Clergy

Some blunt Leon Podles comments on Benedict XVI's statement on sex-abuse crisis

Some blunt Leon Podles comments on Benedict XVI's statement on sex-abuse crisis

It isn’t everyday that you get to point readers toward a think piece written by a pope, even if we are talking about a retired pope, in this case.

It also helps that retired Pope Benedict XVI wrote about the hottest of hot-button topics in Catholic life — the ongoing scandal of Catholic priests sexually abusing children, with the vast majority of the victims being teen-aged males. That has created all kinds of hot topics to debate or to attempt to avoid debating.

Reactions to the letter have been predictable, to say the least, renewing discussions of the church of Pope Francis and the church of Pope Benedict XVI. The same has been true in the press, with this New York Times story being so predictable that, at times, it verges on self-parody. This Washington Post story hows evidence that reporters tried to gather cheers and boos that were linked to the crucial passages in the retired pope’s text. Here’s the Post overture:

ROME — Breaking years of silence on major church affairs, Pope Emeritus Benedict XVI has written a lengthy letter devoted to clerical sex abuse in which he attributes the crisis to a breakdown of church and societal moral teaching and says he felt compelled to assist “in this difficult hour.”

The 6,000-word letter, written for a small German Catholic publication and published in translation by other outlets Thursday, laments the secularization of the West, decries the 1960s sexual revolution and describes seminaries that became filled during that period with “homosexual cliques.”

It helps, of course, to read the actual text of “The Church and the scandal of sexual abuse.” Click here for an English translation, care of Catholic News Agency.

The key is that Benedict — returning to a theme voiced throughout his long public life — warns believers that they are living in an age in which the basics of Christian faith are under attack (even in seminaries). Thus, Christians in a smaller, embattled, church must be prepared to get back to the basics of doctrine and sacraments. Just going to Mass will not be enough. Note this passage:

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How a past and (maybe) future pope are providing crucial leadership in age of Francis

How a past and (maybe) future pope are providing crucial leadership in age of Francis

The events of the past few days have truly been monumental for the Roman Catholic church.

You may not have noticed — unless you’ve bothered to read the ever-growing list of Catholic news websites on both the right and left. While liberals and conservatives within the church continue to wage a very public war over everything from the future of Christendom in the West to the ongoing clerical abuse crisis, two prominent voices have led the charge when it comes to these two issues.

Again, it was conservative Catholic media that proved to be the preferred mouthpiece for Cardinal Robert Sarah and Pope Emeritus Pope Benedict XVI. Both men — with help from right-leaning news organizations — have been very vocal about the problems plaguing the modern church in our ever-secular world.

It is fitting that these two men — one considered a potential future pope, the other already a pope — are the ones leading the charge as the church continues to become polarized. Under Francis’ papacy, the ideological split has become more pronounced. As the curia continues to polarize itself in public on issues like immigration and homosexuality, church leaders like Sarah and Benedict refuse to be silenced. Once again, it’s those Catholic media voices on the right that are helping to spread their message.

Case in point: this past week. At a time when Christians around the world continue on their Lenten journey, Sarah and Benedict are making a statement about the direction of Catholicism, the legacy of Vatican II and where the church is going. Sarah, who hails from the majority-Muslim nation of Guinea in Africa, contrasted Pope Francis’ statements in telling Christian nations they should open their borders to Islamic refugees.

The 73-year-old cardinal, in his new book” Evening Draws Near” and the “Day is Nearly Over,” argues that it’s wrong to “use the Word of God to promote migration.” Sarah laments the “collapse of the West” and what he calls “migratory processes” that threatens Europe’s Christian identity. As birthrates continue to drop across Europe, and workers from other continents are needed to take jobs, the culture of the continent is changing.

“If Europe disappears, and with it the priceless values of the Old Continent, Islam will invade the world and we will completely change culture, anthropology and moral vision,” he wrote.It’s worth noting that Sarah has been at odds with Pope Francis and his allies over an array of issues, including liturgical matters and translations of Latin texts.

The excerpt was largely ignored by mainstream news outlets.

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Nine months after Ted McCarrick sex-abuse crisis explodes, The New Yorker gives it some ink

Nine months after Ted McCarrick sex-abuse crisis explodes, The New Yorker gives it some ink

It’s been more than nine months since the explosive news about former Cardinal Theodore McCarrick hit and only now has The New Yorker done a definitive piece on it all.

