Berlin, Germany, Aug 9, 2020 / 03:01 pm (CNA).- Theology in Germany, with a few exceptions, is in a crisis. This is the conclusion reached by a German theology professor, who is the William K. Warren Professor of Theology at the University of Notre Dame. Dr. Ulrich Lehner earned a doctorate in theology at the University of Regensburg, and a habilitation doctorate in history at the Central European University.

Speaking with CNA Deutsch, the professor and author of numerous books, including God is not Nice, criticized not only a “qualitative regression of German theology”, while noting important exceptions, but also the way some of his colleagues work.

“I have followed many appointments in Germany and can only say: academic mediocrity is always hiring mediocrity,” said Lehner. He believes a “handful of professors” give their former students appointments, “regardless of the weaknesses they have”. It is noticeable that “especially those who are loyal to the Church never get a chance, because they are sorted out beforehand”.

German theology in crisis

As an example, the researcher cites a married female theologian with three children whose appointment to a chair was prevented because the professors found out that she went to daily Mass. She took her faith too seriously – “too seriously for a professor”, Lehner said. In another case the applicant’s five children destroyed his chances for a hire. There are numerous cases in which colleagues are rejected without taking academic criteria into account, often “with the knowledge and cover of the university administration”, commented Lehner.

Lehner stated: “If the people outside academia knew how professors in Germany invent criteria or engage in intrigues to make Catholic hires impossible, then academic theology would lose even the small remainder of its reputation.”

In an Aug. 3 article at katholisch.de, the social ethicist Bernhard Emunds from the Sankt Georgen Graduate School of Philosophy and Theology, a Jesuit college in Frankfurt, was quoted as saying that theology in German-speaking countries has “an exalted academic reputation and importance worldwide”.

Lehner does not share this assessment: “German theology is no longer what it was 25 years ago. Unlike then, it no longer has a global impact today.”

As evidence for this, Lehner cites the dearth of translations of German-language theological works into English, French, or Spanish. Conversely, global research in Germany garners “astonishingly little attention.” This means that one is largely cut off from international research, according to the academic.

“While you still have to learn German in doctoral programs in the US, I had noticed already 20 years ago in Germany that doctoral students could not read lengthy English texts,” Lehner noted. German theologians would by an large only cite each other.

Germany's 'theologian shortage'

According to katholisch.de, there are roughly 200 seminarians in Germany, fewer than ever before.

Among all theology students (of whom there were 18,251 in 2018-19), those choosing the full course in theology are a small proportion (just 2,549 in 2018), according to the report. For the rest, theological training is only part of their teaching degree.

Regardless of the relatively small number of "full theologians", there are still many places in Germany where theology is taught. There are a total of 19 Catholic theological faculties and colleges, more than 30 institutes and chairs for Catholic theology, various research institutions, three colleges that offer a degree in "Religious education and Church educational work", as well as an online theology degree, according to the secretariat of the German bishops' conference.

However, the scientific “output” remains low. As reported by the German statistical office, only eight people received their second doctorate required for a university professorship in Catholic theology in 2019. “Considering that many smaller departments there – not all – have almost no students but have good financial resources, one would expect groundbreaking research results", Lehner remarked.

Yet, the number and quality of publications is also at a low level, so that Lehner “seriously” wonders “what my German colleagues do all day”, he remarked.

The theology professor therefore called for a reconsideration: “The academic mediocrity of German theology – with some exceptions – and the small number of students cannot justify the outrageous number of theology departments and chairs. Maintaining them is akin to holding on to medieval privileges.”

Benedict XVI, too, has lamented developments in theology.

In his April 2019 essay “The Church and the scandal of sexual abuse”, the emeritus pope, who long worked as a theology professor before his episcopal consecration, wrote: “Indeed, in theology God is often taken for granted, but concretely one does not deal with Him. The theme of God seems so unreal, so far removed from the things that concern us. And yet everything becomes different if one does not presuppose but present God. Not somehow leaving Him in the background, but recognizing Him as the center of our thoughts, words and actions.”

Vatican City, Aug 9, 2020 / 05:59 am (CNA).- When caught in difficult moments or trials, turn your heart to God, who is near even when you do not search for him, Pope Francis said in his Angelus address Sunday.

“Having faith means, in the midst of the storm, keeping your heart turned to God, to his love, to his tenderness as a Father. Jesus wanted to teach this to Peter and his disciples, and also to us today, in moments of darkness, moments of storms,” the pope said Aug. 9.

Speaking from a window overlooking St. Peter’s Square, he said “even before we begin to seek Him, He is present beside us lifting us back up after our falls, He helps us grow in faith.”

“Perhaps we, in the dark, cry out: ‘Lord! Lord!’ thinking that he is far away. And He says: ‘I’m here!’ Ah, he was with me!” Pope Francis continued.

 “God knows well that our faith is poor and that our path can be troubled, blocked by adverse forces. But He is the Risen One, do not forget this, the Lord who went through death to bring us to safety.”

In his message before the Angelus, the pope reflected on the Gospel reading from St. Matthew, when Jesus asks the apostles to get in a boat and cross to the other shore of the lake, where he will meet them.

While still far from shore, the disciples’ boat gets caught in some wind and waves.

“The boat at the mercy of the storm is an image of the Church, which in every age encounters headwinds, sometimes very hard trials,” Francis noted.

