Monday, November 29, 2010

Post #91

Excerpt from the National Catholic Reporter: It's not just about male prostitutes

by Phyllis Zagano

Pope Benedict XVI, a brilliant theologian, is becoming a public relations train wreck. The latest story: male prostitutes can use condoms to prevent transmission of AIDS.

Say, what?

As if things weren’t bad enough, once the pope-condom-male prostitute story began flooding newsrooms, Vatican spokesman Jesuit Fr. Federico Lombardi personally asked the pope if he meant anything specific about choosing male (as opposed to female?) prostitutes.

According to BBC-News, the answer was “no.” Lombardi continues, “The problem is this...It’s the first step of taking responsibility, of taking into consideration the risk of the life of another with whom you have a relationship.”

Nice, but not exactly a sound bite. How about: “it is immoral to infect another person with a disease.” I mean, that has a certain ring to it not lost in the clouds. Wouldn’t the church look a little better saying “Pope aims to curb AIDS,” rather than have “pope” and “male prostitute” in the same headline?

There’s an even deeper problem with this story. Rather than kill it, Vatican PR incompetence extended and expanded it.

Benedict’s comment is in a book-length interview with German journalist Peter Seewald called Light of the World: The Pope, the World and Signs of the Times. To launch the book and yet again explain the headline-grabbing condom quote, Archbishop Rino Fisichella (of the Pontifical Council for Promoting New Evangelization), Seewald (the book’s author), Italian journalist Luigi Accattoli and few others took the stage.

Accattoli said what the pope meant to say was that the male hooker condom idea demonstrated “a pragmatic way missionaries and other ecclesial workers can help to defeat the AIDS pandemic without approving -- but also without excluding, in particular cases -- the use of the condom.”

Pul-eeze.

Admit it, guys. This is about Africa. Some African nations have more than a 15 percent infection rate. Tell me missionaries are only supposed to ask male hookers to be good boys when they’re being bad.

Could someone phone Rome and tell them hundreds of thousands of women are endangered every day by their HIV-positive husbands? Could someone also let the pope know how African women religious are affected by the AIDS pandemic? Does he know about the priests and seminarians who go after those women religious specifically because they are virginal and not infected with anything? (We’re not even talking here about the novices and young nuns forced to have abortions by philandering priests.)

The new media have driven out the old. Like it or not, Benedict is living in the world of the nine-second sound bite. His male prostitute condom comment will last a long time to come, and it’s not helping much.

The church deserves plain talk about moral issues. The Vatican’s Keystone Kops approach to public relations has just got to end.

[Phyllis Zagano is senior research associate-in-residence at Hofstra University and author of several books in Catholic Studies. Her book Women & Catholicism will be published by Palgrave-Macmillan in 2011.]

Sources include

http://ncronline.org/blogs/just-catholic/its-not-just-about-male-prostitutes
http://ncronline.org/users/phyllis-zagano

Sunday, November 28, 2010

Post #90

Advent message 2010 by Cardinal Roger Mahony, Archbishop of Los Angeles

"Each year the Church invites us to remind ourselves of God’s plan of salvation for us sinners. Each day throughout Advent we are presented with yet another prophet providing further insights into the Messiah who will be sent by God to take away our sins and to restore our friendship with God.

Advent is rightfully called a “new beginning” since God’s plan of salvation is lived out yet anew year after year.

Advent 2010 has an added feature since we now begin a year-long preparation for the use of the new Roman Missal which has been recently translated more accurately into today’s English. This third edition of the Roman Missal in English will be used starting with the first Sunday of Advent 2011.

Priests, deacons, religious, various ministers, choirs, and all of the Catholics of our Archdiocese will be given special sessions to prepare to celebrate the Mass in English according to the new translation. The new translation has many word changes because this translation is more fully faithful to the original Latin text.

Preparing ourselves for new wording and new responses at Mass is only part of the “new beginning” which we will celebrate as Advent 2011 begins next year. I am hopeful that these months of catechesis will help us renew our understanding of the Eucharist in our lives as Catholics. As Catholics, we are singularly a “Eucharistic Church.” Our celebration of the Eucharist from the earliest days of the apostles, and down through history, distinguishes us from all other Churches who call themselves Christian.

