Cincinnati, Ohio, Feb 25, 2017 / 04:15 am (CNA/EWTN News).- Catholics in Cincinnati are hoping that an upcoming meeting of bishops and leaders will give the local Church a much stronger voice to address issues of racism and violence.
“It is a blessing for this archdiocese, through the archbishop, to embrace addressing racism, the pervasive gun violence, restorative justice…race relations, and mental health, that our voice has to be heard,” said Deacon Royce Winters, director of African-American ministries for the Archdiocese of Cincinnati.
“That’s what we really wanted to do was to say as big and as powerful as the voice of the Catholic Church is in the United States, we have to do our part to bring about justice and the dignity of life for all peoples,” he told CNA.
The Feb. 28 meeting of Catholic leaders at Xavier University – entitled “Promoting Peace In Our Communities” – is a continuation of a years-long effort by Catholics to restore race relations and heal social tensions in the archdiocese, Deacon Royce said.
Area social tensions were inflamed after a 2015 incident where a University of Cincinnati police officer shot and killed an unarmed black man in a car. The officer was tried for murder and voluntary manslaughter before a judge declared a mistrial in November. A re-trial has been set for May.
That was the starting point for next Tuesday’s meeting, Deacon Royce recalled.
“We began to have conversations about what is the role of the Church to use this prophetic voice to address violence, whether it be police violence or black-on-black crime or any violence,” he said.
Several members of the archdiocese’s pastoral services department met to bring the problem of violence in the city to Archbishop Dennis Schnurr. The archbishop then celebrated Masses for peace at four African-American parishes in the archdiocese, and staff sent out prayer intentions and homily suggestions to parishes on “the role of the Church in seeking justice.”
Then, after a rash of violent incidents across the nation in the summer of 2016 – police shootings of minorities and retaliatory shootings of police officers – Archbishop Joseph Kurtz of Louisville, then-president of the U.S. Conference of Catholic Bishops, called for a Day of Prayer and Peace in Our Communities on Sept. 9. There were two Masses for peace that day in the archdiocese, at African-American parishes.
The U.S. bishops also commissioned a special task force to plan the day of prayer, but also to issue a report to the U.S. bishops’ conference on “promoting peace.”
Bishops addressing these issues at the national level proved to be a vital support to Catholics in the archdiocese who had been working for years on them, Deacon Royce said, noting that it “emboldened us to be even more intentional about addressing the issues in the diocese.”
Two big social problems in the Cincinnati area are “policing” and “black-on-black violence,” he said. Back in 2002, the police department and federal government entered a collaborative looking at “how they are policing in our communities.”
The collaboration led to firearm training and cultural sensitivity training for police officers, among other things, but “there’s still more to do,” Royce said.
He recalled that during the initial trial of the police officer that killed the unarmed black man in 2015, Catholics joined ecumenical leaders and social activists to pray on the steps of the court house. They prayed for the young man who was shot, and for his family, as well as for the police officer.
“We were also…that justice be done, whatever that justice is,” he added, insisting that “we weren’t praying for an outcome” in the case.
In November, Deacon Royce gave a presentation on Church statements against racism at the University of Cincinnati, citing the U.S. bishops’ pastoral letter on racism, “Brothers and Sisters to Us.” The previous November, Bishop Edward Braxton of Belleville discussed his letter on the “racial divide” at both Dayton University and Xavier University, preached at Mass, and participated in a panel discussion with area police chiefs and state representatives.
When Cincinnati hosted Major League Baseball’s All-Star Game in the summer 2015, Catholics joined with ecumenical leaders, activists and members of the Underground Railroad Freedom Center to ask the MLB to take public stands against racism and violence. They met with the owner of the Cincinnati Reds and representatives of the MLB.
Church leaders must be better equipped to talk about racism and gun violence, the deacon insisted.
“Our pastors, our deacons, or whoever’s preaching in our communities, are not skilled to address this issue, so that means the people in the communities are not being formed and most of us as preachers and as homilists would rather steer away from it than address it.”
After Archbishop Kurtz called for the Day of Prayer, Deacon Royce and others reached out to him and began planning the event modeled after the theme of the task force, “Promoting Peace In Our Communities.” The archdiocese, along with Xavier University’s Institute for Spirituality and Social Justice and Catholic Charities of Southwest Ohio, will host the event.
“It provides us an opportunity to, again, promote the Church’s response to the letter that was sent out from the general secretary and Archbishop Kurtz,” the deacon said.
