Browsing News Entries
Posted on 07/22/2018 13:17 PM (CNA Daily News - Vatican)
Vatican City, Jul 22, 2018 / 06:17 am (CNA/EWTN News).- A Christian can stay on the right path to Heaven, and grow in love for God and his neighbor, only by keeping close to Christ and his love, Pope Francis said Sunday.
“When one moves away from Jesus and his love, one loses oneself and existence turns into disappointment and dissatisfaction,” the pope said July 22. “With Jesus at [our] side we can proceed with security, we can overcome trials, we progress in love for God and for our neighbor.”
“To find the right orientation of life,” everyone needs the truth – which is Christ – to guide and enlighten their path, he continued.
Speaking before the Angelus, Francis reflected on the day’s Gospel reading from Mark, which tells of Jesus’ pity on the crowd of people, who “were like sheep without a shepherd.” In this passage, Jesus is “the realization of God’s concern and care for his people,” he said.
Jesus is moved with compassion for the people in need of guidance, but he does not perform a miracle, the pope noted. Instead, he teaches them. “Here is the first bread that the Messiah offers to the hungry and lost crowd: the bread of the Word.”
Pointing to how Jesus and his disciples had been searching for a place to rest, but the crowd had followed them, Francis said, the same thing can happen to today. “Sometimes we fail to realize our projects, because an unexpected emergency occurs that messes up our programs and requires flexibility and availability to the needs of others.”
He said when this happens, “we are called to imitate Christ.” As it shows in the Gospel, Jesus did not ignore the people. He had compassion on them, came down to them, and “began to teach them many things,” something Christians can learn from.
“The gaze of Jesus is not a neutral or, worse, cold and detached look, because Jesus always looks with the eyes of the heart,” the pope said. Jesus’ heart “is so tender and full of compassion, that he knows how to grasp the even more hidden needs of people.”
Jesus’ compassion on the people is not “an emotional reaction of unease,” it is much more, he continued: “it is the attitude and predisposition of God towards man and his history.”
In this example of Jesus, Christians find a model of love and service toward others, he said.
After the Angelus, Pope Francis added a note about recent reports of the shipwrecking of boats filled with migrants in the Mediterranean Sea. “I express my sorrow in the face of these tragedies and assure my memory and my prayer for the missing people and their families,” he said.
He also made an appeal to the international community to act promptly to prevent the reoccurrence of such tragedies and to guarantee safety and respect for the rights and dignity of all people.
Posted on 07/22/2018 12:00 PM (CNA Daily News - US)
Philadelphia, Pa., Jul 22, 2018 / 05:00 am (CNA).- The Catholic group Courage International hosted its 30th annual Courage and EnCourage conference last week, which aimed to offer men and women with same-sex attraction inspiration from the organization’s founder, the late Father John Harvey.
“This year we had the opportunity to remember the legacy of Father Harvey who is our founding director,” said Ann Schneible, communications director for Courage International.
“This is really important, especially for our new members who joined since he stepped down from the position in 2008,” she told CNA.
More than 300 people attended the conference, which was hosted on July 12-15 at Villanova University in Philadelphia, Pa., where Harvey was born. The event also recognized what would have been the priest’s 100th birthday on April 14. He died in 2010.
Among the conference speakers were Archbishop Charles Chaput of Philadelphia and Johnnette Benkovic, host of the EWTN series Women of Grace. Schneible said many of the speakers personally knew Harvey, giving witness to the priest’s gentleness, patience, and humor.
The conference also featured a panel of Courage and EnCourage members and chaplains, who shared their personal experiences of Harvey.
Schneible said the event’s theme, “faithful to the mission,” was inspired by a quote from Father Harvey.
“He said he wanted to be remembered as having been ‘faithful to a mission.’ He wasn’t just serving people out of obedience; he really had a heart for this ministry, especially for the people….He really ministered to the whole human person – heart, mind, and soul.”
Born in 1918, Harvey joined the novitiate of the Oblates of St Francis de Sales 18 years later. With master’s degrees in psychology and philosophy, he was ordained a priest in 1944. He began Courage in 1980 at the request of Cardinal Terence Cooke, a former Archbishop of New York.
“We had a chance to learn about his life and the stories from other members, who shared their experiences with them. So we got to see this man be brought to life for those who didn’t know him. This person who had overseen this wonderful ministry,” she said.
Schneible also pointed to the community experience the conference offered to people with same-sex attraction. Courage’s core values, she said, are “all community based.”