The Eucharist is one of God’s greatest gifts to us in and through his Son, Jesus Christ. Recall the two men journeying to Emmaus on that first Easter Sunday afternoon who encountered the Risen Jesus without knowing it was him, and then their eyes were opened as he sat at table with them and “broke the bread” for them—then vanishing from their sight.

We must recall that in the consecrated bread and wine, we truly receive Jesus Christ, body and blood, soul and divinity. The bread and wine are totally changed from the appearances of bread and wine into the very Body and Blood of our Risen Savior, Jesus Christ.

As Catholics, our faith in the total transformation of the bread and wine distinguishes us from many other Christian Churches. We do not believe that the bread and wine simply serve as “reminders” or “symbols” of the Last Supper. Rather, we believe that the bread and wine are changed substantially into Christ’s Body and Blood—usually referred to with the term “transubstantiation”.

The Advent season we begin this year will be a time of preparation and renewal of our love for the Eucharist. The changes in wording and translation are only secondary to the great mystery of our Faith—receiving the sacred Body and Blood of Jesus Christ!"

Post #89

Excerpt from the Ottawa Citizen: The Pope gets real

November 26, 2010

Whether Pope Benedict's remarks about condoms represent a revolution or an evolution in the views of the Roman Catholic Church is something for church faithful to debate and watch.

For everyone else, what is important is that the Catholic Church is hugely influential and -- whether or not you believe the pronouncements of elderly, celibate religious leaders about sex are meaningful -- its views have an effect around the world, including in places in which using condoms can mean the difference between life and death.

The Pope took many people by surprise earlier this week when, as part of a book-length interview, he was quoted as saying that for a male prostitute to use a condom to stop disease from spreading would be a good moral decision.

That may seem self-evident to some, but to a church that strictly opposes any form of birth control on moral grounds, it is a statement guaranteed to make waves and have people asking questions about its broader implications.

It represents the first admission from a pope that condom use could ever be a good thing and, to some, that means the church acknowledges that there is room for discussion when it comes to the use of condoms, although officials have been quick to quash any sense that the church was loosening its views on birth control or even homosexuality.

"The church does not of course consider condoms to be the authentic and moral solution to the problem of AIDS," said the Vatican press office. "At the same time, the Pope considers an exceptional circumstance in which the exercise of sexuality represents a real threat to another person's life."

Still, the comment is a positive step. The mere fact the Pope is talking about the realities of life when it comes to sex reflects a perspective that may well have a ripple effect.

It also suggests the church that has been embroiled in a damaging sex scandal has listened to some of its critics, although that is open for debate.

It is unlikely the Pope's comments will change the way sex-trade workers conduct business around the world. But it may influence organizations that do charitable work and that could help make condoms more readily available in some countries.

The use of condoms effectively reduces the transmission of HIV and saves lives, but the reasons for failing to use them are complex.

Still, one more voice, and an extremely powerful one, calling the use of condoms a moral act, in some cases, can only be a good thing.

Sources include
http://www.ottawacitizen.com/health/Pope+gets+real/3886491/story.html
http://www.nytimes.com/2010/11/28/weekinreview/28gibson.html
http://www.ignatius.com/promotions/light-of-the-world/?gclid=CKOLsMP9w6UCFQTNKgodiUl3Zw

Post #88

Excerpt from the Pairie Messenger: Liturgy goes beyond words

by Kiply Lukan Yaworski

SASKATOON — A loving spirit of unity is called for when it comes to the implementation of a new English translation of prayers and instructions for celebrating mass, the director of the national liturgy office said during diocesan Study Days Oct. 20 - 21 in Saskatoon.

Rev. Bill Burke called on pastoral leaders to set aside any annoyance and frustration with parts of the new translation to examine the document as a whole, to appreciate all that it does have to offer, and then to help the faithful understand the changes.   “The nature of the General Instruction goes way beyond rubrics. It’s the doctrinal, pastoral context in which the rubrics are being enacted,” he said, stressing the liturgy is about a meaning that goes “way beyond the use of words.”

The new translation of the Roman Missal and its revised General Instruction is being implemented in all the English-speaking countries of the world, with different national groups at different stages in the process, reported Burke, who is director of liturgy for the Canadian Conference of Catholic Bishops (CCCB).

