The recently published Pennsylvania grand jury report chronicles more than 300 alleged sexual assaults on more than 1,000 victims (and likely many more) over a period of several decades. The first reasonable question to pose is: “Why didn’t bishops who knew about these sex crimes report them to law enforcement?” The two-fold follow-up question might be: “Who at the Vatican was in charge of investigating and addressing sexual abuse cases internally, and why did concern for the victims involved not prompt them to investigate more strenuously?” Yesterday the pope released a three-page letter to from the pope to “the faithful”. It was as if a lifeline were being tossed off into the deep by the Holy Father. He has a plan to meet with victims. Pope Francis to the rescue. This letter prompted some Catholics to rejoice. The problem here — the problem with the letter is that nothing the pope is saying about this wave of reports is new. What Pope Francis offered in yesterday’s letter is a more lyrical version of what his two predecessors and many other prelates along the way have said and done.
It is hard for me to suggest, here, that Pope Francis might be a part of the problem, because I am aware that some of the (in my opinion) most wrong-headed Catholics have been waiting for the day the “liberal” pope might be unseated. But Pope Francis is a part of the problem and must act.
Many of those currently targeting the pope are Catholics who want a pre-Vatican II church. They promulgate anti-LGBT prejudice, misogyny, and antisemitism. They attach a somewhat fundamentalist reading to the “rules and regs” of Roman Catholicism. However, the truth is that Jorge Bergoglio was a member of the College of Cardinals for seventeen years before being elevated. There are 224 cardinals. They speak to each other. Many have known each other for years. Some serve as each other’s confessors. Can Pope Francis get away with a “Is there gambling, here in Casablanca?” disposition on the matter of the Pennsylvania grand jury report? No.
This fish rots from the head.
Catholic Worker co-founder Dorothy Day wrote these lines in 1968 at around the time Vatican II changes were taking hold, in a letter to Gordon Zahn, a professor, scholar, sociologist, pacifist, and author and co-founder of Pax Christi:
As a convert, I never expected much of the bishops. In all history popes and bishops and father abbots seem to have been blind and power-loving and greedy. I never expected leadership from them.
I’m no convert, but two days ago I added my signature to the petition currently circulating which calls for the resignation of all U.S. bishops. I had mixed feelings about signing it, but I went ahead and signed it, in part, because I knew it was pro forma and that nothing would come of it. The United States is not Chile. There is way too much money to be had in the United States and of there is one thing the U.S. Bishops like almost as much as God and Jesus, it’s money. Much of the Vatican sexual abuse scandal boils down to money and holding onto it.
I have never had much faith in the bishops, and now I have almost less than none, though I continue to have faith in the church of Dorothy Day.
The prelates will apologize for a while, then hit the mattresses, then ask for prayers, then remind us that the church and Jesus are all bit forgiveness, then emerge again, not out of ashes, but out of hiding, when the shooting stops, to ask for peace.
I know several survivors of clergy sexual abuse (We must call it “rape”) and I attended a few Voice of the Faithful meetings in 2000 at his request. This friend of mine, now in his eighties, was brave enough to report, as a child, that he was being abused by priests about sixty-five years ago. He was arrested by NYPD, as a child, and taken into custody. Even as a father, grandfather, and rather model citizen, he was regularly insulted, scorned, and ridiculed by Catholics and a few Roman Catholic clerics in and outside of his relatively speaking, welcoming parish. I was moved by the devotion and dignity of all who spoke out about this abuse at VOTF meetings, but I found the pattern of requesting support from bishops to be absurd — perhaps even masochistic. I see some of this same religious masochism among some women’s ordination advocates. (Why beg a hierarchy maddened by its own quasi-royal power to return to us what they formally took away in the fourth century?) Martin Luther King Jr.’s words from Letter from a Birmingham Jail do apply:
We know through painful experience that freedom is never voluntarily given by the oppressor; it must be demanded by the oppressed.
Why beg bishops to police themselves?
The authority of bishops derives from one of the most (if not the most) wealthy and powerful business operations in the world, the Vatican. The U.S. bishops, some of whom are also members of the College of Cardinals, are the last people to whom Catholics should run in search of relief and remedy in the matter of the Vatican clerical child rape scandal. They have been covering up these crimes for years. Is it fair to ask the U.S. bishops to resign without asking the College of Cardinals and Pope Francis I to resign? I’m not sure.