“Our members, they have this shared experience. ....Everyone has a unique story. What really binds them, maybe beyond their experience of same-sex-attraction, is their commitment to the Church,” she said.
“That’s why the name of this ministry is Courage. They have this courageous commitment to living the Church’s teaching authentically on [chastity]. And, that brings a bond with it.”
The first Courage meeting was held in 1980, and the initial group developed the five foundational goals of Courage – chastity, prayer and dedication, fellowship, support, and good role models.
Courage International offers support for people with same-sex attraction who have chosen to pursue a chaste lifestyle. EnCourage supports family members and friends of people with same-sex attraction, teaching them how to encounter their loved ones with compassion.
“What’s really special about this yearly event is that it’s really an opportunity to let our members come together. They see old friends, they get to pick new friends, and it really has the feeling of a family reunion,” said Schneible.
Posted on 07/22/2018 05:00 AM (CNA - Saint of the Day)
Posted on 07/21/2018 19:00 PM (CNA Daily News - US)
Oakland, Calif., Jul 21, 2018 / 12:00 pm (CNA).- Attorneys for David Daleiden, a pro-life advocate and journalist who released videos on Planned Parenthood’s fetal tissue procurement, have asked the abortion provider to prove it has not sold fetal tissue for commercial gain.
Daleiden was the project head for the pro-life group Center for Medical Progress, which in 2015 released several videos of conversations with Planned Parenthood executives. The videos alleged that Planned Parenthood affiliates were illegally selling fetal body parts for profit. Those accusations have since been dropped.
The recent legal action is part of Planned Parenthood Federation of America v Center for Medical Progress, in which a court ruled last August that the videos had been obtained illegally.
At a July 19 hearing at U.S. District Court in Oakland California, Daleiden’s defense team, including attorneys from the non-profit Thomas More Society, asked the court to compel Planned Parenthood to prove that its affiliates have not profited from fetal tissue transactions.
The attorneys have specifically asked for documented invoices.
Planned Parenthood has said previously it followed federal laws that forbid entities to “acquire, receive, or otherwise transfer any human fetal tissue for valuable consideration.”
“We invite them to prove it,” said Peter Breen of the non-profit Thomas More Society, and a member of Daleiden’s legal team.
“The law is simple. If the payments received for fetal body tissue exceeded the allowable costs, then Planned Parenthood and its affiliates were first, engaged in criminal conduct, and next, making a profit off of selling aborted baby parts,” Breen said in a press release Thursday.
Planned Parenthood said questions about the invoices have “zero bearing” in the case.
Daleiden’s videos appeared to show numerous Planned Parenthood and StemExpress employees discussing the procurement and sell fetal body parts.
In 2014 and 2015, Deleiden posed as an employee of Biomax Procurement Services, a false-front biomedical research company. The National Abortion Federation filed a suit in 2015, stating the videos had been obtained illegally. In a court ruling last August, Deleiden and the Center for Medical Progress were barred from releasing more videos.
“Planned Parenthood is suing Mr. Daleiden because they claim that his investigative videos are ‘misleading’ and ‘broke the law,’” said Breen.
“Now they are being asking to prove their ludicrous accusations. The idea that this huge profiteer thinks that they can just say something without having to produce relevant evidence is preposterous.”
Posted on 07/21/2018 11:06 AM (CNA Daily News - US)
Washington D.C., Jul 21, 2018 / 04:06 am (CNA/EWTN News).- As many as 1 in 800 Americans is currently a victim of human trafficking, according to a new global report which found much higher rates of modern-day slavery in developed nations than previously believed.
Andrew Forrest, founder of the Global Slavery Index, called the report “a huge wakeup call.”
“The pressure to respond to this appalling human crime must shift from poorer countries to richer nations that have the resources and institutions to do much better,” he said in a July 19 statement.
“It’s widely accepted that most crimes go unreported and unrecorded, because the victims are marginalised and vulnerable,” Forrest said. “This report demonstrates, straight from the mouths of some of the 40.3 million victims of modern slavery, that these deplorable crimes continue happening out of sight, and at a tragic scale.”
“We cannot sit back while millions of women, girls, men and boys around the world are having their lives destroyed and their potential extinguished by criminals seeking a quick profit.”
Published each year by the Walk Free Foundation, the Global Slavery Index compiles data to estimate the number of people being trafficked globally.
The index defines modern-day slavery as any exploitative situation that an individual cannot leave “because of threats, violence, coercion, abuse of power, or deception.” This includes sexual exploitation, forced labor, and child labor.
