Washington D.C., Jul 20, 2018 / 06:00 pm (CNA).- The resignation of Bishop Juan José Pineda Fasquelle on Friday morning is the latest in a series of episcopal scandals breaking across the Church. He is accused of multiple counts of sexual and fi… […]
Washington D.C., Jul 20, 2018 / 05:30 pm (CNA).- The Essure sterilization device is being withdrawn from sale, the pharmaceutical company Bayer announced today. This comes after more than 10,000 women filed a lawsuit saying they were seriously harmed b… […]
Lansing, Mich., Jul 20, 2018 / 04:58 pm (CNA/EWTN News).- The Michigan attorney general filed Thursday a cease and desist order against Opus Bono Sacerdotii, a charity which raises money to assist priests facing difficulties, citing a lack of oversight and other violations of state law.
The attorney general, Bill Schuette, filed a notice of intended action July 19.
“Before bringing a civil action, the Attorney General will consider accepting an assurance of discontinuance or other appropriate settlement agreement,” the notice stated.
A former employee of Opus Bono Sacerdotii complained to Schuette’s office in February 2017, “claiming that the charity was violating its nonprofit status and was being used for the personal benefit of its officers Joe Maher and Peter Ferrara.”
On reviewing tax forms, the attorney general’s office “found irregularities and lack of details that lent support to the complaint,” and differing lists of board members, which led to an investigation which lasted until at least May 2018.
The investigation found a lack of board governance, no controls over expenses, unauthorized and excessive compensation, diversion of assets, breach of fiduciary duties, and deceptive solicitations.
“OBS President Joe Maher and Treasurer Peter Ferrara operated OBS without any meaningful oversight from its board of directors,” according to the attorney general’s filing.
The OBS board did not hold formal board meetings, and when they did, minutes were not kept.
Maher and Ferrara are two of the six members of the board of directors; another member, Fr. Eduard Perrone, said, “he never viewed himself as a director and had no knowledge of Opus Bono’s organizational structure; he considered himself a spiritual adviser to the group”. Paul Barron, another board member, said that “the board did not supervise Maher’s and Ferrara’s activities and that the annual meetings were informal,” the attorney general reported.
This lack of governance allowed the “possible diversion and illicit use” of OSB’s charitable assets by Maher and Ferrara, the attorney general wrote. “The pattern of OBS expenses, transfers, and withdrawals suggest regular personal benefit to Maher and Ferrara from OBS assets.”
Neither of the men had a compensation agreement with OBS: “Neither Maher nor Ferrara were paid in regular amounts at regular intervals. Instead, without authorization, at their discretion, both Maher and Ferrara withdrew and transferred OBS assets to themselves or expended them for their own personal benefit.”
The attorney general also stated that “Maher’s and Ferrara’s personal use of funds and unauthorized compensation diverted OBS assets from its mission of helping priests.”
After the investigation began, OBS held a board meeting in which it had “a fiduciary duty to preserve OBS assets and to itself investigate OBS’s finances to ensure that OBS assets were being used—and had been used in the past—as intended,” according to Schuette.
“Instead of investigating and recovering personal expenses charged by Maher and Ferrara and excessive compensation taken by Maher and Ferrara, OBS’s board passed a resolution purporting to authorize Maher’s and Ferrara’s past actions, including tens of thousands of possible personal expenses for meals, auto, and travel … In so doing, the OBS board breached its fiduciary duties to OBS.”
Finally, the investigation found that solicitations for donations sent by OBS “generally told donors that Maher just received a letter from a priest that OBS had helped; the mailing then included a lengthy direct quote purportedly from the priest telling his story.”
“But OBS has admitted that the letters were not direct quotes and were a ‘composition of multiple letters.’”
The attorney general instructed OBS to cease “all unlawful solicitations as described in the above violations and all unauthorized or excessive compensation or personal expenses,” and said that violation “may result in a civil action for restitution, civil fines, litigation costs, and injunctive relief.”
