Year: 2020

Denver, Colo., Oct 10, 2020 / 12:00 pm (CNA).-  

Pro-life third-party candidate Brian Carroll squared-off with other third-party presidential candidates in a debate Thursday evening in Denver, with much of the discourse focusing around the difficulties that third-parties often face in gaining traction in U.S. presidential races, as well as issues surrounding education, surveillance, and drug policy.

Carroll is the presidential nominee of the American Solidarity Party, a third-party founded in 2011 and based largely on Catholic social teaching.

Carroll, an evangelical Christian and a retired history teacher from California, told CNA ahead of the debate that in his view, many Christians prioritize politics over faith, looking for a political messiah in the major parties instead of looking to Christ as savior.

“We also have to keep in mind that the political outlet is not the ultimate outlet. The goal is not to elect a president, the goal is not even to eliminate specific ills in our society. The goal is to give testimony to the part that Jesus plays in our life on a daily basis,” he told CNA.

The American Solidarity Party has attracted attention among some Catholics since a 2016 essay in First Things by philosopher David McPherson. During the 2020 election season, moral theologian Charlie Camosy, who was once a board member of Democrats for Life but quit the Democratic Party because of its abortion extremism, has been a proponent of the party.

The Free and Equal Elections Foundation, which hosted the Oct. 8 debate, is a non-profit non-partisan organization founded in 2008. Thursday’s debate is the second that the group has hosted for third-party candidates this year.

In the debate, Carroll advocated protection for investigative journalists against large corporations, mentioning the case of David Daleiden, a pro-life investigative journalist who last year was ordered to pay Planned Parenthood $870,000 in punitive damages for secretly recording meetings with abortion doctors and staff to expose their business practices.

Several of the candidates, including Carroll, decried the death penalty and called for its repeal. One candidate mentioned the recent case of Lezmond Mitchell, a Navajo man who was federally executed in August despite the objections of his tribe.

In responding to a question about mandatory vaccinations, Carroll said he supports vaccines, but not vaccine mandates. He also noted that some vaccine research does involve aborted fetal tissue, sometimes curated and sold by abortion providers, which is an issue that pro-life people ought to speak about.

“Once you’re killing one human being for the health and safety of another human being, you’ve got enormous ethical problems,” he said during the debate.

The American Solidarity Party began in 2011 as the Christian Democracy Party USA. Mike Maturen, a Catholic, ran for president on the party ticket in the 2016 election.

Though the American Solidarity Party is not explicitly religious, its platform rests on several principles which the Church has developed as part of Catholic social teaching. Subsidiarity— the Catholic idea that emphasizes the importance of local authorities in decision-making— is a tenet of the ASP’s platform. Carroll told CNA in June that he believes smaller scale, local approaches to handling the pandemic are best, rather than one-size-fits-all pandemic restrictions.

Carroll said the pandemic has exacerbated the divide between large corporations, such as Amazon, which have profited greatly since the start of the crisis, and small businesses which have struggled to stay afloat or have already had to close.

“If we had a Congress that was more sympathetic to distributism, the [relief] bills that they put together would have favored the little guy,” he said.

Abortion is a key issue for members of the ASP. The party platform calls for an end to legal protection for abortion, and it supports social services for mothers in need.

The party says pro-life convictions must also include opposition to euthanasia, assisted suicide, embryonic stem cell research and the death penalty. Carroll said if he is elected, he would push for a constitutional amendment to define “personhood” as beginning at conception.

In addition, Carroll and the ASP consider steps to address climate change and pollution, as well as racial justice and reconciliation, to be a part of their pro-life convictions.

Distributism, the favored economic theory of the party platform, is a model championed by notable Catholics such as G.K. Chesterton and Hilaire Belloc.

The model calls for a broader system of ownership to create a more “local, responsible, and sustainable” economy. The ASP favors a rewrite of regulations and tax incentives to favor small businesses and family farms, rather than major corporations.

The party describes distributism as “an economic system which focuses on creating a society of wide-spread ownership…rather than having the effect of degrading the human person as a cog in the machine.”

Carroll says he had never heard the word “distributism” until he joined the ASP, but as soon as he read the description, it clicked for him.