It also includes forced marriages, the report said, noting that women make up 71 percent of people trapped in modern-day slavery today.
More data sources – including surveys and face-to-face interviews – in this year’s report resulted in significant increases in the estimates of people being trafficked in many developed nations.
The report identified North Korea as having the highest prevalence of modern slavery – with about one in 10 people classified as modern-day slaves – followed by Eritrea, Burundi, and the Central African Republic.
However, developed nations in the West, including the U.S. and UK, also have much higher rates of human trafficking than previously thought, it said.
The 2018 report estimated that some 403,000 people are trapped in modern slavery in the U.S. – seven times higher than previous figures. In the UK, that figure is estimated at 136,000, nearly 12 times higher than earlier estimates.
Last month, the U.S. State Department released its 2018 Trafficking in Persons report, which assesses countries around the world based on how their governments work to prevent and respond to trafficking.
In presenting the report, Secretary of State Mike Pompeo emphasized that the problem of trafficking is one that is found much closer to home than many people realize.
“Human trafficking is a global problem, but it’s a local one too,” he said June 28. “Human trafficking can be found in a favorite restaurant, a hotel, downtown, a farm, or in their neighbor’s home.”
The fight against human trafficking has been a priority for Pope Francis. In December 2013, he told a group of ambassadors that the issue worries him greatly, saying “it is a disgrace” that persons “are treated as objects, deceived, assaulted, often sold many times for different purposes and, in the end, killed or, in any case, physically and mentally harmed, ending up discarded and abandoned.”
In March 2014, Pope Francis signed an ecumenical agreement with Anglican Archbishop Justin Welby, by which the Church and the Anglican Communion agreed to support an anti-slavery, anti-human trafficking initiative, the Global Freedom Network.
The following year, the pope focused on the theme in his World Day of Peace message. He appealed to “all men and women of good will” and to “the highest levels of civil institutions” who witness “the scourge of contemporary slavery.” He urged them “not to become accomplices to this evil, not to turn away from the sufferings of our brothers and sisters, our fellow human beings, who are deprived of their freedom and dignity.”
At a June 2016 summit, the Pope emphasized the importance of listening to victims of trafficking.
He reiterated that message earlier this year, telling young people that they are in “a privileged place to encounter the survivors of human trafficking.”
“Go to your parishes, to an association close to home, meet them, listen to them,” he said.
The Vatican has organized numerous conferences on human trafficking, focused on both raising awareness and discussing means of fighting modern-day slavery and helping victims reintegrate into society.
Posted on 07/21/2018 00:30 AM (CNA Daily News - US)
Washington D.C., Jul 20, 2018 / 05:30 pm (CNA).- The Essure sterilization device is being withdrawn from sale, the pharmaceutical company Bayer announced today. This comes after more than 10,000 women filed a lawsuit saying they were seriously harmed by the device, and about three months after the FDA restricted sales and required patients be given additional information about risks.
The FDA added a “black box” warning to Essure in November of 2016, after numerous patient complaints about complications, such as abdominal pain and uterine perforation.
Essure will be taken off the market in the United States as of December 31, 2018. Sales in every other country ceased as of September of last year, due to poor sales figures. The device was first approved for use in 2002.
The device is described as a “non-surgical permanent birth control,” and consists of a pair of metal and polyester coils that are inserted into the fallopian tubes. These coils cause scarring in the tubes, blocking eggs from reaching the uterus. Bayer claims to have sold about 750,000 of these devices around the world. The device was preferred by some women as it purportedly had a much faster healing time than other sterilization techniques.
In a statement, Bayer said the decision to pull the device was was “based on a decline in U.S. sales of Essure in recent years and the conclusion that the Essure business is no longer sustainable,” but that they “continue to stand behind the product’s safety and efficacy.”
The Food and Drug Administration has been monitoring Essure since September of 2015, after an “increase in adverse events” submitted to its official database.
The public outcry against Essure was in part driven by social media, which was able to bring women suffering similar symptoms together in one place.
In 2011, a Facebook group called “Essure Problems” was created for women to discuss various adverse reactions they had to the device. In some instances, women were required to have emergency hysterectomies after the devices broke and migrated throughout their bodies. Other suffered extreme allergic reactions to the metals in the device, developed headaches and mood disorders, and some even experienced ectopic pregnancies.
At least one woman was killed as a result of Essure, after her reproductive organs developed necrosis, and the device was blamed for at least 300 fetal deaths and stillbirths.