“There are 11 different English-speaking conferences,” he said. “Each one has to submit their text to Rome for approval.”   While the American documents have been approved and published, the Canadian bishops are still waiting a response from Rome about several requested adaptations, explained Burke. Until the final version is certain, the CCCB cannot move forward with implementation, he said, noting that since Canada is a bilingual country, the bishops had to arrive at one set of adaptations for both French and English translations.   Burke said resources for explaining and reflecting upon the changes, and on the liturgy as a whole, are being prepared by the CCCB to assist in implementing the new missal and General Instruction, along with new musical settings of parts of the mass, such as the Gloria.

Burke began his presentation by asking parish representatives and ministry co-ordinators from across the diocese to examine the value of “this awesome gift of the eucharist in your lives.”  Acknowledging that there is a diversity of opinions and theologies in the faith community, Burke stressed the need for keeping a respectful perspective.  “The need for ritual is coded into our DNA as human beings. It’s part of who we are, and how God made us,” he said, describing how this hunger for ritual can be seen in the impromptu roadside shrines that spring up after an accident or death.

But the liturgy goes far beyond such rituals, Burke said, noting how through the ages the church has treasured and guided the celebration of the eucharist. “Through the liturgy we are incorporated more deeply into the very life of the Trinity,” he said. “We don’t go looking for new meanings. We don’t invent the mystery of faith. We don’t invent the gift of the eucharistic liturgy. We receive it, we celebrate it and we pass it on.”

The new document emphasizes transcendence and a sense of the sacred. Instructions about the use of silence, more references to the action of the Holy Spirit, an expanded section on the Liturgy of the Word in the celebration of mass, and notes about posture at different points in the celebration were explored in Burke’s presentation.

The General Instruction also emphasizes the need for unity, Burke said. The document addresses questions of posture, for instance, with the goal of having uniformity of posture among the assembly within a celebration. “The General Instruction talks about reverence expressed in kneeling, in standing, in sitting, in quiet meditation, in participating in the Gospel acclamation,” Burke said. “It has a whole variety of gestures and postures that express reverence, that are appropriate to the particular moment of the celebration.”

Burke explored prayers and passages from the new translation. He invited observations and discussion about some of the changes, and stressed the need for good catechesis, homilies and explanations as the new translation is implemented.  “We are going to find a diversity of reaction to these prayers,” predicted Burke, noting the extremes being heard on the “blogosphere” about the new translation and the General Instruction, suggesting that those on both sides are misreading the document.  “There has to be a much more respectful dialogue.”

There is great richness in the new translation, added Burke, noting how portions of the translation that at first felt awkward, he now finds profound. And in the end, the “sacrament of unity” is about more than words, it is about redemption.

Sources include:
http://www.prairiemessenger.ca/11_10_2010/liturgy_11_10_10.html
http://www.cccb.ca/site/index.php?option=com_content&view=article&id=2419&Itemid=1214&lang=eng   
http://www.revisedromanmissal.org/
http://www.cccb.ca/site

Saturday, November 20, 2010

Post #87

Excerpt from CN CathNews: Australian priest expects dismissal for public support of women priests

The parish priest at Western Port, in the Archdiocese of Melbourne, says he expects to lose his job after the publication of a report in The Age today relating to a homily delivered two months ago endorsing women priests.

Father Greg Reynolds, 57, delivered a homily in his three parish churches, saying it was God's will for the church to have women priests and that, by refusing them, the church was obstructing the work of the Holy Spirit.

So none of his congregation would feel the need to report him, he sent his homily to Archbishop Hart.

''I am convinced in my heart that it is God's will that we should have women priests ... I feel prompted by the Holy Spirit to share my position publicly, and yet very reluctantly,'' the sermon said.

''I believe certain women are being called by God to the ministerial priesthood, and our official church is obstructing the work of the Holy Spirit. I feel I can no longer sit back and remain silent.''

Father Reynolds has since had amicable discussions with auxiliary bishop Tim Costelloe, then the archbishop himself, who warned the priest that if he went public the archbishop would be forced to dismiss him.

He said many Catholics agreed with him, including priests, and that he is a loyal Catholic who believed in loyal dissent: the church needs people who speak the truth.

Archbishop Hart said yesterday that Pope John Paul II had stated with his authority that the Catholic Church did not have the power to ordain women priests. ''That's the church's position, and that's my position.''

Fr Reynolds feels guilt for burdening his already overworked brother priests and the archbishop. ''He's got the toughest church job in the country, and I'll be creating another little headache for him. But generally I feel at peace and right about what I am doing.''

