uCatholic on AllSocial

Pope Francis, addressing the recent release of accusations of clerical sexual and the ecclesial cover-up, has written a letter addressed to the whole People of God, he calls on the Church to be “close to victims in solidarity, and to join in acts of prayer and fasting in penance for such atrocities”.

Read the full text below:

Letter of His Holiness Pope Francis
To the People of God

“If one member suffers, all suffer together with it” (1 Cor 12:26). These words of Saint Paul forcefully echo in my heart as I acknowledge once more the suffering endured by many minors due to sexual abuse, the abuse of power and the abuse of conscience perpetrated by a significant number of clerics and consecrated persons. Crimes that inflict deep wounds of pain and powerlessness, primarily among the victims, but also in their family members and in the larger community of believers and nonbelievers alike. Looking back to the past, no effort to beg pardon and to seek to repair the harm done will ever be sufficient. Looking ahead to the future, no effort must be spared to create a culture able to prevent such situations from happening, but also to prevent the possibility of their being covered up and perpetuated. The pain of the victims and their families is also our pain, and so it is urgent that we once more reaffirm our commitment to ensure the protection of minors and of vulnerable adults.

1. If one member suffers…

In recent days, a report was made public which detailed the experiences of at least a thousand survivors, victims of sexual abuse, the abuse of power and of conscience at the hands of priests over a period of approximately seventy years. Even though it can be said that most of these cases belong to the past, nonetheless as time goes on we have come to know the pain of many of the victims. We have realized that these wounds never disappear and that they require us forcefully to condemn these atrocities and join forces in uprooting this culture of death; these wounds never go away. The heart-wrenching pain of these victims, which cries out to heaven, was long ignored, kept quiet or silenced. But their outcry was more powerful than all the measures meant to silence it, or sought even to resolve it by decisions that increased its gravity by falling into complicity. The Lord heard that cry and once again showed us on which side he stands. Mary’s song is not mistaken and continues quietly to echo throughout history. For the Lord remembers the promise he made to our fathers: “he has scattered the proud in their conceit; he has cast down the mighty from their thrones and lifted up the lowly; he has filled the hungry with good things, and the rich he has sent away empty” (Lk 1:51-53). We feel shame when we realize that our style of life has denied, and continues to deny, the words we recite.

With shame and repentance, we acknowledge as an ecclesial community that we were not where we should have been, that we did not act in a timely manner, realizing the magnitude and the gravity of the damage done to so many lives. We showed no care for the little ones; we abandoned them. I make my own the words of the then Cardinal Ratzinger when, during the Way of the Cross composed for Good Friday 2005, he identified with the cry of pain of so many victims and exclaimed: “How much filth there is in the Church, and even among those who, in the priesthood, ought to belong entirely to [Christ]! How much pride, how much self-complacency! Christ’s betrayal by his disciples, their unworthy reception of his body and blood, is certainly the greatest suffering endured by the Redeemer; it pierces his heart. We can only call to him from the depths of our hearts: Kyrie eleison – Lord, save us! (cf. Mt 8:25)” (Ninth Station).

2. … all suffer together with it

The extent and the gravity of all that has happened requires coming to grips with this reality in a comprehensive and communal way. While it is important and necessary on every journey of conversion to acknowledge the truth of what has happened, in itself this is not enough. Today we are challenged as the People of God to take on the pain of our brothers and sisters wounded in their flesh and in their spirit. If, in the past, the response was one of omission, today we want solidarity, in the deepest and most challenging sense, to become our way of forging present and future history. And this in an environment where conflicts, tensions and above all the victims of every type of abuse can encounter an outstretched hand to protect them and rescue them from their pain (cf. Evangelii Gaudium, 228). Such solidarity demands that we in turn condemn whatever endangers the integrity of any person. A solidarity that summons us to fight all forms of corruption, especially spiritual corruption. The latter is “a comfortable and self-satisfied form of blindness. Everything then appears acceptable: deception, slander, egotism and other subtle forms of self-centeredness, for ‘even Satan disguises himself as an angel of light’ (2 Cor 11:14)” (Gaudete et Exsultate, 165). Saint Paul’s exhortation to suffer with those who suffer is the best antidote against all our attempts to repeat the words of Cain: “Am I my brother’s keeper?” (Gen 4:9).

I am conscious of the effort and work being carried out in various parts of the world to come up with the necessary means to ensure the safety and protection of the integrity of children and of vulnerable adults, as well as implementing zero tolerance and ways of making all those who perpetrate or cover up these crimes accountable. We have delayed in applying these actions and sanctions that are so necessary, yet I am confident that they will help to guarantee a greater culture of care in the present and future.