“In those situations, [the Church] may be tempted to think that God has abandoned her. But in reality, it is precisely in those moments that the witness of faith, the testimony of love and the testimony of hope shines the most,” he said.

He pointed to the Gospel: In this moment of fear, the disciples see Jesus walking to them on the water and think it is a ghost. But he reassures them and Peter challenges Jesus to tell him to come out onto the water to meet him. Jesus invites Peter to “come!”

“Peter gets off the boat and takes a few steps; then the wind and the waves frighten him and he begins to sink. ‘Lord, save me!’ he cries, and Jesus takes him by the hand and says to him: ‘You of little faith, why did you doubt?’” Francis recounted.

This episode “is an invitation to abandon ourselves with trust to God in every moment of our life, especially in the hour of trial and turmoil,” he said.

“When we feel strong doubt and fear and we seem to sink, in the difficult moments of life, where everything becomes dark, we must not be ashamed to cry out, like Peter: ‘Lord, save me!’”
“It is a beautiful prayer!” he noted.

“And the gesture of Jesus, who immediately reaches out his hand and grasps that of his friend, must be contemplated for a long time: Jesus is this, Jesus does this, it is the hand of the Father who never abandons us; the strong and faithful hand of the Father, who always and only wants our good,” he said.

After praying the Angelus in Latin, Pope Francis noted the presence of a group of pilgrims holding the Lebanese flag in St. Peter’s Square and said his thoughts have been with the country since the deadly explosion in Beirut Aug. 4.

“The catastrophe of last Tuesday calls everyone, starting with the Lebanese, to collaborate for the common good of this beloved country,” he said.

“Lebanon has a peculiar identity, the result of the meeting of various cultures, which has emerged over time as a model of living together,” he noted. “Of course, this coexistence is now very fragile, we know, but I pray that, with the help of God and the loyal participation of all, it may be reborn free and strong.”

Francis invited the Church in Lebanon to be close to her people during this “Calvary,” and asked the international community to be generous in helping the country.

“And please, I ask the bishops, priests and religious of Lebanon to stay close to the people and to live a lifestyle marked by evangelical poverty, without luxury, because your people suffer, and suffer so much,” he concluded.

The pope also noted the 75th anniversary of the atomic bomb attacks on Hiroshima and Nagasaki, which took place on Aug. 6 and 9, 1945.

“While I remember with emotion and gratitude the visit I made to those places last year, I renew my invitation to pray and to commit ourselves to a world totally free from nuclear weapons,” he said.

Rome, Italy, Aug 9, 2020 / 05:40 am (CNA).- As World War II raged around him in Poland, St. Maximilian Kolbe fought for souls using a printing press and another “weapon” – the Miraculous Medal.

“Even though a person be the worst sort, if only he agrees to wear the medal, give it to him…and then pray for him, and at the proper moment strive to bring him closer to his Immaculate Mother, so that he have recourse to her in all difficulties and temptations,” Kolbe said of the Miraculous Medal.

“This is truly our heavenly weapon,” the saint said, describing the medal as “a bullet with which a faithful soldier hits the enemy, i.e. evil, and thus rescues souls.”

The Miraculous Medal is a sacramental inspired by the Marian apparition to St. Catherine Laboure in Paris in 1830. The Virgin Mary appeared to Laboure as the Immaculate Conception standing on a globe with light streaming from her hands and crushing a serpent under her foot.

“A voice said to me, 'Have a medal struck after this model. All who wear it will receive great graces, especially if they wear it around the neck',” Laboure said.

As a Franciscan seminarian studying in Rome in 1917, Kolbe was moved by the story of the role the Miraculous Medal played in the conversion of Alphonse Ratisbonne.

Ratisbonne was a French Freemason and an atheist of Jewish descent, who received the grace of conversion while wearing a Miraculous Medal given to him by one of his Catholic friends in Rome. The Virgin Mary appeared to Ratisbonne Jan. 20, 1842 in a side chapel in the Church of Sant'Andrea delle Fratte in Rome.

St. Maximilian Kolbe chose to celebrate his first Mass April 29, 1918 in the side chapel in Sant'Andrea delle Fratte, where the Virgin Mary appeared to Ratisbonne.

Ratisbonne went on to be ordained a Jesuit priest, and eventually left the order to move to Jerusalem in 1855 to found a convent for sisters in the Congregation of Our Lady of Sion, a congregation founded to “to witness in the Church and in the world that God continues to be faithful in his love for the Jewish people.”

Kolbe went on to give his life in place of a fellow prisoner in Auschwitz, a man who had a wife and children. He died of a carbolic acid injection in the concentration camp Aug. 14, 1941. The Nazi officials cremated Kolbe’s body on the feast of the Assumption of Mary.

Kolbe is known for being an effective evangelist and missionary. Before moving to Japan in 1930, Kolbe made a pilgrimage to the Chapel of the Miraculous Medal on Rue de Bac in Paris.



The Chapel of Our Lady of the Miraculous Medal in Paris. Credit: Courtney Mares/CNA.

St. Pope John Paul II remembered Kolbe’s visit when he prayed in the Paris chapel in 1980:

“I come as a pilgrim, after all those who came to this chapel in 150 years, like all Christians who flock here every day to express their joy, their trust and their supplications. I come as Blessed Maximilian Kolbe: before his missionary journey to Japan, just 50 years ago, he came here to seek your support to propagate what he later called ‘the Militia of the Immaculate’ and undertake his prodigious work of spiritual renewal under your patronage, before giving his life for his brothers,” John Paul II said.

