POLAND STRUGGLES TO DEAL WITH PEDOPHILIA IN CATHOLIC CHURCH

REPORTING DECRACY

Claudia Ciobanu / Warsaw / August 26, 2020

While the Polish authorities focus on fighting an imagined threat to children from what they call the “LGBT lobby”, progress on combating pedophilia inside the Catholic Church, a well-documented phenomenon, remains slow.

Afew days after receiving her first communion in May last year, nine-year-old Julia told her mother she was sick and refused to go to church for further ceremonies planned in relation to this key moment in a Catholic family’s life.

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Catholic Church’s practices have hints of organized crime

SC Times
Rob Schwegel  St. Joseph

The FBI defines transnational organized crime groups as self-perpetuating associations of individuals who operate, wholly or in part, by illegal means and irrespective of geography. They constantly seek to obtain power, influence and monetary gains.

It also states that with few exceptions, TOC groups’ primary goal is economic gain and they will employ an array of lawful and illicit schemes to generate profit.

To combat these groups, the FBI uses the RICO Act to expand criminal accountability for a number of “predicate offenses,” and to expand a single offense across multiple members of a criminal enterprise. Unlike typical investigations, which target a single criminal act, this multi-pronged approach allows the FBI to disrupt or dismantle the entire enterprise.

When we hear “organized crime,” most people will think of the Italian mafia or drug cartels. Another group may finally be added to the list — the Catholic Church.

Pennsylvania Attorney General Josh Shapiro recently released “the results of a two-year grand jury investigation into the widespread sexual abuse of children within six dioceses of the Catholic Church in Pennsylvania and the systemic cover up by senior church officials in Pennsylvania and at the Vatican.”

The grand jury identified over 1,000 victims abused by 300 predator priests in six of Pennsylvania’s eight dioceses. Their belief is that the number of victims was in the thousands. The cover-up was massive. It involved the church leaders from top to bottom.

Anthea Butler, an associate professor of religious studies at the University of Pennsylvania, writes, “The grand jury report about Catholic priest abuse in Pennsylvania shows the church is a criminal syndicate … What is clear from this report — as well as the previous grand jury reports from Philadelphia in 2005 and 2011 and Altoona-Johnston in 2016 — is that the Catholic church cannot be and never should have been trusted nor expected to root out pedophiles in their midst, let alone punish them appropriately. Mercy was not extended to victims, but to perpetrators. Rules, it seems, were for the Catholics who continued to sit in the pews, not the ones who stood at the altars.”

Often the worst predator priests would be sent off to a church-owned property to live out their lives at the expense of the church. As seen locally, they could even have a beautiful view of a lake and woods.

After the Pennsylvania grand jury report was released, 15 state attorney generals have contacted Shapiro to gain insight in the workings of such a case. The Justice Department is looking at the sexual abuse of children and transporting them across state lines for illegal purposes, both RICO “predicate offenses.” Six more states have launched investigations. Illinois has identified 690 priests already. It’s time Minnesota joins the list.

The root cause of all of this is money. Had it become known early on that there were so many priests sexually abusing children, donations would have stopped. But as in many other businesses, money is power. Now the church can afford to hire high-priced attorneys and lobbyists to handle bankruptcy proceedings.

Since 2005, 19 dioceses have filed. There are church “leaders” who appear to specialize in taking dioceses into bankruptcy. Evidenced by Bishop Donald Kettler coming to the St. Cloud Diocese (which filed for bankruptcy in February 2018) after leading the Diocese of Fairbanks, Alaska through bankruptcy.

Many of us have heard the phrase “the insurance is paying.” Well, no insurance is free and think about what happened to your car insurance rates after you or your children had a couple of accidents. So yes, those of us sitting in the pews are paying.

It’s time that the state and federal government investigate the Catholic Church’s handling of the sexual abuse of children and determine whether the church truly fits the definition of a transnational organized crime group and hold it responsible.

This is the opinion of Rob Schwegel, resident of St. Joseph. He was born and raised in a Catholic household and attended Catholic grade school in St. Cloud with his brothers and sisters. His parents were founding members of St. Peter’s Catholic Church and school in St. Cloud and of St. Michael’s Church. He recently retired after 38.5 years in law enforcement. 

 

 

 

Catholic genetic engineering through baptism?

Once caught on the shhook or in the net, if things go according to its will, the Vatican Church never lets anyone out of its clutches. It’s not for nothing that the just cited canon from the “Codex Juris Canonici” talks about the indelible character that the candidate for baptism receives.