Pope Francis took five days to respond directly to the grand jury report. In a letter made public on August 20, he invited “the faithful” to engage in fasting and prayer. He accepts responsibility in the way every other bishop speaking out has, and namechecks Mary, calling her “the first disciple.” The day before the pope’s letter came out, I turned to my husband in the car and said, “Watch. They’ll all go ham on the Blessed Mother in their rhetoric, and then invite the women to come in and bat cleanup.”
Yesterday I had the not very satisfying opportunity to say, “I called it!” We now have many Catholic writers waxing prosaic on the “Francis to the rescue” bluntness, power, and beauty of the pontiff’s letter.
I stopped expecting anything much from Pope Francis the moment I read that he had described the women of the church as “strawberries on the cake.” No man who is not a misogynist says such things. If I were not a woman, perhaps the “five Church doctors and it takes a long time to turn a big bus” reasoning might strike me as sound. It is not sound. It is a defense of sexism and institutional misogyny. The popes and prelates like to haul out Mary when they sense a need to extol the merits of womanhood, pointing, generally, to their docility. I have my doubts that any bishop who promulgates misogyny (most do) can ever fully grasp the full significance of Mary; however, but Pope Francis deserves points for reminding the world, this week, that Mary was “the first disciple.”
Pope Francis also cites Pope Benedict XVI, the brilliant man on whose watch so much torture of children went unchecked: “I make my own the words of the then Cardinal Ratzinger when, during the Way of the Cross composed for Good Friday 2005, he identified with the cry of pain of so many victims and exclaimed: ‘How much filth there is in the Church, and even among those who, in the priesthood, ought to belong entirely to [Christ]!’”
Before becoming Pope Benedict XVI, Joseph Ratzinger served as prefect of the Congregation for the Doctrine of the Faith, the aspect of the Vatican under whose jurisdiction tracking and addressing sexual abuse cases falls, between 1981 and 2005. Benedict VXI dropped the ball, but “Saint” John Paul II was the more culpable pope.
There are 224 men in the College of Cardinals. Pope Francis I has been a member for more than seventeen years. There are 456 active bishops in the United States. Some are members of both the USCCB (United States Conference of Catholic Bishops) and the College of Cardinals. They speak to one another. They serve as each other’s confessors. Many have known each other for decades. Some have ordained each other and consecrated (made bishops of) each other.
It is naive to imagine that what was chronicled in the 2002 Boston Globe investigation, in the 2004 John Jay report, the 2011 Cloyne report, or the many other investigations, surprised any prelate. Were any of them completely shocked by the Pennsylvania grand jury report? I think it is unlikely.
As a progressive Catholic I have, at various points, felt encouraged by the words of our current pope. On the other hand, my sense of him has always been inflected by his remarks on the role of women in the church, his refusal to even crack open the door to formal dialogue about ordaining women, and by the circumstances that attended his elevation. I have believed all along that Bergoglio was elected and selected to serve as a fresh face for a still-medieval brand. The Vatican has lost a lot of Catholics in Latin America to Pentecostal and other Protestant churches in recent years and is desperate to slow the exodus out of the church. The humble Bergoglio, is Latin American. Unlike his predecessor, lacked a regal countenance. Elevating a cardinal who refused to live, as his two predecessors had, two floors up from the Vatican bank (Just as Vatican Bank money laundering news was making headlines in the Financial Times); a prelate who took his name from the saint most associated with poverty and who jump-started his pontificate with a “greed is sin” message was a stroke of Public Relations genius. Pope Francis I rode the bus, washed prisoners’ feet, and publicly exhibited other impressive Christlike conduct. Even Bergoglio’s status as a Jesuit was part of the plan. Educated liberals love the Jesuits!
Sometimes I saw the elevation of Bergoglio to pope as encouraging. At other times I more saw it as shrewd, a move designed to keep “cafeteria Catholics” in the United States and Western Europe in the pews, tithing and spawning Catholics.
In 2012, secular newspapers and mainstream media reported on the Congregation for the Doctrine of the Faith’s surveillance of women religious. The Vatican was looking for heretic women involved in the growing women’s ordination movement. At the time Bergoglio became Pope Francis, I fraud investigations involving the Vatican bank were under way. In June of 2013, three priests — one of them a bishop — were arrested for laundering money through the Vatican bank. Then came Habemus Papam. While not normally one to subscribe to conspiracy theories, I have often wondered how many of the cardinals who helped to elect Pope Francis saw Nanni Moretti’s charming film, Habemus Papam, which was released in 2012, a year before the emeritus pope resigned. The film depicts the journey of a reluctant, newly elevated pontiff, a charming, humble cardinal/priest who sees a therapist and rides a bus through Rome.