The Essure Problems group, which has grown to nearly 37,000 women, was responsible for some of the widespread media coverage about the device’s dangers.
Responding to Friday’s announcement, administrators of the Essure Problems group told CNA that “seven long years of fighting to get Essure removed from the United States market has finally paid off” and that the announcement “brought us to our knees in gratitude, relief and celebration.”
“Women will not be harmed by this device any more. We have won, we have finally won!”
The FDA released a statement saying that they will continue to “remain vigilant in protecting patients” who have been implanted with Essure, and will work alongside Bayer to “best determine how to move forward to answer the critical questions we posed” regarding complications with the device.
Posted on 07/20/2018 23:58 PM (CNA Daily News - US)
Lansing, Mich., Jul 20, 2018 / 04:58 pm (CNA/EWTN News).- The Michigan attorney general filed Thursday a cease and desist order against Opus Bono Sacerdotii, a charity which raises money to assist priests facing difficulties, citing a lack of oversight and other violations of state law.
The attorney general, Bill Schuette, filed a notice of intended action July 19.
“Before bringing a civil action, the Attorney General will consider accepting an assurance of discontinuance or other appropriate settlement agreement,” the notice stated.
A former employee of Opus Bono Sacerdotii complained to Schuette's office in February 2017, “claiming that the charity was violating its nonprofit status and was being used for the personal benefit of its officers Joe Maher and Peter Ferrara.”
On reviewing tax forms, the attorney general's office “found irregularities and lack of details that lent support to the complaint,” and differing lists of board members, which led to an investigation which lasted until at least May 2018.
The investigation found a lack of board governance, no controls over expenses, unauthorized and excessive compensation, diversion of assets, breach of fiduciary duties, and deceptive solicitations.
“OBS President Joe Maher and Treasurer Peter Ferrara operated OBS without any meaningful oversight from its board of directors,” according to the attorney general's filing.
The OBS board did not hold formal board meetings, and when they did, minutes were not kept.
Maher and Ferrara are two of the six members of the board of directors; another member, Fr. Eduard Perrone, said, “he never viewed himself as a director and had no knowledge of Opus Bono’s organizational structure; he considered himself a spiritual adviser to the group”. Paul Barron, another board member, said that “the board did not supervise Maher’s and Ferrara’s activities and that the annual meetings were informal,” the attorney general reported.
This lack of governance allowed the “possible diversion and illicit use” of OSB's charitable assets by Maher and Ferrara, the attorney general wrote. “The pattern of OBS expenses, transfers, and withdrawals suggest regular personal benefit to Maher and Ferrara from OBS assets.”
Neither of the men had a compensation agreement with OBS: “Neither Maher nor Ferrara were paid in regular amounts at regular intervals. Instead, without authorization, at their discretion, both Maher and Ferrara withdrew and transferred OBS assets to themselves or expended them for their own personal benefit.”
The attorney general also stated that “Maher’s and Ferrara’s personal use of funds and unauthorized compensation diverted OBS assets from its mission of helping priests.”
After the investigation began, OBS held a board meeting in which it had “a fiduciary duty to preserve OBS assets and to itself investigate OBS’s finances to ensure that OBS assets were being used—and had been used in the past—as intended,” according to Schuette.
“Instead of investigating and recovering personal expenses charged by Maher and Ferrara and excessive compensation taken by Maher and Ferrara, OBS’s board passed a resolution purporting to authorize Maher’s and Ferrara’s past actions, including tens of thousands of possible personal expenses for meals, auto, and travel … In so doing, the OBS board breached its fiduciary duties to OBS.”
Finally, the investigation found that solicitations for donations sent by OBS “generally told donors that Maher just received a letter from a priest that OBS had helped; the mailing then included a lengthy direct quote purportedly from the priest telling his story.”
“But OBS has admitted that the letters were not direct quotes and were a 'composition of multiple letters.'”
The attorney general instructed OBS to cease “all unlawful solicitations as described in the above violations and all unauthorized or excessive compensation or personal expenses,” and said that violation “may result in a civil action for restitution, civil fines, litigation costs, and injunctive relief.”
OBS was founded in 2002 to “facilitate care for Catholic priests who are experiencing difficulties in their personal life and priestly ministry,” the organization states. “A vital component of this urgent care is in providing monies to priests who are in dire need of the basic necessities of life, especially when they have no other available options for financial support.”
The charitable tax-exempt organization bears a “2017 Top-Rated” logo from GreatNonprofits on its website.
