Category Archives: Clergy

OFS – NEC’s Statement regarding the recent scandal in the Churches of Pennsylvania

Dear Brothers and Sisters, The Lord give you peace!

The National Executive Council is publishing the following statement regarding the recent scandal in the Churches of Pennsylvania.
With you in prayer, Jan and the NEC
Jan Parker OFS, Minister, [Order Franciscan Seculars] USA

A Message to Secular Franciscans Regarding the Recent Scandal in the Churches of Pennsylvania 

Sisters and Brothers of the Secular Franciscan Order, United States: 

The release of the Grand Jury report in Pennsylvania is a cause of sorrow, pain and agonizing self-scrutiny for the Catholic Church in the United States.  We are again faced with the tragic reality of sinful abuse perpetrated on the most vulnerable of our faith family.  How, we ask, can we trust those shepherds with our lives, our children, and our faith?  Can the victims find peace and healing in the Church that betrayed their innocence?  Can we, as professed Secular Franciscans, stand as mere bystanders watching this tragic play unfold before us?  What are we to do?  What can we do? 

It saddens all of us that a small minority of men who made a commitment to serve the Church betrayed the promises they made to serve and used their positions of being an authority figure to aid predatory behavior; truly we have wolves in sheep’s clothing. (Mt 7:15) If it were only a case of a few parish priests, the trust of Church leaders may more easily be re-established; but when it is demonstrated that our chief shepherds, the bishops, were involved in secrecy, cover-ups and payouts, the trust, respect and moral authority of the Church as an institution suffers great damage.  We must all face the truth and make no excuse for those who are guilty of these crimes against the living stones of the Church, the mystical body of Christ; those who have been unfaithful spouses to the Church as the Bride of Christ! 

St John Chrysostom, a fourth-century bishop, described pastors as the “salt of the earth”. (Mt 5:13) He said of pastors, “If others lose their savor, then your ministry will help them regain it.  But if you yourselves suffer that loss, you will drag others down with you.”  Sisters and brothers, we have witnessed many being dragged down by those shepherds who have lost their savor as the salt of the earth. 

As a Secular Order, we are in a unique position to help those who feel abandoned, threatened and fearful of the clerical hierarchy that betrayed their trust.  We are an order of people in the pew.  As people in the pew, we can listen to our broken sisters and brothers.  We can listen without judging, without trying to immediately heal them of their pain. We can listen to them and acknowledge their pain without defending or making excuses for the institution that betrayed them.  We can “with a gentle and courteous spirit accept them all as a gift of the Lord and an image of Christ” (OFS Rule, Art.13). We can make contributions to support the counselors who will help heal the wounds of those suffering souls. 

We were founded as the Brothers and Sisters of Penance.  All of us in our individual lives, in our fraternities, in our regions and our national fraternity must do penance for this great sin.  Some demons can only be cast out through prayer and fasting. (Mark 9:29) This is our call to action! Our Lord asked St. Francis to rebuild the Church which was falling into ruin.  Are we called to do anything less as followers of Francis?  Francis lived his vocation authentically as a living example of Gospel Life.  We must do the same.  Only by living an authentic Gospel life will our light shine and the Church be rebuilt.

We must also stand with our brothers and sisters who have and are serving the Church as good and faithful servants.  These men and women who are faithful to their call are now called to be suffering servants.  They are guilty by association with the Church institution that has betrayed their trust.  How difficult it will be for them to preach the Gospel as representatives of a Church that has lost its moral authority in the public square and in the pew.  We must stand by those faithful servants and help them continue to look after the well-being of others. 

 Sisters and Brothers of the Secular Franciscan Order, we stand in support of the victims and in favor of holding those responsible for these crimes accountable for their actions.  We pray for healing, forgiveness, peace, reconciliation and a Church that will be rebuilt and with God’s grace, and the movement of Holy Spirit, one day, will once again be a beacon of light, hope, and refuge.  Let us go forth and witness to the light of Christ and rebuild the Church so that it may once again be full of grace and truth. 

 The National Executive Council of the [Order Franciscan Seculars] USA (OFS-USA)  August 26, 2018

CBC: Ideology of the European Union

Why is a Catholic bishops’ conference cheerleading for the European Union?
Pray for our bishops
By Phil Lawler, | May 09, 2017, CatholicCulture.org

Yesterday in this space I remarked on the unsustainable ideology of the European Union, which invents new “human rights” on a regular basis, without recognizing any corresponding duties. Just for example, the European Commission recently promulgated a Pillar of Social Rights, explaining that the purpose of this instrument was “delivering new and more effective rights for citizens, based upon 20 key principles.”

