Pope Francis calls on young people to protect their authenticity and dignity at work

Vatican City, Apr 24, 2020 / 11:00 am (CNA).- Cardinal Marc Ouellet, prefect of the Vatican’s Congregation for Bishops, said Friday that the Church needs more women involved directly in priestly formation in seminaries.

“I believe that for… […]

Denver Newsroom, Nov 11, 2020 / 05:10 pm (CNA).- Ordinarily, a news analysis attempts to bring some context or expertise to a situation, in order to assess why something has happened, what might happen next, and whether any of it will prove to be important.

A news analysis often speculates about what newsmakers will do: At CNA, analysis considers often what the pope might do, or USCCB leaders, or bishops of prominent dioceses.

But this analysis will speculate about what ordinary Catholics – people who practice the faith and love the Lord and try to follow Jesus – will do after the publication of the Vatican’s McCarrick Report.

To do that, some context in this analysis will be personal. There is a reason I offer this personal narrative. Please bear with me.

I began working for the Catholic Church in 2005, while I was in canon law school. After finishing my canon law degree, in 2007 I began working regularly on cases involving clergy misconduct.

I have sat with priests guilty of sexual assault and coercion, of grooming young men, of acting with serial disregard for the promises of their priesthood and the spiritual health of their victims. I have also sat with priests falsely accused of those things. I have seen problems ignored, and I have seen problems treated with the attention they deserve.

I have seen priests get justice, and I have sometimes seen them face terrible injustice. I have seen victims mistreated, and victims treated with compassion and respect. I have seen cases in which every rule and protocol is followed, and cases in which most of them are ignored.

Before the initial McCarrick allegations were made public in June 2018, I had already seen some things. As friends dealt with grief and shock, I told some cynically “Now you know why I’m ticked off all the time.”

I had not known about McCarrick, but I knew about clerical abuse, and about the sins of omission and commission that allow it to happen.

The 449 pages of the McCarrick Report detail a story decades long, in which institutional and personal failures allowed a man who abused his power to act with serial and serious immorality — to, put simply, hurt people.

It includes accounts of both cowardice and courage, of institutional blindspots exploited by a manipulator, of naïveté, misplaced kindness, and ill-placed trust, of dysfunction, bureaucratic ineptitude, and malice. The report demonstrates that sin begets sin – it recounts stories of abusers who were themselves abused. It depicts the exploitation of crises for personal gain.

The report documents the damage wrought by a crippling bias towards institutional self-preservation, ironic for a Church that follows a crucified Lord.

There are few heroes: A mother who tried her best to speak out. A priest who blew the whistle to protect seminarians. A cardinal who came to realize, only over time, that he needed to make clear a serious problem.

The McCarrick Report also traces a broad trend of growing awareness of the importance of addressing abuse allegations, and addressing them properly. An increased understanding that presuming on good will is not helpful in the presence of manipulators. Efforts, often faltering, and sometimes failing, to learn from previous mistakes. But even amid that trend, there are appalling personal failures at every stage of McCarrick’s career.

The report does not document, or seem even to consider seriously, how McCarrick’s ambiguous and unmonitored financial situation enabled his decades of abuse. It mentions briefly his ability as a fundraiser, but offers no forensic analysis of his discretionary accounts. U.S. dioceses maintain records of those accounts, and to date have given no indication they plan to release them. 

The report addresses bishops who lied for McCarrick, and about him, to the Holy See, but it does not ask why those bishops were willing to lie. It does not give serious attention to McCarrick’s social networks and their influence on the life of the Church – mention is made of a friend leaking high-level documents to McCarrick in the Vatican, but no attention is given to what influence networks that friend has.  Many analysts have said it does not address whether there remain in ministry bishops who were gravely negligent, or even who compounded or facilitated cover-ups.

It brings many things to light, but the report is not a complete account of the McCarrick affair. A complete account may never emerge. Further, the Vatican’s report does not seem to consider present-day implications of McCarrick’s life and ministry, nor to draw lessons for the Church beyond McCarrick.

Questions remain, and those questions are very likely to go unanswered. Catholics who hope to see particular individuals brought to justice are likely to go disappointed.

And new scandals will inevitably emerge.

Since the retirement of Theodore McCarrick, there have already been some institutional reforms designed to prevent a situation like McCarrick’s from happening again. Institutional audits in U.S. dioceses, review boards, the promulgation of Vos estis lux mundi. Pope Francis or the U.S. bishops may well add more layers of policy reform.