Posted on 07/20/2018 22:30 PM (CNA Daily News - US)
Washington D.C., Jul 20, 2018 / 03:30 pm (CNA).- The U.S. State Department is set to host the largest and highest-level global meeting on religious liberty next week. Secretary of State Mike Pompeo told EWTN he is prepared to talk with countries with whom the U.S. government has “deep disagreements.”
The Ministerial to Advance Religious Freedom will be held on July 24-26 and include foreign ministers, religious leaders, and civil society representatives to discuss concrete ways to combat religious persecution in different parts of the world. A Ministerial is a high-level international gathering of senior-rank government officials and experts.
“It’s truly historic. It’s the first time the State Department has led such a discussion. We’ll have over 80 delegations from countries around the world, many, many religious organizations, NGOs,” Secretary Pompeo told Lauren Ashburn of EWTN News Nightly on Thursday.
During the three-day event, survivors of religious persecution will share their stories, senior U.S. government officials will provide an overview of religious freedom policy goals, and foreign delegations will announce new initiatives to promote freedom of religion.
The State Department announced earlier this week that U.S. Vice President Mike Pence will address attendees on the importance of international religious freedom on July 26.
Ahead of the ministerial, some have criticized Secretary Pompeo’s prior announcement that the event will be a meeting of “like-minded” countries.
“When I said like-minded, I meant those countries that are prepared to begin their walk towards the religious freedom that we have enshrined in our Constitution and that our nation so values and cherishes,” Pompeo told Ashburn.
“I’m sure there’ll be countries here that we have deep disagreements with,” said Pompeo.
Lebanon’s Foreign Minister, Gebran Bassil, is expected to attend the ministerial. On July 19, the American Mideast Coalition for Democracy wrote to the U.S. secretary of state urging him to confront Bassil over the arrest and interrogation of two Maronite Christians in Lebanon earlier this month. AMCD reports that the Maronite Christians were targeted for their contacts with Israeli Christians made at an American conference on reviving the Aramaic language and culture.
Pompeo, who met with North Korean dictator Kim Jong Un earlier this year, has said repeatedly that he raises the issue of human rights when meeting with so-called bad actors, although sometimes privately.
“The State Department takes this issue of religious freedom very seriously. In conversations with countries that don’t live up to the standards of religious freedom that they ought to have, we raise that issue, sometimes privately if we think that’s the most effective way to achieve the change that we’re looking for, and sometimes publicly if we think that will accomplish our goal,” Pompeo told EWTN.
When asked about religious liberty issues within the U.S., Pompeo responded, “My faith teaches me that imperfection is all around us, and when it comes to government that’s certainly the case as well. I think the United States stands as an enormous beacon of religious freedom. I’m confident that we can always do better.”
“But we stand strong here in the United States for religious tolerance and freedom, and I think that’s an important demonstration to the world of how valuable that fundamental human right can be to a strong and successful nation,” he continued.
The State Department currently designates 10 “countries of particular concern” for religious freedom: Burma, China, Eritrea, Iran, North Korea, Saudi Arabia, Sudan, Tajikistan, Turkmenistan, and Uzbekistan. Since becoming Secretary of State in April, Pompeo has led major U.S. foreign policy shifts towards several of these countries, most notably North Korea and Iran.
A state department official has said that Pompeo plans to address the persecution of religious groups in Iran during a speech on Sunday at the Ronald Reagan Presidential Library in southern California.
This year marks the twentieth anniversary of the enactment of the International Religious Freedom Act in 1998 -- the passage of which created the position of ambassador-at-large for religious freedom and other government offices dedicated to the issue.
Ambassador-at-large for International Religious Freedom Sam Brownback will launch the week’s activities with a delegation of survivors of contemporary religious persecution in China, Iran, Iraq, North Korea, Sudan, and elsewhere at the U.S. Holocaust Memorial Museum.
Many other religious freedom events will be held in Washington throughout the week of the ministerial. The Religious Freedom Institute will host U.S. Ambassador to the Holy See Callista Gingrich who will speak on a Vatican perspective on religious freedom on July 24, and the Pew Research center will present their data on global religious restrictions and nationalism in Europe.
“It should be a great gathering where we will make the point that religious freedom is a human right and that every individual ought to have their right to practice their particular religion, or if they have no faith, to not be punished for that either,” said Pompeo.
Posted on 07/20/2018 22:01 PM (CNA Daily News - US)
Chicago, Ill., Jul 20, 2018 / 03:01 pm (CNA/EWTN News).- Fr. C. Frank Phillips, former pastor of St. John Cantius Parish in Chicago, has been asked by his religious superior to move to St. Louis, the priest informed his supporters Wednesday.