He said he encounters many people, particularly non-Catholics, who like him were not familiar with the vocabulary of the ASP, but who appreciate the platform once they understand the principles behind it. 

“All those things are things people everywhere want to see. They may not understand our vocabulary, they may not understand our immediate logic, but everybody, I think, is going to be in favor of the general goals.”

Like most political candidates, Carroll’s in-person campaigning efforts have been severely curtailed by the coronavirus pandemic. But he says he has engaged with potential voters and those interested in the party via social media.

As a historian, Carroll said he appreciates that the ASP platform is rooted not just in history, but also in political theory, theology, economics, and ecology.

“There’s an amazing amount of intellectual talent in the party, and all of it goes into the platform,” he commented. 

Carroll admits that his chances of actually winning the presidency are remote. The ASP will be on the November ballot in eight states, and a certified write-in option in two dozen others.

He says he is excited by the party’s growth, and says party members are already eying local races for 2022, particularly in Texas.

Like any U.S. third party, Carroll said the ASP hopes to draw converts who typically vote Democrat, Republican, or neither.

“We hope to take an equal number from each party, and then even more so we hope to bring in a lot of people that have simply given up and stopped voting,” Carroll told CNA ahead of the debate.

Carroll said he frequently hears the criticism that a third-party vote in a U.S. presidential election is essentially wasted, or a vote “against” a pro-life candidate with a reasonable chance of winning.

But Carroll said he hopes to provide an opportunity for serious Christians to vote their consciences, rather than choosing between “the lesser of two evils.”

“If you vote for something that you don’t want and you win, have you really won? I don’t think so…Democracy works best when people identify what they want, and then vote for it,” he said.

Carroll said one accusation he hears frequently against the ASP is that it is a “debating society”— that it is made up of mostly well-educated people discussing impractical theory. But Carroll said many of the ASP’s positions have been tried in various places, including in Europe and in certain local areas of the United States.

Carroll said he suspects that the more people learn about the American Solidarity Party and its positions, a wide range of voters— Christian and otherwise— are likely to find it attractive.

“In the privacy of the voting booths, there will be some pro-life atheists and humanists that will vote for us, even if they won’t publicly endorse us,” he predicted.

“My personal goal is for everyone, whether they love us, they hate us, or are completely indifferent and think we’re a joke, at least will have heard of us by November 3, and that the people who want to vote their conscience have at least that opportunity,” Party chairman and vice presidential candidate Amar Patel told CNA in March.

He said he suspects that many Christians and Catholics often end up voting for a candidate who they believe will defend one specific aspect of Christian morality, rather than looking for “ideal candidates who will actually defend the Christian message in total.”

Patel, like Carroll,  said he hears a lot about “wasted votes” when it comes to third parties. But in states where a Republican or Democratic victory is all but assured, such as California, even if millions of voters switched to a third party, it would be unlikely to change the outcome, he said.

If that happened, however, the “entire face of American politics would have changed,” because people would be talking about the third-party candidate who garnered millions of votes.

For his part, Carroll said that as a Christian he hopes to encourage people not only to vote their conscience, but to make their politics an outflow of their religious beliefs, rather than the other way around.

“We do have to be paying attention to national politics, but we also need to be protecting our own hearts. We have to be looking at advancing Christ’s Kingdom, not as a theocracy, but as in everybody looking out for their neighbor, and keeping our eyes up, because we don’t know when Jesus is coming back,” he said.

“We have to keep Christ front and center in our lives, or we’re lost.”

[…]

Denver Newsroom, Oct 10, 2020 / 03:36 am (CNA).-  

By the age of 18, Kim Zember was leading what she called a double life.

She had a boyfriend, she would attend Mass with her family every Sunday – and then go meet the woman she was secretly seeing at the time for drinks by the pool.

“Katy Perry sang that she kissed a girl and she liked it. I did too…and I liked it! What’s the big deal?” Zember writes in the introduction to her new personal-testimony-turned-book: “Restless Heart: My struggle with life and sexuality.”

So, what was the big deal?