I do not mean to suggest that Moretti’s film served as a blueprint for the selection of the pope, but the film was directed by an Italian, features the church, was fairly reverential in tone, and was well- and widely reviewed. I imagine many of the cardinals may have seen it and perhaps been moved and inspired by its message. Setting aside way out notions with regard to Moretti’s film, I mean to suggest that when Benedict XVI resigned in quasi-disgrace, what was needed was a pope as telegenic as John Paul II, and less interested in John Paul II and Benedict XVI in publicly policing Catholic demeanor.
Once installed, Pope Francis kept Cardinal Theodore McCarrick, whose alleged sexual misconduct began to come to light as early as 1994, in place. Pope Francis did not just attend Bernard Law’s funeral in In 2017, he offered the (deeply solemn and significant) final prayer of commendation over the body of the pedophile-shuffling fugitive prelate. (Pope Francis’s predecessor helped Cardinal Law elude prosecution for his alleged crimes against children by fleeing to Vatican City, a sovereign nation.) Once safe in Vatican City, Law, a fugitive, received a church and a posting from Pope Benedict XVI. Law should have been tried for his crimes, but with papal support, he was permitted to live out his life without facing trial.
Pope Francis hastily made a saint out of Pope John Paul II, this as a means of sanitizing his legacy (It will not work.) As of today, August 21, 2018, Pope Francis has not removed Cardinal Donald Wuerl, the bishop in charge of the Diocese of Pittsburgh (from 1988 to 2006) who was implicated in the Pennsylvania grand jury report. Wuerl is heading up the Archdiocese of Washington, D.C., today.
Wuerl is credibly accused (in the Pennsylvania Grand Jury Report) of running a child pornography ring, but only admits to having transferred priests he knew to be guilty of sexual misconduct to new parishes. While the wrongdoing to which Wuerl publicly admits seems more than enough to warrant his removal, he has not been removed from his position. It may be that the Vatican will leave him in place, because to admit to Wuerl’s alleged crimes is to admit to a Roman Catholic Church-based sex crime ring. Sex crime ring plus money-laundering, if such crimes can be proven, equals cause for prosecution under RICO.
People charged with crimes have a legal right to be seen as innocent under the law until they are proven guilty, and several accounts this week suggest the possibility that not all of the USCCB knew what their priests were raping children. The bottom line, ethics-wise, is that an adult man who knows that a child is endangered and fails to inform law enforcement is guilty of a serious crime. Any bishop who transferred a pedophile must be held accountable under the law. Secular law.
Any bishop who puts costs before justice in this regard is unfit to serve.
A society that claims to care for its children always errs on the side of (legally) protecting them. Should not guidelines for protecting children in religious organizations at least meet the standards secular criminal law, at least in theory, aims to uphold? Mandatory reporters of abuse — classroom teachers, doctors, nurses — lose their jobs for failing to report such abuse, yet today, it is likely that a few hundred bishops or more who are guilty of failing to report these crimes are still in place. Not only are they still in place; many are being called to police themselves. To allow a man who failed to report the rape of a child to continue to minister is deeply sinful. To allow such a man to address the sex abuse problem is to put the wolves in charge of the henhouse.
Each time there is a report of widespread clergy child rape and coverup, various bishops offer their own variations on the heartfelt commentary. tThe statement made by Timothy Dolan, the cardinal of the Archdiocese of New York, begins with a quasi-defense/clarification of details pertaining to Archdiocese of New York personnel named in the report, and ends with the pro forma remorseful lament. Dolan moved money in Milwaukee to hide it from plaintiffs. Dolan paid abusive priests to disappear. Dolan supported an accused priest in suing a plaintiff for slander. Once Timothy Dolan cleaned up the Milwaukee diocese’s fiscal troubles, he was dispatched to New York, where he took over for notorious pedophile-shuffler Edward Egan. (Egan’s Bridgeport diocese was one of the first to be exposed in 2001–2002.)
Dolan’s substantive, up-close experience with so many suffering victims of clerical sexual abuse was not sufficiently moving to deter him from strenuously opposing the Child Victims Act, legislation designed to expand “the window” for “looking back” and the statute of limitation for reporting incidents of child sexual abuse. Should New York Catholics trust Timothy Dolan to support efforts to obtain justice and healing?