Archbishop Dennis Schnurr of Cincinnati will celebrate Mass at 4 p.m. in the university’s Bellarmine Chapel to begin the event, with Archbishop Kurtz concelebrating.
The Mass will be followed by dinner and discussion on “embracing diversity in our communities.” This topic is needed for discussion, Deacon Royce stressed, because even though Catholic organizations do “great work” in the area, “we tend not to be engaged at the street level of dealing with people where they are.”
“We have to ask ourselves the question: Are we prepared to minister to all of God’s people and the range of race, culture, and origin in which they place themselves?”
This involves “teaching our staff” to look at “our own personal biases,” he said, “and identify their impact on our ministry.”
He added that there must be “an understanding that there is no one culture in the Archdiocese of Cincinnati into which non-white cultures are supposed to assimilate.”
The discussion will be followed by a keynote address on “Carrying Out Our Prophetic Ministry in Times of Racism and Violence” by Archbishop Kurtz.
The meeting is so important, Deacon Royce emphasized, because it gives the opportunity for Catholics to “be engaged” on these societal issues.
“When we say there’s a seamless garment of life from the womb to the tomb, then that means that we have to be engaged in those events to help people know what that dignity of life is.”
Philadelphia, Pa., Feb 24, 2017 / 04:33 pm (CNA/EWTN News).- Philadelphia’s Archbishop Charles Chaput will present his latest book in New York City and Washington, D.C. in the near future, discussing the changed situation for Catholicism in America.
“As Christians, we're offering a salvific message in a therapeutic culture. It's a tough sale,” the archbishop told CNA. He suggested that new understandings of religion and civic life are very different from previous generations.
“Jesus changed the world with 12 very flawed men,” Archbishop Chaput said. “We have plenty of good men and women, and more than enough resources, to do the same. But not if we’re too self-absorbed and too eager to fit into the world around us to suffer for our faith. We’re not short of vocations. We’re short of clear thinking and zeal.”
His newest book, “Strangers in a Strange Land: Living the Catholic Faith in a Post-Christian World,” was released Feb. 21 by Henry Holt and Co. The archbishop makes the case that American culture has undergone a qualitative change from the past, and he considers the future for Catholics and Americans in public and private life.
While there are tens of millions of actively practicing Christians in the U.S., Archbishop Chaput suggests the overall trends in religious affiliation are not good. He stressed that the Christian past was great only insofar as Christians were faithful to Jesus Christ.
The archbishop will hold a book signing, deliver comments and take part in a panel discussion.
On Feb. 27 in New York City he will hold an event at 7 p.m. at the Sheen Center, 18 Bleecker Street, Manhattan.
The Washington, D.C. event will take place March 14 at 6:30 p.m. at the Catholic Information Center, 1501 K Street NW.
Admission at both events is free.
Washington D.C., Feb 24, 2017 / 04:25 pm (CNA).- The Supreme Court this week heard oral arguments in the case of a Mexican teen shot dead by a border patrol agent. But when it comes to legal standing in the case, the situation is far from clear.
“This is a difficult case, as its facts are very compelling for the plaintiffs, but the law is less so,” said Mary G. Leary, professor of law at The Catholic University of America.
Leary spoke with CNA about the case Hernandez v. Mesa currently before the Supreme Court.
At the U.S.-Mexico border in 2010, three Mexican boys played a game of “chicken” by seeing who would run the closest to the border. Fifteen-year-old Sergio Hernandez crossed the border and was noticed by border patrol agent Jesus Mesa. As Hernandez ran back into a culvert between the walls on either side of the border, the agent shot him dead.
Mexico requested that Mesa be extradited for the killing, but the U.S. refused. Hernandez’s family sued for damages, claiming that the Fourth Amendment protects against such use of force on the border.
Although the Hernandez family has appealed to the Constitution, the Fourth Amendment protections might not necessarily apply in the case, Leary said.
“The plaintiffs have made a constitutional claim, but it is far from clear that the Constitution applies to the family of a non-American citizen injured or in this case killed outside the border of the United States,” she stated.
The Fourth Circuit had dismissed the case, saying “the plaintiffs fail to allege a violation of the Fourth Amendment, and that the Fifth Amendment right asserted by the plaintiffs was not clearly established at the time of the complained-of incident.”
Oral arguments in the case of Hernandez v. Mesa were heard by the Supreme Court on Tuesday.