How we can imagine this indelible character and what effect it allegedly has is described by the Spanish Cardinal of Madrid, Antonio Maria Rouco, according to a report by the Catholic News Agency: Cardinal Antonio Maria Rouco said … baptism … leaves an indelible mark and the person who receives it will always be Catholic. … it is a part of one’s DNA. (www.catholicnewsagency.com, July 9, 2004))

This Vatican doctrine of a kind of Catholic genetic engineering via baptism was described in December, 2010 with nearly the same words by another bishop, Thomas Tobin from the United States. Bishop Tobin asserted:

And there’s really no such thing as a former Catholic. If you were baptized a Catholic, you‘re a Catholic for life – even if you‘ve renounced the title and joined another Church. Your baptism infused your soul with Catholic DNA – it de nes who and what you are. (www.catholic.org)

No, baptism does not “de ne” who and what we are. For God, the Eternal, also gave us a mind. Everyone decides for himself whether he is a slave of the Church or follows Jesus of Nazareth.

The Catholic Church does not provide any scienti c proof for its “genetic engineering.” However, in for- mer times, an indelible mark was the slavemark, which was burned into the skin and could no longer be removed. And just like the serf and his children were formerly lifelong slaves, unless they had been set free by their masters, guratively speaking, until today the Church lays lifelong claim to those baptized, however “for eternity.”

This lifelong usurpation by the Church, which continues beyond death, can be seen by the fact that the Church vehemently refuses to delete from the baptismal registers those who as matured adults have left the Church.

For example, in Germany, you can of cially leave the church institution. But the Church does not acknowledge this. The person’s free will is blatantly ignored, and a deletion from the baptismal registers does not take place.

This is also why the German Cardinal Karl Lehmann emphasized, that theologically and spiritually the Catholic Church knows no such thing as “leaving the Church” … Thus, the old rule de nitely applies: … once a Catholic, always a Catholic. (Radio Vatican March 19, 2011, German edition)

So instead of freedom in the Spirit of God it is: “Divide, bind and rule.”

Thus, this church doctrine is also in stark contrast to the Universal Declaration of Human Rights of the United Nations. There, it literally says in article 18:

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief … (www.un.org/en)

With their statements of nonterminating, eternally binding baptism, the churches reveal that they are totally indifferent to the Universal Declaration of Human Rights of the United Nations and the right to freedom that is anchored in many democraticconstitutions. They want to establish the person’s bondage and his dependency on the Church for life – that is, from the cradle to the grave and even beyond death.

And what this bondage brings with it is clearly expressed in the Catechism of the Catholic Church. There it says:
Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us. From now on, he is called to be subject to others, to serve them in the communion of the Church, and to obey and submit to the Church’s leaders, holding them in respect and affection … (No. 1269)

Where did Jesus of Nazareth teach that a person should obey the Church’s leaders and submit to them?
Jesus of Nazareth did not talk about submission – on the contrary, Jesus Himself did not submit to the “leaders” of the religious authorities at that time; nor did He teach his fellowman to do this. Jesus was a man of freedom who did not bind anyone to Himself; nor did He call upon anyone to let himself be bound, patronized, coopted, subjugated or in- doctrinated.

The Vatican Church does the exact opposite of this. The following is laid down in one of its dogmas, de ned as infallible:
If anyone shall say that in the Roman Church, which is the mother and mistress [that is, teacher] of all churches, there is not the true doctrine concerning the sacrament of baptism – anathema sit. (Neuner/ Roos, No. 442)

Jesus of Nazareth taught neither that the Church is the mother, nor that the pope is the father, for there is only one Father, the heavenly Father, who is also the Father-Mother-God.

Jesus of Nazareth clearly taught: I am the way and the truth and the life. (John 14:6) He did not speak of an institution that is the mother and mistress of all churches.

Passage from the Book: Rehabilitation of the Christ of God

Authors: Kübli, Dieter Potzel, Ulrich Seifert

Vatican responds to Pennsylvania priest abuse scandal with ‘shame and sorrow’

By Elizabeth Zwirz/Fox News

The Vatican responded Thursday to the report of hundreds of Pennsylvania priests abusing children, saying in a statement: “There are two words that can express the feelings faced with these horrible crimes: shame and sorrow.”

“The abuses described in the report are criminal and morally reprehensible,” the statement read. “Those acts were betrayals of trust that robbed survivors of their dignity and their faith.”

More than 1,000 children were allegedly abused by more than 300 “predator priests” and church officials were accused of covering up the allegations, a grand jury’s report released Tuesday said.

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SHOULD RELIGION BE A FACTOR FOR ADOPTING A CHILD?

WORLD RELIGION NEWS

 

PROSPECTIVE PARENTS FIGHTING BACK AGAINST RELIGIOUS REQUIREMENTS FOR ADOPTION.