The language of the announcement sounds suspiciously similar to an advertisement for a “new and more effective” laundry detergent, and the promises implied are just as difficult to pin down. If these rights truly are “new,” who created them? Rights, by themselves, cannot be “more effective;” someone must guarantee them. So who is the guarantor, and what is the nature of the guarantee? For that matter, how does a “social” right differ from other rights?

The European Pillar of Social Rights raises more questions than it answers. And since, as a general rule, prelates should avoid political questions, it would be prudent for European bishops to let this announcement pass without notice. But the Commission of the Bishops’ Conferences of the European Community (COMECE), rushed in, where angels fear to tread. COMECE welcomed the Pillar of Social Rights as “an important step toward the European treaties’ objective of a social market economy.”

Why? Why did COMECE feel obliged to say anything at all about this document? Why does COMECE act as a cheerleader for the European Union? Come to think of it, why does COMECE exist, in addition to the episcopal conferences of each of the EU nations?

And what are these “social rights” that COMECE has endorsed? Some are laudable in principle, but difficult to vindicate:

Children have the right to protection from poverty. Children from disadvantaged backgrounds have the right to specific measures to enhance equal opportunities.
Everyone lacking sufficient resources has the right to adequate minimum income benefits ensuring a life in dignity at all stages of life, and effective access to enabling goods and services.
So the European Commission has now made a commitment to the abolition of poverty. So does that imply a much more productive economy, with everyone working harder to raise standards of living? Not quite.

Parents and people with caring responsibilities have the right to suitable leave, flexible working arrangements and access to care services. Women and men shall have equal access to special leaves of absence in order to fulfil their caring responsibilities and be encouraged to use them in a balanced way.
And then some parts of the Pillar are downright dangerous:

Regardless of gender, racial or ethnic origin, religion or belief, disability, age or sexual orientation, everyone has the right to equal treatment and opportunities regarding employment, social protection, education, and access to goods and services available to the public.
It’s only a matter of time before aggrieved European citizens, citing the Pillar of Social Rights, will demand sanctions against Catholic institutions that do not employ homosexuals, or ordain women, or agree to alter the gender on a baptismal certificate. By praising the Pillar, COMECE has put those Catholic institutions at risk. And for what?

Phil Lawler has been a Catholic journalist for more than 30 years. He has edited several Catholic magazines and written eight books. Founder of Catholic World News, he is the news director and lead analyst at CatholicCulture.org. See full bio.

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Posted by: rickt26170 – May. 30, 2017 5:42 PM ET USA
This is the land of Marx, Kasper and Danneels: they and all too many like them have helped do serious damage to the Church in Europe. We must pray that the Vatican does not listen to any of them because their road leads to religious ruin. But I fear that the Vatican does.

Posted by: Thomas429 – May. 12, 2017 2:45 AM ET USA
It is worse than that. They speak in oxymorons. It may not be on a list of glaring ones but “a social market economy” is definitely one.

Posted by: Philopus – May. 10, 2017 11:13 AM ET USA
Things could be worse; how it is that these bishops have not formed a similar group for the UN (COMWCE – Commission of the Bishops’ Conferences of the World Community)? Just think what they could condone? How much more of the church’s responsibility they could transfer to the state?

US is adopting official religion

Cardinal George: US is adopting ‘official religion’ on homosexuality that is reminiscent of sharia

Catholic World News – September 10, 2014

In an archdiocesan newspaper column, Cardinal Francis George of Chicago said that American law has “taken upon itself the mantle of a religion and officially told its citizens what they must personally think or what ‘values’ they must personalize in order to deserve to be part of the country.”
He writes:
Since the biblical vision of what it means to be human tells us that not every friendship or love can be expressed in sexual relations, the Church’s teaching on these issues is now evidence of intolerance for what the civil law upholds and even imposes. What was once a request to live and let live has now become a demand for approval. The “ruling class,” those who shape public opinion in politics, in education, in communications, in entertainment, is using the civil law to impose its own form of morality on everyone. We are told that, even in marriage itself, there is no difference between men and women, although nature and our very bodies clearly evidence that men and women are not interchangeable at will in forming a family. Nevertheless, those who do not conform to the official religion, we are warned, place their citizenship in danger …