Zember, a California girl born and raised Catholic, found that no matter how much she pursued relationships with women, she was never at peace. She recognized unhealthy patterns in her relationships. Many times, she was dating women who were already married – to men. At one point in her early 20s, she was the married one, cheating on her husband with another woman. For a long time, her relationships were mostly a secret.

“I knew it was wrong. Why else keep it a secret?” Zember, now 36, wrote. She said she felt “addicted” to women, and would enter a new relationship as soon as an old one ended. In a lot of ways, she said, she was frantically dating to avoid a deep-seated fear of being alone.

“We thirst for love. We thirst to be known. We thirst to be approved,” Zember told CNA. “We thirst for all these things, but that’s not the bad part because [God] allowed us to thirst for the thing. Where we go wrong is when we fulfill that desire outside of him.”

“When God says he’s enough, he means it,” she added. “And it’s not that he might be – it’s that he is. And see, I just never took him at his word.”

At least, she didn’t for many years, as she dated both men and women in her search for love and her true identity.

Because her relationships with women did not sit well with her, Zember sought out what she thought would be sound Christian advice, first from a Christian counselor, and then from two different priests in her life.

Every time, they were compassionate, Zember said, but they were not truthful. They told Zember that her relationships with women were fine, and that the Church needed to “catch up with the times.”

“It was out of compassion,” Zember said. “But compassion without the truth of God is false compassion.”

And it was never enough to put Zember at peace.

“I believe that I had this incorruptible seed that God has given me, that he did not let me accept lies as truth,” she said.

“For me, when lies were told, even if they were told out of compassion, God did not allow that to be settled as true,” she said. “I’m very thankful – though it was frustrating (at the time) and though a big part of me desired to believe it.”

At one point, Zember was secretly dating a woman named Katie, and it was during this relationship that Zember’s attraction to women accidentally became public. A friend caught a moment of physical affection between Katie and Kim, and within a few days, Kim received a call from her brother.

“Kim, what’s going on with you and that girl, Katie?” he asked.

Zember told her brother everything, as well as her parents. Though they all treated her with compassion, she said, none of them were compromising about the truth of Christ with her.

“I never questioned my parents’ love for me,” she said. “I did question whether or not they loved what I was doing.”

After she was “caught” with Katie, Zember tried being more open and public about her relationships. Her friends and family knew that she dated women, and she would hold hands or kiss the women she was dating in public.

She was told by several people that living openly and being accepting would be enough to put her mind at ease and her heart at peace.

But it still never felt right, and every time someone asked her point-blank if she was “gay,” Zember would balk at the label.

“For me, I couldn’t explain then why I didn’t identify as gay, except for the fact that I knew that wasn’t my identity,” she said.

“I didn’t know what my identity was. I just knew it wasn’t gay….It was like, well, I understand that I’m doing this, that this is a lifestyle I am living. But I just couldn’t agree that that made me who I was,” she added.

There were moments of clarity with God for Zember as she wrestled with her sexuality and identity. One of those moments was when, as a young and successful realtor in California, she prayed for God to reveal her heart to herself. In that prayer, God brought back a childhood desire of hers, which was to serve the poor in Africa – a desire that had come after hearing a talk from a missionary priest.

That prayer was the beginning of what is now Unforgotten Faces, a non-profit founded by Zember that helps single mothers and their children in Ethiopia. The ministry was the fruit of many trips and periods of living in Ethiopia, during which Zember said God was showing her “that the world does not revolve around myself.”

“It was so drastic, the level of need that human beings were in, and to get to see it firsthand…for me, I believe it was a way that God got into my heart to break it or to begin to break it, because he’s still breaking off that selfishness,” she said. 

“It’s really hard to see others when you can’t see past yourself. I believe the Lord in his graciousness used Ethiopia to open my eyes and open my heart to others and to begin to entertain the idea of living a life of service to others instead of a life for self,” she said.

It would still take many cycles of relationships with women, moments of clarity with God, pursuing mission work in Ethiopia, and then back to dating women in California, until October 17, 2014, which is the day Zember celebrates as the day she truly surrendered her life to God.

“I surrender. I surrender the thing I haven’t given You. I surrender relationships to you, God,” she prayed.

