Indian archbishop, parish priest killed in California car accident

Gallup, N.M., Jun 29, 2017 / 02:06 pm (CNA/EWTN News).- The Diocese of Gallup, New Mexico added three names earlier this year to its list of workers against whom there are credible allegations of sexual abuse of a minor, as part of the diocesan commitment to transparency and youth protection.

The local Church is also holding healing services in many of its parishes across New Mexico and Arizona, in which Bishop James Wall listens to and prays with any who wish to do so, as they seek healing from sexual abuse.

The three new names on the list of credibly accused are Brother Mark Schornack, OFM, who served at parishes in the Gallup diocese between 1952 and 1984, and who is now deceased; Fr. Ephraim Beltramea, OFM, who served at St. Francis parish in Gallup from 1970 to 1973; and Fr. Diego Mazon, OFM, who served in parishes of the diocese between 1977 and 2003.

Emails sent by CNA to representatives of the Our Lady of Guadalupe Province of the Order of Friars Minor inquiring about Fr. Beltramea and Fr. Mazon were not acknowledged.

Bishop Wall spoke to CNA recently about the Diocese of Gallup’s efforts at child protection, the need to find healing, and the central role that transparency plays in the life of the Church.

“We use transparency so much as a buzzword,” he reflected. “I think transparency’s important because all things must be brought into the light; things shouldn’t remain in the darkness.”

“In the past I think we’ve learned from some our mistakes, and some of that had to do with shielding those who committed abuses, or sometimes maybe turning a blind eye, or allowing people to remain in ministry – and I don’t think that’s a good practice, because that doesn’t really protect young people, vulnerable adults. It doesn’t allow for them to have a safe place to encounter the living Christ.”

Transparency means “showing our policies, our procedures, what we’re doing,” he said, so that “everything is brought into the light, so there’s nothing that’s hidden.”

April’s inclusion of three new names brings the list of those who have worked in the Gallup diocese who have been deemed by the diocese to have credible accusations of sexual abuse of a minor against them to a total of 34.

Most of them (21) were diocesan priests. Another 11 were priests or brothers of religious communities, including the Order of Friars Minor, the Claretians, the Missionaries of the Precious Blood, and the Crosier Fathers. There was also one seminarian and one lay CCD teacher.

Some two-thirds of the credibly accused (22) are deceased.

Bishop Wall explained that when the diocese receives an allegation of sex abuse of a minor, it undertakes an investigation, or has an outside investigator look into it. The investigator brings its findings to a review board, which makes recommendations to the diocese.

“Through that process, if we discover that the allegation is credible, then we will post that name on the diocesan website, as well as let the parishes where this person has served know.”

He added that the investigation is done because “we always have to make sure that we’re protecting everyone’s rights involved in this, being sensitive to everyone: the person bringing the accusation forward, as well as the accused,” noting that “the legal system is innocent until proven guilty.”

If the credibly accused person is a cleric, “immediately their faculties are withdrawn and they’re informed that they are not to function or present themselves as a cleric in the Church.”

The bishop added that their case can be sent to the Congregation for the Doctrine of the Faith, where they can be assessed various penalties, such as dismissal from the clerical state.

When the credibly accused person is a member of a religious community, “the expectation is that (their community) take the lead,” Bishop Wall explained, though the diocese does work closely with the religious community throughout the process.

The Gallup diocese’s list of credibly accused was first made in December 2014, and its recent update reflects the fact that “sometimes we don’t have enough information on a particular case; we might not have enough information to investigate it, and then deem it credible.”

“If at a later date more information does come to us, so that we are able to investigate it, and then we are able to deem it credible, then we immediately put it on our list of credibly accused,” the bishop said. “So it all has to deal with the information that we have.”

The diocese’s list reflects any local Church workers who have been credibly accused of sexual abuse of a minor, whether while they were in ministry in Gallup or in another diocese. It also shows when and where they ministered within the diocese, whether or not the alleged abuse was carried out at those times and places.

Those who have been credibly accused were in ministry between the 1930s and the 2010s. There was a sharp rise of those in ministry in the 1950s, with a peak in the 1960s. Many of the credibly accused were also in ministry in the 1970s and ’80s. The numbers fell in the 1990s and 2000s.

