Bishop Punt announces wish for early retirement in 2020

IMG_9029_rawOn the occasion of the 40th anniversary of Bishop Jan Hendriks’ ordination to the priesthood, celebrated last Friday at the diocesan shrine of Our Lady of Need in Heiloo, Bishop Jos Punt announced his intention to ask the pope for an early retirement next year.

The bishop of Haarlem-Amsterdam will mark the 25th anniversary of his consecration as bishop in the summer of 2020, six months before his 75th birthday. This, he said, would be “a good time to pass the staff to Msgr. Hendriks.” Bishop Hendriks has been coadjutor bishop of Haarlem-Amsterdam since December of last year, so a possibly months-long search for a new bishop is already averted.

Bishop Punt has been struggling with health issues for the past years, regularly needing periods of rest. The appointment of Bishop Hendriks as coadjutor will have been the first step in a smooth transition in diocesan leadership. Considering that most coadjutor bishops in recent years have only held that position for a calendar year or less, this fairly rapid turnover is also not unexpected.

Bishop Punt has been the 13th bishop of the Diocese of Haarlem-Amsterdam (simply Haarlem before 2008), which was established in 1559, suppressed in 1592 and established again in 1833. He was appointed as auxiliary bishop of Haarlem in 1995, and became apostolic administrator of the diocese three days after the early death of Bishop Henny Bomers in 1998. He held that temporary position for an uncommonly long three years before being officialy appointed as bishop of Haarlem. From 2000 to 2011 he was assisted by Bishop Jan van Burgsteden as auxiliary bishop, and, after the latter’s semi-retirement (semi because he retained duties in the bishops’ conference as well as in the inner city parish in Amsterdam), by Bishop Hendriks. Since 1995, Bishop Punt has also been the apostolic administrator of the Military Ordinariate of the Netherlands, which has not had its own bishop since the retirement of Bishop Ronald Bär, who held the position in addition to being bishop of Rotterdam.

The retirement of Bishop Punt and Bishop Hendriks’ succession will be the last episcopal appointment in the Netherlands for some time, barring any unforeseen circumstances. The next-oldest bishop in the Netherlands is 66-year-old Cardinal Wim Eijk, archbishop of Utrecht, who is therefore still nine years away from retirement.  There will, however, be a few earlier changes, although they do no involve native bishops. Towards the end of 2021 the apostolic nuncio, Archbishop Aldo Cavalli, will reach retirement age. Additionaly, the Ukrainain Diocese of St.-Vladimir-le-Grand de Paris, which ministers to Ukrainian Catholics in the Netherlands, France, Switzerland, Belgium and Luxembourg), is currently awaiting a new bishop, who will have his seat in Paris.

Photo credit: Wim Koopman

A priest breaks his vows – my thoughts about the case of Pierre Valkering

I didn’t want to devote many words to this, as I thought that, sordid as the affair is, it is not a reflection of the Catholic Church in the Netherlands, nor does the priest responsible deserve his story to overshadow other, more positive news. But as it has now broken internationally (in English at Crux, and in German at Katholisch.de), I think I can at least share my thoughts. I published those thoughts in Dutch on Tuesday, and, as said, I wanted to leave it at that. But perhaps it is good to also share them in English.

First, the context:

pierre-valkeringOn 1 April, Father Pierre Valkering celebrated the 25th anniversary of his ordination to the priesthood. After the festive Mass he presented his autobiography, which he had been working on in secret over the past couple of years. In it, he describes not only his homosexuality, but also his addiction to pornography (going so far as to say that something of the Gospel may be found in pornography) and his past visits to dark rooms and other homosexual meeting areas. These revelations came as a shocking surprise to the diocese. In the past, Bishop Jos Punt had spoken at several occasions with Fr. Valkering about his celibacy, receiving the assurance that the latter was dealing with it “responsibly”. That was obviously a lie.

As a response, the bishop requested that Fr. Valkering cease his priestly duties for the time being and enter into a period of reflection. In a statement issued on 2 April, the diocese states:

“Father could also have chosen to discuss his struggle with his sexuality and celibacy openly and honestly with his bishop. That honesty would certainly not have been punished. On the contrary, together with Fr. Valkering ways could have been found to reflect upon it and receive help. That has in the past also been done for several other priests.

But Fr. Valkering has chosen for a sudden and public act, in which the bishop has not been known in any way. He has also not given any indication about whether he is willing or able to maintain his celibacy in the future.”

Below follows the opinion piece I shared in Dutch via Twitter and Facebook.