We at GetReligion felt that McCarrick’s fall from grace was last year’s top religion story, along with the culpability of the Catholic Church’s highest officials in knowing about the cardinal’s sexual predilections for other men. They did nothing about it until finally it was revealed that he’d gone after boys as well.

While reporters all over the country were going into overdrive all summer reporting on l’affaire McCarrick and related stories, The New Yorker team did nothing. I still have an August 1 email to one of the editors there offering my services on that subject. Usually they’re atop the newest trend in seconds, but there was this strange silence –- and no response to my email -– on this story.

As time went on, there was a mention here and there, like this short news piece about Pope Francis that mentioned McCarrick in passing. It was written by James Carroll, a prolific author and a former Catholic seminarian.

Otherwise, radio silence on this blockbuster.

Which is beyond odd in that McCarrick was not only born in New York City, attended seminary in Yonkers and was ordained to the priesthood by Cardinal Francis Spellman, archbishop of New York, but he later became an auxiliary bishop in New York and his molestation of minors took place while at the archdiocese.

It’s curious that The New Yorker waited this long to jump on a story that was in their front yard.

So here’s their first major treatment of the Catholic sex abuse crisis that came out early this week.

They don’t have their religion reporter Eliza Griswold doing it. Instead, the assignment went to Paul Elie, a senior fellow at a Georgetown Univ. think tank. It’s written in the first person and partly taken up with how Elie, as a Catholic, feels about all this.

Is the magazine’s policy is to leave Catholic coverage to Catholic writers?

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Is this a news story? A new challenge for pastors: Smartphones that just won't leave them alone

Is this a news story? A new challenge for pastors: Smartphones that just won't leave them alone

If you know anything about the lives of pastors and priests, you know that — when it comes time to help hurting people — they really want to be able to pull aside, slow things down, look into someone’s face and talk things over.

Life does not always allow this, I know.

But my father was a pastor and, at the end of his ministry life, a hospital chaplain who spent most of his time with the parents of children who were fighting cancer.

On the few times I was with him during those hospital shifts, I saw him — over and over — sit in silence with someone, just being there, waiting until they were ready to talk. He was there to help, but mainly he was there to talk, to pray and to wait — for good news or bad news.

It would be hard to imagine a form of human communication that is more different than today’s world of social media apps on smartphones.

That’s why an article that I ran into the other day — via the progressive Baptist News Global website — stopped me dead in my tracks. The headline: “Pastors and other church leaders: Give up social media. Not for Lent, but forever.” I posted the article as a think piece here at GetReligion and then decided that I really need to talk to the author, the Rev. John Jay Alvaro, the lead pastor at the First Baptist Church of Pasadena, Calif.

That led to an “On Religion” column this week for the Universal syndicate and, now, to a “Crossroads” podcast (click here to tune that in).

Why did this topic intrigue me so much?

Well, first of all, it would be hard to name a more powerful trend in human communication today than social media and our omnipresent smartphones. That’s news. And Alvaro is convinced that these social-media programs are seriously warping the work of pastors. That’s a claim that would affect thousands of pastors and millions of people. So, yes, I think this topic is a news subject in and of itself.

Here is a large chunk of my column:

His thesis is that the "dumpster fire" of social-media life is making it harder for pastors to love real people.

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Thinking about social media: Baptist progressive says pastors should pull the plug -- period

Thinking about social media: Baptist progressive says pastors should pull the plug -- period

Having watched the entire social-media era, from beginning up to the current craziness, I have a confession to make. I have been shocked that we have not heard more neo-Luddite sermons from the conservative side of the religious world.

I’m not talking about making a case for a full-on Amish withdrawal from the Internet and from social media.

As someone who has taught mass-comm courses in a traditional Christian content — at a seminary and then in two liberal-part colleges — I realize that we are talking about a classic theological puzzle linked to culture. Traditional Christians believe we live in a creation that is both glorious (as created by God) and fallen (touched by sin and The Fall).

Social media can be wonderful or totally evil — sometimes on the same website in the same thread in material submitted by two different people within seconds of one another. We’re talking about a medium a very high ceiling and a very low floor.

I am starting to hear more debates about the role of smartphones (and addictions to them) in a truly religious home.

However, there is another social-media question that I have expected to read more about; Should pastors be active participants in social media?

