Is the FBI preparing to investigate Planned Parenthood?

Houston, Texas, Nov 21, 2018 / 09:16 am (CNA).- Cardinal Daniel DiNardo, Archbishop of Galveston-Houston, has denied that he allowed two priests to remain in active ministry despite credible allegations of sexual abuse against them.

CBS News aired a report Nov. 20, citing accusations against two Houston priests, Fr. Terence Brinkman and Fr. John Keller, who are presently in active ministry within the archdiocese.

During the meeting of the U.S. bishops’ conference held in Baltimore last week, CBS asked DiNardo if he was aware that “you have two priests with credible sexual abuse allegations currently in active ministry in your diocese?”

DiNardo, who serves as president of the U.S. bishops’ conference, asked which priests were being referenced. On hearing the names of Brinkman and Keller, he immediately responded that neither was a credible allegation.

“That’s not a credible one,” DiNardo said of the accusation against Keller. Regarding the allegation against Brinkman the cardinal replied that “[the accusation against] Terry was never credible.”

Under the Dallas Charter and Essential Norms governing how U.S. dioceses are to handle sexual abuse allegations against priests, a “credible” accusation is any allegation which has the semblance of truth or not found to be manifestly false or frivolous.

Since 2002, all accusations of sexual abuse against a priest in an American diocese are examined by an independent, lay-led diocesan review board which determines if they are “credible.”

Citing court documents, the report says that Fr. Brinkman was accused of sexually abusing a minor, but that a civil case was dismissed because the statute of limitations had expired. The Archdiocese of Galveston-Houston said that the accuser had offered a physical description “that does not match Fr. Brinkman.”

The website Bishop-Accountability lists the accusation as having been made in a civil suit filed in July 2010, and concerns alleged events in the mid 1970s. The CBS report made no reference to these dates but did display the same image of Fr. Brinkman that appears on Bishop-Accountability.

Fr. Thomas Keller is accused by Mr. John LaBonte of giving him alcohol and fondling him in his bed during an overnight trip. LaBonte was 16 at the time of the alleged incident.

LaBonte told CBS that he presented his allegation to the then-Diocese of Galveston-Houston in 2002, at the height of the last sexual abuse crisis in the Church in the United States.

Citing a letter received he in 2003, LaBonte says the diocese confirmed that Keller behaved in a manner “inappropriate for a priest” and was receiving “therapy” but that they “could not conclude” that that the incident “constituted sexual abuse.”

Both Keller and Brinkman remain in active ministry. The Archdiocese of Galveston-Houston could not be reached for comment.

DiNardo has committed to release a list of all clergy credibly accused of sexual abuse in the Archdiocese of Galveston-Houston by the end of January 2019. That list will include accusations dating back seven decades.

[…]

Washington D.C., Jun 27, 2018 / 11:51 am (CNA/EWTN News).- The U.S. Conference of Catholic Bishops has expressed disappointment with a Supreme Court ruling upholding President Donald Trump’s travel ban, which prohibits nationals from several countries from entering the U.S.

“The travel ban targets Muslims for exclusion, which goes against our country’s core principle of neutrality when it comes to people of faith,” said the statement, issued by Bishop Joe Vásquez of Austin, who chairs the U.S. bishops’ migration committee, and Archbishop Joseph Kurtz of Louisville, who chairs the religious freedom committee.

“We are disappointed in the Court’s ruling because it failed to take into account the clear and unlawful targeting of a specific religious group by the government,” continued the statement.

“The Catholic Church takes a strong stand against religious discrimination, and we will continue to advocate for the rights of people of all faiths, as well as serve migrants and refugees through our various ministries.”

On Tuesday, the Supreme Court voted 5-4 to uphold the ban. Chief Justice John Roberts authored the majority opinion in Trump v. Hawaii, which fell along ideological lines.

The Court found that President Donald Trump was acting within the limits of his authority when he announced a travel ban on nationals from seven countries. The policy prohibits entry into the U.S. of most nationals from five majority-Muslim countries: Libya, Syria, Iran, Yemen, and Somalia.

A change to the policy, enacted a few weeks before the Supreme Court was to hear the challenge to the ban, also prohibits entrance of nationals from North Korea, and to certain government officials from Venezuela and their immediate families.

The U.S. bishops’ conference, along with Catholic Charities USA and the Catholic Legal Immigration Network, Inc. (CLINIC), had filed a friend-of-the-court brief in opposition to the travel ban. The groups argued that the ban was a violation of the free exercise clause of the First Amendment.

Trump, however, has emphasized the decision as necessary to protect Americans against terrorism and other violence.

A statement from the White House June 26 called the ruling “a tremendous victory for the American People and the Constitution.”