Kolbe formed the Militia Immaculata in 1917 to “lead every individual with Mary to the most Sacred Heart of Jesus.” He asked all Militia Immaculata members to wear the Miraculous Medal as a sign of their total consecration to Mary.

“Now in this epoch of the Immaculate Conception the most Blessed Virgin has given mankind the ‘Miraculous Medal’. Its heavenly origin has been proven by countless miracles of healing and particularly of conversion,” Kolbe wrote.

“The Immaculata herself in revealing it promised all who would wear it very many graces; and since conversion and sanctification are divine graces from God, the Miraculous Medal will be one of the best means for attaining these gifts,” he said.

Kolbe also added to St. Catherine’s prayer associated with the sacramental: “O Mary, conceived without sin, pray for us who have recourse to you.” To this, Kolbe added, “and for all who do not have recourse to you, especially the enemies of the Church and those recommended to you. Amen.”

This article was originally published on CNA Aug. 14, 2019.

CNA Staff, Aug 8, 2020 / 03:01 pm (CNA).- Following an explosion that killed more than 150 people in Beirut, international Catholic groups have responded by providing health services and necessities to the victims.

At least sixteen Catholic organizations, including Catholic Relief Services and Caritas International, have responded to the Aug. 4 explosion at Beirut’s port.

As victims in Beirut face an urgent need for shelter, medication, hygiene kits, and mental health services, these organizations have dispatched medical teams and relief groups to assist with basic necessities. 

The explosion killed at least 154 people, and injured about 5,000 others. Beirut Governor Marwan Abboud estimated that the explosion has caused as much as $10-15 billion in damages and as many as 300,000 people to be temporarily displaced from their homes, according to the BBC.

The fire started near the port’s large grain silos. It soon spread to a warehouse holding 2,750 tonnes of ammonium nitrate, a fertilizer that can be made into an explosive.

Many buildings and warehouses along the docks were completely destroyed, and the explosion’s shockwave caused damage within a six-mile radius. The adjacent areas included Beirut’s mostly Christian neighborhoods of Mar Maroun and Achrafieh.

Despite damages to their own facilities, CRS has provided relief to the victims of the explosion. Caritas Lebanon has offered water and hot meals at several locations throughout Beirut. Caritas health care centers have also opened, and a mobile medical unit and mental health team have been available to the public.

“Our partners started working right away to make sure people were getting help, even though their own buildings were damaged in the explosion,” said CRS spokesperson Megan Gilbert.

“At CRS we’re privileged to contribute to the overwhelmingly generous volunteer response of the Lebanese people, despite all that they have been through over the past year,” she said Aug. 6.

Gilbert added, “many people in Lebanon were struggling to get by even before this explosion. Now because of the destruction, people are staying in severely damaged homes, or even out in the streets. They are going to need long-term support to get through this.”

Lebanese president Michel Aoun promised a transparent investigation into the explosion.

"We are determined to go ahead with an investigation and unveil the circumstances surrounding what happened as soon as possible and hold those responsible and those who were negligent accountable and serve them the most severe punishment," he said Aug. 5.

However, many Lebanese have blamed the government for corruption and negligence. They see the investigation as an attempt by political officials to avoid blame.

The ammonium nitrate had been stored at the port since 2014.

Rome, Italy, Aug 8, 2020 / 12:11 pm (CNA).- Italy’s health ministry is expected to approve a proposal to remove mandatory hospitalization for the administration of the abortion pill and to expand the time frame in which it can be prescribed.

The RU486 drug is prescribed to induce a chemical abortion. Use of the drug was legalized in Italy in 2009, and in 2010 standards were set which require women to be hospitalized for three days during its administration.

The proposed change in guidelines will allow the drug to be administered in an outpatient clinic or at home. Italy’s Ministry of Health is also expected to expand access to the abortion pill by two weeks, allowing it to be prescribed until the ninth week of pregnancy.

“This is a real abortion. It is no less ‘abortion’ due to the fact that it does not occur with surgical instruments,” Marina Casini, president of Movimento per la Vita told Vatican News.

She pointed to the significant health risks associated with chemical abortions, stating that Italy is “facing propaganda in favor” of the abortion drug RU486.

Casini said the proposed changes are based on ideology -- an attempt to convince people that abortion is “a trivial fact -- after all, it is enough to drink a glass of water -- to make us forget that at stake is the destruction of a human being in the prenatal stage.”

RU486 is the administration of two different drugs several days apart. Mifeprex causes the mother’s body to stop nourishing the unborn child; Misoprostol, taken afterward, causes contractions and expels the child and placenta from the mother’s body.

Currently, only two out of 10 abortions which take place in Italy are chemical abortions.

Italian media noted that dropping the hospitalization requirement could result in more Italian women choosing to have a chemical abortion instead of surgical.

In a document from the Superior Health Council, the drop of the hospitalization requirement was also noted to have potentially cost-saving benefits to the health system.

Casini condemned this attitude. “It is much less expensive to give this product to the woman and say: do it yourself, do it alone. It saves beds, anesthesia and even human investment of doctors and health workers,” she noted. “There is a nice cut in spending, however, it is carried out on the skin of children on their way to birth and their mothers.”