Nicholas DiMarzio, the allegedly Opus Dei bishop in charge of the Brooklyn diocese in which I have worshipped and worked in ministry for two decades, has also lobbied tirelessly against the Child Victims Act. He sent his representatives into my church to campaign, on the altar, for a candidate who won the bishop’s support by resolving to oppose this legislation. DiMarzio wrote about his concern that the Child Victims Act would bankrupt his diocese in his column in the diocese newspaper and made robocalls (for Vito Lopez and one of Lopez’s proteges) as his part of the agreement.
Is it not obvious now that every bishop in the United States, given the circumstances at hand, should have been militating vigorously to help a Child Victims Act pass into law?
In 2015, I sponsored my goddaughter/niece in the Sacrament of Confirmation. The bishop who leads the diocese of Wilmington, Delaware presided. After the mass, the niece and I shook his hand, and took a photo with him. Something about this bishop caused me to cringe, but I didn’t quite know what. Two years later I watched 2017 film The Keepers, and realized Bishop Francis Malooly, who denies the wrongdoing dramatized in the film, was the man in our Confirmation photo! The Keepers’ depicts Malooly as having taken part in a Baltimore Diocese coverup of both serial child rape and the murder of Sister Catherine Cesnik, a nun engaged in investigating sex crimes committed against children by Baltimore priests known to her. The film has led the Baltimore police to investigate anew. Has the Vatican moved to further investigate Malooly? Does it matter?
The current archbishop of the Archdiocese of Baltimore, William E. Lori, also recently responded to the Pennsylvania grand jury report. He is one of the relatively “clean” bishops. (This may explain why he was sent to clean up Edward Egan’s dirty Bridgeport.) In Bishop Lori’s video address, he asks for forgiveness, but neglects to mention that in 2002, in Bridgeport, he sent three men credibly accused of sex crimes back into ministry; this he did in the wake of a vigorous effort mounted by his predecessor’s legal team to conceal their identities and shield their files (from being obtained by lawyers for plaintiffs).
One interesting aspect of the Vatican response to the various investigations is the way relatively “clean” prelates who have a knack for fiscal management (e.g. Lori, Dolan) are moved around the chess board like . . . bishops! Lori was sent to clean up Egan’s mess. Egan was sent to New York, as a reward, perhaps, for his silence and imperious defiance in the face of questioning, and Dolan was then sent to clean up the Archdiocese of Milwaukee. He did such a good job saving Milwaukee money that the Vatican posted him in New York where there was a lot more money to move, hide, and protect from being seized as damages by victims of child rape.
The Vatican has never been interested in policing itself. The reasons are complex, and discussion of these reasons goes beyond the scope of this commentary. It is helpful to point out however, the enduring concern for protecting “the church” from scandal is often at the root of this secrecy. Catholic doctrine holds that the church is eternal, supernatural, and, in a sense, changeless. It is, therefore, the obligation of the those who lead the Roman Catholic Church to shield it from scandal. Heresy is still seen as a mortal sin, because it is thought to suggest a lack of perfection in the church.
Some of these lying bishops actually believe that in remaining silent about child rape they were choosing was the lesser of two evils. Christian theology accords the body special importance insofar as it is the word made flesh and the flesh Jesus is believed to have chosen to inhabit. The body is temporal. The flesh of a child is evanescent, but the church is eternal. The Roman Catholic Church militant — the church on earth — makes salvation possible, extends to human creatures, grace. Without the institution of the church, their reasoning might suggest, the body of the boy the “circle of secrecy” (whom clerics allegedly posed nude on a cross for pornographic photos) suffers in his life, without an institutional church, he loses eternal life.
Further complicating this analysis is the enshrinement in Catholic theology of suffering and martyrdom, and clericalism itself. The way leadership works in the priesthood is highly defective. When men are ordained, they make promises or take vows of obedience to either their diocesan bishops (in the case of diocesan priests) or (for many who join orders) or the superiors of their orders. If you are thinking that “superior” sounds faintly militaristic, you are not wrong. “Superior General” is the formal title, for example, of the superior of the Jesuit order. Almost any priest is forbidden to refuse his bishop or superior, and it is easy to see how this vow or promise to obey protects predators. If a bishop tells a priest under his charge not to report a crime, there is tremendous pressure on that priest to obey. He breaks a vow or promise if he bypasses that bishop in order to save other children from harm.