The piece below is not a discussion about the doctrine of the Church, homosexuality, sexual abuse in the Church or the mandatory celibacy for priests in the Catholic Church. This is my response to articles about the Amtserdam priest Fr. Pierre Valkering who was placed on leave by Bishop Jos Punt of Haarlem-Amsterdam following the publication of his autobiography. In that autobiography Valkering describes his homosexuality, his ignoring his oath to remain celibate by actively having sexual contacts and his appreciation for pornography. Separate from a discussion about these topics, the indignation about such behaviour by a Catholic priest is justified. Had Valkering written about heterosexual contacts, that indignation and the consequences for him would have been no different.

At first I thought it was an April Fool’s joke. A sensible conclusion to draw when someone publishes a book by his hand on that date, in which he prides himself in his sexual excesses, appreciation for pornography and regular visits to dark rooms and other gay meeting places. And this person is a priest of the Roman Catholic Church. No priest, who should have a more than superficial knowledge of what the Church teaches about sexuality and priesthood, would say something like that in all seriousness, right? It would have been a fine April’s Fools joke.

But nothing of the sort. Father Pierre Valkering apparently does not value the oaths he made at his ordination. Celibacy for priests is not a new thing. It existed long before there was a Pierre Valkering. But this priest seemingly considered it possible that an active sexual life was compatible with the priesthood, and thought he should speak about it proudly as well.

Valkering indicates that he has long struggled with his homosexuality and that his priesthood was essentialy a form of fleeing. That is something that must be taken seriously. That struggle and flight should have been prevented, and Valkering should have received the help he needed. His surroundings, including the Church, have failed him in that respect. It is to be hoped, therefore, that the period of reflection imposed upon him by Bishop Punt, can help him, and that he will not have to go through it alone.

I obviously do not know the exact cirucmstances which led Valkering to a crooked combination of priesthood and a seriously harmful form of sexuality. Bishop Punt probably also does not know, even though there have been meetings between priest and bishop in the past regarding previous publications and statements and the priest’s view on celibacy and his experience of it (he handled it responsibly, according the the diocese’s statment, but that apparently has a different meaning for Valkering than it did for the bishop). But with the bishop’s responsibility for assuring the correct communicatuon of the faith and the doctrine of the Church by his priests, Msgr. Punt could do little else than asking Fr. Valkering to lay down his duties, at least for now, and reflect on his actions.

The bishop shares the responsibility mentioned above with his priests. From his ordination and mission a priest has the duty of communicating the faith, by celebrating and teaching it, but also by being an example. The sexual excesses of Pierre Valkering, and the way in which he made them public, are an example which is contrary to the faith in all respects: he not only repeatedly broke his oath, but he also ignores his priestly mission and so leads others away from the faith. The way in which he thinks to express his sexuality are at odds with a healthy sexuality as the Church understands it. This is something one can disagree with, obviously. Discussion is always possible, but Valkering did not choose that option. Instead, he chooses a prideful form of deceit. He is a Catholic priest, but does not feel bound to the tasks and responsibilities of a priest. Instead of living for God, he chooses living for himself. He choose to lie to his bishop, to all the faithful for whom he was responsible as parish priest, and ultimately also to God.

With his autbiography, Valkering inflicts damage to the Church, to the people around him, and most of all to himself. Let us hope and pray that he may learn to see that and is offered and can accept the help he needs. The damage done in the past can’t be taken away, but perhaps its impact can be softened.”

2019: A look ahead

A new year, so a good time to look ahead to what 2019 may bring. The year will undoubtedly have its share of surprises, but there are always some things we can know for sure.

Among these is the inevitable progression of time, and thus the aging out of cardinals. In 2019, ten cardinals will celebrate their 80th birthday and so lose their right to participate in a conclave for the election of a new pope, as well as any duties they may have in the curia. The umber of cardinal-electors will drop from 124 to 114. Still a sufficient number, but Pope Francis has shown that he wants to keep the electors as close to their theoretical maximum of 120 (or over it, as the case is now), so a consistory may be in the books sometime towards the end of the year, or at the start of 2020.