Swimming against the tide means limiting one’s access to positions of prestige and power in society. It means that those who choose to live by the Catholic faith will not be welcomed as political candidates to national office, will not sit on editorial boards of major newspapers, will not be at home on most university faculties, will not have successful careers as actors and entertainers. Nor will their children, who will also be suspect. Since all public institutions, no matter who owns or operates them, will be agents of the government and conform their activities to the demands of the official religion, the practice of medicine and law will become more difficult for faithful Catholics. It already means in some States that those who run businesses must conform their activities to the official religion or be fined, as Christians and Jews are fined for their religion in countries governed by Sharia law.

Editor’s note
[It has been almost one year now since the Cardinal wrote that article. What has transpired since then is our country, under the helm of president Obama has obliterated our Founding Fathers and the Constitution and taken on the mantel as thee only father of our country. He has officially change the natural law of marriage to include the marriage between two men and two women.]

We Priests, Celibate Like Christ

by Cardinal Walter Brandmüller

Cardinal Brandmüller’s Response to Eugenio Scalfari’s Interview with Pope Francis Description: 
As a Church historian, the German cardinal Brandmüller refutes the notion according to which clerical celibacy was an invention of the 10th century. He explains that its origin is with Jesus and the apostles. This article is in response to Eugenio Scalfari’s interview with Pope Francis published on July 13, 2014.


Dear Mr. Scalfari,
Although I have not enjoyed the privilege of meeting you in person, I would like to revisit your statements concerning celibacy contained in the account of your conversation with Pope Francis, published on July 13, 2014 and immediately disputed in their authenticity by the director of the Vatican press office. As an “old professor” who for thirty years taught Church history at the university, I would like to bring to your attention the current state of the research in this field.

In particular, it must be emphasized in the first place that celibacy by no means dates back to a law invented 900 years after the death of Christ. It is instead the Gospels according to Matthew, Mark, and Luke that report the words of Jesus in this regard.

Matthew writes (19:29): “And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold, and inherit eternal life.”

What Mark writes (10:29) is very similar: “Truly, I say to you, there is no one who has left house or brothers or sisters or mother or father or children or lands, for my sake and for the gospel, who will not receive a hundredfold.”

Luke (18:29ff.) is even more precise: “Truly, I say to you, there is no man who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive manifold more in this time, and in the age to come eternal life.”

Jesus does not address these words to the masses, but rather to those whom he sends out to spread his Gospel and proclaim the coming of the kingdom of God.

In order to fulfill this mission it is necessary to free oneself from any earthly and human attachment. And seeing that this separation signifies the loss of what is taken for granted, Jesus promises a “recompense” that is more than appropriate.

At this point it is often highlighted that “leaving everything” referred only to the duration of the voyage of proclaiming his Gospel, and that once they had finished their task the disciples would return to their families. But there is no trace of this. The text of the Gospels, in referring to eternal life, are speaking of something definitive.

Now, seeing that the Gospels were written between 40 and 70 A.D., their redactors would have been brought into a bad light if they had attributed to Jesus words that did not correspond to their conduct of life. Jesus, in fact, demands that those who have been made participants in his mission must also adopt his way of life.

But what does Paul mean, when in the first letter to the Corinthians (9:1, 4-6) he writes: “Am I not free? Am I not an apostle? . . . Do we not have the right to our food and drink? Do we not have the right to be accompanied by a wife, as the other apostles and the brethren of the Lord and Cephas? Or is it only Barnabas and I who have no right to refrain from working for a living?” Do not these questions and statements take it for granted that the apostles were accompanied by their wives?

One must proceed with caution here. The apostle’s rhetorical questions referred to the right of the one who proclaims the Gospel to live at the expense of the community, and this also applies to the one who accompanies him.

And this obviously brings up the question of who this companion may be. The Greek expression “adelphén gynaìka” requires an explanation. “Adelphe” means sister. And here sister in the faith means a Christian, while “gyne” indicates – more generically – a woman, whether virgin or wife. In short, a female person. This makes it impossible to demonstrate that the apostles were accompanied by wives. Because if this were a case one would be unable to understand why an “adelphe” is distinctly spoken of as a sister, and therefore a Christian. As for the wife, it must be understood that the apostle left her at the time when he became part of the circle of disciples.