Together with those efforts, every one of the baptized should feel involved in the ecclesial and social change that we so greatly need. This change calls for a personal and communal conversion that makes us see things as the Lord does. For as Saint John Paul II liked to say: “If we have truly started out anew from the contemplation of Christ, we must learn to see him especially in the faces of those with whom he wished to be identified” (Novo Millennio Ineunte, 49). To see things as the Lord does, to be where the Lord wants us to be, to experience a conversion of heart in his presence. To do so, prayer and penance will help. I invite the entire holy faithful People of God to a penitential exercise of prayer and fasting, following the Lord’s command.[1] This can awaken our conscience and arouse our solidarity and commitment to a culture of care that says “never again” to every form of abuse.

It is impossible to think of a conversion of our activity as a Church that does not include the active participation of all the members of God’s People. Indeed, whenever we have tried to replace, or silence, or ignore, or reduce the People of God to small elites, we end up creating communities, projects, theological approaches, spiritualities and structures without roots, without memory, without faces, without bodies and ultimately, without lives.[2] This is clearly seen in a peculiar way of understanding the Church’s authority, one common in many communities where sexual abuse and the abuse of power and conscience have occurred. Such is the case with clericalism, an approach that “not only nullifies the character of Christians, but also tends to diminish and undervalue the baptismal grace that the Holy Spirit has placed in the heart of our people”.[3] Clericalism, whether fostered by priests themselves or by lay persons, leads to an excision in the ecclesial body that supports and helps to perpetuate many of the evils that we are condemning today. To say “no” to abuse is to say an emphatic “no” to all forms of clericalism.

It is always helpful to remember that “in salvation history, the Lord saved one people. We are never completely ourselves unless we belong to a people. That is why no one is saved alone, as an isolated individual. Rather, God draws us to himself, taking into account the complex fabric of interpersonal relationships present in the human community. God wanted to enter into the life and history of a people” (Gaudete et Exsultate, 6). Consequently, the only way that we have to respond to this evil that has darkened so many lives is to experience it as a task regarding all of us as the People of God. This awareness of being part of a people and a shared history will enable us to acknowledge our past sins and mistakes with a penitential openness that can allow us to be renewed from within. Without the active participation of all the Church’s members, everything being done to uproot the culture of abuse in our communities will not be successful in generating the necessary dynamics for sound and realistic change. The penitential dimension of fasting and prayer will help us as God’s People to come before the Lord and our wounded brothers and sisters as sinners imploring forgiveness and the grace of shame and conversion. In this way, we will come up with actions that can generate resources attuned to the Gospel. For “whenever we make the effort to return to the source and to recover the original freshness of the Gospel, new avenues arise, new paths of creativity open up, with different forms of expression, more eloquent signs and words with new meaning for today’s world” (Evangelii Gaudium, 11).

It is essential that we, as a Church, be able to acknowledge and condemn, with sorrow and shame, the atrocities perpetrated by consecrated persons, clerics, and all those entrusted with the mission of watching over and caring for those most vulnerable. Let us beg forgiveness for our own sins and the sins of others. An awareness of sin helps us to acknowledge the errors, the crimes and the wounds caused in the past and allows us, in the present, to be more open and committed along a journey of renewed conversion.

Likewise, penance and prayer will help us to open our eyes and our hearts to other people’s sufferings and to overcome the thirst for power and possessions that are so often the root of those evils. May fasting and prayer open our ears to the hushed pain felt by children, young people and the disabled. A fasting that can make us hunger and thirst for justice and impel us to walk in the truth, supporting all the judicial measures that may be necessary. A fasting that shakes us up and leads us to be committed in truth and charity with all men and women of good will, and with society in general, to combatting all forms of the abuse of power, sexual abuse and the abuse of conscience.

In this way, we can show clearly our calling to be “a sign and instrument of communion with God and of the unity of the entire human race” (Lumen Gentium, 1).

“If one member suffers, all suffer together with it”, said Saint Paul. By an attitude of prayer and penance, we will become attuned as individuals and as a community to this exhortation, so that we may grow in the gift of compassion, in justice, prevention and reparation. Mary chose to stand at the foot of her Son’s cross. She did so unhesitatingly, standing firmly by Jesus’ side. In this way, she reveals the way she lived her entire life. When we experience the desolation caused by these ecclesial wounds, we will do well, with Mary, “to insist more upon prayer”, seeking to grow all the more in love and fidelity to the Church (SAINT IGNATIUS OF LOYOLA, Spiritual Exercises, 319). She, the first of the disciples, teaches all of us as disciples how we are to halt before the sufferings of the innocent, without excuses or cowardice. To look to Mary is to discover the model of a true follower of Christ.

May the Holy Spirit grant us the grace of conversion and the interior anointing needed to express before these crimes of abuse our compunction and our resolve courageously to combat them.

