Month: July 2019

St. Louis, Mo., Jul 18, 2019 / 03:01 am (CNA).- With a law banning abortions after roughly eight weeks of pregnancy and one remaining abortion clinic whose licensure is being debated in court, Missouri has been described as a state “hostile” to abortion.

“The state makes it extremely hostile for an abortion facility to remain open,” Ushma Upadhyay, a professor of obstetrics and gynecology at the University of California San Francisco, told Vox for a story on the last abortion clinic in the state.

While the state may be increasingly restricting abortions, it has numerous programs that provide a wealth of resources and support to thousands of women in need each year who find themselves unexpectedly pregnant, pro-life advocates told CNA.

“Our aim is for those moms who want to give life to their baby, we provide them with all sorts of alternatives (to abortion),” Michael Meehan, Executive Director of Good Shepherd Children and Family Services in St. Louis, told CNA.

Good Shepherd is one of eight agencies operated through Catholic Charities in St. Louis that are available to pregnant women in need, and provide them with a variety of resources and support, including housing, education classes and scholarships, counseling, and substance abuse recovery.

Good Shepherd itself has a maternity shelter and transitional living program for teen and young adult moms, who may otherwise be homeless, that can accommodate 14 mom and 20 babies, for just a few days or up to a year or longer, depending on the needs of the moms and children, Meehan said.

Besides group and individual counseling, on-staff nurses, and classes on life skills, parenting, and child development, completing a high school education is a requirement for moms in the program, Meehan told CNA.

“That’s a mandatory part of being here is re-engaging in your education. It opens and closes the single biggest bunch of doors for independence,” Meehan said. Thus, Good Shepherd has a full-time education advocate who is a certified teacher, and helps any mom who has not yet completed high school or gotten her GED.

There is also a home visitation program for women who have housing but need other kinds of support throughout their pregnancy, Meehan said. Good Shepherd provides those women with case management, crisis management for problems such as domestic violence, connection to good health care, and referrals to additional needed resources.

And because abuse and neglect prevention is a core part of Good Shepherd’s program, they can continue providing support through home visits until the youngest child in the home is three years old, he added.

“We want to ensure that moms and babies get the best possible start in life,” Meehan said.

They also have foster care and adoption services for women who feel that they are unable to parent their child but still want to provide a better life for them, Meehan said.

“We’re hopeful that we can get the word out that adoption is an option for women who might otherwise consider abortion,” he said.

When asked if he had noticed an increase in women seeking services from Good Shepherd in light of there being one remaining abortion clinic in the state, Meehan said that they have noticed an increase, but that they are unsure whether it is directly connected to the closing abortion clinics.

According to data from 2005 from the Guttmacher Institute, a pro-choice organization, the top three reasons that women seek abortions are: having a child would interfere with education, work or ability to care for dependents (74%); that she could not afford a baby now (73%); and that she did not want to be a single mother or was having relationship problems (48%).

Knowing these statistics, Meehand said that it is Good Shepherd’s goal to help women remove as many of these obstacles as possible so that they can keep their babies.

“We are about removing perceived obstacles,” he said, “which typically isn’t a baby. It’s a violent relationship, it’s pending homelessness, it’s deep and desperate poverty, it’s a perception that this is impossible, I’m just not going to be able to do it, the baby would be better off not being brought into the world.”

In recent years, Meehan said, Good Shepherd has done even more work to “get the word out” about their services so that women know what resources are available to them.

“The message is that the Church wants to control women, the Church doesn’t care about women, the Church only cares about women until they’re born and then couldn’t care less,” Meehan said. Those messages are easily proved false, he said, “if anybody bothered to look a smidge more deeply.”

And it’s not just the Catholic Church, or even religious organizations, that are providing life-affirming help to women and children in the St. Louis area.

Birthright of St. Louis is a secular non-profit that does not accept state or federal government funding. The goal of the agency is to provide women with the care and support that they need to be able to handle unexpected pregnancies, and to offer life-affirming alternatives to abortion.

“We just focus on the woman one-on-one,” Maureen Zink, the executive director of Birthright in St. Louis, told CNA.

“Our focus is that you have to be a quiet place where women can come where they don’t feel like you have an agenda and just talk about why this pregnancy is so hard for them,” she said.

Birthright provides a variety of services to women free of charge, Zink said, including professional counseling, pregnancy testing, and financial aid and scholarships for women who are still in school.

They also have a program called Melissa Smiles, which supports mothers whose children are disabled and connects them to the resources that they need, she said.