Abortion was legalized in Italy in 1978 with the establishment of “Legge 194.” The law made abortion legal for any reason within the first 90 days of pregnancy, and afterward for certain reasons with the referral of a physician.

Since its legalization, it is estimated that more than 6 million children have been aborted in Italy.

Washington, D.C. Newsroom, Aug 8, 2020 / 07:00 am (CNA).- Production for a new coronavirus vaccine is speeding along, but if one is developed to fight the pandemic, ethical questions remain about its development, and who should receive it first.

There are many workers in health care and in the public sector who could be considered a priority to receive any new vaccine, as they come into contact with many different people due to the nature of their profession, explained Edward Furton, ethicist and director of publications at the National Catholic Bioethics Center.

“All of those who come into contact with many different people through their ordinary line of work, they would be first in line,” Furton told CNA. People in this group might include first responders, physicians, nurses, and other health care workers, police officers, and public transit employees.

Authorities should also consider prioritizing citizens living in crowded urban conditions, as “an effort to tackle the disease and the places where it’s most likely to spread,” he said.

Multiple vaccine candidates to fight the new coronavirus (SARS-CoV-2) are entering the latter phases of production and testing.

On July 27, the biotech company Moderna and the National Institute of Allergy and Infectious Diseases (NIAID) announced that their vaccine was entering phase 3 of clinical trials, during which it will be tested for safety and effective prevention of the virus in two doses.

Another vaccine being developed by the University of Oxford in collaboration with Astrazeneca has entered phase 3 of trials.

Dr. Anthony Fauci, director of NIAID and White House health advisor, has said that a coronavirus vaccine might not be developed, approved, and made widely available until several months into 2021.

The Trump administration is funding several vaccine candidates as part of “Operation Warp Speed,” including the two by Moderna/NIAID and the University of Oxford/AstraZeneca.

However, Catholics are also discussing whether an obligation exists for one to receive a vaccine for SARS-CoV-2, if it is made available. And other ethical questions remain, such as the source of the vaccines being developed and the speed at which they are being produced.

Two bishops of the conference of England and Wales recently produced a paper on vaccination in light of the pandemic.

“We believe that there is a moral obligation to guarantee the vaccination coverage necessary for the safety of others. This is especially important for the discovery of a vaccine against COVID-19,” they said.

In 2017, the Pontifical Academy for Life addressed the issue of commonly-used vaccines in a document.

The academy said that, in the case of commonly-used vaccines against rubella, chickenpox, polio, and hepatitis A, there exists a moral obligation for Catholic parents to vaccinate their children in light of possible threats to the vulnerable caused by a resurgence in the prevalence of the diseases.

The academy said that “the moral obligation to guarantee the vaccination coverage necessary for the safety of others is no less urgent, especially the safety of more vulnerable subjects such as pregnant women and those affected by immunodeficiency who cannot be vaccinated against these diseases.”

However, those vaccines have been used for years, while a vaccine for the new coronavirus has yet to be fully developed, approved, and distributed.

One of the preeminent issues with current COVID vaccine candidates is whether or not they are being produced by using cell lines from aborted babies—something that Vatican has warned against in previous documents.

In the 2008 document Dignitas Personae, the Congregation for the Doctrine of the Faith said that researchers may not use biological material of “illicit origin,” or cell lines from aborted babies, in developing a vaccine.

Parents gravely concerned about their children’s health could use the vaccine, the CDF said, but must “make known their disagreement and to ask that their healthcare system make other types of vaccines available.”

Some of the vaccines being developed to fight the new coronavirus are using the HEK-293 cell line, one commonly used in vaccines and which is derived from aborted fetal tissue. The candidate being developed by the University of Oxford and Astrazeneca is using this cell line.

Other candidates do not use this cell line, such as one being developed by Sanofi Pasteur. The  Moderna vaccine candidate does not rely on this HEK-293 cell line for production. Rather, it uses a Spike protein, the gene sequence of which was determined through testing that involved a HEK-293 cell line. The gene sequence was not determined by Moderna scientists, but was simply selected by the company as the target for the vaccine.

Another ethical question that is being discussed is the rapid nature of the vaccine development. The prevalence and deadly nature of the coronavirus has prodded scientists to enter the final testing phase in record time, yet some ethicists are cautioning that a vaccine must be produced that is safe for widespread use.

“We all agree that it’s great to go as fast as possible, as safely as possible” during the production phase of vaccines, Joseph Meany, Ph.D., president of the NCBC, told EWTN Pro-Life Weekly.

However, he said, during the trial phases “safeguards exist for a purpose.”

“They should be very cautious about cutting corners when it comes to human safety” in the trials, he said.

If an ethical vaccine is developed and made available, the question remains as to the responsibility of Catholics to receive it.

“I think it would be reasonable for the government to issue a mandate, and require people to vaccinate, but there should also be exemptions—for obvious reasons,” Furton said.

Some legitimate exemptions that could be crafted might be someone’s medical risk or frail condition, he said, or other attributes that logically exempt them from being vaccinated.

If multiple vaccines are developed, and one of them is ethically sourced, Catholics would have a “moral obligation” to seek out one which is not ethically compromised, he said, unless for some reason the ethical vaccine is not distributed in someone’s immediate vicinity.

“Then the case might be different, depending on how difficult it would be to get it,” he said.