The cardinals aging out are:

  • jrkruk_20130907_kard_stanislaw_dziwisz_wislica_img_3893b30 January: Alberto Cardinal Suárez Inda, archbishop emeritus of Morelia, Mexico
  • 11 March: Orlando Beltran Cardinal Quevedo, archbishop emeritus of Cotabato, Philippines
  • 8 April: Edwin Frederick Cardinal O’Brien, Grand Master of the Equestrian Order of the Holy Sepulchre of Jerusalem
  • 27 April: Stanislaw Cardinal Dziwisz, archbishop emeritus of Kraków, Poland (pictured at right)
  • 31 July: John Cardinal Tong Hon, bishop emeritus and apostolic administrator of Hong Kong, China
  • 16 August: Seán Baptist Cardinal Brady, archbishop emeritus of Armagh, Northern Ireland
  • 7 October: Laurent Cardinal Monsengwo Pasinya, archbishop emeritus of Kinshasa, Democratic Republic of the Congo
  • 11 October: Zenon Cardinal Grocholewski, prefect emeritus of the Congregation for Catholic Education
  • 14 October: Edoardo Cardinal Menichelli, archbishop emeritus of Ancona-Osimo, Italy
  • 15 October: Telesphore Placidus Cardinal Toppo, archbishop emeritus of Ranchi, India

Who may replace these cardinals among the electors is guesswork, as Pope Francis has never felt bound to pick his cardinals from the traditional places. Still, the list above could give some hints and we may assume that the Holy Father will choose cardinals for countries who no longer have any. That said, possible candidates could be Archbishop Marek Jedraszewski of Kraków, Archbishop Eamon Martin of Armagh and Archbishop Fridolin Ambongo Besungu of Kinshasa. Another source of new cardinals are the papal visits Pope Francis makes. He has made some of hosts cardinals in the past before. It may therefore be possible that we may see new cardinals from Panama, the Arabian peninsula, Morocco, Bulgaria, Macedonia, Romania (all confirmed visits), and perhaps Japan, Mozambique and Uganda (rumoured visits).

Closer to home, a number of dioceses will be looking forward to new bishops this year. In the Netherlands, the Diocese of Haarlem-Amsterdam has just received a coadjutor bishop, although the sitting ordinary, Bishop Jos Punt, expects to remain in office until his 75th birthday in 2021. Health permitting, of course.

luc van looy gent - bisdom genrt_0In Belgium, Bishop Luc Van Looy of Ghent (pictured at left) has already had his retirement accepted. At 77, he completed a two-year extension to his mandate last year. He is to remain in office until the appointment and installation of his successor. Namur’s Bishop Remy Vancottem is, at 75, also past retirement age, so the southeastern diocese may see a new bishop before the year is out as well.

In Germany, Bishop Konrad Zdarsa of Augsburg will turn 75 in June. Among the country’s auxiliary bishops, there is room in Freiburg im Breisgau where erstwhile auxiliary Bishop Michael Gerber was appointed to Fulda in December.

In the headline-making department, there is of course next month’s meeting of the heads of all the bishops’ conferences in Rome, to discuss a unified Church response to the abuse crisis. Among the participants will be Bishop Hans van den Hende for the Netherlands, Cardinal Jozef De Kesel for Belgium, Cardinal Reinhard Marx for Germany and Bishop Czeslaw Kozon for Scandinavia.

Currently gearing up in Panama, the World Youth Days will take place from 22 to 27 January. The first group of Dutch pilgrims have departed for the Central American country today, with more to follow. Among them will be Bishops Everard de Jong and Jan Hendriks. Bishop de Jong is again replacing Bishop Rob Mutsaerts, who has decided to stay at home as he is recovering from unplanned – and not further specified – surgery. Last year, Bishop Mutsaerts elected not to take part in the Synod assembly on youth and vocation in Rome. Bishop de Jong went in his stead.

cq5dam.thumbnail.cropped.750.422In October, the Synod of Bishops will gather again for a special assembly for the Pan-Amazonian region, to discuss the specific challenges for the Church there. The expectations are high, as many assume to what will be decided there, especially on the topic of married priests, will have global consequences. Participation in the special assembly is limited to bishops from the area, which means there is a minute Dutch link, at least when it comes to language, in the person of the bishop of Paramaribo, Msgr. Karel Choennie. Bishop Choennie is a member of the pre-synodal council preparing the special assembly in cooperation with Synod of Bishops’ general secretariat.

2019 will undoubtedly bring much to be discussed in (social) media, and there is still plenty being carried over from previous years. Keeping track of everything, let alone formulating thoughts and responses can sometimes be a challenge, but it’s probably a good idea to remember that not finding words or timely responses does not mean one does not care. There are many opinions, and many eloquent ones at that, to be found everywhere. And, perhaps more importantly, there are also answers to be found in the past. After all, what was true and good in the past remains true and good now. That is something to remember when we are confronted with questions and developments which seem to challenge our beliefs, understanding and even faith. We have a deposit of faith and exegesis to fall back on, and many of today’s questions and challenges are not new ones.