Sources include
http://www.cathnews.com/article.aspx?aeid=24248
http://www.theage.com.au/national/investigations/sex-abuse-victim-told-to-go-to-hell-20090810-efkm.html
http://www.catholic-hierarchy.org/bishop/bhartd.html
http://www.catholic-hierarchy.org/bishop/bcostet.html
http://www.womenpriests.org/
http://www.womenpriests.org/preasons.asp
http://www.romancatholicwomenpriests.org/index.php
http://findarticles.com/p/articles/mi_m0MKY/is_16_29/ai_n15779344/

Friday, November 19, 2010

Post #86

Excerpt from BBC News: Pope gathers cardinals at Vatican for consistory

The Pope is set to host a rare meeting of more than 100 cardinals from around the world for discussions on policy.

The clerical sex abuse scandal is expected to be high on the agenda, along with concern over the persecution of Christians in some countries.

They will also discuss the decision to invite disaffected Anglican bishops and priests to join the Catholic Church.

The talks will be followed by the elevation of 24 new cardinals in Pope Benedict XVI's third consistory.

The cardinals are rarely summoned to the Vatican in such numbers, and all 179 of them would only be expected to gather for a conclave - the meeting following the death or abdication of a pope to elect his successor.

But Pope Benedict has been attempting to create more opportunities for the cardinals to discuss important issues.

The event has been described by analysts as a pre-conclave, enabling the cardinals to see who could potentially succeed the German Pope.

Vatican spokesman Fr Federico Lombardi said no major developments were expected at Friday's talks.

"We're talking about communication, information, clarification and reflection on some issues, but certainly not a highly developed in-depth discussion," AP quoted him as saying.

However, the cardinals are expected to discuss the Church's response to the sex abuse scandal, amid criticism that it has not done enough to compensate victims are address the problems raised.

'Grave violation'

They will also debate religious freedoms for Christians, following a recent rise in attacks on Christians in Iraq and a row with China over its ordination of bishops without papal approval.

The Vatican says it is disturbed by reports that bishops loyal to Pope Benedict were being forced to attend the ceremony.

"If these reports are true, then the Holy See would consider such actions as grave violations of freedom of religion and freedom of conscience," Fr Lombardi said in a statement on Thursday.

The Vatican and China have had no diplomatic ties since the 1950s, when Beijing expelled foreign clergy, but their relationship had been improving in recent years.

The Pope's decision to welcome clerics who have defected from the Anglican Church - including those who are married - will also be discussed by the cardinals.

Benedict XVI has created a special enclave in the Roman Catholic Church for Anglicans unhappy with issues including the decision to let women and gay men become bishops. Five bishops have said they will convert under the scheme.

Sources include
http://www.bbc.co.uk/news/world-europe-11793780
http://www.newadvent.org/cathen/04285a.htm
http://www.catholic-pages.com/pope/election.asp
http://en.wikipedia.org/wiki/Christianity_in_Iraq

Sunday, November 14, 2010

Post #85

Excerpt from the National Catholic Reporter: The 'straight arrow' theologian and the pope

In the current online version of the National Catholic Reporter there is an interview with Fr. Hans Küng, a leading Roman Catholic theologian and a former colleague of Joseph Ratzinger. In this excerpt from the interview, Fr. Küng talks about how and Ratzinger have grown apart in their thinking.
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It is symptomatic, Küng thinks, that the pope, who is by nature a humble man, should have adopted “pomp and circumstance” since his election. Küng was particularly disconcerted when Benedict put on the liturgical vestments of Leo X, “who condemned Luther without knowing him or having any idea of the Reformation.” Küng tells me that he wrote to Benedict, “at the time when we were still exchanging views,” asking him why he was doing this. Did he get a reply? “No, when he lifted the excommunication of the four schismatic Lefebvrist bishops and fished in Anglican waters, I did not think there was any point in continuing.”

While researching for his 1980 book Does God Exist?: An Answer for Today, Küng read deeply in the philosophy of science. There he came across Thomas Kuhn’s theory of “paradigms” -- sets of controlling ideas that govern scientific opinion before giving way in a “paradigm shift” to a succeeding set of ideas that then becomes the norm. It struck him that there were close parallels -- as well as differences -- between scientific revolutions and epochal changes in Christianity, and he applies the paradigm theory to explain Benedict’s thinking.