There was a sole case since Bishop Wall was named Bishop of Gallup in 2009: Fr. Timothy Conlon, a member of the Crosier Fathers. He served in two Arizona parishes from 2011 to 2013 before the diocese was informed by his religious community of an allegation of sexual abuse against him.

The bishop said the Church is now “really in the forefront of making sure that we provide a safe environment for our young people, and vulnerable adults as well,” with its screening of potential ministers leadings its efforts.

He cited the use of psychological screening and testing, and the fact that “our interview process is much, much more extensive than it was” in past times. Moreover, the Gallup diocese trains its volunteers, employees, students and clerics in child safety, and has a mandatory background check.

“We try to put in as many safety procedures as possible,” he said.

Reflecting on the spike of credibly accused clerics in the 1950s and ’60s, Bishop Wall said that while there were a number of contributing factors, he believes that chief among them was the sexual revolution and “the groundwork [which] was already being laid prior to that.”

“But then again, these were bad people who did bad things to people; and these people should never have been placed in the positions to violate the trust, to violate these young people.”

In response to the crisis of sexual abuse, the Diocese of Gallup has also held healing services in parishes across its territory, in which Bishop Wall listens to and prays with survivors of sexual abuse, regardless of who their abuser was.

“It provides an opportunity not only to come together to pray, to pray for healing, but also gives an opportunity for anyone, and I stress that – anyone – who is a survivor of sexual abuse to meet with me,” the bishop explained.

“So we could have someone who is a survivor of sexual abuse by a worker of the Church, or someone who’s a survivor of sexual abuse not by a worker of the Church, it could be family or friends, whatever the case might be … that’s what the Church is about, it’s what our ministry is about: offering the healing of Christ, so we provide that opportunity as well.”

Communities across the diocese have responded differently to the healing services, which began in November 2016.

In some places, Bishop Wall said, there is “a pretty good sized group that comes, and people who will want to meet with me individually afterwards; some people will bring family members in with them, they feel a little more comfortable, and some people just come to pray – you don’t have to be a survivor of sexual abuse to come and pray.”

Healing services are scheduled at different communities in the diocese through March 2018.

While acknowledging that “it is difficult,” Bishop Wall also affirmed that “I think it’s necessary, and it’s a good thing, to allow people to come and sit and talk, and kind of, really unload their burden. Especially for someone who was abused by a worker of the Church, I think it’s important for the bishop, who’s the shepherd of the diocese, to sit with the person, to talk with the person, pray with them, apologize. I think that’s one of the most important things were able to do in this.”

“These healing services, difficult though they are, provide a great opportunity for survivors of sexual abuse, whether at the hands of workers of the Church or someone else … to come before the Lord and find healing in the Lord,” the bishop concluded.

Survivors of sexual abuse are also afforded an opportunity “to pray, too, and also I think to realize they’re not alone, because I think many times if someone is a survivor of sexual abuse, sometimes they feel like they’re alone. And I think coming together with others, and the Church welcoming and inviting them to come together, it lets them feel that they’re not alone, they’re not isolated, there are people that are there for them, the Church is there for them.”
 

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Washington, D.C. Newsroom, Jun 5, 2020 / 03:08 pm (CNA).- A Vatican cardinal intervened in an online discussion of racism on Friday to warn that a lack of welcome in U.S. churches is driving young African Catholics away from the Church.

Cardinal Peter… […]

Denver Newsroom, Aug 14, 2020 / 05:05 pm (CNA).- A Portland street evangelist whose Bibles were burned in an Aug. 1 street protest says although he is disappointed that some of the Bibles he distributed were destroyed, he believes the positive impact of his ministry outweighs the negative actions of a few protestors.

Alan Summerhill, an Evangelical Christian, told CNA he has been giving out free Bibles out of his truck in cities across the Pacific Northwest ever since his retirement three and a half years ago. He said he typically buys cases of Bibles, for about a dollar per book, to give away.

He told CNA his evangelistic mission has brought him to cities throughout the US, but his main focus is the Portland, Oregon area. In addition to giving out Bibles, Summerhill said he also prays outside the local Planned Parenthood several days a week.

When the protests started in Portland around May 28, Alan was on the road. When he got back, he said he was somewhat reticent to approach the protests, but ultimately decided to go because of the evangelistic opportunity. So he parked his truck near the federal courthouse, the epicenter of most of the protest activity.