Phillips, 68, has been accused of misconduct involving adult men. He was removed as pastor of St. John Cantius March 16, and prohibited from public ministry in the Archdiocese of Chicago by Cardinal Blase Cupich.
In 1998, Phillips founded the Canons Regular of St. John Cantius, with the approval of Cardinal Francis George of Chicago and of the Resurrectionists.
“From the founding of the Canons Regular of St. John Cantius, I have instructed the men how to live the vows of poverty, chastity, and obedience. One of those vows, obedience, may especially challenge Religious because it is difficult to submit your will to a superior,” Fr. Phillips wrote July 18 to Protect Our Priests, a group formed to support and assist him.
“As you know, the Canons are requested not to have contact with me, which is difficult for them and for me as their Founder. Also, I have been asked by my superior to relocate to St. Louis. I am requested to do this not under formal obedience but willingly in the virtue of obedience. Is this difficult? Yes, it is,” he wrote.
The saints “were always obedient to their superiors, and their examples help to sustain me now,” Fr. Phillips wrote. “We need only look to St. Padre Pio to see the extent of his lived obedience. If I could not or would not listen to my superior, how could I then expect the Canons, as their Founder, to be obedient to their superior?”
He said he is uncertain of what the future holds for him, and that “time will tell” what it holds for the Canons.
“I feel confident that they will be blessed with vocations for their dedication to the restoration of the sacred in obedience,” he added.
“I thank everyone who has supported the Protect Our Priests initiative with prayers, sacrifices, Masses, and contributions. May St. John Cantius, our heavenly patron, extend his blessing to all of you.”
The Archdiocese of Chicago forwarded unspecified allegations against Fr. Phillips to the Resurrectionists in March.
The allegations were investigated by an independent review board organized by the Resurrectionists, and by provincial leaders. The results of that investigation were forwarded to the Archdiocese of Chicago by Fr. Gene Szarek, superior of the USA province of the Resurrectionists, along with his own proposal for a resolution.
Szarek sent on May 21 a “votum”- an official opinion- to the Archdiocese of Chicago, in response to the findings of the review board.
Citing “a certain amount of ambiguity between the allegations of the accusers and the testimony of witnesses, including Fr. Phillips himself,” Szarek said he would instruct Fr. Phillips to undergo a psychological evaluation, “and possible sensitivity training in the very near future.”
Fr. Szarek said further that Fr. Phillips should not return to St. John Cantius Parish as its pastor, considering both his age “and out of respect for the Cardinal's own preference.”
The superior also wrote that it “seems fair and just to restore the canonical faculties of Fr. Phillips” because “no civil or ecclesiastical crime had been established.”
He noted that Fr. Phillips' accusers “thought that his removal from the parish was all that they desired.”
Fr. Szarek also wrote that since Fr. Phillips is founder of the Canons Regular of St. John Cantius, “the ideal would be his restoration as their superior general.”
The Canons Regular are incardinated in the Chicago archdiocese, and their assignments are made by the Archbishop of Chicago, Fr. Szarek noted, so “there is no fear that Fr. Phillips could possibly interfere in some way” with the archbishop's decisions.
“The historical reality of his being the Founder and his ongoing provision of spiritual leadership would be salutary for all,” Fr. Szarek stated, adding that Fr. Phillips “would obviously not reside” at St. John Cantius Parish.
“If the above recommendation is unfeasible, then at least he and the Canons should not be prevented from communication.” A prohibition on communication between Phillips and the Canons Regular had not previously been reported.
Despite Fr. Szarek's proposal, Cardinal Cupich declined to allow Fr. Phillips to minister publicly. Ordinarily, a priest prohibited from public ministry is able to celebrate Mass only in private, and is not able to hear confessions or celebrate other sacraments, unless a person is in immediate danger of death.
“We accept the Archdiocese's decision that Fr. Phillips' faculties for public ministry will remain withdrawn and that he not return as pastor of St John Cantius and as Superior of the Canons Regular of St. John Cantius,” Fr. Szarek wrote in a June 24 letter to the parishioners of St. John Cantius parish.
Paula Waters, a spokeswoman for the Archdiocese of Chicago, told the Chicago Tribune June 25 that though Fr. Phillips had not been found to have violated civil or canon law, there was other information that justified barring him from exercising public ministry.
“There are standards for behavior,” Waters told the Tribune.