“For me the first paradigm is the Judaeo-Christian one. He has no serious theological knowledge of it. The second paradigm, the Hellenistic one, is what interests him. For him the Enlightenment is the Greek enlightenment, when the biblical message meets Greek philosophy.” This second paradigm, he explains, then gives way to the third, the medieval Catholic paradigm that established itself in the 11th century with Gregory VII and culminated in the Renaissance.

Küng recalls how French theologian Yves Congar, who played a major part at Vatican II (1962-65), would tell him, “If you want to understand the Roman Catholic church today, look at the 11th century.” There one sees the break between West and East, the rise of “Roman absolutism” and “enforced clericalism -- including the law of celibacy.” Küng thinks that Benedict is still wedded to that paradigm. “He is an antimodernist in the deepest sense of the word.”

By contrast, Vatican II set itself to take account of the succeeding two paradigms of the Reformation and the Enlightenment. Unless this aim of the council is understood and implemented, Küng warns, its work will be “falsified.” For an example, he points to the “absolutely impossible statement” by Ratzinger’s doctrinal congregation in 2000 that the churches that issued from the Reformation “are not real churches.”

But this subverts the council’s teaching, objects Küng, as stated in the Dogmatic Constitution on the Church, that “the unique church of Christ … subsists in the Catholic church” (the Latin is subsistit in). At the time, Küng recalls, he wrote to the Belgian secretary of the theological commission, Msgr. Gérard Philips, to ask why they had said “subsists in,” rather than “is” as the preliminary text for the council had had it. The reply he received was that “we wanted to keep the matter open.”

Küng relives the promise those days held. “The great majority of the bishops and theologians were expecting that after the council all this would be settled anyway. We were on the right track, we thought, and we shall go on.”

Küng’s ideal pope is always John XXIII, who launched the council. Constantly in his writings Küng pleads for a papacy of pastoral service, like that of John, empowering the bishops, rather than one based on jurisdiction. “I am certainly not in favor of a straw man in Rome. But a pastoral authority is more powerful than just a jurisdictional authority.” In many ways, he believes, John had more authority than his predecessor, Pius XII. “In an audience in the Greek College in Rome, Pope John said, ‘I am only infallible if I speak infallibly but I shall never do that, so I am not infallible.’ That was his way, not making great historical arguments, but proceeding by his natural Christian feeling of what is authentically Christian and what is not.”

Küng said he is still devastated by the withdrawal in December 1979 of his license to teach as a Catholic theologian. When I ask him about his regrets as he looks back on a long and eventful life, his reply surprises me. He singles out his decision to go skiing that Christmastide, only for the bad news to be telephoned to him while he was on top of a mountain. It is not that it would have made any difference if he had not gone, but that his decision to do so seems to him to throw into relief his misjudgment. “I was under the illusion that the Vatican would follow their own statutes. I thought they would not withdraw my license without going through the whole procedure. Everything was blocked because they did not want to give me the files. I thought they would not dare.”

(Professor Fr. Hans Küng (Switzerland)
Professor of Ecumenical Theology, University of Tübingen, President of the Foundation for a Global Ethic (Welethos). 

Fr. Hans Küng is a scholar of theology and philosophy and prolific writer. He studied philosophy and theology at the Gregorian University (Rome), the Sorbonne, and the Institut Catholique de Paris. In addition, Fr. Küng holds numerous awards and honorary degrees from several universities. 

Fr. Küng is President of the Foundation for a Global Ethic (Weltethos). From 1960 until his retirement in 1996, he was Professor of Ecumenical Theology and Director of the Institute for Ecumenical Research at the University of Tübingen.

From 1962-1965, he served as official theological consultant (Peritus) to the Second Vatican Council appointed by Pope John XXIII.

Fr. Küng is co-editor of several journals and has written many books, which are translated into different languages, including: Justification; The Church; On Being a Christian; Does God Exist?; Theology for the Third Millenium; Christianity and the World Religions; Judaism; Christianity; Global Responsibility; A Global Ethics for Global Politics and Economics; Tracing the Way - Spiritual Dimensions of the World Religions. He was the drafter of The Declaration Toward a Global Ethic of the Parliament of the World's Religions in 1993, and of the proposal of the InterAction Council for a Universal Declaration of Human Responsibilities, 1997.)

