Santiago, Chile, Nov 1, 2018 / 03:29 pm (ACI Prensa).- Three victims of former Chilean priest Fernando Karadima filed a complaint last week against Cardinal Francisco Javier Errázuriz Ossa, accusing him of perjury in the civil suit for compensation for damages filed against the Archdiocese of Santiago.
The complaint was filed in a Santiago court Oct. 25 by attorney Juan Pablo Hermosilla, representing Juan Carlos Cruz, José Andrés Murillo, and James Hamilton.
The legal action states that in September 2015 Cardinal Errázuriz, Archbishop Emeritus of Santiago, gave a statement as a witness under oath which “in the light of subsequent facts constitutes the crime of perjury.”
In his statement, the cardinal said that when he was Achbishop of Santiago, “in June 2006, I did not close the process (against Karadima) but put it on hold; the resignation of the priest from the parish is for them to decide.”
However, several weeks ago an e-mail was seized by regional prosecutor Emiliano Arias Madariaga which Cardinal Errázuriz sent Feb. 1, 2009 to the then-Apostolic Nuncio to Chile, Archbishop Giuseppe Pinto.
According to La Tercera news Cardenal Errázuriz says in the e-mail: “Out of respect for Fr. Karadima, I did not ask the Promoter (of Justice) to interrogate him; I just asked Bishop Andrés Arteaga his opinion. He considered everything to be absolutely implausible. As it was beyond the statutes of limitations, I closed the investigation. That is how I wanted to protect them, aware that my way of proceeding, if the accusers would one day bring the case to the press, would turn against me.”
Based on this, the complainants are asking the Public Prosecutor’s Office to issue a summons to Cardinal Errázuriz as the accused, and as witnesses Archbishop Pinto; the minister of the Court of Appeals, Juan Manuel Muñoz; Cardinal Ricardo Ezzati Andrello of Santiago; and the Auxiliary Bishop of Santiago, Andrés Arteaga Manieu.
This complaint relates to the lawsuit for “moral damages” against the Archdiocese of Santiago filed in 2015 by Cruz, Murillo, and Hamilton, in which they ask for 450 million pesos (about $640,000) in compensation, in addition to a public apology from the Church for the alleged cover-up of abuse committed by Karadima.
Regarding the e-mail by Cardinal Errázuriz, according to El Mercurio news, the Court of Appeals “did not accept the request to incorporate the document made ad videndi (in order to be seen) by the plaintiffs’ counsel at the hearing of the case, given that it was not added in a timely or legal manner to the case” and so could not be used as evidence.
The Court of Appeals also denied the request by the Archdiocese of Santiago for the court to to ask the Vatican to provide all the documentation from the canonical investigation surrounding Karadima compiled in the report by Archbishop Charles Scicluna.
Karadima was found guilty of sexual abuse by the Congregation for the Doctrine of the Faith in 2011.
On Oct. 26, the Santiago Court of Appeals rejected the appeal by the Karadima victims which sought to cancel a Nov. 20 conciliation hearing the civil courts ordered in the lawsuit against the Archdiocese of Santiago for cover-up.
The appeal filed Oct. 24 argued that the process of conciliation would be very trying for the victims. However, the president of the Ninth Chamber of the Court of Appeals, Miguel Vasquez, explained to the press that this action “is not a way to reject a conciliation.”
That is, the way to proceed is “formally to formulate it at the hearing, or simply not make any presentation.”
This article was originally published by our sister agency, ACI Prensa. It has been translated and adapted by CNA.
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ACI Prensa Staff, Jul 1, 2023 / 09:00 am (CNA).
The Honduran Bishops’ Conference called on the country’s government to consider changing its security strategy in the midst of a wave of violence that has intensified and worsened … […]
Members of the Sts’ailes First Nation at Holy Rosary Cathedral last year for the first Mass to integrate a First Nation language. A Cardus report presents the voices of Indigenous Canadians speaking about their faith and distinguishing it from the traditional spirituality they’re often associated with. / Photo courtesy Nicholas Elbers, 2022
Vancouver, Canada, May 17, 2023 / 14:15 pm (CNA).
A groundbreaking report published by the Ottawa-based Cardus Institute has given voice to Indigenous Canadians who are frustrated by secular society’s unawareness of — or unwillingness to accept — the fact that almost half of them are Christian.
“I find that insulting to Indigenous people’s intelligence and freedom,” Catholic priest Father Cristino Bouvette said of the prejudice he regularly encounters.
Bouvette, who has mixed Cree-Métis and Italian heritage and now serves as vicar for vocations and Young Adults in the Diocese of Calgary, was one of 12 individuals interviewed by Cardus for the report “Indigenous Voices of Faith.”