OBS was founded in 2002 to “facilitate care for Catholic priests who are experiencing difficulties in their personal life and priestly ministry,” the organization states. “A vital component of this urgent care is in providing monies to priests who are in dire need of the basic necessities of life, especially when they have no other available options for financial support.”
The charitable tax-exempt organization bears a “2017 Top-Rated” logo from GreatNonprofits on its website.
Washington D.C., Jul 20, 2018 / 03:30 pm (CNA).- The U.S. State Department is set to host the largest and highest-level global meeting on religious liberty next week. Secretary of State Mike Pompeo told EWTN he is prepared to talk with countries with w… […]
Kampala, Uganda, Jul 20, 2018 / 01:20 pm (CNA/EWTN News).- The potential for Christian engagement and renewal will be a focus for the 50th anniversary commemoration of the leadership organization for Catholic bishops’ conferences in Africa.
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Washington D.C., Jul 20, 2018 / 12:00 pm (CNA).- The Church has consistently taught that the state has the authority to use the death penalty. But, in recent years, popes and bishops have become more vocal in calling for an end to its use. Many Catholics instinctively favor life over death, even after the worst crimes, and some are left wondering if the Church’s mind is changing.
Two recent cases highlighted an apparent tension between traditional teaching and modern circumstances.
On July 13, the bishops of Tennessee wrote to Governor Bill Haslam asking him to halt a slate of planned executions. In their letter, Bishops Mark Spalding of Nashville, Richard Stika of Knoxville, and Martin Holley of Memphis emphasized the value and dignity of every human life, even those who have committed the worst possible crimes.
One day earlier, on July 12, Cardinal Malcolm Ranjith, Archbishop of Colombo, expressed his “support” for the Sri Lankan government’s decision to introduce the death penalty for drug traffickers and organized crimes bosses.
“We will support [Sri Lankan] President Maithripala Sirisena’s decision to subject those who organize crime while being in the prison to [the] death sentence,” he told local media. The cardinal went on to add that more needed to be done to prevent drug traffickers and crime bosses from operating with impunity while in jail.
The state’s authority to execute criminals is explicitly sanctioned in the Bible, including by St. Paul. Historically, the Church has recognized the use of the death penalty in a practical way: executions were carried out in the Papal States well into the nineteenth century, with the last official executioner retiring in 1865.
For much the twentieth century, attempted assassination of the pope was a capital crime in Vatican City; Pope Paul VI only removed the death penalty from the law in 1969.
Today, the Church still officially teaches that the death penalty is a legitimate option for states to employ.
The Catechism of the Catholic Church teaches this: “Assuming that the guilty party’s identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.”
This formulation contains a heavy qualification. When exactly is the death penalty the only effective means of defending human life? That’s a thorny question.
St. John Paul II was outspoken in his opposition to the use of capital punishment. In an address in the United States, in 1999, he called for Christians to be “unconditionally pro-life” and said that “the dignity of human life must never be taken away, even in the case of someone who has done great evil.” He also spoke of his desire for a consensus to end the death penalty, which he called “cruel and unnecessary.”
That address, given in St. Louis, was credited with helping persuade to Missouri Governor Mel Carnahan to commute the death sentence of inmate Darrell Mease to life in prison.
More recently, Pope Francis has denounced capital punishment in even stronger terms. Speaking in October 2017, he called it “contrary to the Gospel” because “it is freely decided to suppress a human life that is always sacred in the eyes of the Creator, and of which, in the final analysis, God alone is the true judge and guarantor.” He has, however, stopped short of revising the official teaching contained in the Catechism.
There is a broad sentiment among American Catholics against the death penalty. It is a point of unusually strong consensus, even among those who normally disagree. In 2015, four Catholic publications with often-divergent viewpoints issued a joint editorial calling for an end to capital punishment.
But Catholic thinkers do not unanimously agree that a total renunciation of the death penalty is appropriate, or even possible.