Sources include
http://ncronline.org/news/people/straight-arrow-theologian-and-pope
http://en.wikipedia.org/wiki/Hans_K%C3%BCng
http://ncronline.org/news/accountability/ratzingers-responsibility
http://www.irishtimes.com/newspaper/opinion/2010/0416/1224268443283.html
http://www.un.org/Dialogue/Kung.html

Saturday, November 13, 2010

Post #84

Excerpt from the Catholic News Agency:
Papal appointees begin apostolic visitation of Irish Church

The Vatican announced on Nov. 12 that the Apostolic Visitation of the Irish Church has begun, following the directives in Pope Benedict XVI's pastoral letter to Irish Catholics.

The visitation will follow up on concerns about the Irish hierarchy's handling of abuse cases, in addition to surveying seminaries and religious orders to discover ways to renew them.

Two government inquiries produced alarming reports in 2009, detailing sexual and other physical abuse in the Irish church, as well as Church authorities' efforts to keep the incidents secret. Irish bishops met with Pope Benedict in February after the findings came to light.

Three groups of apostolic visitors, appointed by Pope Benedict, will now survey the Irish Church, with one group visiting the four metropolitan archdioceses, another the Irish seminaries, and a third the houses of religious life.

Their meetings will directly address the problem of sexual abuse that prompted the Pope's letter to Irish Catholics, along with charges that Irish bishops acted to conceal cases of abuse against disclosure or prosecution.

While the visitation will not assume responsibility for handling individual cases of abuse, the visiting prelates and their assistants will make themselves available to meet with victims and their families. They will also look to see how effectively the Irish Church's 2009 guidelines for child protection have been implemented, and what areas need improvement.

The Vatican guidelines recommended that the four archdioceses schedule penitential services coinciding with the dates of their visitation. The Irish bishops have already announced a campaign of prayer, fasting and charity, acknowledging the failure of many in leadership positions.

The priesthood has suffered in Ireland not only from revelations of abuse by priests, but also from a sharp drop-off in vocations which are only gradually beginning to return. A 2008 report in the Times of London noted that 160 priests died in 2007, while only nine were ordained.

Two religious sisters and two priests will visit the institutions of religious life in Ireland, also seeking a solution for the vocations crisis and answers about how sex abuse cases were handled. Like the archdiocesan visitation, the first phase of the inquiry for religious life will focus on past sexual abuse and implementation of the child protection guidelines.

Irish consecrated men and women will also be asked to reflect upon how they can best fulfill their calling as witnesses to the faith. Once known throughout the Western world, Irish monasteries now attract few vocations. In 2007, 228 nuns died, while only two made their final vows.

Sources include
http://www.catholicnewsagency.com/news/papal-appointees-begin-apostolic-visitation-of-irish-church/?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+catholicnewsagency%2Fdailynews+%28CNA+Daily+News%29 
http://www.guardian.co.uk/world/2009/may/20/irish-catholic-church-child-abuse1 
http://www.google.com/search?sourceid=navclient&aq=0h&oq=&ie=UTF-8&rlz=1T4GGLL_enCA314CA314&q=irish+catholic+church 

Wednesday, November 10, 2010

Post #83

Western Catholic Reporter: Refugees held hostage in proposed legislation

JOURNEY TO JUSTICE
BOB MCKEON


This past August, the eyes of a nation were upon a rusty cargo ship, the Sun Sea, carrying 492 Tamil men, women and children as it approached Vancouver Island. There was a heated debate about the state of Canada’s immigration and refugee policies and the integrity of Canada’s borders.

Concerns were raised about possible terrorists, human smugglers and queue jumping. Upon landing in Canada, all claimed asylum as refugees fleeing from persecution in their homeland.

Vancouver Archbishop Michael Miller in a public statement (www.rcav.org) was clear in naming the most important issue at stake: “It is critical at this time to keep in mind the fundamental dignity of each human person, particularly these new arrivals.”

Miller pointed to the example of Jesus who “identified himself with refugees and other marginalized groups” when Jesus said, “I was a stranger and you welcomed me” (Matthew 25.35).

The archbishop echoed a continuing theme of Catholic social teaching. He affirmed that Catholic social teaching “was uncompromising on the rights of refugees,” and said “these men, women and children must not become scapegoats to otherwise relevant debates over immigration policies, enforcement and reform.”