Father Deacon Andrew Bennett, left, leads a post-production discussion by Indigenous Voices of Faith participants. Photo courtesy of Cardus
Prejudice against Indigenous Christians has become so strong, even inside some Indigenous communities, “that Indigenous Christians in this country right now are living in the time of new martyrdom,” Bouvette said.
Although that martyrdom may not cost them their lives, “they are ostracized and humiliated sometimes within their own communities if they openly express their Christian or Catholic faith.”
Statistics Canada reported last year that the 2021 census found that 850,000, or 47%, of Canada’s 1.8-million Indigenous people identify as Christian and that more than a quarter of the total report they are Catholic. Only 73,000, or 4%, of Indigenous people said they adhere to traditional Indigenous spiritual beliefs.
In a new report, Cardus wants to “amplify the voices of Indigenous Canadians speaking for themselves about their religious commitments, which sometimes clash with the typical public presentation of Indigenous spirituality.” Photo courtesy of Cardus
Ukrainian Catholic Deacon Andrew Bennett, program director for Cardus Faith Communities, conducted the interviews for the think tank last fall. He published his report in March at a time when Canadian mainstream media and many political leaders continued to stir division and prejudice through misleading commentary about abandoned cemeteries at Indian Residential Schools.
The purpose of the report, he writes, “is to affirm and to shed light on the religious freedom of Indigenous peoples to hold the beliefs and engage in the practices that they choose and to contextualize their faith within their own cultures.”
Too often, however, “the public narrative implies, or boldly declares, that there’s a fundamental incompatibility between Indigenous Canadians and Christianity or other faiths,” Bennett said. “[M]any Indigenous Canadians strongly disagree with those narratives.”
Father Bouvette is clearly one of those.
“We did not have Christian faith imposed upon us because of [my Indigenous grandmother’s] time in the residential school or her father’s time in the trade school that he was sent to,” Bouvette said. “No, it was because our family freely chose to receive the saving message of Jesus Christ and lived it and had continued to pass it down.”
Bouvette said his “grandmother was not tricked into becoming something that she didn’t want to be, and then tricked into staying that way for 99 years and 11 months of her life. She was a Christian from the day of her birth, and she remained a Christian until the day of her death. And so that was not by the consequence of some imposition.”
Nevertheless, Canadians continue to labor under a prejudice holding the opposite view. “I do believe that probably the majority of Canadians at this time, out of some mistaken notion of guilt for whatever their cultural or ethnic background is, think they are somehow responsible for Indigenous people having had something thrust upon them that they didn’t want,” Bouvette said.
“We did not have Christian faith imposed upon us,” Father Cristino Bouvette says in a Cardus report on Indigenous faith. Photo courtesy of Cardus
“But I would say, give us a little more credit than that and assume that if there is an Indigenous person who continues to persevere in the Christian faith it is because they want to, because they understand why they have chosen to in the first place, and they remain committed to it. We should be respectful of that.”
The executive director of the Catholic Civil Rights League, Christian Elia, agrees and says society should grant Indigenous Catholics the respect and personal agency that is due all Canadians.
“Firstly, I am not an Indigenous person, so I cannot speak for our Indigenous brothers and sisters, but neither can non-Indigenous secularists who choose to ignore that Indigenous people in Canada continue to self-identify as Christian, the majority of these Catholic,” Elia said in an interview with The B.C. Catholic.
He said his organization has heard from many Indigenous Catholics who are “growing weary of the ongoing assumption that somehow they have been coerced into the faith, that it is inconceivable that they wish to be Catholic. This condescending attitude must stop.”
Deacon Rennie Nahanee, who serves at St. Paul’s Indian Church in North Vancouver, was another of the 12 whom Bennett interviewed. A cradle Catholic and member of the Squamish First Nation, Deacon Nahanee said there is nothing incompatible with being both an authentic Indigenous person and a Catholic.
“I’m pretty sure we had a belief in the Creator even before the missionaries came to British Columbia,” he said. “And our feelings, our thoughts about creation, the way that we lived and carried out our everyday lives, and the way that we helped to preserve the land and the animals that we used for food, our spirituality and our culture, were similar to the spirituality of the Catholic Church.”
“I believe that’s why our people accepted it. I don’t think anybody can separate themselves from God, even though they say so.”
Interviewed later by The B.C. Catholic, Nahanee said he is not bothered by the sort of prejudice outlined by Bouvette. “People are going to say or do what they want,” he said.