That brings me to this weekend’s think piece, care of the progressives at Baptist Global Media. The author — John Jay Alvaro — is a Baptist, in Southern California, with a degree from Duke Divinity School (not a normal Southern Baptist seminary education option, to say the least). Click here to visit his website (yes, he has one) about religion and technology.

The headline on this piece: “Pastors and other church leaders: Give up social media. Not for Lent, but forever.” The basic thesis is that pastors need the time to be pastors and that this is, well, an analog, face-to-face calling. This is a pastoral issue, not a theological issue with technology.

Any benefit you perceive social media is giving you pales when compared to the real losses of cultivating your online social presence. It is as simple as that. Or take it from the other direction. If everyone in your congregation got off Facebook, Twitter, Instagram, Snapchat, etc., your ministry and your pastoral life would improve immediately. Well, not immediately. First there would be withdrawal, anger and other addictive reactions. Drugs don’t leave your system peacefully. But it will be worth it.

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USA Today: So 100-plus Tennessee clergy oppose 'anti-gay' bills. How newsworthy is that?

USA Today: So 100-plus Tennessee clergy oppose 'anti-gay' bills. How newsworthy is that?

I realize that I told the following Colorado war story last year.

But I’m going to share it again, because it perfectly describes one of the concerns that a journalist/reader raised in an email the other day about a USA Today story that ran with this sweeping headline: “Clergy in Tennessee take a stand against slate of anti-LGBT legislation.”

Focus on the word’s “Clergy in Tennessee.” The lede then describes this group as 100-plus “religious leaders.” Hold that thought, because we will come back to it.

OK, the setting for this mid-1980s war story is a press conference called by the Colorado Council of Churches, announcing its latest progressive pronouncement on this or that social issue. Here’s that flashback:

If you look at the current membership of this Colorado group, it's pretty much the same as it was then — with one big exception. Back then, the CCC was made up of the usual suspects, in terms of liberal Protestantism, but the Catholic Archdiocese of Denver was cooperating in many ways (although, if I remember correctly, without covenant/membership ties). …

So at this press conference, all of the religious leaders made their statements and most talked about diversity, stressing that they represented a wide range of churches.

In the question-and-answer session, I asked what I thought was a relevant question. I asked if — other than the Catholic archdiocese — any of them represented flocks that had more members in the 1980s than they did in the '60s or '70s. In other words, did they represent groups with a growing presence in the state (like the Assemblies of God, the Evangelical Presbyterian Church or the Church of Jesus Christ of Latter-day Saints)?

In other words, I asked (a) what percentage of the state’s clergy were actually involved in the religious bodies that had, allegedly, endorsed this political statement and (b) whether the churches involved were, statistically speaking, still the dominant pew-level powers in that rapidly changing state. Note: Colorado Springs was already beginning to emerge as a national headquarters for evangelicals.

I thought that I was asking a basic journalism question, in terms of assessing to potential impact of this CCC statement. I will, however, admit that I was questioning the accuracy of the group’s “diversity” claims.

This brings us to the current USA Today story here in Tennessee. Here is the lede:

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Catholic beat memo: Ongoing questions linger on who knew what and when regarding McCarrick

Catholic beat memo: Ongoing questions linger on who knew what and when regarding McCarrick

In a world where technology has forced the news cycle to speed up, the constantly-changing developments that have engulfed the Catholic church since last summer have required readers (and those on the religion beat) to wade through large amounts of information filtering through social media feeds.

Lost in all the news barrage sometimes are pieces that make you sit up and ponder the ramifications of all these sordid revelations regarding the clerical sex abuse crisis. More importantly, what are the ramifications are for the church’s hierarchy.

The big story remains who knew what and when. Who’s implicated in potentially covering up the misdeeds of now-former Cardinal Theodore McCarrick over the years? The implication here is that the cover-up — if that’s the word you want to use — goes beyond Pope Francis, but back in time years to when Saint Pope John Paul II was the head of the Roman Catholic church.

Last August, Archbishop Carlo Maria Vigano released an 11-page letter describing a series of events in which the Vatican — and specifically Francis — had been made aware of McCarrick’s immoral behavior years ago. Vigano claimed Pope Benedict XVI had placed restrictions on McCarrick, including not allowing him to say Mass in public. Vigano alleged that Francis reversed those sanctions. In the letter, Vigano, a former papal ambassador to the United States, said Francis “knew from at least June 23, 2013 that McCarrick was a serial predator who attacked young men. He knew that he was a corrupt man, he covered for him to the bitter end.”