Photo credit: [1] Jarosław Roland Kruk / Wikipedia, licence: CC-BY-SA-3.0, [2] kerknet.be

Succession assured – Haarlem-Amsterdam gets a coadjutor

20181222_coadjutor-xl
Bishops Jan Hendriks and Jos Punt

The announcement had been long expected, but it was a surprise nonetheless, coming as it did just before year’s end, and only weeks after another new bishop’s installation (in a country as small as the Netherlands, a fairly rare event) in Roermond.

Last Monday morning, the pope’s birthday,, Bishop Jan Hendriks, auxiliary bishop and vicar general of the Diocese of Haarlem-Amsterdam, received a phone call from the nunciature in The Hague, informing him that he was appointed as bishop coadjutor of Haarlem-Amsterdam. With the nuncio, Archbishop Cavalli, being in Rome, a Wednesday meeting with the secretary, Msgr. Mendez, resulted in yesterday’s announcement. Bishop Hendriks suggests in his blog that the timing is due to other appointments – ‘s-Hertogenbosch in March of 2016, Groningen-Leeuwarden in April of 2017 and Roermond in October of this year. “It is clear that Rome – since everything is connected in a small country like the Netherlands – has wanted to wait for these appointments,” the bishop writes.

As coadjutor bishop, Msgr. Hendriks remains an auxiliary bishop, but is assured of becoming the new bishop of Haarlem-Amsterdam upon the retirement of Bishop Jos Punt, the current ordinary. His name had been whispered for other positions over the past years, but Haarlem-Amsterdam is the perfect fit for Bishop Hendriks, familiar as he is with the diocese. His appointment can be seen as a natural culmination of his previous ‘career’: from parish priest to seminary rector to auxiliary bishop and vicar general.

In a letter to the parishes Bishop Jos Punt explains that his request for a  coadjutor was made same time ago.

“I presented this request to the pope some time ago, after my second stroke. I have been carrying the final responsibility for our beautiful diocese for more than 20 years now. Much has happened in that time and I do my work with love, but I have been struggling with my health for several years. The appointment of Msgr. Hendriks as coadjutor gives me the opportunity to gradually transfer more managerial tasks to him, and also assures the continuity of management and policy. With his experience as rector, and the last few years as auxiliary bishop and vicar general, he knows the diocese like not other, and is widely respected.”

While no one can be sure when exactly Bishop Hendriks will succeed Bishop Punt, the latter suggests a tie frame in the aforementioned letter, saying “when my time comes, at most in two years time when I reach the age of 75, he will be the new bishop of our beloved Diocese of Haarlem-Amsterdam.” Given Bishop Punt’s health issues, an early retirement seems a distinct possibility, but it will likely take place no later than 10 January 2021, when Bishop Punt will turn 75, and it will probably be a quick succession at that. There is no need for the new bishop to be chosen after a retirement letter has been received in Rome, nor does he have to be consecrated, as he is already a bishop. And his installation can be planned ahead of time.

Coadjutor bishops are fairly rare in the Netherlands. There have been 11 in the past century, with the most recent being Bishop Hans van den Hende, who was coadjutor of Breda in 2006 and 2007. Haarlem-Amsterdam had one in 1983 (Bishop Hendrik Bomers, who succeeded Bishop Zwartkruis after a mere two days as coadjutor bishop) and from 1958 to 1960 (Bishop van Dodewaard).

Bishop Hendriks continues his duties as auxiliary bishop and vicar general in the diocese, and also serves as consultor to the Congregation for the Clergy and as a judge in the Supreme Tribunal of the Apostolic Signatura, both in Rome.

Bishop Jos Punt has served as Bishop of Haarlem-Amsterdam since 2001. Before that he had been the apostolic administrator from 1998 to 2011 and auxiliary bishop since 1995. He has also been the apostolic administrator of the Military Ordinariate of the Netherlands since 1995.

