Santiago, Chile, Nov 27, 2018 / 08:01 pm (CNA).- The Schönstatt movement confirmed Monday that Francisco José Cox Huneeus, a former bishop who was dismissed from the clerical state last month, will return to Chile to face the civil justice system for his abuse of minors.
Cox, 84, was ordained a priest of the Schönstatt Fathers in 1961, and he has lived at the movement’s headquarters in Germany since 2002, at the request of the Congregation for Bishops.
Cox’s return was confirmed Nov. 26 by Fr. Patricio Moore, Chilean vice provincial superior of the institute, who also reported on Cox’ health: he suffers from diabetes, controlled prostate cancer, and senile dementia.
“He underwent tests, there are 42 pages of a quite exhaustive reports. Although he has quite a few illnesses, the doctor says that he can travel to Chile and therefore we have also decided to take him back to Chile to make him available to the courts and for whatever may be required,” Moore told El Día.
“The exam says that he has senile dementia syndrome,” Moore indicated. “Not impediments, but I don’t know if he’s going to be able to help so much, but it’s not an impediment, he can be interrogated perfectly well.”
Cox’s return trip may take place in January or February 2019, after a micro-surgery on his brain. It is expected that he will be accompanied on the trip for health reasons.
Cox was born in Santiago de Chile in 1933. He was appointed Bishop of Chillán in 1974, and consecrated the following year. He served there until 1981, when he was appointed secretary of the Pontifical Council for the Family.
In 1985 he was appointed Coadjutor Archbishop of La Serena in 1985, succeeding as ordinary in 1990.
He remained Archbishop of La Serena until 1997, when he resigned at the age of 63. The explanation given at the time “was that Cox had mental health problems,” Crux reported last month.
From 1997 to 2002, Cox exercised several administrative tasks in Rome and in Colombia, according to an Oct. 5 statement of Fr. Juan Pablo Catoggio, superior general of the Schönstatt Fathers.
In 2002 Cardinal Francisco Javier Errazuriz Ossa, then-Archbishop of Santiago, acknowledged that Cox had resigned on account of improper conduct. Cardinal Errazuriz retired in 2010. He, too, is a member of the Schönstatt Fathers. He was made a member of Pope Francis’ Council of Cardinals in 2013, but said earlier this month he was leaving the advisory body,
In 2002 Cox retired from all public activity and left Chile.
“In the year 2002, at our suggestion and with the formal approbation of the Congregation for Bishops, in response to comments of various kinds about innappropriate comportment with youths, Bishop Cox was made to see that it it best for him to leave his work in the diocese of La Serena,” Fr. Fernando Baeza, Chilean superior provincial of the Schönstatt Fathers, said in an Oct. 4 statement.
Fr. Baeza said Cox has not had any pastoral assignment since then.
Cox was removed from the clerical state Oct. 11 “as a consequence of manifest abuse of minors,” but continues to be a member of the Institute of Schönstatt Fathers. His dismissal from the clerical state may not be appealed.
In an Oct. 13 statement, Fr. Catoggio announced that Cox’ dismissal from the clerical state was the result of his sexual abuse of minors reported in recent months, which were investigated by the Congregation for the Doctrine of the Faith.
Fr. Baeza had said that the institute received, at the end of 2017, a complaint of abuse by Cox that had occurred in Germany in 2004. That complaint was sent directly to the CDF, Fr. Baeza said. It was also sent to Germany’s federal prosecutor’s office, Fr. Catoggio said.
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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.
Mexico City, Mexico, May 28, 2019 / 01:56 pm (CNA).- The portion of a constitutional reform initiative seeking to legalize abortion and same-sex marriage in Mexico did not advance last week in the nation’s legislature.
A gender parity bill was debated and approved in both houses of the Mexican Congress May 23. The bill would require that half of the country’s public service sector be women.
Porfirio Muñoz Ledo, president of the Chamber of Deputies and a member of the National Regeneration Movement, had proposed that the bill establish rights to abortion and same-sex marriage. These proposals were not included in the bill’s final version, however, for lack of widespread support.
The bill would have to be approved by at least 17 Mexican states to take effect.
Muñoz Ledo tweeted his disappointment that the measure “fails to strengthen the comprehensive rights of women such as the right to decide about their own bodies.”
Speaking with ACI Prensa, CNA’s Spanish language sister agency, Rodrigo Iván Cortés, president of the National Front for the Family, said that “Muñoz Ledo was very frustrated that the special session was only called to discuss the Senate’s draft version on gender parity in public service positions, and so not on the introduction of abortion, same-sex marriage, etc.”
“There was only consensus on the part about parity,” he said, and so not about “the other points.”
Cortés stressed that “the initiative of Porfirio Muñoz Ledo is a Pandora’s Box, since under the facade of the umbrella of gender parity, what it introduces are elements of an even stronger contraceptive mentality and gender ideology.”
“For the National Front for the Family’s part, we are having a campaign to tell Muñoz Ledo that Mexico doesn’t need more culture of death. Mexico doesn’t need colonizing ideologies imposed on it such as that of gender. What Mexico needs is a culture of life and of the family.”
Mexico City, Mexico, Jun 1, 2019 / 03:03 am (CNA).- Three bishops expressed their opposition to a bill that would expand the legalization of abortion in Hidalgo state in Mexico.
In a joint video message, the bishops of the Ecclesiastical Province of Hidalgo called on lawmakers to scrap the bill and encouraged citizens to put pressure on the legislators to vote “in favor of life.”
The bill which seeks to reform the Penal Code of Hidalgo, was introduced March 21 by representatives Areli Miranda of the Democratic Revolution Party, and Viridiana Aceves of the Social Encounter Party, along with more than a dozen representatives of the National Regeneration Movement (Morena), the party of Mexican President Andrés Manuel López Obrador.
In the legislative proposal, the representatives state that “the embryo cannot be considered a person or human being before the first trimester of pregnancy is [concluded].”
Currently, abortion is decriminalized in Hidalgo in cases of rape up to 90 days from conception, and in cases of grave danger to the health of the mother or “serious genetic or congenital deformities” in the baby.
The bill seeks to decriminalize abortion on demand through the first trimester of pregnancy. In addition, the bill would allow abortion up to 6 months of pregnancy for minors, handicapped persons and in cases of rape.
Bishop Juan Pedro Juárez Meléndez of Tula stressed that “life is a fundamental and inalienable right and is the basis for all human rights.”
“As the day to pass or not pass the bill, to legalize or not legalize abortion, draws near, with respect and hope, we ask the citizen members of the (legislature) to cast their vote in favor of life,” he said.
“Abortion has no justification,” Juárez said. He lamented that “for more than 40 years, ideologies and big corporations have besieged life and have besieged the family.”
The bishop encouraged the priests in Hidalgo to “intensify evangelization and catechesis in favor of life and in favor of the family. In what we do or don’t do, we are playing with the future of our Hidalgo and the future of our Mexico.”
Archbishop Domingo Díaz Martínez of Tulancingo told the governor of Hidalgo, Omar Fayad Meneses, that expanding abortion will not serve the common good.
“Abortion is a problem, not a solution,” he said. “Defending life is the foundation for promoting the common good.”
Bishop José Hiraís Acosta Beltrán of Huejutla argued that “the people of Hidalgo aren’t asking for this law, don’t need this law and don’t deserve this law.”
He asked the faithful to contact their elected representatives and ask them to support life.
He also asked them to pray that the legislators would vote “in favor of life; the right of the will of the mother cannot be used against the right of the child to life.”
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