Cardinal Joseph Bernadin, in his famous “Consistent Ethic of Life” speech delivered at Fordham University in 1983, explicitly recognized the legitimate authority of the state to resort to capital punishment. Cardinal Avery Dulles, writing in 2001, observed that “the Catholic magisterium does not, and never has, advocated unqualified abolition of the death penalty.”
While there is real scope for debate about when and how sparingly capital punishment should be used, Dulles concluded that “the death penalty is not in itself a violation of the right to life.”
His conclusion was informed by the constant teaching of the Church that judicial executions are licit, even if regrettable and to be avoided whenever possible.
In the City of God, St. Augustine wrote that the state administers justice under divine concession. “Since the agent of authority is but a sword in the hand, and is not responsible for the killing, it is in no way contrary to the commandment, “Thou shalt not kill”… for the representatives of the State’s authority to put criminals to death, according to law or the rule of rational justice.”
While the trend of recent papal statements has been towards a relegation of the death penalty to, at most, a theoretical possibility, scholars have urged caution about going too far.
Dr. Chad Pecknold, associate professor of systematic theology at the Catholic University of America, told CNA that it was important distinguish between changing circumstances and a change in what the Church has always taught.
“The Church has always held that the death penalty is a just option available to the state, even if we do not welcome its use. St. Augustine says that the death penalty is just, but the Church should plead for mercy.”
Pecknold stressed that relationship between mercy and justice is a live concern. In seeking mercy, he said, we must implicitly recognize the validity of justice.
“Mercy isn’t calling something that is just ‘unjust.’ Mercy relieves the punishment properly due to the guilty. As the Catechism recognizes, there can be circumstances in which the death penalty is a legitimate service to justice. This is qualified by a preferential option for other means, whenever they can serve the same ends.”
These alternative means have not been always and everywhere available. “The common and constant teaching of the Church can be applied to different circumstances. Alternatives available to us in modern western countries simply have not been present at other times, or may not be now in other places.”
There is a crucial difference between applying a consistent teaching to changed circumstances and appearing to suggest humanity has evolved beyond a previously valid doctrine, Pecknold said.
“The death penalty is not, and has never been a positive end in itself. It is a means towards serving justice. If we find we can now serve the same ends and express a preferential option for life, this is doubly good.”
“But we should not fall into a false understanding that what was once ‘good’ is now ‘bad.’ The Church doesn’t evolve out of a true teaching, nor does humanity progress beyond natural law.”
“We should prize our increasing opportunities to serve mercy and justice together, but be wary of giving ourselves too much credit, we have not progressed to a new, higher level of justice.”
Cardinal Dulles agreed. He considered the argument that Church sanctioning of capital punishment was an “outmoded” concession to past ages of “violence” and “barbarity,” one which could yield to “the signs of the times” and “a new recognition of the dignity and inalienable rights of the human person.” He dismissed this as “a tempting simplicity” which found “no echo” among Catholic theologians of the past.
The consensus against capital punishment in modern western nations, it must be observed, has grown in line with increased prosperity, political stability, and states’ ability to deploy credibly effective alternatives to execution.
In the recent Sri Lankan case, the government acted in response to the ineffectiveness of prison sentences, with drug traffickers and crime bosses seeming to continue operating with impunity, even behind bars. Following local complaints at his expression of support, Cardinal Ranjith issued a clarification, making clear his support for the government announcement was not a “carte blanche” advocacy for the death penalty, but noting that he could not “close my eyes and do nothing before this terrible phenomenon our country is faced with.”
“[The drug trade] causes death and violence in the streets and the destruction of the cream of our youth, who become drug addicts at an age as early as their adolescence, being exposed to drugs even in their schools. This is being done by drug cartels operated at times from the prisons,” he said.
For Ranjith, such a context seems to find a place within the Catechism’s criteria that capital punishment be reserved for the final defense of innocent life when other options fail.
In the West, conditions seem to be narrowing the scope for the death penalty’s use, and bishops are responding, which has led to a sense, especially after Pope Francis’ comments last year, that the Church might declare the death penalty absolutely unjust. Yet, as was recently seen in Sri Lanka and Tennessee, things are not yet the same everywhere.
