seminar, since the Western world is usually the focus when discussing this issue.

“It tells you that the problem is present and acknowledged by the people, but also that something is being done to address the problem. So I think it’s a good development,” he said.

The presentations on South America all highlighted the importance of including children: speaking with and listening to them, teaching them about what is safe and appropriate behavior from adults, as well as becoming familiar with the visual and verbal signs that could indicate the occurrence of abuse, whether physical, emotional or sexual.

The presenters for each country explained the unique cultural challenges they face in preventing abuse and in handling allegations, as well as what policies are currently in place.

In the presentation on Australia, Francis Sullivan, CEO of Truth, Justice and Healing Council, said that in the end, the question of why the sex abuse crisis happened in our Church comes down to cultural problems and to corruption.

Australia’s sexual abuse crisis has been one of the most shocking and widely known in the Church. Feb. 6, Australia’s Royal Commission into Institutional Responses to Child Sexual Abuse held its final three-week review of how the Catholic Church in Australia has responded to sex abuse allegations.

Referencing a quote from Pope Francis where he said that we don’t only need to reform the Church, but also the heart, he said that “child sexual abuse has broken the heart of the Church.”

“We have never fully appreciated that the decisions that our leaders made in order to facilitate and cover up (abuse), actually broke the heart of what it means to be Catholic, and we need to go back and fully confront that,” he said.

“Let’s not distract Church leaders from recognizing that this is a Church problem. Sure, it might happen in other institutions, sure, it happens in families. But the fact that it happened within the Catholic Church says something about the corruption within our Church… That we are not true to what we are meant to be.”

Friday the Pontifical Commission for the Protection of Minors begins their next Plenary Assembly, and one of the central topics will be how to ensure that survivors and victims are always the first priority, O’Malley said in his introductory remarks.

“The assembly begins tomorrow and of course that is one of the things we’ll be talking about,” he told CNA. A meeting of survivors is planned for June that the commission will also be involved in, he said.

Regarding the participation of survivors, Fr. Zollner told CNA that “we need to be informed by survivors and victims, we need to listen to them, and we need to take into account what has been and is their experience.”

Other topics at the Plenary Assembly will include how the commission will continue after the mandate concludes at the end of the calendar year, he said, and “we will see what are the structural steps, or the development, we will need so that our journey continues,” he said.

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Dublin, Ireland, Aug 24, 2018 / 11:30 am (CNA).- Canon law should be re-written to institute a global zero-tolerance policy against priests who commit sexual abuse, a clerical abuse survivor told attendees at the World Meeting of Families.

Marie Colli… […]

Washington D.C., Jul 20, 2018 / 12:00 pm (CNA).- The Church has consistently taught that the state has the authority to use the death penalty. But, in recent years, popes and bishops have become more vocal in calling for an end to its use. Many Catholics instinctively favor life over death, even after the worst crimes, and some are left wondering if the Church’s mind is changing.

Two recent cases highlighted an apparent tension between traditional teaching and modern circumstances.

On July 13, the bishops of Tennessee wrote to Governor Bill Haslam asking him to halt a slate of planned executions. In their letter, Bishops Mark Spalding of Nashville, Richard Stika of Knoxville, and Martin Holley of Memphis emphasized the value and dignity of every human life, even those who have committed the worst possible crimes.

One day earlier, on July 12, Cardinal Malcolm Ranjith, Archbishop of Colombo, expressed his “support” for the Sri Lankan government’s decision to introduce the death penalty for drug traffickers and organized crimes bosses.

“We will support [Sri Lankan] President Maithripala Sirisena’s decision to subject those who organize crime while being in the prison to [the] death sentence,” he told local media. The cardinal went on to add that more needed to be done to prevent drug traffickers and crime bosses from operating with impunity while in jail.

The state’s authority to execute criminals is explicitly sanctioned in the Bible, including by St. Paul. Historically, the Church has recognized the use of the death penalty in a practical way: executions were carried out in the Papal States well into the nineteenth century, with the last official executioner retiring in 1865.

For much the twentieth century, attempted assassination of the pope was a capital crime in Vatican City; Pope Paul VI only removed the death penalty from the law in 1969.

Today, the Church still officially teaches that the death penalty is a legitimate option for states to employ.

The Catechism of the Catholic Church teaches this: “Assuming that the guilty party’s identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.”

This formulation contains a heavy qualification. When exactly is the death penalty the only effective means of defending human life? That’s a thorny question.

St. John Paul II was outspoken in his opposition to the use of capital punishment. In an address in the United States, in 1999, he called for Christians to be “unconditionally pro-life” and said that “the dignity of human life must never be taken away, even in the case of someone who has done great evil.” He also spoke of his desire for a consensus to end the death penalty, which he called “cruel and unnecessary.”

That address, given in St. Louis, was credited with helping persuade to Missouri Governor Mel Carnahan to commute the death sentence of inmate Darrell Mease to life in prison.

More recently, Pope Francis has denounced capital punishment in even stronger terms. Speaking in October 2017, he called it “contrary to the Gospel” because “it is freely decided to suppress a human life that is always sacred in the eyes of the Creator, and of which, in the final analysis, God alone is the true judge and guarantor.” He has, however, stopped short of revising the official teaching contained in the Catechism.