 

Adoption is a complicated process. It can take years and involve a multitude of tests, references, and forms. Of all the requirements, one is becoming more controversial, religion. Applicants are asked to list their faith and amount of participation in their local religious center. Some states, like New York, allow birth parents to reject prospective parents based on their religion.

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Katholische Kirche : Tausende Fälle von Kindesmissbrauch in Australien

ZEITONLINE

Seit 1950 sind in der katholischen Kirche von Australien mindestens 4.440 Kinder sexuell missbraucht worden. Hilfe erhielten die Betroffenen in den seltensten Fällen.

Protest gegen sexuellen Missbrauch in der katholischen Kirche © Alessandro Bianchi/ReutersIn Australien sind im Zeitraum von 1950 bis 2009 insgesamt 4.440 Kinder in katholischen Orden und von Priestern missbraucht worden. Das geht aus einer Erhebung der nationalen Missbrauchskommission hervor. Demnach sind in den Orden bis zu 40 Prozent der Mitglieder betroffen. Bei den Priestern sollen rund sieben Prozent in Fälle von sexuellem Kindesmissbrauch verwickelt gewesen sein.

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Gli abusi sessuali su minori nella Chiesa cattolica

Unione degli Atei

e degli Agnostici

Razionalisti

In risposta alle tante sollecitazioni dei frequentatori del sito della UAAR, è stata preparata questa prima scheda informativa sul problema degli abusi sessuali sui minori commessi da esponenti della Chiesa cattolica. Ne seguiranno altre, che analizzeranno i vari aspetti del fenomeno ed in particolare la realtà italiana.

Presa di coscienza del problema negli Stati Uniti
Il problema degli abusi sessuali su minori era noto negli Stati Uniti, anche se non nelle sue reali dimensioni, fin dagli anni Cinquanta del Novecento, anche se solo nel 1967 se ne era tenuta una pubblica discussione presso il campus della Notre Dame University. Il clero cattolico statunitense tuttavia, almeno fino agli anni Ottanta, se ne è interessato solo occasionalmente.
Nel settembre 1983 il “National Catholic Reporter” aveva portato il problema alla ribalta nazionale; ma solo nel 2002, dopo la pubblicazione di alcuni articoli accusatori sul “Boston Globe”, il tema ha polarizzato i media e suscitato un vasto allarme sociale, giacché è sembrato subito evidente che (a) gli abusi sessuali costituivano una realtà documentata, (b) il loro numero era notevole, (c) vi era stata una politica di segretezza e di copertura degli abusi da parte della Chiesa locale, (d) la Chiesa non aveva preso adeguati provvedimenti nei confronti dei colpevoli, limitandosi per lo più ad allontanarli dalla loro sede ma senza limitarne il contatto con altre possibili vittime, (e) il fenomeno non era limitato agli Stati Uniti.
Ciò ha portato: (a) ad una maggiore attenzione al fenomeno negli Stati Uniti, (b) ad un serio allarme in altre nazioni, (c) alla denuncia di un numero rilevante di abusi in altre nazioni (in particolare Canada, Australia, Nuova Zelanda e poi in vari stati europei).
A seguito degli scandali e dei procedimenti penali, molti sacerdoti sono stati indotti dalle autorità cattoliche a dimettersi, senza peraltro subire alcun processo disciplinare ecclesiastico. Molte parrocchie e diocesi sono costrette a vendere proprietà ed a chiudere attività per pagare lauti risarcimenti.

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The Dangers of Religious Instruction in Public Schools

Should we teach religion in public schools? And if so, how?

John C. Danforth Center on Religion and Politics
1 Brookings Drive / CB 1066
Washington University
St. Louis, MO 63130

By Annie Laurie Gaylor

January 7, 2014

vjeronaukWhen I heard the question, “Should we teach religion in public schools?” it made me cringe. Why? The United States is currently in the unenviable position of being near the bottom of the list of industrialized nations when it comes to teaching evolution in our public schools. As a consequence, at least half of adults outright embrace creationism and reject evolution. The rejection of reason, this religious revival we’re still in the midst of, is imperiling our international standing. How can a scientifically illiterate nation compete in global market? What does it mean for our future when half our population rejects fact and accepts fable? Supreme Court litigant Vashti McCollum often responded, in response to the question about teaching religion in the schools: If we teach religion, whose religion? It’s nearly always the dominant religion that is “taught,” with token references to other religions thrown in.It is in this context that we must consider whether typical public school teachers—particularly teachers at the lower level—can truly be trusted to be objective about “teaching” religion.

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Records found for 796 children believed buried at former Irish orphanage

news/world

http://www.thestar.com/news/world.htmlRecords found for 796 children believed buried at former Irish orphanage

Catholic Church faces fresh accusations after researcher suggests former septic tank filled with bones is final resting place for children of unwed mothers.