CNA Staff, Aug 7, 2020 / 05:37 pm (CNA).- Commemorating the 76th anniversary of the Warsaw Uprising against the Nazis, the Catholic bishops of Poland released a reflection on the priests and nuns who ministered to the needs of the Polish people during the historic event.

“During the sixty-three days of the Warsaw Uprising, which was the biggest revolt of the population against the Nazi occupants during World War II, about 150 diocesan priests and many nuns provided the insurgents and civilians with pastoral and medical care, and shelter,” the Polish bishops’ conference said in an August 7 statement.

The Warsaw Uprising took place in the summer of 1944, as Polish resistance forces attempted to free Warsaw from Nazi occupation. For two months, the resistance forces fought against the Germans, who sent in air and artillery reinforcements. They were ultimately unsuccessful, and the Nazis destroyed the city in retaliation for the insurrection.

The Polish bishops recognized the Catholic chaplains who were present in the city during the uprising. These priests, they said, “celebrated Holy Masses among falling bombs and artillery shells, celebrated religious services in the places of alarm gatherings, blessed the flags of the troops, confessed, distributed Holy Communion, absolved in articulo mortis (in the face of death), buried the dead. They also baptized children and blessed marriages.”

One of these chaplains, Fr. Stefan Wyszyński, risked his life to make the sacraments available during the insurgency, including by offering Confession to wounded Germans. He later opposed the Communist authorities and helped catechize the country, before being appointed a bishop and later cardinal. Wyszyński was scheduled to be beatified in Warsaw this summer, but the ceremony was delayed due to the coronavirus pandemic.

“About forty chaplains were killed,” the bishops said. Some of these priests’ stories are not well known. Others have become known and celebrated as witnesses of heroism, such as that of Fr. Jozef Stanek, who aided those who were injured and dying before the Germans captured him and killed him, hanging him with his own stole. Stanek was one of 108 Martyrs of World War II beatified in 1999 by Pope John Paul II.

The Polish bishops also highlighted the nuns from more than 20 religious congregations who sacrificed to offer food, shelter, and care to both combatants and civilians in need.

The religious sisters established dozens of field hospitals, often risking their safety to do so. Four members of the Grey Ursulines from Powisle were shot and killed while tending to wounded people in the streets, the bishops said.

In addition, numerous communities of nuns offered their prayers and sacrifices for peace and freedom in Christ. The bishops noted one such community, the Benedictine Nuns of Perpetual Adoration of the Blessed Sacrament. Thirty-seven of the sisters died when their monastery was bombed in 1944, as did many of the people who had sought shelter with them.

 

 

Denver Newsroom, Aug 7, 2020 / 05:21 pm (CNA).- Archbishop-designate Mitchell Rozanski is set to take over the Archdiocese of St. Louis, after heading the Diocese of Springfield in Massachusetts since 2014. Though Rozanski himself backed major changes in the Springfield diocese's handling of abuse, one unnamed abuse victim has asked for a Church investigation into whether the archbishop-designate was involved in covering up abuse.

Olan Horne, an advocate for victims of sex abuse by clergy, said the request to investigate Archbishop-designate Rozanski was made by a Berkshire County resident who had taken part in the Boston archdiocese's multi-million dollar settlement, the Springfield newspaper The Republican reports. Horne said the request had support from “other concerned Catholics here in the diocese.”

The complaint was made through the Catholic Bishops Abuse Reporting Service website, and Horne said he received confirmation that the allegation had been filed.

Mark Dupont, secretary of communications for the Diocese of Springfield, told CNA August 6 that Rozanski had worked to make improvements in responding to sexual abuse allegations since before June 2019, when he commissioned an independent investigation into the mishandling of an allegation about a previous bishop.

“Even prior to commissioning the Judge Velis Report, then-Bishop Rozanski had directed a total revamping of our Safe Environment office, bringing in a new director, hiring new investigators, negotiating an agreement with all local district attorneys' offices, and naming a task force to review all procedures for handling complaints,” Dupont told CNA.

Dupont said the complaint about Rozanski would have been directed to Springfield's metropolitan, the Archdiocese of Boston, but added “to the best of our knowledge no such complaint has been filed.”

CNA sought comment from the Boston archdiocese, the St. Louis archdiocese, and Archbishop-designate Rozanski, but received no response by deadline.

Pope Francis named Rozanski Archbishop of St. Louis in early June. He will be installed Aug. 25.

In June, the Springfield diocese released the final report of an independent investigation led by retired Superior Court Judge Peter A. Velis, an adjunct professor of criminal evidence at Westfield State University who handled Catholic clergy sex abuse cases as a judge.

The report examined the case of an alleged victim, known under the pseudonym John Doe, who said he told the diocesan review board that Springfield Bishop Christopher J. Weldon, who died in 1982, had abused him, as did two priests, when he was an altar boy in the 1960s.

However, Bishop Weldon was not listed on the Springfield diocese's list of clergy credibly accused of abuse. Although at least three witnesses and a letter to Doe from the review board supported Doe's claim that he told the review board about Weldon in 2018, the review board only acknowledged the claim that the two priests had abused him.

On June 24, the diocese released Velis' 373-page report finding that Doe's claim he was molested by Bishop Weldon were “unequivocally credible.”