“Pretty much anything a woman needs, we’ll work with her,” Zink said. “We love to be able to take care of the women, so that they can take care of their babies. The goal is that they’ll be able to provide a loving, safe, and nurturing healthy home for their babies.”

Every service provided by Birthright is free, Zink said, but women do not necessarily have to demonstrate a financial need to seek out help from the agency.

“There’s college women that find out that they’re pregnant and they’re overwhelmed and they need help sorting it out,” Zink said.

Zink said that she has not noticed an uptick in women seeking services from Birthright in light of the closure of all but one abortion clinic; things have remained “pretty steady.”

“I think our services will always be needed no matter what the laws are,” she added.

Mary Varni, program manager with the Respect Life Apostolate of the Archdiocese of St. Louis, sent CNA a list of resources, both Catholic and secular, that they use to help connect women facing unexpected pregnancies with the resources that they need.

Varni noted that while many women in crisis pregnancies are poor, financial stability is often not the only thing they need.

“Based on our experience, if a woman is pregnant and concerned about her financial situation, she may also be concerned about the safety of the residence or neighborhood in which the child will grow up, the education the child will be able to receive, the child’s health care, or even basic needs like food and shelter,” she said.

“There is help to address all of these concerns, and by sharing the resources we know can help with the women we serve, we hope they will see that life is the right choice.”

Besides Good Shepherd, Catholic Charities in St. Louis also operates three additional shelters, Varni said: the Queen of Peace Center, which offers family-centered behavioral health care for women (and their children) who are overcoming substance use disorders; the St. Patrick Center, which helps people who are homeless or at risk of becoming homeless; and Marygrove, which offers an independent housing program that provides shelter and services to pregnant teens and young adults.

Furthermore, the Respect Life Apostolate offers the Blessed Theresa of Calcutta fund, which offers financial aid to expectant or recent parents within the Archdiocese of St. Louis.

There is also Our Lady’s Inn, which shelters and supports homeless women and their babies, and Thrive St. Louis, a women’s clinic that provides pregnancy testing, ultrasounds, parenting and life-skills classes, and referrals for housing, medical care, counseling, utility assistance, food and more.

The Society of St Vincent DePaul in St. Louis also provides food and financial resources, such as assistance with housing and transportation, to those in need, Varni said. They are also currently considering a closer partnership with Good Shepherd to more directly assist pregnant women and families in need.

Varni said that when a woman comes to the apostolate or the archdiocese for help, their first job is to listen to what those women are struggling with.

“We let them know they are not alone in their struggles, which is why there are so many resources available to assist with their needs, and alternatives to abortion that can help support a healthy life for their baby,” she said.

“We remind them that their pregnancy is a gift from God, and that He chose them to carry their baby for a reason He knows better than all of us—and that because He loves them, there is always hope. They will be able to overcome the challenges they are facing.”

The licensure of Missouri’s last operating abortion clinic, a Planned Parenthood in St. Louis, is still being debated in court. The next hearing over the clinic’s license is not until October, and a judge has ruled that the clinic can still offer abortions through that hearing.

But despite some of the hand-wringing over what could be the closure of the last abortion clinic in the state, Meehan said it would be a good thing – and that women will still get the help that they need, through the many services available in the state.

“People lose track of the fact that…we’re talking about well over 600,000 babies dying every year (from abortion),” he said. “That’s a lot.”

“If Planned Parenthood disappeared today, the need of our population could be met, that’s not an issue. They’re not nearly as indispensable as they would have us believe.”

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Denver, Colo., Jul 17, 2019 / 05:20 pm (CNA).- Commentators and critics, Catholic and non-Catholic alike, have in recent months called for an end to the discipline of priestly celibacy, especially in the wake of revelations of widespread historical sexual abuse in the United States, and in response to a perceived dearth of priests in some parts of the world. 

“We cannot bring about real reform of the Roman Catholic priesthood unless we do away with mandatory celibacy for diocesan priests in the Latin rite,” Washington D.C. priest Peter Daly wrote in a July 15 op-ed for the National Catholic Reporter.

Father Carter Griffin of the Archdiocese of Washington, author of “Why Celibacy? Reclaiming the Fatherhood of the Priest,” told CNA in an interview that celibacy has been intrinsically linked to the Catholic priesthood from the very beginning, when Jesus, who was himself celibate, ordained the apostles as the first priests.

Christ enjoined celibacy on some of his disciples, Griffin said, and others who were already married practiced marital continence— abstaining within marriage— after becoming priests.