Stating that the review board recommended that Fr. Phillips not return to St. John Cantius as pastor “and on other factors, the cardinal decided that his faculties to minister would remain withdrawn,” she said.
When asked about the removal of Fr. Phillips' faculties, a Chicago archdiocese spokeswoman told CNA June 26 only that “it was recommended that Fr. Phillips not return to ministry at St. John Cantius” in the Resurrectionists' investigation report.
In his letter informing the St. John Cantius community of Cardinal Cupich's decision, Fr. Szarek wrote: “While we know this news will disappoint some of Fr. Phillips' supporters, we hope everyone will come to understand that this process was conducted with prayerful deliberation and sincere compassion.”
In a June 29 statement Fr. Szarek said that reports “the Independent Review Board exonerated Fr. Phillips are without foundation.”
Fr. Szarek added that he has offered his support to those accusing Fr. Phillips of misconduct and has "assure[d] them of appropriate pastoral care." He said this "is surely a difficult time for those who have suffered in any way, and I entrust their care to your prayers."
Posted on 07/20/2018 19:00 PM (CNA Daily News - Vatican)
Washington D.C., Jul 20, 2018 / 12:00 pm (CNA).- The Church has consistently taught that the state has the authority to use the death penalty. But, in recent years, popes and bishops have become more vocal in calling for an end to its use. Many Catholics instinctively favor life over death, even after the worst crimes, and some are left wondering if the Church’s mind is changing.
Two recent cases highlighted an apparent tension between traditional teaching and modern circumstances.
On July 13, the bishops of Tennessee wrote to Governor Bill Haslam asking him to halt a slate of planned executions. In their letter, Bishops Mark Spalding of Nashville, Richard Stika of Knoxville, and Martin Holley of Memphis emphasized the value and dignity of every human life, even those who have committed the worst possible crimes.
One day earlier, on July 12, Cardinal Malcolm Ranjith, Archbishop of Colombo, expressed his “support” for the Sri Lankan government’s decision to introduce the death penalty for drug traffickers and organized crimes bosses.
“We will support [Sri Lankan] President Maithripala Sirisena’s decision to subject those who organize crime while being in the prison to [the] death sentence,” he told local media. The cardinal went on to add that more needed to be done to prevent drug traffickers and crime bosses from operating with impunity while in jail.
The state’s authority to execute criminals is explicitly sanctioned in the Bible, including by St. Paul. Historically, the Church has recognized the use of the death penalty in a practical way: executions were carried out in the Papal States well into the nineteenth century, with the last official executioner retiring in 1865.
For much the twentieth century, attempted assassination of the pope was a capital crime in Vatican City; Pope Paul VI only removed the death penalty from the law in 1969.
Today, the Church still officially teaches that the death penalty is a legitimate option for states to employ.
The Catechism of the Catholic Church teaches this: “Assuming that the guilty party's identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.”
This formulation contains a heavy qualification. When exactly is the death penalty the only effective means of defending human life? That’s a thorny question.
St. John Paul II was outspoken in his opposition to the use of capital punishment. In an address in the United States, in 1999, he called for Christians to be “unconditionally pro-life” and said that “the dignity of human life must never be taken away, even in the case of someone who has done great evil.” He also spoke of his desire for a consensus to end the death penalty, which he called “cruel and unnecessary.”
That address, given in St. Louis, was credited with helping persuade to Missouri Governor Mel Carnahan to commute the death sentence of inmate Darrell Mease to life in prison.
More recently, Pope Francis has denounced capital punishment in even stronger terms. Speaking in October 2017, he called it “contrary to the Gospel” because “it is freely decided to suppress a human life that is always sacred in the eyes of the Creator, and of which, in the final analysis, God alone is the true judge and guarantor.” He has, however, stopped short of revising the official teaching contained in the Catechism.
There is a broad sentiment among American Catholics against the death penalty. It is a point of unusually strong consensus, even among those who normally disagree. In 2015, four Catholic publications with often-divergent viewpoints issued a joint editorial calling for an end to capital punishment.
But Catholic thinkers do not unanimously agree that a total renunciation of the death penalty is appropriate, or even possible.
Cardinal Joseph Bernadin, in his famous “Consistent Ethic of Life” speech delivered at Fordham University in 1983, explicitly recognized the legitimate authority of the state to resort to capital punishment. Cardinal Avery Dulles, writing in 2001, observed that “the Catholic magisterium does not, and never has, advocated unqualified abolition of the death penalty.”