The Velis report indicated that there were two accounts of the diocesan investigator's findings, one of which was more clear in accusing Weldon of abusing Doe. That version, however, was not shared with the review board. Some diocesan responses, which indicated Doe had never testified about Weldon's abuse, relied on the version which had been shared with the review board.

The Velis report said that “from the inception of the complaint through the follow-up process, the procedure was greatly flawed.”

In June, Rozanski apologized for the “chronic mishandling of the case, time and time again, since 2014.”

“At almost every instance, we have failed this courageous man who nonetheless persevered thanks in part to a reliable support network as well to a deep desire for a just response for the terrible abuse which he endured,” the archbishop-designate said at a June press conference, one year after he commissioned Velis to conduct the investigation.

Both a diocesan investigator and a victim's advocate involved in Doe's case are no longer employed by the diocese, and Weldon is now named on the Springfield diocese website as a “deceased bishop who was found to have credible allegations of abuse.”

Horne was still critical of the diocese.

“It should not have taken this herculean effort to get justice for the Weldon survivor,” he said. “Look at the names and the games — they are the same and finally we have had a few investigations to get to the bottom of the claims we all have been making here for years without any results.”

This is not the first time abuse concerns regarding a bishop have surfaced in the Diocese of Springfield. In 2004, Bishop Thomas Dupre became the first Catholic bishop in the U.S. to be indicted on criminal charges for sexual abuse. The case did not go to trial due to the statute of limitations on some charges and because the grand jury decided not to indict on other charges, The Republican reported.

Horne accused the diocese of handling abuse through “an archaic system” that should have been updated after Dupre left, but never was.

The sex abuse victims' advocate also objected to the diocese's delay in naming diocesan priest Father Paul Archambault to its list of credibly accused priests. The priest's name was added in 2016, the year the diocese disclosed its 2011 settlement with an alleged victim. Archambault committed suicide in 2011, after being confronted about his alleged abuse of a teenage boy.

Dupont, the spokesman for the diocese, told CNA the Velis report “had no finding of any cover-up.”

However, Velis said his findings raise questions about whether there was an attempt to conceal the report's contents about Bishop Weldon from the review board or Bishop Rozanski. It was not the scope of his investigation to determine responsibility for the apparent deceptive practice or “if and when the reports were switched.”

Rozanski told Velis he was not aware of the specifics of Doe's allegation of abuse by Weldon and did not know about the different reports about Doe's allegation produced by the diocesan investigator.

Velis reported that Rozanski “immediately felt a call to action” when he was made aware there were possible discrepancies in how the complaint was handled.

However, Rozanski said he knew that Weldon was accused of being “present during incidents of abuse that occurred” and acknowledged to Velis that he considered this to be a form of abuse.

Dupont, the Springfield diocesan spokesman, maintained that the diocese did not cover up allegations against Weldon. He told CNA that “our earliest public responses acknowledged Bishop Weldon was allegedly present where the abuse occurred.”

The Velis report is not unchallenged. The diocese's most recent vicar general, Monsignor Christopher Connelly, has said he was “unfairly and unfavorably portrayed” in the report, according to The Republican.

Connelly has denied the alleged victim's claim to have told him that Weldon abused him.

“I regret that my recollection of that meeting and his are so very different. I am also puzzled that throughout this process there is a lot of discrepancy and confusion. I am puzzled by that as well,” Connelly said.

“The name of Weldon was not divulged to me. Our meeting was not about Bishop Weldon, it was about another deceased priest,” said the monsignor. Connelly said that if Weldon's name had been mentioned, it would have been in a follow-up letter, which only mentions the accusation against Father Clarence Forand.

 

CNA Staff, Aug 7, 2020 / 04:34 pm (CNA).- Christ draws close with love and compassion, as well as a challenge, for people who experience discord between their gender identity and their biological sex, Archbishop Robert Carlson of Saint Louis said in a reflection dated June 1.

“If you’re uncomfortable with your biological sex, or if you consider yourself as having a gender identity at odds with your biological sex, here’s the first thing I want you to know: God loves you. He loves you right where you are. He has a plan for you,” Carlson said.

“We are beloved sons and daughters of God in our best and worst moments. And when Jesus comes to us with a word of compassion, he always comes with a word of challenge too,” he added. “Yes, he loves us where we are; that doesn’t mean he simply affirms or celebrates where we are.”

The 12-page reflection notes that people who experience gender dysphoria are “uniquely vulnerable” and must be treated with care and compassion. The archbishop also notes that the Church has a duty to teach and affirm a Christian anthropology, which sees the unity of gender identity and biological sex as the path to human flourishing and, ultimately, to heaven.

“God made us male and female. God also made us as a union of body and soul. God has a purpose and a plan in giving us the male or female body we have,” the archbishop noted.

Carlson said he was inspired to write this reflection after a January 2020 visit with Pope Francis and the bishops of his region. During the visit, Pope Francis encouraged the bishops to address the issue of transgender theory, or gender ideology, with the Catholics in their dioceses.

Carlson is one of a small but increasing number of Catholic bishops and Catholic leaders in the U.S. who have issued statements on gender ideology, as well as guidelines for people with gender dysphoria who are participants in diocesan institutions or events. The Vatican has also recently issued recent documents on the subject, including a book released in June by the Pontifical Council for Promoting the New Evangelization, as well as the 2019 document Male and Female He Created Them, issued by the Congregation for Catholic Education.