“Celibacy allows for a certain openness of heart, kind of wideness of heart, which facilitates a man’s capacity to live his priesthood, and to give himself to others,’ Griffin said. 

“[Jesus] really had to be available to everyone…if his heart had a privileged share [of love] going to his wife or children, he simply couldn’t do what he intended to do. And I think that sense of being ordered to love as a priest, priestly love, and really spiritual fatherhood…is in my opinion one of the main reasons, if not the main reason, for celibacy.”

Celibacy also points to the existence of God and supernatural realities, Griffin said, by reminding others that “our highest goods are not earthly pleasures, but in fact even greater and higher.”

Daly argued in his op-ed that priests who are allowed to marry and have children will better understand their role as spiritual fathers.

“With real parents in the priesthood, it would make us more aware of the vulnerability of children and more outraged at their abuse,” Daly wrote.

Griffin admitted there could be some truth to that claim, and said that a seminarian’s natural father has an important and often overlooked factor in the formation of new priests. But the benefits of understanding different forms of fatherhood also could work in the other direction, he said.

“There are many things I’ve learned as a spiritual father that have proven to be very helpful to the many natural and biological fathers that I am close to and get to know,” he said.

“The question comes, at what cost?” he cautioned, however.

“There is going to be this sort of challenge of living these two vocations [marriage and the priesthood] in the way that they’re really both demand to be lived.”

Daly also argued that celibacy restricts the pool of eligible candidates for priesthood and “diminishes its quality,” while fostering “a culture of mendacity and secrecy, which contributes to sexual cover-ups,” as well as being physically unhealthy for men.

Responding to the objection that allowing married priests would cause an uptick in vocations, Griffin said this could be true— at first— but presented some major caveats.

“There are plenty of mainstream denominations which just have not married clergy, but women clergy, and all these other restrictions lowered, and they still can’t find enough,” he pointed out.

“So the idea of this being some kind of magical cure, ‘just let them get married and suddenly the seminaries will burgeoning and everyone will be back to 1955,’ is a little bit false.”

In addition, Griffin said that in his opinion the vocations crisis would not be solved by lowering the requirements of the priesthood, because although the numbers may tick up slightly, the overall quality and holiness of the priests will likely not improve.

“If the right thing for us is celibate priests, then let’s figure out how to build the Catholic culture as it’s been done every time that this question has come up from century after century…I think we need to change what is causing the dearth in vocations, rather than simply change the standards for entering seminary,” he said.

On the question of whether a celibate life leads to dangerous sexual repression, which in turn leads to abuse, Griffin pointed out the many healthy and well-adjusted celibate people— both Catholic and non-Catholic— who throughout the centuries have sacrificed sexual relations for some sort of a higher good.

“An objection like that could only be made in a culture that is suffering from the aftershock of the ‘Sexual Revolution,’ which has tried to convince us that we really cannot control ourselves sexually, that the sexual urge is something that simply has to be indulged, and any restrictions on it are necessarily unhealthy,” he commented.

“All of us know people who are not married who are wonderfully balanced and good people. And the vast majority of priests are happy in their vocation and are doing good work and faithful. So to take some examples from the headlines and to draw universal conclusions from them seems to be not the right move.”

Griffin pointed out that being married does not abolish the possibility of a person abusing children, any more than it abolishes the possibility of a person committing adultery against their spouse.

“It’s precisely not living marriage well that is adultery. It’s precisely not living celibacy well that is any kind of infidelity. And yes, there are unfaithful celibate priests, and the problem is that they’re unfaithful. The problem is not that they’re celibate,” he explained. 

“I think here the problem is a lack of priestly zeal, or a lack of justice, or a lack of a sense of the purpose of the priesthood. Because the purpose of the priest is not to garner power for himself, in this kind of clerical mindset, but it’s to pour himself out for others. His whole purpose in life is to serve…and so if we’re not doing that, if we’re not setting an example, or we’re not pouring ourselves out in that way, let’s focus on that problem, instead of saying ‘it’s a boy’s club’ or something like that.”

Specifically on the “boy’s club” objection, that a married priesthood would foster greater respect for women among a mostly male culture in places like seminaries, Griffin said an attitude of “clerical arrogance” does exist in some places, but not a majority.

“I think in good formation and good seminary culture, I don’t see any of that,” he said. 

“I see brothers growing together and really thriving and striving for holiness in their Christian lives and encouraging each other, and that kind of building of a fraternal and paternal bond among these men I think will bear tremendous fruit.”