Voices of Indigenous Christianity
Bennett, program director of Cardus Faith Communities, interviewed 12 Indigenous Canadians, most of them Christian, about their religious commitments, “which often clash with the typical public presentation of Indigenous spirituality.” Here is a selection of some of their comments:
Tal James of the Penelakut First Nation in Nanaimo spoke about the relationship between Indigenous culture and his Christian faith:
Tal James and wife Christina. Photo courtesy of Project 620 – James Ministry
“I think … that our [Indigenous] cultures were complete, and in Jesus they’re more complete. I think that’s a big thing and a big step for a lot of us. You’re going to have a lot of non-Indigenous people look at you and question your actions based on your Aboriginal heritage. Don’t take that to heart. They’re the ignorant ones who don’t want you to flourish. Those of you who are Christians, First Nations Christians, you come to the table with the same gifting that non-Aboriginal people have. For them to say, ‘We want to make room for you at the table,’ correct them. You are already at the table, and encourage them to step back and allow your gifts to flourish. Because it’s one in the same spirit.”
Rose-Alma McDonald, a Mohawk from Akwesasne, which borders New York, Ontario, and Quebec, talked about re-embracing her Catholic faith:
Rose-Alma McDonald. Photo courtesy of Cardus
“I surprised everybody, including myself, in terms of embracing Catholicism after 20 years away. So I’ve had a few epiphanies in the sense that this is why my mother made me do so much in the church growing up. When I’m working, volunteering, and doing stuff in the church, I remember that. I keep remembering I’m Catholic and I’m still Catholic. I will stay Catholic because of the way I was raised.”
Jeff Decontie, a Mohawk from the Algonquin First Nations who lives in Ottawa, talked about being a person of faith in a secular world:
Jeff Decontie. Photo courtesy of Cardus
“Secular worldviews can sort of eat up everything around them and accept a whole wide range of beliefs at the same time. For example, you have the prevailing scientific thinking alongside New Age believers, and people in society just accept this, saying, ‘Oh, whatever it is you believe in, all religions lead to the same thing.’ No one questions it. How can these contradictions coexist? … Then we ask an [Indigenous] elder to lead prayer? Any other religion would be a no-no, but you can ask for an elder who’s going to pray a generic prayer to some generic Creator, and it’s not going to ruffle any feathers. I think that’s the danger of secular thought creeping into Canada: It goes unnoticed, it’s perceived as neutral, but at the same time it’s welcoming a whole wide range of beliefs. And it doesn’t just influence Indigenous thought. It’s influencing Christianity.”
Rosella Kinoshameg, a member of the Wikwemikong Reserve on Manitoulin Island in Ontario, spoke about being Indigenous and Catholic:
Rosella Kinoshameg. Photo courtesy of the Catholic Register
“Well, I can’t change being Indigenous. That’s something that is me. I can’t change that. But to believe in the things that I was taught, the traditional things, the way of life and the meanings of these things, and then in a church, well, those things help one another and they make me feel stronger.”
This article was originally published May 10, 2023, in The B.C. Catholic, a weekly publication serving the Catholic community in British Columbia, Canada, and is reprinted here on CNA with permission.
The Vatican flag and the dome of St. Peter’s Basilica. / Credit: Bohumil Petrik/ACI
ACI Prensa Staff, Mar 20, 2023 / 17:00 pm (CNA).
The Holy See reported on Saturday that the Vatican’s diplomatic headquarters in Nicaragua was forced to close.
“Yesterday, March 17, the chargé d’affaires of the apostolic nunciature in Nicaragua, Monsignor Marcel Diouf, left the country for Costa Rica. The closure of the diplomatic headquarters of the Holy See occurred as a result of a request from the Nicaraguan government on March 10, 2023,” Vatican News reported.
The Vatican news outlet indicated that “by virtue of the Vienna Convention on Diplomatic Relations, custody of the apostolic nunciature and its assets was entrusted to the Italian Republic.”
“Before his departure, Diouf was greeted by diplomatic representatives accredited in Nicaragua from the European Union, Germany, France, and Italy,” it said.
Diouf was the last Vatican official in Nicaragua and assumed the role of business manager after the government of Daniel Ortega expelled the apostolic nuncio, Archbishop Waldemar Stanislaw Sommertag, in March 2022.
On March 12, the Nicaraguan Ministry of Foreign Affairs reported that it was considering suspending diplomatic relations with the Vatican.
This occurred two days after an interview with Pope Francis was published in which he harshly criticized the Ortega regime — where the Catholic Church is persecuted — and compared it to “the communist dictatorship of 1917 or the Hitler dictatorship of 1935.”
He also mentioned the bishop of Matagalpa, Rolando Álvarez, who was sentenced to 26 years in prison for his opinions against the regime. “A very serious man, very capable. He wanted to give his testimony and did not accept exile,” the Holy Father said.
Likewise, in reference to Ortega, the pope pointed out that “with great respect, I have no choice but to think there’s an imbalance in the person who leads” Nicaragua.
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