That serves as a good reminder about the importance of understanding the Church’s global perspective, and the importance of distinguishing between teachings which supply criteria through which Catholics must make moral judgments, and teachings which declare that certain actions are, in fact, immoral everywhere and always.
The Church’s teaching on the death penalty expresses, essentially, a criteria by which state authorities should make judgments about the just use of the death penalty. While in the developed West, use of the death penalty may, in fact, be almost completely unnecessary, not all parts of the world are as developed.
The divergence of views from bishops around the world on this issue reflects the role that the circumstances of time and place can play in moral reasoning. That is instructive, and a reminder about the complex richness, and importance, of Catholic moral teaching.
Washington D.C., Jul 20, 2018 / 11:27 am (CNA/EWTN News).- As Judge Brett Kavanaugh prepares for Senate confirmation hearings, the Supreme Court nominee’s record is being examined for indications of how he might handle a move to overturn Roe v. W… […]
Vatican City, Jul 20, 2018 / 06:03 am (CNA/EWTN News).- Pope Francis has accepted the resignation of Juan José Pineda, auxiliary bishop of Tegucigalpa, Honduras, following a Vatican investigation into accusations of financial mismanagement and s… […]
Dublin, Ireland, Jul 20, 2018 / 05:39 am (CNA/EWTN News).- With less than a month to go until Pope Francis visits Dublin for the World Meeting of Families, organizers are moving forward with spiritual preparations as well as the practical, and have called for some 4,000 Eucharistic ministers to serve at the closing Mass.
According to the Archdiocese of Dublin, they are expecting around 500,000 people for the event’s closing Mass in Phoenix Park Aug. 26, which will be celebrated by Pope Francis, who will arrive to Dublin Aug. 25 to close the week-long event.
To ensure all attendees have access to communion at Mass, the archdiocese sent an appeal July 17 for some 4,000 Eucharistic ministers – whether they be priests, religious, consecrated or laity – who have already been trained and assist with the distribution of communion in their home parishes.
According to the archdiocese, the ministers who sign up to volunteer at the Mass must be “trained and functioning ministers of Holy Communion,” and must also be “steady on your feet.”
Though plastic tarp will be laid out in several areas, most of the distribution for communion will take place on bumpy, grassy areas of the park, making it important that the ministers are able to stand their ground.
Even though ministers will have already been trained and approved by their parishes, they will also need to be vetted representatives of the World Meeting of Families.
The archdiocese said it could not guarantee that ministers would be able to distribute in the section where their families are, but voiced hope that this would not stop people from “generously stepping up to help with this important task,” and promised to do their best to keep parish groups together.
So far the archdiocese has prepared some 4,500 ciboria for the Mass, meaning the gold dish used to hold the consecrated hosts in the distribution of communion.
In addition, the archdiocese said they have already received more than 500,000 hosts for the Mass thanks to the Redemptoristine Sisters of St Alphonsus Monastery in Dublin, and the Cistercian Sisters from Glencairn, County Waterford.
Pilgrims up front will receive communion from the main sanctuary area, and teams of nine will be assigned to each of the corrals set up in the park, which will hold roughly 1,400 people apiece.
Eight people divided in pairs of two will distribute communion in each corral, with the distribution point marked with a white umbrella. There will also be a separate minister placed in the middle and marked with a red umbrella for mass-goers who require low-gluten hosts.
Quoting the Gospel of Matthew, which recounts how the disciples “took up what was left over of the broken pieces” after Jesus multiplied the loaves of bread and fish, the archdiocese said they plan to donate any extra hosts to hospitals nursing homes, “so that those who weren’t able to be present and who followed the Mass on television can receive from this tremendous event.”
San Giovanni Rotondo, Italy, Jul 20, 2018 / 03:04 am (CNA/EWTN News).- On a hill overlooking the quiet, southern Italian town of San Giovanni Rotondo sits a state-of-the-art private hospital and research center built by one of the 20th century’s … […]
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