In terms of helping to build a Catholic culture in which priestly celibacy can truly work, Griffin said it’s important for young men to see celibacy, and chastity in general, modeled for them in a joyful way, whether they plan to enter the priesthood or not. He also mentioned the importance of fostering a family culture where vocational discernment is taught and valued.

Finally, he said an emphasis on chastity, especially in a hyper-sexualized culture, should help to counterbalance the deadening and dulling effects of such things as internet pornography, which he said make “seeing the beauty of chastity, let alone the beauty if celibacy, more difficult.”

“I think having parents who really take seriously the healthy and integral formation of their children to really grow up to become holy men and women, really authentically Christian, living chaste, holy, purity…I think the vocations crisis would frankly disappear, if we really could redouble our efforts as Catholic families in those three ways.”

Griffin concluded by relating his own experience as a celibate priest.

“My experience has been similar to many other priests, which is that celibacy has in fact been a gift,” he said.

“I planned to get married, I would have loved to have gotten married and had a family in many respects, but the Lord has used those desires and kind of transformed them, and I’m the happiest guy alive. And I think that a lot of priests would say the same thing. I hope that people are able to, in sorting through all the stuff being thrown at them, are able to still see that— that many priests are joyfully and beautifully living out their vocations.”

[…]

Pittsburgh, Pa., Jul 17, 2019 / 03:53 pm (CNA).- The Catholic Diocese of Pittsburgh is evaluating options to respond to severe financial strains, exacerbated in the last year by the sex abuse crisis, a diocesan official said Wednesday.

“The chal… […]

Crookston, Minn., Jul 17, 2019 / 02:55 pm (CNA).- The Diocese of Crookston, Minnesota announced Wednesday that a $5 million settlement has been reached in 15 sexual abuse lawsuits filed against it, bringing to conclusion all open sexual abuse litigation against the diocese. The diocese says it will be the only one in Minnesota to avoid filing for bankruptcy protection. Crookston’s bishop, however, is still accused personally of covering-up abuse.

“To all victims and survivors of sexual abuse by clergy, as the Bishop of Crookston I apologize for the harm done to you by those entrusted with your spiritual care. Although you can never be fully compensated for your suffering, we are thankful this litigation has now come to a good end and are hopeful this settlement offers you justice and will be helpful for healing,” Crookston’s Bishop Michael Hoeppner said in a July 17 statement.

“To you, the faithful of this local Church, I say thank you for your continued prayer: for victims of sexual abuse; for a fair resolve to these cases. Let us all now, humbly, offer prayers of thanksgiving.”

The statement said that insurance carriers will cover most of the settlement amount, while the diocese will be responsible for $1,550,000 in payments. The diocese said that money would come from the sale of a camp and a Newman Center, and from estate gifts. Hoeppner said that some funds would also come from diocesan cash reserves. He emphasized that no funds from the annual diocesan appeal would be used.

The settled lawsuits were filed in 2016 and 2017, during a three-year “window” which allowed alleged victims of clerical sexual abuse to file civil suits even after the state’s statute of limitations for abuse litigation had expired. The diocese said that its settlement agreement had been reached “after years of negotiation and mediation.”

“Because of this settlement, the Diocese of Crookston can avoid filing for Chapter 11 bankruptcy protection,” Hoeppner said.

“All other dioceses in Minnesota have filed or announced their intent to file for financial reorganization. We will not have to lay off staff. We can joyfully and steadfastly continue our mission of bringing the Good News of Jesus Christ to this time and place. We pledge our continued efforts to rid the Church and world of sexual abuse and provide a safe environment for all.”

In addition to funds, the settlement will require the diocese to make public the names and files of priests accused of sexually abusing children, and depositions from clergy sex abuse lawsuits in the diocese will also be made public.

While the settlement resolves abuse litigation against the diocese, it is likely not the end of difficulties for Hoeppner. The bishop has been accused of pressuring a diaconal candidate in the diocese, the father of a diocesan priest, into recanting his own allegation of abuse against a Crookston priest.

Several sources have told CNA that Hoeppner is likely to face a canonical investigation of those charges by Archbishop Bernard Hebda of St. Paul-Minneapolis, through a process devised by Pope Francis in May, which came into effect June 1.

It is expected that the soon-to-be released depositions could factor heavily into any investigation into the allegations against Hoeppner. If the bishop is found to have interfered with a legal or canonical investigation into a claim of sexual abuse, he could be removed from his office in the diocese.

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