She told God that she would not date anyone – man or woman – for an entire year, so that she could focus on her relationship with him. That day, she attended a prayer meeting with a friend, which left her feeling overwhelmingly at peace, “indescribably happy,” with a “hunger for God” and everything that he wanted for her life.

Zember’s life changed drastically that day. She turned fervently to her mission work, she sent messages apologizing to all the people she had hurt throughout her life. Her taste in music and movies changed, and she felt a true sense of freedom.

That day was real, Zember wrote, and the year of no dating and pursuing only God was one of the most spiritually fruitful in her life so far.

But that doesn’t mean she was perfect from that day forward, she noted. In the following chapters of the book, Zember recalled how some well-intentioned relationships turned sour, and how she continually needed – and still needs –  to keep turning back to the Lord.

“I speak on a lot of Protestant platforms and, I get asked the question all the time – ‘When were you saved?’” Zember said.

She said she likes to respond: “‘Well, let’s be real. It was at the cold waters of baptism when I was an infant.’ That always strikes up a conversation.”

Zember said she included these moments of stumbling in her book even after her surrender to God because conversion is not a “one and done” process.

“There’s a cooperation of grace. His grace, I cannot earn. His grace, I do not deserve, but I can receive it and I can ask him to help me to work with it,” she said.

“Through this process of many different encounters I’ve had with the Lord daily, I believe he’s sanctifying me just as he is everybody else from day to day. It’s not a one hit. He’s not a magician. It’s a relationship. My relationship with him is constantly growing, especially the more I seek him.”

Zember never intended to publicly share her testimony about her relationship with God and her same-sex attractions.

“I actually resisted it,” she said.

While accompanying a friend doing ministry at a women’s prison, Zember felt God calling her to speak about homosexuality, and she told him: “That ain’t me, God. I suggest you whisper that to someone else.”

But the calling did not go away, and Zember finally gave in – and volunteered to share her testimony at the women’s prison.

“I realized what was holding me back was myself, and what will people think of me? What about my reputation, or my image, or self-love?” she said.

“And so, I thought, ‘Okay, well, you know what? It can’t hurt. Well, it could hurt actually,’” she said, noting that she was afraid she might get “beat up” for speaking about such a controversial topic at a prison.

“But I thought, I’ll try it this one time, because apparently there’s a big need, and we’ll see what happens.”

To her surprise, nobody left the room during her testimony. Many were crying, and by the end the women stood up and applauded. Many wanted to talk one-on-one afterwards.

After that talk, Zember shared her testimony more freely, and soon enough she founded her second ministry, Overcome, for people who also want to live in Christ’s truth about homosexuality.

The ministry started as more of a landing page for all of the “overwhelming” responses she was getting to sharing her testimony, Zember said.

“But all positive. All people seeking hope,” she said. “And sharing that they found hope in what I shared, and that they desire the same thing or similar in their life…it was a flood of people reaching out from all over the world.”

Like with her other ministry in Ethiopia, Zember said she started Overcome ultimately because of an invitation from God.

“So again, God invited me to say, ‘Hey, can you stop looking at yourself and see the need that I have before you?’ He doesn’t need me, but he does say that the harvest is ripe and the laborers are few. And so I was like, ‘Okay, well then, let’s do this.’”

It was out of this same kind of invitation that Zember wrote her testimony in “Restless Heart.” And her message, she said, is a simple one.

“I pray that people can see that God is good, that he loves us, and that he is for us and not against us. And every one of his ways, that have been preserved in Scripture, that have been preserved by the Catholic Church, are for our good and for the glory of God.”

 

[…]

Denver Newsroom, Oct 9, 2020 / 05:40 pm (CNA).- The Archdiocese of New Orleans defended on Friday its handling of a priest who sent text messages to at least one high school student, in violation of archdiocesan policy. An attorney representing the student said the priest’s texts were grooming behavior, and the archdiocesan response put students at risk.

“This man preyed on kids who were at risk, sons who were in need of strong, strong male figures in their lives, and that’s what he gave them,” attorney Bill Arata told CNA Oct. 9, in reference to Fr. Pat Wattingy, who was until July chaplain at John Paul II High School in Slidell, Louisiana.