Photo credit: arsacal.nl

Just another church? Utrecht to close its cathedral

An archdiocese closing its cathedral. An unheard of development, surely? Not so in Utrecht, and it really is a logical conclusion in a diocese which is merging parishes and selling excess property: when it may be expected from a rural parish somewhere along the German border, why not from the inner-city parish where the archbishop happens to live?

catharinakathedraal utrechtIt must be added that no decision to actually secularise and sell the cathedral of St. Catherine has yet been made. But the parish council has seemingly announced its plan to ask the archdiocese to allow the secularisation and sale of the ancient church, in order to solve the financial dire straits the parish, which encompasses all of the inner city of Utrecht, finds itself in. The final decision lies with the archbishop, Cardinal Willem Eijk, who usually agrees with such requests if the parish’s reasoning is sound. In this context, before anyone accuses the cardinal of willfully closing churches, even his own cathedral, it must be recalled that the archdiocese does not own her churches: the parish usually does, and they must finance the upkeep of sometimes ancient and monumental buildings in a time of decreasing church attendance and financial support from faithful.

Surely, the loss of its cathedral is a monumental event for a diocese, and it does not happen frequently or easily. In the case of the Archdiocese of Utrecht, it will have to find a new cathedral for the first time since 1853: St. Catherine’s was the only choice to become the cathedral of the newly-established archdiocese as it was the only Protestant church in Utrecht given over to the Catholics in 1842. The Protestants had used the current cathedral since 1636, and before that it had a secular use. It had in fact only been Catholic for only the first 20 years since its completion in 1560.

In other dioceses, the bishop’s seat has also been relocated to different churches in the past. A chronological overview:

  • 1559: The church of St. John the Evangelist becomes the cathedral of the newly established Diocese of ‘s-Hertogenbosch. In Roermond, the church of the Holy Spirit is the new cathedral.
  • 1661: St, Christopher’s in Roermond becomes a cathedral for the first time.
  • 1801: Roermond is suppressed as a diocese, so St. Christopher’s ceases to be a cathedral.
  • 1853: In Haarlem, the church of St. Joseph becomes the cathedral of the newly-established diocese of Haarlem. In Breda, The church of St. Anthony of Padua becomes the new cathedral, and in Roermond, the bishop’s seat is again established in St. Christopher’s.
  • 1876: Breda’s cathedral of St. Anthony becomes a parish church again and the bishop’s seat moves to St. Barbara’s.
  • 1898: The cathedral of St. Bavo in Haarlem, still under construction, becomes the cathedral of the Diocese of Haarlem, the only current Dutch cathedral built as a cathedral.
  • 1956: The church of St. Martin in Groningen becomes the cathedral of the eponymous diocese. At the same time, in Rotterdam, the church of St. Ignace becomes that diocese’s cathedral and is renamed as Ss. Lawrence & Ignace.
  • 1967: Rotterdam’s church of St. Elisabeth becomes the cathedral of Ss. Lawrence and Elisabeth.
  • 1968: St. Michael’s becomes the new cathedral of Breda.
  • 1970: The cathedral of St. Martin of the Diocese of Groningen is secularised, and later demolished.
  • 1981: The church of St. Joseph in Groningen becomes the new cathedral of the diocese of the same name.
  • 2001: The seat of the bishop of Breda returns to St. Anthony of Padua, which resumes the title of cathedral after having lost it in 1876.

In the past centuries, there have been some changes in cathedrals in the Netherlands, with the Diocese of Breda taking the cake in number of switches: it has had three cathedrals – one of which twice – since 1853. Only in the southern dioceses of ‘s-Hertogenbosch and Roermond there has been significant stability. The only direct comparison to the developing situation regarding the cathedral of Utrecht is what transpired in Groningen in the 1970’s: the cathedral of St. Martin was closed in 1970, but remained the official cathedral until 1981, when it was demolished after having been deemed unsuitably to be rebuilt into the new university library. For 11 years, the Diocese of Groningen had a cathedral it no longer used, before another church took over the mantle. If Utrecht’s cathedral is closed and eventually secularised and sold, it is to be hoped that a new cathedral is found rather quicker. The most likely candidate is the church of St. Augustine, also located in the inner city of Utrecht, and the only other church in use by the city parish.

In the meantime, the announcement, which has not yet appeared officially in online media, has been met with sadness and disappointment, and the accusation that finances are the only reason for closing the cathedral, while its historical and religious importance for Catholics in Utrecht and beyond, as well as for all inhabitants of the city where St. Willibrord first established his see in the late 7th century, is being ignored.