[…]

New York City, N.Y., Jun 30, 2017 / 03:02 am (CNA).- With Catholic proposals to literally head for the hills in response to Christianity’s ever-lessening influence in secular culture, the leader of a global ecclesial movement has a provocative statement:

This is actually a great time for the Church.

“As a matter of fact,” says Father Julian Carron, “it is a precious occasion to verify the validity of the Christian proposal.”

Already garnering some notable attention since its release, a new book by Fr. Carron called “Disarming Beauty” takes on the question of the Church’s relevance amid modern society’s most pressing challenges. From terrorism to consumerism, “rights” culture to marriage and family, the book examines the plight of our current world and invites Christians to respond – not from a place of fear, but from the joy of their original encounter with the living person of Christ.

“The fact that the Church is no longer a moral majority is liberating; it allows us to rediscover the heart of the Christian event,” he told CNA. “The Church will survive and thrive only through Her witness.”

Fr. Carron heads Communion and Liberation, which originated in the 1950s with Italian priest Msgr. Luigi Giussani. The international movement focuses on the actualization of man’s faith by living the Christian presence within community.

Please read below for our full interview with Fr. Carron:

Why ‘Disarming Beauty’? What does the title mean to you?

The book speaks of the beauty of Christian faith, of its power and its attraction. When God takes on flesh, He strips Himself of His own power, entering into the history and poverty of the human condition, revealing to everyone the truth of His power. This is how Christianity, the greatest revolution of all time, began. Christ is the exemplar of a way of communicating truth that needs no other means beyond the beauty of truth itself. The book speaks primarily of this beauty, which is not just an aesthetic or sentimental one. Like all beautiful things, Christianity needs no other defense, other then its own beauty, to be communicated. With the expression “disarming beauty” I wanted to say: “We Christians, do we believe in the fascination that the disarming beauty of the faith can exercise?” With the phrase “disarming beauty,” I propose a Christian presence that would be sufficiently attractive so as to make life more interesting for everyone.

What exactly does beauty “disarm” us of? How does it do that?

Beauty disarms us from our narrow way of looking at ourselves and at reality; it opens our minds and our eyes to the totality of reality, of the real. The attractiveness of beauty moves us affectively, so much so that it allows reason to become truly opened to all the factors of reality. We discover this openness in Christ’s gaze on reality; we are surprised by the way Jesus looks at the publicans, at Zacchaeus or Matthew, or at the crowd. How is his gaze different from the one of the Pharisees, which reduces the person to his ability or his ethical performance? Jesus’ gaze at Zacchaeus helps him discover himself, awakening his self-awareness, something none of the Pharisees’ reproaches could do. We can say the same about the Samaritan woman, or the tenth leper. We understand the shock that His presence provoked: “We never saw anything like this.”

What do you perceive as the single greatest threat in modern society?

I think it is feeling adrift, destabilized, alone, and uncertain. Most propose to fight these emotions with walls, or changes in the system at the institutional level (as depicted by T.S. Eliot). Men and women today wait for, perhaps unconsciously, the experience of an encounter with people for whom life is “solid” in the midst of change. What will wake people up today is a human impact, an event that echoes the initial event that occurred when Jesus raised His eyes and said, “Zacchaeus, hurry down. I want to stay at your house today.” I believe that the present era is a great opportunity to witness to the disarming beauty of Christianity, and to verify the fascination of the Christian event, which does not require a context to protect it.

Why is education so important? Why do you say it’s the greatest challenge the Church faces?

We see so many students and teachers passive, skeptical, and even bored. Since we don’t know what to do, we manage the symptoms. Yet, we must face the challenge. The challenge for the educator is to reawaken desire, to experience the restlessness which St. Augustine speaks about. To do so, we must introduce students to a relationship with reality in its totality, with all of its beauty and meaning.

For this reason, it is necessary to put the person at the center, to teach students to look at the world with their own eyes, to think with their own heads, thus developing a critical spirit that makes their “I” more of a protagonist and less a spectator, more a leader and less a follower, more a citizen and less a subject.

This dynamic is only possible when a teacher is a witness to this relationship with reality, not as one who imposes herself or her way of seeing things upon others, in an authoritarian way, but someone who challenges the other by her own way of living.

What changes must the Church make not only to survive, but thrive in today’s modern culture?

Christians are faced with an unprecedented challenge. Yet, we are not afraid of wide-ranging dialogue, without any privileges. As a matter of fact, it is a precious occasion to verify the validity of the Christian proposal. The fact that the Church is no longer a moral majority is liberating; it allows us to rediscover the heart of the Christian event. The Church will survive and thrive only through Her witness.