“This tragic case is one of the most simple extraterritorial cases this Court will ever have in front of it,” said Robert Hilliard, arguing for the teen’s family.
“First, all of the conduct of the domestic police officer happened inside the United States. Second, it was a civilian domestic police officer. Third it was a civilian plaintiff, not an enemy combatant. Fourth, it was one of the most fundamental rights, the right to life. Fifth, the other government involved supports – the government of Mexico supports the claim,” he said.
Justice Stephen Breyer admitted that the family has “a very sympathetic case,” but he and other justices were skeptical of issuing a broad ruling that could affect drone killings carried out in foreign countries by citizens operating in the U.S.
Also, justices noted, there is no specific rule on the books dealing with these instances. Lawyers are trying to make the case for the victim’s family by appealing to the Fourth Amendment’s protections against “unreasonable search and seizure.”
Hernandez’s case is not an isolated one, Hilliard insisted, claiming that there have been “at least 10 cross-border shootings” with six deaths of Mexican nationals.
Justice Kennedy asked whether the Court should consider the matter if “this is one of the most sensitive areas of foreign affairs” and “the political branches should discuss with Mexico what the solution ought to be.”
“But isn't this an urgent matter of separation of powers for us to respect the duty that…the executive and the legislative have with respect to foreign affairs?” he asked Hilliard.
When Randolph Ortega argued for Mesa before the Court, justices pressed him on the location of the killing and the role of Border Patrol officers.
“The actor is the Border Patrol member. And the instruction from the United States is very clear: Do not shoot to kill an unarmed, non-dangerous person who is no threat to your safety. Do not shoot to kill. That's U.S. law,” Justice Ruth Bader Ginsburg observed.
“It's the United States law operating on the United States official who's acting inside the United States. This case has, as far as the conduct is concerned, United States written all over it,” she said.
Ortega insisted that “in areas of the United States where there is a clearly defined border, as we have here, the Fourth Amendment stops unless the person seized – in this case Hernandez – had some voluntary contact with the United States.”
Ginsburg asked how it would be different if an officer, standing in the U.S., shot a foreign national in the U.S. versus shooting someone on the border.
“That doesn't make a whole lot of sense, does it, to distinguish those two victims?” she asked.
“I think it's very distinguishable because of the very real border,” Ortega replied. “Wars have been fought to establish borders. The border is very real.”
Washington D.C., Feb 24, 2017 / 12:24 pm (CNA/EWTN News).- The Trump administration’s new border and immigration enforcement rules needlessly endanger the vulnerable, militarize the border and will cause many other problems, the U.S. bishops warned this week.
“They greatly expand the militarization of the U.S.-Mexico border,” said Bishop Joe S. Vasquez of Austin, chair of the U.S. bishops’ Committee on Migration, who wrote the bishops’ Feb. 23 response.
On Feb. 20, the Department of Homeland Security issued two memoranda to implement President Donald Trump’s executive orders regarding immigration enforcement on the border and in the U.S. interior.
“Taken together, these memoranda constitute the establishment of a large-scale enforcement system that targets virtually all undocumented migrants as ‘priorities’ for deportation, thus prioritizing no one,” Bishop Vasquez said.
Important protections for the vulnerable, including unaccompanied children and asylum seekers, have been removed from federal policy, the bishop said.
The memoranda promote the use of local law enforcement to enforce federal immigration law. This disregards “existing relationships of trust” between local law enforcement officials and immigrant communities, he said.
“The engagement of local law enforcement to enforce federal immigration law can undermine public safety by making many who live in immigrant communities fearful of cooperating with local law enforcement in both reporting and investigating criminal matters.”
In addition, the rules aim to publicize crimes by undocumented immigrants, to erect new detention facilities, and to speed up deportations, the New York Times reports. Administration officials said that those brought to the U.S. as young children will not be targeted. However, parents living without documentation in the U.S. who smuggle their children into the country could face deportation or prosecution for smuggling or human trafficking.
Bishop Vasquez urged the Trump administration to reconsider its approach in the memoranda and in its executive orders.
“Together, these have placed already vulnerable immigrants among us in an even greater state of vulnerability,” he added.
He voiced the U.S. bishops’ commitment “to care for and respect the human dignity of all, regardless of their immigration status.”
“During this unsettling time, we will redouble our work to accompany and protect our immigrant brothers and sisters and recognize their contributions and inherent dignity as children of God,” he said.