By: Shawn Pogatchnik The Associated Press, Published on Tue Jun 03 2014

Correction – June 24, 2014

BRING ME THE CHILDREN!When I heard the question, “Should we teach religion in public schools?” it made me cringe. Why? The United States is currently in the unenviable position of being near the bottom of the list of industrialized nations when it comes to teaching evolution in our public schools. As a consequence, at least half of adults outright embrace creationism and reject evolution. The rejection of reason, this religious revival we’re still in the midst of, is imperiling our international standing. How can a scientifically illiterate nation compete in global market? What does it mean for our future when half our population rejects fact and accepts fable?
It is in this context that we must consider whether typical public school teachers—particularly teachers at the lower level—can truly be trusted to be objective about “teaching” religion. The Freedom From Religion Foundation is continually contacted by students and parents who encounter teachers and principals who view their captive audience of students as a ripe mission field for recruitment. We handle more than 2,000 complaints a year by members of the public concerned about violations of the separation between church and state, and the vast majority of these concern violations in our public schools. We have to closely monitor our public schools to comply with more than 60 years of clear precedent barring prayer and devotional instruction in our public schools. We’ve recently had to complain in more than one state about kindergarteners being forced to pray by their teachers!
This year marks the 65th anniversary of the landmark McCollum v. Board of Education decision by the U.S. Supreme Court, barring religious instruction in our public schools. Jim McCollum was the only child in his elementary school not participating in religious classes. He was persecuted, and so was his family, for pointing out that it’s up to parents to instruct their children in religious beliefs. It’s also the 50th anniversary of Abington v. Schempp, barring bible-reading and recitation of the Lord’s Prayer. The plaintiffs in both these cases became pariahs for speaking out against religion in their public schools. Unfortunately, even today, students who stick up for separation of church and state still often become outcasts, as demonstrated by the mistreatment of high school student Jessica Ahlquist last year. After she won a federal ruling in Rhode Island removing a prayer banner from her public high school, Jessica at one point had to be accompanied to school by police escort. She retreated to private tutoring after repeated and vicious threats of violence and retribution. Religion in our public schools creates divisiveness, and awareness of religious differences often builds walls between students.
In 1890, Catholic parents in my state of Wisconsin brought suit against the practice of devotional reading of the (Protestant) bible in the public schools. In concurring with a ruling that declared such bible reading unconstitutional, a Wisconsin State Supreme Court justice wisely noted:
There is no such source and cause of strife, quarrel, fights, malignant opposition, persecution, and war, and all evil in the state, as religion. Let it once enter our civil affairs, our government would soon be destroyed. Let it once enter our common schools, they would be destroyed.
Devotional instruction and religious exercises, of course, are very different from academic instruction—learning “about” religion. But the very way this question is posed, using the singular “religion,” rather than plural “religions,” reveals one of the innate dangers of such instruction. Supreme Court litigant Vashti McCollum often responded, in response to the question about teaching religion in the schools: If we teach religion, whose religion? It’s nearly always the dominant religion that is “taught,” with token references to other religions thrown in.
In the best of all possible public school environments, it would be ideal, of course, to include, at least at the high school level, a class on comparative religion. Most social studies and geography classes already study the religious affiliations of an area, and some of their identifying tenets. U.S. students should not grow up in ignorance of the world religions. But by the same token, nor should they grow up in ignorance of the world’s dead religions, or the fact that the nonreligious and nonadherents are among the largest segments of the world, when it comes to religious identification. Today in the United States fully one in five adults and one in three young persons identifies as “nonreligious.” If we’re going to teach religion in the public schools, we must “teach atheism” as well. Are Americans prepared to do that in a fair and neutral manner? Will teachers point out that the nonreligious segment is the second largest “denomination,” after Catholics in the United States? Ultimately, the object of any public school class, no matter the subject, ought to be to teach critical thinking skills. Are religionists willing to agree that children should be taught in public schools to question religion?
Perhaps it is religionists who should be wary of “teaching religion” in public schools. Atheists and freethinkers are often much better educated about religion and the bible than typical believers. The Pew Forum on Religion and Public life released a survey several years ago finding that when it comes to religious knowledge, atheists and agnostics score higher than any believers, who were often woefully ignorant of the tenets of their own religions. Members of the Freedom From Religion Foundation often tell us they came to their rejection of religion after reading the bible. A dispassionate and academic study of religions’ claims, as opposed to devotional memorization and parroting of the more palatable passages of the bible, almost inevitably will lead any thinker to realize: There are thousands of religions in the world, all claiming to be the One Truth Faith. They can’t all be right … Maybe, they’re all wrong!