Carlson stated that his reflection did not offer a “comprehensive treatment” of the problem, but rather an addressing of a few of its “principal aspects.”

The archbishop said he wanted his reflection to begin and end with thoughts of compassion and care for people who experience transgender dysphoria, which he noted is a condition that puts people “at risk for a whole series of poor health outcomes. They experience higher rates of anxiety, depression, and substance abuse, and have a much higher rate of suicide attempts than the general population. They are uniquely vulnerable.”

People with gender dysphoria are experiencing hurt, the bishop said. And whether people who believe their gender does not match their biological sex are making the choice freely or feel that it is a condition they experience not of their free will, Christ draws close to those experiencing hurt, he noted.

Some examples of Christ drawing close to hurting people from the Gospels which Carlson pointed to included Zaccheus the tax collector, who is visited by Christ in his home, and the woman with a haemorrhage, who was healed by Christ with a touch of his cloak because of her faith.

“Whether we’re talking about sins we have freely chosen or conditions we have not the Gospels make it very clear: whatever our hurt is, Jesus came for the hurt. He doesn’t draw away there, he draws closer.”

But Christ also challenges people to live according to God’s plan, Carlson noted.

“When the Rich Young Man came to ask about eternal life Jesus both welcomed him and challenged him. He does so repeatedly with various people he encounters in the Gospels. We have to expect him to do the same with us. The welcome and the challenge are both expressions of his love,” Carlson said.

In this Gospel story, a rich young man approaches Christ and asks what he must to do to have eternal life. Christ tells him to follow the commandments, to sell all that he has to the poor, and to follow him. The rich young man “went away sad, for he had many possessions”.

“Do you ever wonder if he came back? I think part of the reason we never hear is that the ultimate point of the story isn’t what happened to him. The point is: I am the Rich Young Man, Jesus asks something of me, and I have to decide how to respond. I can walk away sad, or I can embrace his challenge,” the archbishop said.

The challenge for people with gender dysphoria, then, is to live according to God’s plan for sexuality, which does not separate gender from sex, Carlson noted.

“Based on the unity of the human person, the basic challenge on this matter is articulated by the Catechism of the Catholic Church when it says: ‘Everyone, man and woman, should acknowledge and accept his sexual identity.’ Long before gender ideology was a cultural topic, the Catechism had already named the central issue: this is a question of reconciling ourselves to the physical facts of sexual identity, not trying to change the facts according to how we think and feel,” he said.

This does not mean that one must live according to rigid stereotypes, he noted.

“How we live our masculine and feminine identity is certainly diverse, and there needs to be room for that. There’s a wide variety of personalities, and they don’t always fit gender-stereotypes. But that doesn’t mean being male or female is negotiable, or that sex and gender can be separated. Being male or female is written into every cell of our body, and is part of the body-soul unity that we are.”

A Catholic understanding of anthropology maintains this unity in the person, Carlson noted, including unity between sex and gender.

“The Catholic understanding of the human person holds that sex and gender cannot be separated, and that there are limits to how we should manipulate our bodies. According to the Catholic understanding there is, and is meant to be, a profound unity in the human person: ‘In fact it is from [their] sex that the human person receives the characteristics which, on the biological, psychological and spiritual levels, make that person a man or a woman, and thereby largely condition his or her progress towards maturity and insertion into society,’” he said, referencing Persona humana, the Congregation for the Doctrine of the Faith’s 1975 declaration on certain questions concerning sexual ethics.

In order for human beings to experience true freedom, the Church teaches that humans must both be able to freely choose, and freely choose what is good.

“We can all name examples of people freely choosing something that’s bad for them and bad for others. Freedom is perfected in the combination of choosing freely and choosing the good,” he said.

“A simple analogy comes from playing a musical instrument. You don’t have more freedom simply because you’ve never had lessons. You’re most free to make beautiful music when you’ve been trained and learned discipline. The same is true for excellence in human living.”

In practical applications of this teaching, Carlson said that people with gender dysphoria must be welcomed into Catholic institutions and events in the archdiocese, but with the understanding that the unity of their gender and sex will be respected, including use of pronouns, as well as restrooms and locker rooms, that match their biological sex, “thereby affording our bodies the healthy modesty and dignity deserved under such circumstances.”

“Those who experience discordance with their biological sex should not be denied admission to Catholic schools or participation in Archdiocesan or Parish events as long as they agree to abide by these guidelines,” he added. “It’s important that we be willing to help people in their struggles and questions. Our solution can’t be to abandon them, and only welcome them after they’ve resolved their questions on their own. We want to be with people, and we need to be there for them and with them in the midst of their questions and struggles.”

In his reflection, Carlson also draws directly from the words of Pope Francis, who has numerous times spoken or written about the problem of gender ideology.

In his 2015 encyclical Laudato si’, Pope Francis wrote that accepting one’s biological sex as a gift from God and as the foundation for one’s identity was key to a “geniune human ecology.”

“The acceptance of our bodies as God’s gift is vital for welcoming and accepting the entire world as a gift from the Father and our common home, whereas thinking that we enjoy absolute power over our own bodies turns, often subtly, into thinking that we enjoy absolute power over creation. Learning to accept our body, to care for it and to respect its fullest meaning, is an essential element of any genuine human ecology,”  Francis wrote.