But Pope Francis has emphasized that policy reform can not substitute for personal integrity. And the McCarrick Report demonstrates how much personal integrity actually matters. The report will likely bring statements from bishops committing to that personal integrity, and it might even inspire real conversion to that effect among some bishops and Church leaders.

Inevitably, though, there will be new failures in the Church’s life, because the Church is both human and divine: The mystical Body of Christ protected in certain ways by the Holy Spirit, and a community of sinners, each of them in need of a savior, few of them yet saints.

The Church is always and everywhere holy— its members are not usually so.

That paradox is a challenge to every believer.

But the future for the Church in the U.S. seems to depend a great deal on how ordinary Catholics respond to disappointment, discouragement, and somewhat unresolved scandal.

Religious disaffiliation is on the rise in the U.S. – a growing number of Americans identify themselves with no religion, or have no religious practice. And many ordinarly practicing Catholics are out of the habit of going to Sunday Mass, because of the pandemic. It will be unsurprising if the McCarrick scandal exacerbates religious disaffiliation, especially among young Catholics, who say in surveys that they prioritize the perceived personal integrity of leaders ahead of institutional affiliation.

Within the Church, there is a small but growing pocket of Catholics who are increasingly strident toward the authority of the pope and of U.S. bishops. In crises past, pockets like those have eventually become schisms. That seems practically unlikely in the contemporary U.S., but it is not impossible or unprecedented — there are more than 25,000 members of the “Polish National Catholic Church,” a schismatic group that began in the U.S in the early 20th century.

The point is that scandals have the capacity to discourage the practice of the faith, to foster cynicism, anger, bitterness, or indifference.

Hence the personal narrative.

My own experience has taught me that confronting the oft-disappointing humanity of the Church is an exercise in accepting that disappointment is real, and that it can be only be relieved by embracing the cross, and the Crucified Savior.

In the spiritual life, moments of disappointment present a choice: One can nurture anger or indifference, or one can turn to Christ on the cross.

One of those choices brings life, the other does not.

That’s true for the spiritual life, and for the mission of the Church itself.

A movement of Catholics who respond to crisis with an increase of prayer, fasting, charity, and evangelization is counter-intuitive. It is also a counter-witness to the “black eye for the Church” contained in the McCarrick Report. It is confounding, and compelling.

Catholics who seek holiness in times of scandal tend often to be conduits of Christian renewal.

Making such a choice, I’ve learned by my failures, is easier said than done.

There is very little saccharine or romantic about following Jesus, especially when confronted with the sinfulness of the Church’s own leaders. There is often more setback than progress.

Humility helps – remembering our own failures tends to put the sins of others in perspective. Confession and the Eucharist help all the more.

Embracing the cross does not mean accepting or tolerating the presence of sin in the Church. Rather it means both assiduously calling for reform and repenting seriously for one’s own sins and shortcomings. Maintaining communion with the Church, even while helping to rebuild it.

The mission of the Gospel probably has very little to do with tweeking existing policy. A statement of regret from the U.S. bishops’ conference is unlikely to spark a renewal of faith in Jesus Christ.

In the wake of the McCarrick Report, renewal of the Church likely has most to do with whether ordinary Catholics will turn to Christ, and embrace his suffering on the cross. That isn’t easy. But it is the path to eternal life, and, in this life, its consequences might well be surprising.

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Vatican City, Feb 21, 2017 / 08:30 am (CNA/EWTN News).- On Tuesday Pope Francis said that it is our duty to defend the dignity of migrants, particularly by enacting just laws that offer protection to those forced to flee from dangerous or inhumane situations.

“Defending (migrants’) inalienable rights, ensuring their fundamental freedoms and respecting their dignity are duties from which no one can be exempted,” the Pope said Feb. 21.

“Protecting these brothers and sisters,” he said, “is a moral imperative which translates into adopting juridical instruments, both international and national, that must be clear and relevant; implementing just and far reaching political choices.”

Although sometimes it takes longer, we must also implement timely and humane programs that fight against human trafficking, since migrants are an especially vulnerable population, the Pope observed.  
 
Pope Francis’ speech was addressed to participants of the sixth international forum on Migration and Peace at the Vatican. The meeting, which runs Feb. 21-22, is titled “Integration and Development: From Reaction to Action.”

It was organized by the Vatican’s Congregation for Integral Human Development, the Scalabrini International Migration Network (SIMIN) and the Kondrad Adenauer Foundation.

In his speech, Francis noted that our current millennium is characterized by migration involving nearly “every part of the world.” The forced nature of this phenomenon, he added, “amplifies the urgency for a coordinated and effective response” to challenges.