THE COMMON GOOD
While affirming the rights of refugees, Catholic social teaching speaks to the responsibilities of government to support the common good through laws and regulations that seek to determine the true identity of refugee claimants and to protect against security threats. However these laws should not be inspired by selfish attitudes or overly restrictive policies.

However, scapegoating is exactly what is happening with the recent introduction of Bill 49 in the House of Commons by the federal government. Bill 49 imposes serious penalties to deter human smugglers and traffickers.

However, Bill 49 goes much further to punish the refugees themselves. It allows the minister to declare “an irregular” immigration event with special, punitive rules. Under these rules, the refugee applicants (men, women and children) are automatically detained for a year without the right of appeal.

Specifically for those who arrived on the Sun Sea, this would mean a one-year imprisonment of 25 women and 44 children.

Bill 49 states that this designated group of refugee applicants cannot be granted permanent residency until five years have passed. In this five-year period, travel outside of Canada and sponsorship of other family members into Canada is not permitted.

Family reunification could be delayed for as long as a decade. This would make the integration of refugees into Canadian society even more difficult than it is now.

Bill 49 establishes two classes of refugee claimants. The first is the existing process which applies to those landing at Canada’s airports requesting refugee status. The second applies to those designated under Bill 49. The only differences between these two classes are the method of transport (that is, boats vs. planes) and arriving in groups (two or more).

There are no provisions for the consideration of individual circumstances in Bill 49 except for the possibility of the minister making an extraordinary decision in a particular case.

Jesuit Father Jack Costello, of the Jesuit Refugee and Migrant Service-Canada, argues that these provisions in Bill 49 “fail to maintain Canada’s legal commitments nationally and internationally.” He goes on to say that Bill 49 “fails abysmally at supporting the dignity and worth of every person, in this case refugee claimants in desperate straits.

SPONSORSHIP PROGRAM
This issue of fair treatment of refugees is close to the heart of members of Catholic parishes across Canada. Over the past 30 years, hundreds of parishes have participated in the federal private refugee sponsorship program and have assisted tens of thousands of refugees in fleeing from persecution and rebuilding their lives in Canada.

These parish volunteers have heard the traumatic life stories of these refugees firsthand, and have come to value the importance of a fair and just refugee system in Canada.

Canada’s present refugee laws certainly need to be improved. However, the approach in Bill 49 of automatically imprisoning refugee applicants and imposing long-term obstacles to family reunification is not the way to do this.

Bill 49 is presently being debated in the House of Commons. We need to tell our MPs that Bill 49 is not the way to go.

(Dr. Robert McKeon is one of the founding members of Edmonton's Inner City Pastoral Ministry and is a former theology professor at Newman College in Edmonton.  He is currently the social justice coordinator for the Edmonton archdiocese.)

(Bob McKeon: sjustice@caedm.ca)

Source: http://www.wcr.ab.ca/Opinions/OpinionsStories/tabid/70/entryid/171/Default.aspx

Post #82

Excerpt from CBC: N.B. diocese wants victims to get clergy funds

The Roman Catholic Diocese of Bathurst, N.B., wants to be able to use money set aside to train future clergy to help compensate people sexually assaulted by a priest in the past.

Rev. Wesley Wade, the bishop of the diocese, has asked the New Brunswick Court of Queen's Bench, which deals with such requests, to allow it to take money from a trust fund used to help educate people entering the priesthood.

The trust fund consists of money left to the church over the years.

The lawyer for the church said the amount of money in the trust far exceeds its intended use.

In legal papers, the lawyer said only seven people who wanted to enter the priesthood have asked for financial help in the last 15 years.

The church also asked that files pertaining to the case be sealed and that a hearing on the matter be closed to the public.

But Justice Frederick Ferguson denied both requests. He scheduled a hearing for Monday in Moncton to deal with the matter.

Former Supreme Court justice Michel Bastarache was hired by the diocese to conduct conciliation earlier this year after an 84-year-old former priest, Levi Noel, pleaded guilty to charges of sexual assault against 18 boys between 1958 and 1980.

The conciliation process identified 35 people who deserve compensation and apologies as a result of being abused. Individuals can come forward to Bastarache until Dec. 1.

Nine who had already come forward during the process have chosen to take the church to court instead.

Source: http://www.cbc.ca/canada/new-brunswick/story/2010/11/10/nb-diocese-trust-fund-abuse.html