EDIT: Shortly after my posting this, the cooperating parishes of Utrecht published a statement on their website. In it, they state an annual deficit of more than 400.000 euros, with building maintenance costs as one of the major posts, as the main reason to want to close St. Catherine’s cathedral. The parish of San Salvator, which owns and uses both the cathedral and the church of St. Augustine, is not able to keep both churches open. The cathedral is substantially more expensive than St. Augustine’s, so the parish will, in due course, request that the archbishop relegate it to profane use, per CIC §1222. The parish has extended feelers to the Catharijneconvent museum, which owns the former convent buildings adjacent to the cathedral, as a possible future owner. Moving the function of cathedral to St. Augustine’s is a process which will involve the Holy See. The entire process is still in a preliminary phase and may take several more years to complete.

The Church grows, if slowly

baptismEaster is the time for Baptism, and every year, the Church rejoices in welcoming new faithful to her flock. Catholic weekly Katholiek Nieuwsblad asked the seven Dutch dioceses how many Baptisms they added to the books at Easter this year. The number: at least 147.

The standout diocese is Rotterdam, with 80 new Catholics. They are followed by Haarlem-Amsterdam with 48, Groningen-Leeuwarden with 13 and Breda with 6. The Archdiocese of Utrecht and the Dioceses of ‘s-Hertogenbosch and Roermond provided no exact numbers.

Like myself 11 years ago, the majority of new Catholics also received the sacraments of Confirmation and first Holy Communion. The number mentioned above does not, however, consist solely of newly baptised. Some people had aready been baptised in other church communities and now entered the Catholic Church.

For Belgium the number stands at 239, Kerknet reports. The numbers only refer to (young) adults becoming Catholic.

An end in sight? Taking responsibility for and compensating victims of sexual abuse

In the past five years, the Catholic Church in the Netherlands, in the form of her various dioceses and religious congregations, processed a total of 3,656 reports of sexual abuse by clergy and other representatives of the Church, paying out almost 21 million euros in 699 of those cases. The expectation is that the final compensations will be awarded in 2017, which will be the end of the abuse crisis which broke in 2010 and mainly revolved around abuse which took place between 1945 and 1980.

The largest total amounts were paid out by the (Arch)dioceses of Utrecht, ‘s-Hertogenbosch, Haarlem-Amsterdam and Roermond, as well as the Brothers CMM (which tops the list with 1,885,000 euros paid out in 64 cases).

Of the 3,656 initial reports of sexual abuse, roughly half (1,815) became actual cases (some of the initial claimants either never pressed charges or later withdrew them), and of these, 699 have resulted in a financial compensation in some form (out of 820 requests received – some of these are still to be processed and will receive a compensation in the future). This number does not include the cases which were settled in private between the parties involved, or those that were settled with the help of an independent mediator. In a significant number of cases, victims never requested financial compensation.

The annual report of the Meldpunt for sexual abuse in the Church, from which these statistics come, emphasises that secrecy in these settlements is standard. Several weeks ago, there was some consternation about Church entities requiring victims to remain silent about the settlement and the nature of the abuse they suffered. Evidence about perpetrators which becomes known through settlements can and is being used as supporting evidence in other cases, and the Meldpunt has frequently reminded Church institutions and victims’ groups of the need to inform them of settlements made, for that purpose. The Brothers CMM, the Salesians, the Brothers of Our Lady of the Sacred Heart, the Brothers FIC and the Brothers of Charity have settled the largest number of reports and cases. This does not indicate any form of secrecy of protection of reputation, unless the secrecy clause was imposed against the victims’ wishes. If that has happened, they were free to settle a case outside the available channels provided by the Church, as some have done. If there were institutions who enforced secrecy, these should have a long hard think about their conduct…

It is clear that the damage done by abusive priests, religious and other Church workers has been great. The Church’s response has been likewise. In many cases the abusers are deceased, so this response must necessarily be given by their current representatives, even when those are innocent themselves. And it has been given willingly in most cases, in a structered and legal way. This approach has sometimes clashed with the inherently emotional nature of the acts and their lifelong effects on the victims. The Church has been accused of being clinical, slow and bureaucratic in dealing with abuse, and perhaps she has sometimes failed in being sufficiently open and pastoral towards victims. But she has taken responsibility, albeit too late in more than a few cases: abuse should never have been denied and hidden in the first place.

The fact remains that in many parts of society this is exactly what continues happening now. The Catholic Church has a reputation of being a haven for abusers, and as painful and wrong as that may be, it is something we must live with for now. The Church has accepted this burden and carries it, with an eye first on the victims and their rights and needs. That is something that other sectors of society could learn from. Sexual abuse of minors has happened and continues to happen, in families, schools, hospitals and other care facilities, sports clubs… Are the victims of that abuse heard? Do those people and institutions also take their responsibility, regardless of their reputation?