Wattingy was removed from ministry Oct. 1, after he admitted that in 2013 he sexually abused a minor, the same year he was transferred from ministry at Archbishop Rummel High School outside New Orleans.

Until July, Wattingy was chaplain of John Paul II High School in Slidell, Louisiana.

Arata told CNA that in February 2020, he presented the archdiocese with 50 pages of text messages between Wattingy and students, which he claims were part of a pattern of grooming.

Arata said the texts repeatedly asked a male student when he would turn 18, and that both texts and calls came at inappropriate hours.

“So let me just be blunt. The calls came at midnight, one-o-clock in the morning. If that’s all you knew about a priest communicating with a child, a minor, we could stop there, right?”

“But we don’t. Let’s take it to the next level. No fewer— and I’m not talking about one child, I’m talking about several— but let’s just use a one-child situation. Six, seven times, he wanted to know when the child would turn 18. He brought him special lunches, he invited him to his house in Georgia, he’s sending pictures at Christmas from the house in Georgia,” Arata said.

“Did he mean with his mom? His dad? Maybe his older brother? No, none of those texts went to anybody but the child,” the attorney claimed.

The archdiocese claims that the texts did not contain “sexual references or innuendo” but still violated the archdiocesan policies about communication with youth.

The priest was reportedly admonished by archdiocesan officials to stop sending texts and permitted to remain in ministry at the school. He remained chaplain until he sent additional texts to at least one student and was reportedly sent by the archdiocese for a psychological evaluation.

Arata claims that an archdiocesan attorney acknowledged to him that the texts were grooming behavior, and that the priest began texting just six weeks or so after he was told to stop contacting children.

CNA requested copies of text messages to review, but Arata said his clients had not given him permission to release them to the media.

The school’s principal, Douglas Triche, wrote to parents this week saying that he had not been notified about the inappropriate texts sent by Wattingy. But Arata raised objections to Triche’s claims.

Triche told parents, Arata said, “that he may have heard rumors, but he did not know. Who’d he hear the rumors from? When did he hear the rumors? Why didn’t he act when he heard them? Those are questions I would automatically ask.”

The principal could not be reached by CNA for comment.

Arata told CNA that he believes the archdiocese had reason to be suspicious of Wattingy when the text messages were initially reported.

“The archdiocese has moved him seven times in 26 years. The average contract is five years, right? Help me understand, that’s 3.7 years per place. Why’d you move him? And then they want us to believe that the first time they ever heard of an issue at Rummel was on Thursday, October 1, 2020?” Wattingy asked.

The lawyer also said that he supplied additional text messages from the priest to students after the initial batch in February, and that he was told it was being handled. Then in June, he says he was told the priest was being sent for a psychological evaluation.

The lawyer said that if the text messages to students did not represent a problem, the archdiocese would have had no reason to send the priest for an evaluation. He said sending the priest for an evaluation confirms that the archdiocese knew the texts were not appropriate.

In a statement on Friday, in which New Orleans Archbishop Gregory Aymond addressed the situations of Wattingy and Fr. Travis Clark, a New Orleans priest arrested for filming pornographic videos on an altar, Aymond said that Wattingy would never again serve in public ministry.

Aymond said of the 2013 abuse, “there was no prior accusation and we knew nothing about the abuse before Oct. 1.”

The archbishop repeated his claim that “the texts did not indicate abuse and there was no allegation of sexual abuse. I am sorry for the pain that this has caused.”

After the archbishop released his statement, CNA asked the archdiocese who at the archdiocese had evaluated the texts, and whether the archdiocese considered them to constitute grooming behavior.

“We stand by the assertion that they are not sexual in nature and did not indicate abuse but were a violation of our Technology Policy,” a spokesperson for the archdiocese told CNA.

Arata, whose child is a student at John Paul II High School, told CNA that he and his clients are weighing options regarding the possibility of litigation.

Jonah McKeown contributed to this report.

[…]

CNA Staff, Oct 9, 2020 / 04:35 pm (CNA).-  

The Archbishop of New Orleans said Friday that a priest’s filming of a pornographic videotape atop a church’s altar was demonic, and that the priest will never again serve in Catholic minist… […]