Austin, Texas, Feb 23, 2017 / 08:02 pm (CNA/EWTN News).- Amid the controversy over investigative videos appearing to show illegal activities at Planned Parenthood, a federal judge has temporarily barred Texas from denying Medicaid funding to the abortion provider.
Attorney General Ken Paxton said the decision is “disappointing” and “flies in the face of basic human decency.”
“The raw, unedited footage from undercover videos exposed a brazen willingness by Planned Parenthood officials to traffic in fetal body parts, as well as manipulate the timing and method of an abortion,” he said Feb. 21. “Even the remains of the most vicious criminals are treated with respect.”
“No taxpayer in Texas should have to subsidize this repugnant and illegal conduct,” Paxton added. “We should never lose sight of the fact that, as long as abortion is legal in the United States, the potential for these types of horrors will continue.”
U.S. District Court Judge Sam Sparks issued a preliminary injunction stopping the state from defunding the abortion provider’s 30 health centers, which receive $4 million for services not related to abortion, the New York Times reports.
On Dec. 20, 2016, the inspector general for the Texas Health and Human Services Commission ruled that Planned Parenthood was unqualified to provide medical services “in a professionally competent, safe, legal and ethical manner.”
Judge Sparks said that the inspector general did not present “even a scintilla of evidence” that Planned Parenthood was unqualified, that it had profited from fetal tissue, or that a doctor had altered an abortion procedure for any purpose.
Planned Parenthood came under heavy criticism after undercover investigators with the Center for Medical Progress produced videos appearing to show Planned Parenthood staff and leaders engaged in the illegal sale of fetal tissue and body parts from unborn babies.
Judge Sparks was dismissive of the videos and said the case was about “the State of Texas’ efforts to expel a group of health care providers from a social health care program for families and individuals with limited resources.”
The case will go to trial, and Paxton said Texas would appeal the judge’s injunction.
Cecile Richards, the president of the Planned Parenthood Action Fund and the daughter of former Texas Gov. Ann Richards, characterized the ruling as a “victory for Texas women.”
Planned Parenthood said its Medicaid-funded services in Texas include breast cancer and cervical cancer screening and treatment, contraception counseling, sexually transmitted disease testing and treatment, and primary health services.
The abortion provider has denied any accusations of wrongdoing and has claimed the videos were deceptively edited.
The videos, first released in July 2015, prompted a massive response from Planned Parenthood backers.
A grant proposal attributed to George Soros’ Open Society Foundations indicated at least $7-$8 million would be spent in a campaign to counter the videos and “transform the narrative.” While the document charged that the videos were doctored, it said the videos’ release was “severe and without warning” and would require “an enormous amount of resources and staff time” for Planned Parenthood to respond.
The grant proposal particularly voiced concern about state-level investigations, especially in Texas.
Federal courts have blocked at least five other states’ attempts to bar Planned Parenthood from Medicaid reimbursements: Arkansas, Alabama, Kansas, Mississippi and Louisiana.
Washington D.C., Feb 23, 2017 / 03:54 pm (CNA/EWTN News).- Anti-Catholic state laws from the 19th century are today being used by secularists to fight public funding of all religious organizations, warned a religious freedom advocacy group.
State Blaine Amendment laws are utilized today “to counter religious organizations and religious individuals,” said Eric Baxter, senior attorney at the Becket Fund for Religious Liberty.
“The First Amendment was set in place to ensure that religious beliefs and religious exercise could have an equal part in our public life and culture,” he told CNA.
These state laws, however, “are being used to thwart that, to say that somehow religion is like the ugly stepchild of the family of civil rights, and creates this idea that religion should be sidelined in public life.”
What was the original Blaine Amendment, and how were state laws modeled after it?
In the years following the Civil War, there was widespread suspicion and even open hostility toward Catholics in the U.S., especially toward immigrant Catholic populations from Europe.
Public schools at the time were largely Protestant, with no single Christian denomination in charge, and many Catholics attended parochial schools which were seen as “sectarian” by prominent public figures, explains historian John T. McGreevy in his book “Catholicism and American Freedom.”
Public figures, he notes, including one current and one future U.S. president at the time, pushed against taxpayer funding of Catholic schools and even advocated for an increase in the taxation of Catholic Church property in the U.S.
Ohio’s Republican gubernatorial candidate and future U.S. President Rutherford B. Hayes opposed Catholic priests being able to visit state asylums.