Bishops and superiors, in turn, must obey the Vatican — and the Vatican muscles everyone. We saw how this worked in in 2012 when Maryknoll priest Roy Bourgeois was defrocked for refusing to recant his support for ordaining women. Pope Benedict XVI moved decisively and quickly to laicize (defrock) Bourgeois despite the fact that many of his brother priests petitioned the Vatican in his defense. I suspect that Bourgeois’s Maryknoll superior did not want to defrock Bourgeois, but the Vatican, then led by Benedict XVI insisted. While the Vatican will judiciously wait decades to laicize a man who rapes a child, it acts immediately in the case of heretics because heresy poses a threat to the institutional church. Here’s how the reasoning goes: The sin against the child, though horrific, jeopardizes the existence of the child alone, while bringing scandal to the church jeopardizes the survival of the entire institutional church. Father Bourgeois was defrocked for attending a woman’s ordination and refusing to publicly recant on his public support of women’s ordination. That’s heresy.
Once a priest is ordained into the priesthood, his secrecy profile, so to speak, changes. We might compare it to security clearance. We all know about the extent to which priests are bound to maintain the seal of confession, but the secrecy involves more than what happens in confession. Seminarians enter a male-only club. They are strongly encouraged in their seminary formation to develop friendships with brother priests who understand the unique challenges and stresses of the life of a cleric, and a sense of fraternity, as one might expect, develops around this. Many priests live on call, and spend inordinate amounts of time around the sick, suffering, and dying. For those who do it right, it is not an easy job. All Catholic priests are required to be chaste. Most are not permitted to marry. (By the way, priests in orders take chastity vows. Priests who answer to a diocesan bishop do not. The promise of celibacy is a promise or vow not to marry. It is also useful to know that there have been married Roman Catholic priests since 1951. The current push to ordain more married men on a viri probati basis is a hedge against pressure to ordain women or allow women to become deacons.
Having grown up around NYPD cops, I find the secrecy of among “brother priests” to be somewhat reminiscent of the “blue code of silence.” The obedience and secrecy yield a toxic, warping mix. The refusal to ordain women and the handling of the clergy sex scandal are related. If the Vatican were to honor women’s call to ordination, women priests would have to be complicit with the secrecy or break the silence. Most priests I count as friends would welcome women priests, but the fear that women will blab, push back against the hierarchical structure, be soft, question the magisterium’s reproductive policies (on which the current hierarchy of the church literally banks) is, in my opinion, what the hierarchs really fear. Women can’t be trusted. Increasing the fold is everything. And we are, as Pope Francis says, “the strawberries on the cake.”
The current church hierarchy will not support any policy that inhibits what it calls “evangelization.” There’s no legitimate impediment to ordaining women. (See my Open Letter to Pope Francis.) Many people are unaware that the current pontiff’s is not only head of a church that refuses to ordain women; he has also reaffirmed his predecessor’s choice to prohibit formal discussion of ordaining women in Catholic educational settings.
Would women clergy have allowed the crimes described in the Pennsylvania grand jury document to remain veiled in secrecy? I do not believe so.
Some bishops and priests kept silent in an effort to keep lids on their own personal scandals. In 2002, shortly before the Milwaukee clergy sex scandal in that dioceses came to light, Timothy Dolan’s predecessor in Milwaukee, Rembert Weakland, paid $450,000 of diocese money to silence a man who had been his (consensual, adult) lover. It is hard to know whether or to what extent the fear of exposure led this particular bishop to shrink from acting decisively when priests in his diocese sexually assaulted children, but this example demonstrates how the potential for blackmail and fear of bringing scandal to the church connect. Over and over again, we see this dynamic play out in secular politics.
When an adult engages in sexual behavior with a child it is an assault. It ought not to be called “sexual activity.” It should be called “rape.”
Some priests are chaste and many are not. Some priests engage in sexual activity with adults. Sexual activity among priests falls under two categories: consensual sex and harassment (“Me Too”). The magisterium views both forms as sinful, but it is the latter which may account for some bishops’ choices to conceal sexual abuse and rape from parishioners and law enforcement. Many a young seminarian has experienced the kind of treatment to which unctuous film and television executives subject young “actresses.” That is harassment.
Many priests are ambitious. The smart investigator of the bishops’ culpability in sexual abuse cases will pay close attention to who “consecrated” whom. It is likely that many of these clerics who kept silent when they should have called law enforcement agencies did so out of fear of exposure, or in exchange for favors/support.