There is a broad sentiment among American Catholics against the death penalty. It is a point of unusually strong consensus, even among those who normally disagree. In 2015, four Catholic publications with often-divergent viewpoints issued a joint editorial calling for an end to capital punishment.

But Catholic thinkers do not unanimously agree that a total renunciation of the death penalty is appropriate, or even possible.

Cardinal Joseph Bernadin, in his famous “Consistent Ethic of Life” speech delivered at Fordham University in 1983, explicitly recognized the legitimate authority of the state to resort to capital punishment. Cardinal Avery Dulles, writing in 2001, observed that “the Catholic magisterium does not, and never has, advocated unqualified abolition of the death penalty.”

While there is real scope for debate about when and how sparingly capital punishment should be used, Dulles concluded that “the death penalty is not in itself a violation of the right to life.”

His conclusion was informed by the constant teaching of the Church that judicial executions are licit, even if regrettable and to be avoided whenever possible.

In the City of God, St. Augustine wrote that the state administers justice under divine concession. “Since the agent of authority is but a sword in the hand, and is not responsible for the killing, it is in no way contrary to the commandment, “Thou shalt not kill”… for the representatives of the State’s authority to put criminals to death, according to law or the rule of rational justice.”

While the trend of recent papal statements has been towards a relegation of the death penalty to, at most, a theoretical possibility, scholars have urged caution about going too far.

Dr. Chad Pecknold, associate professor of systematic theology at the Catholic University of America, told CNA that it was important distinguish between changing circumstances and a change in what the Church has always taught.

“The Church has always held that the death penalty is a just option available to the state, even if we do not welcome its use. St. Augustine says that the death penalty is just, but the Church should plead for mercy.”

Pecknold stressed that relationship between mercy and justice is a live concern. In seeking mercy, he said, we must implicitly recognize the validity of justice.

“Mercy isn’t calling something that is just ‘unjust.’ Mercy relieves the punishment properly due to the guilty. As the Catechism recognizes, there can be circumstances in which the death penalty is a legitimate service to justice. This is qualified by a preferential option for other means, whenever they can serve the same ends.”

These alternative means have not been always and everywhere available. “The common and constant teaching of the Church can be applied to different circumstances. Alternatives available to us in modern western countries simply have not been present at other times, or may not be now in other places.”

There is a crucial difference between applying a consistent teaching to changed circumstances and appearing to suggest humanity has evolved beyond a previously valid doctrine, Pecknold said.

“The death penalty is not, and has never been a positive end in itself. It is a means towards serving justice. If we find we can now serve the same ends and express a preferential option for life, this is doubly good.”

“But we should not fall into a false understanding that what was once ‘good’ is now ‘bad.’ The Church doesn’t evolve out of a true teaching, nor does humanity progress beyond natural law.”

“We should prize our increasing opportunities to serve mercy and justice together, but be wary of giving ourselves too much credit, we have not progressed to a new, higher level of justice.”

Cardinal Dulles agreed. He considered the argument that Church sanctioning of capital punishment was an “outmoded” concession to past ages of “violence” and “barbarity,” one which could yield to “the signs of the times” and “a new recognition of the dignity and inalienable rights of the human person.” He dismissed this as “a tempting simplicity” which found “no echo” among Catholic theologians of the past.

The consensus against capital punishment in modern western nations, it must be observed, has grown in line with increased prosperity, political stability, and states’ ability to deploy credibly effective alternatives to execution.

In the recent Sri Lankan case, the government acted in response to the ineffectiveness of prison sentences, with drug traffickers and crime bosses seeming to continue operating with impunity, even behind bars. Following local complaints at his expression of support, Cardinal Ranjith issued a clarification, making clear his support for the government announcement was not a “carte blanche” advocacy for the death penalty, but noting that he could not “close my eyes and do nothing before this terrible phenomenon our country is faced with.”

“[The drug trade] causes death and violence in the streets and the destruction of the cream of our youth, who become drug addicts at an age as early as their adolescence, being exposed to drugs even in their schools. This is being done by drug cartels operated at times from the prisons,” he said.

For Ranjith, such a context seems to find a place within the Catechism’s criteria that capital punishment be reserved for the final defense of innocent life when other options fail.

In the West, conditions seem to be narrowing the scope for the death penalty’s use, and bishops are responding, which has led to a sense, especially after Pope Francis’ comments last year, that the Church might declare the death penalty absolutely unjust. Yet, as was recently seen in Sri Lanka and Tennessee, things are not yet the same everywhere.

That serves as a good reminder about the importance of understanding the Church’s global perspective, and the importance of distinguishing between teachings which supply criteria through which Catholics must make moral judgments, and teachings which declare that certain actions are, in fact, immoral everywhere and always.

The Church’s teaching on the death penalty expresses, essentially, a criteria by which state authorities should make judgments about the just use of the death penalty. While in the developed West, use of the death penalty may, in fact, be almost completely unnecessary, not all parts of the world are as developed.

The divergence of views from bishops around the world on this issue reflects the role that the circumstances of time and place can play in moral reasoning. That is instructive, and a reminder about the complex richness, and importance, of Catholic moral teaching.

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