Over the past seven months, the allegations have yielded few answers. McCarrick was recently defrocked — the church’s version of the death penalty — but little else has been made public about the timeline. A news analysis piece by veteran Vatican journalist John Allen, writing in Crux, makes some wonderful points. His piece, under the headline “Vigano may have made it harder to get to the truth on McCarrick,” has a series of wonderful strands worth the time to read. It also gives a roadmap for reporters on the beat and editors to look at and track down.

Here’s a breakdown of the piece, chopping off the various strands worthy of a deeper investigation. Right from the start, Allen gives us this thesis:

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What's wrong in Baltimore? You can't tell that story without listening to pastors and their people

What's wrong in Baltimore? You can't tell that story without listening to pastors and their people

If you lived in or near Baltimore during the spring and early summer of 2015 then you were affected, one way or another, by the waves of urban violence that shook the city.

This tragedy was impossible to ignore. It was more than images on the evening news. You could stand in your yard and see the smoke over the neighborhoods east and west of downtown. One night, the fires were so large that I could see the reddish-gold glow in the sky — fires that included a community center and senior-housing unit that was being built by Southern Baptist Church in East Baltimore.

What happened to Baltimore in those months, and the stunning violence that has gripped the city ever since, is a massive, complex story. It’s a police story. It’s a story about drugs, young men on the loose and shattered families. It’s an education story. It’s a political story. It’s a tragic story about government officials trying to find someone to blame.

But if you followed the local news during those months (and some of the national television coverage) you also knew that what happened in Baltimore was a religion story.

This is no surprise, since black churches — old and new, past and present — have always played a major role in urban life when people try to cope with danger and tragedy. No one worked harder than Baltimore pastors when it came time to respond to the violence and the bitter realities that provided fuel for the fires.

That’s why I was disappointed when I read a massive story on this subject that ran the other day, co-produced by ProPublica and The New York Times Magazine. Here’s the dramatic double-decker headline:

The Tragedy of Baltimore

Since Freddie Gray’s death in 2015, violent crime has spiked to levels unseen for a quarter century. How order collapsed in an American city.

Let me be clear. This is a must-read story for anyone who cares about urban life and issues facing the poor. I am also not arguing that it was wrong for the story to devote so much ink to police and government issues.

I am simply saying that this story needed to include some content from pastors and other church leaders — if one of the goals was to show how Baltimore people responded to the riots, or uprisings, of 2015. The story needed the voices of religious believers, if the goal was to listen to Baltimore.

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Fox News follows McCarrick into distant plains of Kansas: Is this story now 'conservative' news?

Fox News follows McCarrick into distant plains of Kansas: Is this story now 'conservative' news?

For several months now, I have wondered when a major news organization was going to send a reporter and photographer out into the vast plains of Western Kansas to visit St. Fidelis Friary, which is next door to the giant Basilica of St. Fidelis — which is better known as the “Cathedral of the Plains.

This small monastic community in Victoria, Kan., consists of five Franciscan Capuchin priests and a brother. At the moment, there is also a Catholic layman living quietly in that facility — the defrocked former Cardinal Theodore McCarrick.

If you’ve ever driven across Kansas, you have seen this church — because it’s hard to miss. I put it this way in an “On Religion” column last fall.

The Cathedral of the Plains can be seen long before Interstate 70 reaches Victoria, with its Romanesque spires rising out of the vast West Kansas horizon.

This is a strange place to put a sanctuary the size of the Basilica of St. Fidelis, but that's a testimony to the Catholic faith of generations of Volga-German farmers. This is also a strange place to house a disgraced ex-cardinal.

However, the friary near the basilica has one obvious virtue, as a home for 88-year-old Theodore McCarrick. It's located 1,315 miles from The Washington Post.

Now, we have a pretty lengthy television report from a Fox News team that made the long journey to try to knock on McCarrick’s door. (If there is a print version of this story, I have not been able to find it.)

I found myself wondering: Is it significant that it was Fox News that ventured out into the Kansas plains to cover this particular story?

Does that, in a strange way, prove that continuing to cover the McCarrick scandal is now officially “conservative” news territory — as in news that is only of interest to conservative Catholics and cultural conservatives in general? If so, why is that?

Here at GetReligion, I have argued that the heart of the latest chapter in the multi-decade Catholic clergy-abuse crisis can be summed up in three questions:

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