The Portland protests often have taken the form of crowds of hundreds of masked people protesting, ostensibly, against racism, police brutality, and fascism.

Summerhill, who told CNA he is “nearly 60,” said that he gave away dozens of free Bibles to street protestors in Portland during the week leading up to Aug. 1— most of which were surprisingly well-received.

“When I’m out, I find a great hunger and desire for the Word,” he said.

He said between the night of Sunday, July 26 and the following Friday, he gave out 68 Bibles in downtown Portland, all “to people who appeared to eagerly want them.”

But in the early morning hours of Aug. 1, masked protestors burned two Bibles, along with several American flags, in a bonfire in the street during the protest outside the federal courthouse.

Summerhill did not witness his Bibles being burned, but he says when he saw a video posted online of the burnings, there was no mistaking the red-and-white cover of the New King James Version (NKJV) Bibles that he distributes.

While reports of the incident from both local sources and national media, mentioned “a truck” giving out free Bibles that night, Summerhill said no one had contacted him to ask if he had provided the Bibles until he was reached by CNA.

Some media outlets reported “stacks” of Bibles burned in the streets on Aug. 1, which Summerhill and other sources have confirmed was not accurate. Summerhill “unequivocally” denied that any of his Bibles were ever unsecured, stolen, or taken in “stacks” to be burned.

Despite his disappointment that a few protestors showed such disrespect for the Bibles he gave out, Summerhill is optimistic that the many Bibles he distributed will make an impact, even if the burned ones are gone.

“I see maybe two being burned after a week where almost 70 were distributed. Many more were prayed with. Many, many more welcomed us. The Gospel is proclaimed,” Summerhill said in an Aug. 1 tweet.

“Jesus is declared. There remains an unreported story.”

Summerhill told CNA that in his ministry, he has given out about 450 Bibles this year, and talked and prayed with many passersby. He stressed that his ministry is not about him or his own fame and recognition, but rather about meeting people where they are and ministering to them.

Every time he hands out a free Bible, Summerhill says he asks the recipient to read it and be willing to discuss it with him if they see him again. He says nearly everyone agrees to those conditions.

Summerhill said his ministry is different than what most people might think of when they envision Evangelical street ministry. He does not carry a bullhorn, does not preach, and he does not aggressively push his Bibles on passersby, he said.

Instead, he merely puts up his “Free Bibles” sign and waits for people to approach him, he said.

“And I’ve averaged about a Bible an hour over the past three years,” of being outside with the sign, he said.

Handing out Bibles at the Portland protests was not without danger, he said.

Federal agents responding to the protests in Portland have garnered criticism for using tear gas and other forceful methods against protesters. Summerhill himself says he was, at one point, caught in a tear gas assault as federal agents attempted to break up the protests.

Some of the protests have been accompanied by riots and looting. In addition to extensive property damage in the city’s downtown, there have been occasional incidents of violence within or adjacent to the protests, including shootings and stabbings.

Despite this, Summerhill says he has observed mostly peaceful demonstrations in the downtown area where he and a mission partner have worked to spread the Gospel.

“The three days I was there…I would say we were welcomed. The narrative of what’s going on seems to be fueled by people with a political agenda,” he opined.

Summerhill pointed out that neither he, nor anyone else who has yet publicly come forward, knows who exactly it was who burned the Bibles on Aug. 1. He said he thinks it could easily have been provocateurs from either side of the political divide.

“I have every reason to wonder who was burning the Bibles. No one has claimed responsibility, no one has identified anybody,” he said.

Summerhill noted that he sees God among many Black Lives Matters protestors. As a firsthand observer of the protests, he said the widespread perception of the protestors as a monolithic, Godless, and Marxist movement is inaccurate.

He added that he does not support the Black Lives Matter Global Network Foundation, an organization that promotes LGBT ideology and is often an organizer of Black Lives Matter protests.

But Summerhill said he personally has met many protestors, both in Portland and Seattle, who told him they identify as Christian.

“It is flat wrong to say that there is no Christian element in what is going on in Portland,” he said.

“The answer to our problems is Jesus Christ. And if we can’t figure that out, we might as well throw in the towel.”

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