A priest who promises to remain “celibate” does not promise to remain chaste; he resolves not to marry. According to current doctrine, any sexual relations conducted outside of heterosexual marriages consecrated by the church are sinful. Sexually active heterosexual couples married in the church are considered to be chaste. Married priests who have sex with their wives are considered to be chaste. Your parish priest is bound by Catholic doctrine to be chaste, but no more so than you and each of his parishioners.
This distinction is important for many reasons. A lapse in chastity, once it has been addressed, confessed, and absolved, is probably not, in the view of most Catholics, grounds for defrocking a priest. For gay priests, this is more complicated, as the Magisterium still views LGBTQ people as “disordered.” (Some Catholics still believe that prayer and conversion can turn a gay man into a straight one.) It is still dangerous for even a chaste gay priest to come out. I suspect this will improve as people as a whole begin to evolve and catch up with what scientists and psychologists teach us about sexual attraction and sexual identity. It is imperative that gay priests not become the sacrificial lambs in whatever purge is forthcoming.
Some Catholic groups are now blaming the Vatican clergy sex crisis on gay men, but a gay man is no more likely to abuse a child than straight a man is. Experts who study this matter empirically have achieved consensus on the conviction that gay men are no more likely to commit sex crimes against children than straight men are. Most pedophiles identify as heterosexual.
So, how will the Vatican respond to the new report?
I believe the Vatican will wait it out. Pope Francis will find it necessary to ask for a few resignations, pro forma. My guess is Wuerl will top the list, but beyond that, I believe the Vatican will do what it always does: look for a sacrificial lamb or two, and then silence.
Look for shiny objects. Ireland just made abortion legal. Many Catholics thought this a collective thumbing of the nose aimed at the Vatican. The pope will soon meet face-to-face with survivors of clergy sexual abuse. This is fantastic Public Relations move.
The Caligula party is over, the emperors crew will call the washerwomen in to scrub the blood, semen, wine and fattened calf dripping from the floor. Look for pro-woman lip service from the Vatican.
There’ll be talk of “deaconesses” and female deacons (not the same thing). The humility of Mary will be stressed. The hierarchs will downplay her discipleship and apostolic nature as they remind Catholics that women can do all of the work of the church, possibly better than men can, while remaining unfit for priesthood.
Look for more“greater role for women” palaver. Women will play along. Those who do will play an important role in masking the depravity.
Following the show of humility, the imperial Vatican will behave imperiously, as it always does in the wake of a scandal. Look for the “We are the Church of Rome” show of defiance. The show of defiant force sends a message. It enables the hierarchy to announce that these investigations don’t really matter.
Their organization is a multi-billion-dollar company housed in a sovereign state. They’re in charge.
I see story after story in news outlets today asking, “How could this happen?” I have been watching this crisis closely for more than fifteen years. I have been hearing from survivors for fifteen years. I was not surprised when Pope Francis took part in Bernard Law’s Mass of Christian Burial, because I know that asking the bishops to address the clergy child rape crisis is like asking the wolf to guard the chickens.
This is what would happen if the wolves were capable of bringing justice to the hens:
- · Any prelate who reassigned a pedophile would be removed.
- · Any prelate who concealed records from law enforcement would be removed.
- · Any prelate who aimed to smear or sue plaintiffs for slander would be removed.
- · Any prelate who actively campaigned against bills that would expand statues of limitations or windows for looking back on these alleged crimes, in order to report them, would be removed. :
- · Any prelate who moved money to insulate it from seizure would be removed.
- · Any prelate who used information gathered in counseling sessions or via confessions to be used against clerical sex abuse plaintiffs would be removed.
- · Any prelate who subjected any child to avoidable harm would be removed.
None of this will happen.
Remaining prelates would turn over all records to the appropriate law enforcement agencies in their states. Once statutes of limitations have been expanded, dioceses would pay court/legal fees of plaintiffs who prevail in clergy sex abuse cases against clerics in their dioceses.
We should ignore prelates’ resolutions to self-purge or self-police, at the present time should be ignored. Catholics have been here before.
Meanwhile, Catholics! Dioceses tithe to the Vatican and all parishes to the dioceses in which they are located. Stop giving them your money!
Stop giving them your money until they give you a church with Christ at its center. You can continue to worship. You can give directly to organizations that help the needy without going through the church collections.
This commentary first appeared on Indie Theology on August 21, 2018