“Unfortunately, in the majority of cases this movement is forced, caused by conflict, natural disasters, persecution, climate change, violence, extreme poverty and inhumane living conditions,” he said.

This is why it is more necessary than ever to affirm the dignity of the migrant as a human person, “without allowing immediate and ancillary circumstances, or even the necessary fulfilment of bureaucratic and administrative requirements, to obscure this essential dignity.”

During the meeting, Pope Francis heard the testimony of three people and their families, all of whom have emigrated from their homelands to a new country.

One woman, her husband and their young son were migrants from Eritrea. They fled across the Red Sea to Yemen, but because of the war, they later fled to Jordan, where they were again confronted by “dangerous conditions” on their journey to Italy, including a perilous journey from Libya across the Mediterranean before landing on the island of Lampedusa.

After sharing their story, the woman raised “a heartfelt appeal” to Pope Francis for better legal channels of entrance so that others seeking asylum will not have to “risk their lives in the hands of traffickers” or by crossing the desert and the sea.

Another woman then told her story of migrating to Chile in 1997. Although she had been a professor in her home country of Peru, when she arrived in Chile she was forced work in domestic servitude to support herself, sleeping in the metro station on the weekends when she had nowhere to stay.

She said that one day after seeing fellow migrants arriving at the metro station, she was inspired to help people in her situation.

“I am sure that this inspiration was God’s providence,” she said, because soon after she went to a parish in Santiago and a priest there invited her to be the director of the center for integration of migrants that they were launching.

She has now worked there since 2000, helping to provide various services to migrants including healthcare, food, professional formation and psychological and religious support. In the past 17 years, the woman said more than 70,000 women have come to Chile as migrants to rebuild their lives, with more than half passing through the center she directs.

The third family was Italian, but has lived in Canada for more than 50 years. The brother immigrated to Canada when just 14-years-old, joining his father to work in construction in order to save money for the rest of the family to eventually join them.

“We are truly blessed as immigrants that we went to Canada,” the sister of the family said. “With God’s help, with a lot of faith, determination and perseverance…we today have realized a universal dream of all migrants to fulfill the dreams of providing a better home, a better life for our family and our loved ones.”

For the past 40 years they have volunteered with the Congregation of the Missionaries of St. Charles, also called Scalabrinians, to assist fellow migrants.

After hearing their testimonies, the Pope in his speech used four words to explain what our shared response to the contemporary challenges of the migration issue should be: to welcome, to protect, to promote and to integrate.

To welcome the migrant, he said, we must change our attitude of rejection, “rooted ultimately in self-centeredness,” in order “to overcome indifference and to counter fears with a generous approach of welcoming those who knock at our doors.”

A responsible and dignified welcome begins with offering decent and appropriate shelter, he said.

Large gatherings of refugees and asylum-seekers, such as in camps, has created more issues, not fewer, he said, noting that more widespread programs which emphasize personal encounter have appeared to have better results.

We protect the migrant when we enact just laws, especially in recognition of the fact that migrants are more vulnerable to exploitation, abuse and violence, he said, referring to a point previously made by Benedict XVI.

Development, according to the social doctrine of the Church, is “an undeniable right of every human being,” the Pope said.

As such, development “must be guaranteed by ensuring the necessary conditions for its exercise, both in the individual and social context, providing fair access to fundamental goods for all people and offering the possibility of choice and growth.”

This takes a coordinated effort from everyone, he said, placing specific emphasis on the political community, civil society, international organizations and religious institutions.

On the point of integration, Francis emphasized that it is not the same as “assimilation” or “incorporation,” but is rather a “two-way process.” This, he said, means it requires joint recognition on the part of both the migrant and the person in the receiving country.

We must beware of a sort-of cultural “superimposing” of one culture over another, he said, and also cautioned against a “mutual isolation” which has the “dangerous risk of creating ghettoes.”

Above all, policies should favor the reunion of families, the Pope said, but stressed that those who arrive in a new country are “duty bound not to close themselves off from the culture and traditions of the receiving country, respecting above all its laws.”

Through welcoming, protecting, promoting and integrating, we discover the “sacred value of hospitality,” he said. “For us Christians, hospitality offered to the weary traveler is offered to Jesus Christ himself, through the newcomer.”

And in the duty of solidarity we find a counter to the “throwaway culture,” he said, adding that “solidarity is born precisely from the capacity to understand the needs of our brothers and sisters who are in difficulty and to take responsibility for these needs.”

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