FRANCIS
Vatican City, 20 August 2018

Love uCATHOLIC?
Get our inspiring content delivered to your inbox every morning - FREE!

Comments

10 COMMENTS

  1. Not one mention of the homosexual basis for 80% of the abuses, or the rampant, aggressive gay culture within the Church. I had hoped and prayed our Pope would stand firm against the scourge of true sin. Instead, “clericalism”, i.e. division and/or abuse of power, gets the blame, not the instigating sins of sexual immorality. This is truly a sad day.

    We must pray for the Church. The truth is being buried under the real “clericalism” – a separation from God within the hierarchy.

  2. Thank You Holy Father, God Bless You. Praying for you and all the members of the Catholic Church. Also for the victims.

  3. The most significant yet unaddressed issue is the undeniable presence of a “gay” subculture, in many seminaries and chanceries. General terminology such as “sex abuse” or “clericalism” doesn’t cut it. It’s the abuse by homosexuals, often times protected by a homosexual lobby which exercises considerable influence in our Church at many levels, which, more than any other single factor, has caused the present grave crisis. The failure of bishops to screen out homosexual priesthood candidates, as directed by Pope John XXIII back in 1961, and again reiterated by Pope Benedict XVI, has been a if not the major factor in the current scandal.

  4. Praise God for his mercy. I pray the Holy Father the strength to see this through and bring our church back to God Almighty. May Jesus give mercy and understanding to these men who do evil. May he teach them the error of their ways and bring them back to him. God bless you Holy Father.

  5. I’m a relatively new Catholic. What does he mean by the term “clericalism”? I googled but there appears to be more than one definition.

  6. Dee – in this context “clericalism” seems to roughly mean “the abuse of power”, as specific to Church hierarchy rather than political or social. Some define it as the separation between clergy and laity – i.e. a form of elitism or arrogance.

  7. Wow! I thought many things when I read the Pope’s letter to me, as a member of the People of God. I’ll have to admit, I first scoffed at the pretense, actually being offended by the penance and prayer solution (mostly because that is their favorite punishment for what I believe deserves “hard labor,” not a life being served by nuns in some remote natural setting). Then I thought of Jesus’ teaching, that prayer, fasting, and alms giving are exemplary Christian practices leading to the virtue building character so necessary for faith that leads to miracles! So I decided a re-read when this paragraph caught my eye, “I am conscious of the effort and work being carried out in various parts of the world to come up with the necessary means to ensure the safety and protection of the integrity of children and of vulnerable adults, as well as implementing zero tolerance and ways of making all those who perpetrate or cover up these crimes accountable. We have delayed in applying these actions and sanctions that are so necessary.” WHAT? We know something has to be done, we are just studying our options! I know regarding the defining of doctrine and canonization of saints the Church has to move slowly to make sure a hasty error is not made, but in regards to discipline, especially of criminal acts, one would hope she could act with a little urgency. Yesterday, I read a document composed by a commission of Bishops in 1985, stating what has to be done to rid the Church of these predators, now I read 33 years later, “We have delayed in applying these actions and sanctions that are so necessary.” Good Father, WHY????? Either get rid of the discipline for celibacy or enforce that practice to its fullest (there are many scriptural passages supporting celibacy for Holy Orders, but it is not necessary) which means defrocking all sexually active priest, regardless of their orientation, because once ordained before marriage you can not get married nor engage in sexual behavior.

  8. somehow the problem of homosexuality and only unmarried men in the priesthood seems to be a big part of the problem, but it just isn’t discussed. As a cradle catholic taught by wonderful nuns, I am embarrassed to try to keep strong amidst all this.

  9. I don’t feel that the problem of abuse is down to homosexuality and unmarried priests, because in my understanding, this heinous treatment of the innocent comes from certain people who attain positions of power which they enjoy and use deliberately to abuse others. Heterosexuals and married men from all walks of life have also been known to abuse minors, including some from other denominations. Invariably they are people in power positions – pastors, choir leaders, sports coaches, lawyers, social workers, police, teachers and so on. We do not put down the vast numbers of decent caring people in these professions because of a few warped and wicked individuals. What has been so horrendous in the church is the deliberate covering up that went on.
    I don’t see a problem with homosexual-inclined priests if they are true to their celibate calling, as the priesthood does give them a valid reason for celibacy in today’s sex-obsessed world. There is no reason why a homosexual priest should be more of a risk than a heterosexual one, unless he is of a power-hungry and corrupt disposition, and one hopes that the discernment process would root this out before ordination. I am a convert, and while I am saddened and horrified by what has been revealed (yes, even in my own parish decades ago), I still embrace my Catholic Faith with joy, because it is there that I encounter the living Christ in the Eucharist, God’s mercy for me, a sinner, and hope for eternity.

LEAVE A REPLY

Please enter your comment!
Please enter your name here