Arguably, though, there are a lot of Catholics who do not find it “liberating” that the Church is no longer the moral majority. Many are actually afraid of this phenomenon, and feel as though Catholics either have to isolate from culture or hold even more tightly to the tenets of Christianity as an increasingly extreme counter-witness. What do you say to this?

That the Church is no longer the moral majority is a fact. It’s useless to complain. The fact that many Catholics are afraid of this situation shows the lack of certainty in the unarmed beauty of faith, causing them to either isolate themselves from the culture to ‘preserve’ the faith, or to see their presence in society as a counter-reaction. To describe what kind of presence is needed today, this observation may be useful:

When we have to defend something in the context of a debate, in order to make our response stronger, we almost unconsciously accept the way the other frames the issue. In doing so, we allow our position to be determined by its opposition. It is reactive instead of being an original position, that is, a position that comes from our experience of faith. This leads to further reducing Christianity, or its testimony, to the mere repetition of a doctrine, of some values or ethics. (Disarming Beauty, pp. 70-71).    

Christian faith was born in a pluralistic society in Palestine and spread throughout a multicultural Roman empire. The first Christians based the communication of their faith only in their own witness. Their free and joyful position sprang from the core of their faith, not from fear of the world. “Man today expects, perhaps unconsciously, the experience of an encounter with people for whom the fact of Christ is such a present reality that their life is changed. What will shake up men and women today is a human impact; an event that echoes the initial event, when Jesus raised His eyes and said, ‘Zacchaeus, hurry down. I mean to stay at your house today.’” (Luigi Giussani to the Synod on the Laity, 1987).

You reference the malaise of “lethargy and existential boredom.” How do modern men and women regain a sense of wonder and desire in front of their lives? In your view, what is the first step, and what is Church’s role in this?

The first step is to encounter somebody who reawakens us from our lethargy and boredom. Regardless of the human situation, something unforeseen is always possible, something unexpected, which makes us regain the sense of ourselves. The Church has a unique possibility to offer a big contribution to the modern situation if she rediscovers the real nature of Christianity as an event, an event that reawakens the person, just as we see in the Gospels.

How do you encounter someone who awakens you? Is there a danger of moral subjectivity, here? Does one just follow anything that attracts?   

You can see this when you meet someone who awakens you in your own experience like when you fall in love with someone. You don’t need anybody else assuring you that it is that particular person who has awakened you from your apathy, or your meaningless life. It’s something objective, something that comes out of you. We can use the same method looking at the origin of Christian faith. As then-Cardinal Ratzinger said in 1993: “we can recognize only something that raises a correspondence in us.” Anybody can recognize Christ “because he corresponds to the nature of man…the longing for the infinite which is alive and unquenchable within man.” In the opening lines of Deus Caritas Est, he brought this to everyone’s attention: “Being Christian is not an ethical choice or a lofty idea, but the encounter with an event, a person who gives life a new horizon and a decisive direction.” The person of Jesus is such a great and precious good, as He alone fully corresponds to the human thirst for happiness. And, the exceptional correspondence He brings about in those who meet him makes them capable of being in relationship with reality in an absolutely gratuitous way.

You speak of dialogue in the book a lot. How is this possible and why is it essential?

Dialogue is crucial because it is the possibility for a person to enter into a relationship with the other’s experience. Sharing our own experiences with others, welcoming the experiences of others, is the only way to enrich our life.

Freedom in dialogue comes from the esteem one has for the experience of the other. This esteem permits one to enter into relationship with the richness of the experience of another person – in order to enrich one’s own perspective. We can say with Terence: “Nothing human is foreign to us.” And when one has this certainty, he or she has no problem entering into a dialogue.

Why is it important for Christians to defend religious freedom?

Because of the relationship between truth and freedom. The Second Vatican Council enables us see that there is no other way to communicate truth than through freedom. Reason is the nature of truth, and truth needs only its own beauty to communicate itself. “The truth cannot impose itself except by virtue of its own truth.”

Christian faith requires the use of reason and freedom. Without these two, Christianity isn’t the least bit interesting. Today, therefore, only in a free environment will Christian faith be able to interest people, because for modern men and women (and in this the Enlightenment has played a foundational role), there is no greater good than freedom. No one today would think of proposing or imposing something that goes against freedom.

With the collapse of what was at one time evident (family, marriage, work, relative peace in our cities), where do we begin again?

The same way they did 2000 years ago, with a witness. Jesus introduced such a newness in history that people who met Him remained speechless, even to the point to saying: “We have never have seen anything like it.” There is no way to challenge human reason and freedom other then a life – the more fascinating life of a witness. People need to see and touch again, in a tangible way, the values that today are in crisis.

[…]