Chapter 8 of the Gospel of Luke helps to clarify this. It states: “The twelve were with [Jesus], and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and Joanna, the wife of Chuza, Herod’s steward, and Susanna, and many others, who provided for them out of their means.” From this description it seems logical to deduce that the apostles followed the example of Jesus.

Attention must also be called to the stirring appeal for celibacy or conjugal abstinence made by the apostle Paul (1 Corinthians 7:29ff.): ” I mean, brethren, the appointed time has grown very short; from now on, let those who have wives live as though they had none.” And again: “The unmarried man is anxious about the affairs of the Lord, how to please the Lord; but the married man is anxious about worldly affairs, how to please his wife, and his interests are divided.” It is clear that Paul is addressing these words in the first place to bishops and priests. And he himself would have adhered to this ideal.

In order to prove that Paul or the Church of apostolic times did not acknowledge celibacy, the letters to Timothy and Titus, the “pastoral letters,” are sometimes brought out as evidence. And in effect, in the first letter to Timothy (3:2) a married bishop is mentioned. And the original Greek text is repeatedly translated in the following way: “Let the bishop be the husband of a woman,” which is taken to be a precept. But one needs only a rudimentary knowledge of Greek to translate this correctly: “For this the bishop must be above reproach, married only once (and he must be the husband of a woman!), sober and judicious.” And also in the letter to Titus we read: “An elder (meaning a priest or bishop) must be blameless and married only once.”

These are indications that tend to rule out the possibility that a priest or bishop should be ordained who has remarried after the death of his wife (successive bigamy). Because apart from the fact that at that time a remarried widower was not looked upon kindly, for the Church there was also the consideration that in this way a man could never give any guarantee to respect abstinence, to which a bishop or priest would have to devote himself.

THE PRACTICE OF THE POST-APOSTOLIC CHURCH
The original form of celibacy therefore allowed the priest or bishop to continue his family life, but not his conjugal life. For this reason as well the preference was to ordain men who had reached an advanced age.

The fact that all of this can be traced back to ancient and sacred apostolic traditions is testified to by the works of ecclesiastical writers like Clement of Alexandria and the north African Tertullian, who lived in the 2nd-3rd century after Christ. Another witness of the high consideration bestowed on abstinence among Christians is a series of edifying tales of the apostles, the apocryphal ‘Acts of the Apostles’ composed in the 2nd century and widely read.

In the 3rd century the literary documentation on the abstinence of the clergy multiplied and became increasingly explicit, especially in the East. For example, here is a passage from the Syrian ‘Didascalia’: “The bishop, before he is ordained, must be put to the test to establish if he is chaste and has raised his children in the fear of God.” The great theologian Origen of Alexandria (3rd century) also recognized the celibacy of abstinence as binding; a celibacy that he explains and explores theologically in various works. And obviously there are other documents that could be brought forward in support, something that obviously is not possible here.

THE FIRST LAW ON CELIBACY
It was the Council of Elvira in 305-306 that put this practice of apostolic origin into the form of a law. With canon 33, the Council prohibited bishops, priests, deacons, and all other clergy from having conjugal relations with their wives, and likewise prohibited them from having children. At the time it was therefore thought that conjugal abstinence was compatible with family life. Thus even the sainted pope Leo I, called Leo the Great, wrote around 450 that ordained men did not have to repudiate their wives. They were to remain together with them, but as if “they did not have them,” as Paul writes in the first letter to the Corinthians (7:29).

With the passing of time there was an increasing tendency to ordain only celibate men. The codification would come in the Middle Ages, an era in which it was taken for granted that the priest and bishop would be celibate. It was another matter that the canonical discipline was not always followed to the letter, but this should not come as a surprise. And, as is in the nature of things, the observance of celibacy has seen highs and lows over the course of the centuries.

There is, for example, the famous and fiery dispute in the 11th century, at the time of what is called the Gregorian reform. At that juncture one witnessed a split that was so stark – especially in the German and French churches – as to lead the German prelates who were contrary to celibacy to forcibly expel from his diocese the bishop Altmann of Passau. In France, the pope’s emissaries who were charged with insisting on the discipline of celibacy were threatened with death, and at a synod held in Paris the sainted abbot Walter of Pontoise was beaten by bishops opposed to celibacy and was thrown in prison. In spite of this the reform succeeded and a renewed religious springtime took place.