While there is real scope for debate about when and how sparingly capital punishment should be used, Dulles concluded that “the death penalty is not in itself a violation of the right to life.”
His conclusion was informed by the constant teaching of the Church that judicial executions are licit, even if regrettable and to be avoided whenever possible.
In the City of God, St. Augustine wrote that the state administers justice under divine concession. “Since the agent of authority is but a sword in the hand, and is not responsible for the killing, it is in no way contrary to the commandment, “Thou shalt not kill”… for the representatives of the State’s authority to put criminals to death, according to law or the rule of rational justice.”
While the trend of recent papal statements has been towards a relegation of the death penalty to, at most, a theoretical possibility, scholars have urged caution about going too far.
Dr. Chad Pecknold, associate professor of systematic theology at the Catholic University of America, told CNA that it was important distinguish between changing circumstances and a change in what the Church has always taught.
“The Church has always held that the death penalty is a just option available to the state, even if we do not welcome its use. St. Augustine says that the death penalty is just, but the Church should plead for mercy.”
Pecknold stressed that relationship between mercy and justice is a live concern. In seeking mercy, he said, we must implicitly recognize the validity of justice.
“Mercy isn’t calling something that is just ‘unjust.’ Mercy relieves the punishment properly due to the guilty. As the Catechism recognizes, there can be circumstances in which the death penalty is a legitimate service to justice. This is qualified by a preferential option for other means, whenever they can serve the same ends.”
These alternative means have not been always and everywhere available. “The common and constant teaching of the Church can be applied to different circumstances. Alternatives available to us in modern western countries simply have not been present at other times, or may not be now in other places.”
There is a crucial difference between applying a consistent teaching to changed circumstances and appearing to suggest humanity has evolved beyond a previously valid doctrine, Pecknold said.
“The death penalty is not, and has never been a positive end in itself. It is a means towards serving justice. If we find we can now serve the same ends and express a preferential option for life, this is doubly good.”
“But we should not fall into a false understanding that what was once ‘good' is now ‘bad.’ The Church doesn’t evolve out of a true teaching, nor does humanity progress beyond natural law.”
“We should prize our increasing opportunities to serve mercy and justice together, but be wary of giving ourselves too much credit, we have not progressed to a new, higher level of justice."
Cardinal Dulles agreed. He considered the argument that Church sanctioning of capital punishment was an “outmoded” concession to past ages of “violence” and “barbarity,” one which could yield to “the signs of the times” and “a new recognition of the dignity and inalienable rights of the human person.” He dismissed this as “a tempting simplicity” which found “no echo” among Catholic theologians of the past.
The consensus against capital punishment in modern western nations, it must be observed, has grown in line with increased prosperity, political stability, and states’ ability to deploy credibly effective alternatives to execution.
In the recent Sri Lankan case, the government acted in response to the ineffectiveness of prison sentences, with drug traffickers and crime bosses seeming to continue operating with impunity, even behind bars. Following local complaints at his expression of support, Cardinal Ranjith issued a clarification, making clear his support for the government announcement was not a “carte blanche” advocacy for the death penalty, but noting that he could not “close my eyes and do nothing before this terrible phenomenon our country is faced with.”
“[The drug trade] causes death and violence in the streets and the destruction of the cream of our youth, who become drug addicts at an age as early as their adolescence, being exposed to drugs even in their schools. This is being done by drug cartels operated at times from the prisons,” he said.
For Ranjith, such a context seems to find a place within the Catechism’s criteria that capital punishment be reserved for the final defense of innocent life when other options fail.
In the West, conditions seem to be narrowing the scope for the death penalty’s use, and bishops are responding, which has led to a sense, especially after Pope Francis’ comments last year, that the Church might declare the death penalty absolutely unjust. Yet, as was recently seen in Sri Lanka and Tennessee, things are not yet the same everywhere.
That serves as a good reminder about the importance of understanding the Church’s global perspective, and the importance of distinguishing between teachings which supply criteria through which Catholics must make moral judgments, and teachings which declare that certain actions are, in fact, immoral everywhere and always.
The Church’s teaching on the death penalty expresses, essentially, a criteria by which state authorities should make judgments about the just use of the death penalty. While in the developed West, use of the death penalty may, in fact, be almost completely unnecessary, not all parts of the world are as developed.
The divergence of views from bishops around the world on this issue reflects the role that the circumstances of time and place can play in moral reasoning. That is instructive, and a reminder about the complex richness, and importance, of Catholic moral teaching.