“Also, valuing one’s own body in its femininity or masculinity is necessary if I am going to be able to recognize myself in an encounter with someone who is different. In this way we can joyfully accept the specific gifts of another man or woman, the work of God the Creator, and find mutual enrichment. It is not a healthy attitude which would seek to cancel out sexual difference because it no longer knows how to confront it,” the pope added.

In the end of his reflection, Carlson noted that the Church and her members must always speak the truth about gender and sex with “charity and clarity.” He noted that the Church must always reject violence and unjust discrimination toward people with gender dysphoria, and that they must be treated as “brothers and sisters.” He also added that the Church must be there to care for people who are hurting after choosing medical or hormonal gender interventions, in the same way that the Church offers care to women who are hurting after an abortion.

“As we have experienced the merciful love of Jesus, let’s bring that merciful love to the world,” he concluded. “And let’s remember that his love always has two parts: compassion, and the challenging truth about God’s plan. If we lack either – the compassion or the challenge – our love isn’t fully Christian.”

CNA Staff, Aug 7, 2020 / 02:15 pm (CNA).- Update: The Archdiocese of Washington's interim superintendent of schools, Kelly Branaman, expressed gratitude for the county's recognition of "the autonomy of non-public schools to make local decisions on reopening in a safe and appropriate manner."

She said that "we will continue to work with our schools to make the decisions that work best for each of our individual school communities."

The archdiocese noted that its schools are making individual reopening plans, accounting for enrollment, facility size, and parent feedback. Most have a hybrid model incorporating in-person and distance learning, while some have one model or the other.

"It is important that parents have a choice in determining what is best for their child," Brandaman reflected.

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Catholic schools in Montgomery County, Maryland, can reopen for the coming semester after the county rescinded a second controversial order preventing all non-public schools from welcoming students for in-person learning until at least October 1. 

“Reemphasizing the need to protect the health and safety of Montgomery County residents as well as parents, students, teachers and staff from the spread of COVID-19, County Health Officer Dr. Travis Gayles today announced that he has rescinded his health order that prohibited nonpublic schools from opening for in-person instruction until after Oct. 1, 2020,” said a statement from the county published Aug. 7. 

An updated executive order published Aug. 7 rescinds the earlier order, although it “strongly advises schools against in-person learning.” 

Gayles said that he “strongly believes that based on the current state of surveillance and epidemiological data, it is neither safe nor in the interest of public health for any school to return for in-person learning this fall.” 

The executive order also requests that the Maryland Department of Health provide “articulable criteria” that would be used to determine if a school should be having in-person learning. 

The order was rescinded by Gayles after a Thursday memorandum from the Maryland Department of Health banning the blanket closure of all non-public schools in a county. 

“At this time, it is the health policy of the State of Maryland that non-public schools not be closed in a blanket manner,” said the Department of Health’s memorandum.

“The State of Maryland’s position is that all schools, including public school systems and non-public schools, be provided with the individualized opportunity to determine how they are able to comply with the federal and state COVID-19 guidance to reopen safely and protect students and staff,” said the department memo. 

“Those determinations should be made in close consultation with the affected schools and local health departments with Maryland Department of Health guidance,” they added. 

The developments of August 7 cap off a week of controversy regarding the safety of opening non-public schools in Montgomery County, the most populated county in Maryland.  

On the evening of July 31, Gayles issued an order banning non-public schools from reopening for inperson tuition before Oct. 1, carrying a punishment of a $5,000 fine or a year in jail for failure to comply. This order came as a surprise to non-public schools in the county, many of whom had already invested in safe reopening plans in accordance with state guidelines. 

Gov. Larry Hogan (R) dismissed the blanket ban on reopening on Monday, August 2, saying that non-public schools should have the same opportunities afforded to public schools in choosing whether or not to open for in-person classes. 

Montgomery County Public Schools were never ordered to have virtual-only learning, and initially planned on having a hybrid model of in-person and online classes. Those plans were scrapped in late July, following pushback from teachers unions throughout the state. Montgomery County Public Schools will be online-only until January 31, the entirety of the first semester. 

Since the announcement to online-only learning, Montgomery County Public Schools have seen steep declines in new student registration as parents have opted for non-public schools or homeschool programs. 

Six Montgomery County families, including four Catholic school families, who were joined by two Catholic schools, filed a federal lawsuit against the county for the forced school closures. 

Despite Hogan’s intervention, on August 5 Gayles once again issued an executive order saying non-public schools must remain closed to in-person classes until October 1. Unlike the previous executive order, non-public daycares and preschools were exempted, and would have been permitted to operate. Additionally, the previous punishments of $5,000 and up to a year in jail were no longer included in the order, which carried no enforcement mechanism. 

The August 7 order goes into effect immediately, and notes that there have been no binding metrics put forward by the state for the safe reopening of schools. Many leading epidemiologists have pointed to a positivity rate of 5% as a standard to be met to shift to in-person learning. The second-largest teacher’s union in the country, the American Federation of Teachers, also is in favor of reopening schools in areas with a sub-5% positivity rate. 

New York Gov. Andrew Cuomo announced on Friday that every school in New York would be permitted to re-open in the fall as positivity rates in every state region had dropped below the 5% benchmark and stayed below that level for a set period. Individual districts will have to submit approved reopening safety plans, but they can in theory have in-person classes.  

Montgomery County’s three-day average positivity rate has been below 5% since July 16. It has been declining for 14 days. This drop in positivity has come amid increases in testing.