It is interesting to note that the contestation of the precept of celibacy has always coincided with signs of decadence in the Church, while in times of renewed faith and cultural blossoming one has noted a strengthened observance of celibacy.

And it is certainly not difficult to draw historical parallels with the current crisis from these observations.

THE PROBLEMS OF THE CHURCH OF THE EAST
Two questions that are frequently posed still remain open. There is the one concerning the practice of celibacy on the part of the Catholic Church of the Byzantine empire and of the Eastern rite, which does not admit marriage for bishops and monks but grants it for priests on the condition that they be married before they receive the sacrament. And taking precisely this practice as their example, there are some who ask if it could not be adopted by the Latin West as well.

In this regard must be emphasized in the first place that it was precisely in the East that the practice of abstinent celibacy was held to be binding. And it was only during the Council of 691, called “Quinisextum” or “Trullanum,” when the religious and cultural decadence of the Byzantine empire was evident, that the rupture with the apostolic patrimony was reached. This Council, influenced to a great extent by the emperor, who wanted new legislation to restore order in relations, was never recognized by the popes. It was precisely then that the Church of the East adopted its practice. When later, beginning in the 16th and 17th centuries, and afterward, various Orthodox Churches returned to the Church of the West, the problem was posed in Rome about how to deal with the married clergy of those Churches. The various popes decided, for the good and unity of the Church, not to require any modification in their way of life for priests who had returned to the mother Church.

THE EXCEPTION IN OUR TIME
There is a similar motivation behind the papal dispensation from celibacy granted – beginning with Pius XII – to the Protestant pastors who convert to the Catholic Church and want to be ordained priests. This rule was recently applied by Benedict XVI to the numerous Anglican prelates who wanted to unite, in conformity with the apostolic constitution “Anglicanorum Coetibus,” with the Catholic mother Church. With this extraordinary concession, the Church recognizes the long and sometimes painful religious journey of these men of faith who have reached their destination with conversion. A destination that in the name of truth leads those directly concerned to renounce even the financial support realized until that moment. It is the unity of the Church, a good of immense value, that justifies these exceptions.

BINDING PATRIMONY?
But apart from these exceptions, the other fundamental question is raised, and that is: can the Church be authorized to renounce an evident apostolic patrimony?

This is an option that is continually taken into consideration. Some think that this decision could not be taken only by a part of the Church, but by a general Council. In this way it is thought that in spite of not involving all the ecclesiastical ranks, at least for some the obligation of celibacy could be relaxed if not abolished outright. And what appears inopportune today could be the reality tomorrow. But if there were the desire to do this one would have to bring back to the forefront the binding element of the apostolic traditions. And one could also ask if, with a decision made in the assembly of a Council, it would be possible to abolish the celebration of Sunday, which, if one wished to be meticulous, has fewer biblical foundations than celibacy.

To conclude, allow me to advance a consideration projected into the future: if it is still valid to contend that every ecclesiastical reform worthy of this definition must emerge from a profound understanding of the ecclesiastical faith, then the current dispute over celibacy would be overcome through a deepened understanding of what it means to be a priest. And if it were understood and taught that the priesthood is not a function of service exercised in the name of the community, but that the priest – by virtue of the sacrament received – teaches, guides, and sanctifies “in persona Christi,” all the more so would it be understood that it is precisely for this reason that he also takes on Christ’s way of life. And a priesthood understood and lived in this way would once again exercise a power of attraction over the finest of the young.

As for the rest, it must be taken into account that celibacy, just like virginity in the name of the Kingdom of Heaven, will always be troublesome for those who have a secularized conception of life. But as Jesus said in this regard: “He who is able to receive this, let him receive it.”

Prelates rue recent court decisions on marriage

Catholic World News – July 29, 2014
Prelates around the country have criticized recent court rulings declaring that the definition of marriage as the union of a man and a woman is unconstitutional.

“Recent court decisions on marriage in no way deter our efforts to promote the truth about marriage – a truth that no court decision can ever undo,” said Archbishop Salvatore Cordileone of San Francisco, chairman of the United States Conference of Catholic Bishops’ Subcommittee for the Promotion and Defense of Marriage.

“Every child has a father and a mother,” he added. “No law can change that. Well-ordered societies organize themselves around this natural truth for their own well-being and flourishing; when the institutions of a society turn away from this truth, disorder enters in with consequential serious social costs – already evident in our own society, marked as it is by the devastating effects of family fragmentation.”