In a speech to Civil War veterans in 1875, President Ulysses S. Grant insisted that no federal money “be appropriated to the support of any sectarian school.”
And, the former general-in-chief of the U.S. armies during the Civil War added, “if we are to have another contest in the near future of our national existence, I predict that the dividing line will not be Mason and Dixon’s but between patriotism and intelligence on the one side, and superstition, ambition, and ignorance on the other.”
As McGreevy noted, “audience members understood” what Grant meant about “superstition,” as he had “referred to a Catholic Church that he saw as increasingly aggressive.”
Grant pushed for a federal amendment by Sen. James Blaine of Maine that prohibited taxpayer funding of “sectarian” schools – the original “Blaine Amendment.” It failed in the Senate, however, although as McGreevy noted some Republican senators, during the debate, cast aspersions toward Catholics as they argued for the passage of the amendment.
Nevertheless, the federal amendment took form at the state level and many states eventually passed versions of the bill barring state funding of Catholic schools.
In the Supreme Court’s 2000 decision Mitchell v. Hobbs, a four-justice plurality insisted that the Blaine Amendment’s motive to deny public funding of “sectarian” institutions was bigoted.
“Finally, hostility to aid to pervasively sectarian schools has a shameful pedigree that we do not hesitate to disavow,” Justice Clarence Thomas, joined by Justices Anthony Kennedy and Antonin Scalia and Chief Justice William Rehnquist, wrote in their plurality opinion.
“Consideration of the amendment arose at a time of pervasive hostility to the Catholic Church and to Catholics in general, and it was an open secret that ‘sectarian’ was code for ‘Catholic’,” the opinion read. Furthermore, they added, “pervasively sectarian schools” are not blocked by the Constitution from receiving federal funding “from otherwise permissible aid programs.”
“This doctrine, born of bigotry, should be buried now,” they stated.
While they were introduced more than a century ago, these state laws are still in use today against religious organizations, Baxter said. For instance, a case before the Supreme Court involves the Missouri version of the amendment.
Trinity Lutheran Church in Columbia, Mo. was seeking to enter a state program to receive “used tires from landfills” in order “to create playground material.” The playground is used by the public, but the state denied the church’s participation in the program because it is a religious institution.
It is “blatant discrimination,” Baxter said, given that the state used tire program is a “purely secular program” and “open to everyone, and yet the state saying you can’t participate if you’re religious.”
Other Blaine cases around the country include a church-run program in Florida that met inmates released from prison and connected them with programs to meet their needs of housing, mental health treatment, and job training. It had a positive record of preventing recidivism, Baxter said, but atheists sued over the program’s connection with the state.
Although a federal judge ruled in the favor of Prisoners of Christ, “that comes at the cost of years of litigation,” Baxter noted.
In Oklahoma, students with disabilities were not sufficiently helped at the public schools and were instead given scholarships by the government to attend private schools with programs to meet their needs.
A lawsuit was brought against the use of scholarships for religious schools, but the state supreme court ruled in favor of the religious schools despite the state’s Blaine Amendment, Baxter said.
Another state school scholarship program in Georgia was criticized for sending children to Catholic schools on public scholarships, and the state’s Blaine Amendment was used in a lawsuit against the practice.
School cases present a substantial portion of Blaine Amendment cases, Baxter noted, because there are “a number of these programs…where states are trying to figure out how best to provide a publicly-funded education to every student” and incorporate private schools, including religious schools, into the programs.
These state laws are deleterious to religious groups, Baxter insisted, because even if the groups win in court, they are hampered by years of litigation and legal feeds. Also, he added, they “contribute” to “religious strife” in society by marginalizing religious groups.
The laws, when applied against equal participation in state programs by religious groups, are unconstitutional, he argued.
“If they’re applied to discriminate against religious organizations and individuals, and keep them from participating on equal footing with other organizations and state programs, they violate the First Amendment’s free exercise and establishment clauses,” he insisted, “by basically trying to suppress religious believers or penalize religious entities on grounds that aren’t applied to everyone else.”
Their main problem is “this idea that somehow religion is not welcome in public life, when really, the First Amendment was created to ensure just the opposite,” he said, “to remind us that religion is a part of what it means to be a human being.”
Washington D.C., Feb 23, 2017 / 02:34 pm (CNA/EWTN News).- A death row inmate in Texas deserves a new sentencing hearing because his own lawyers called on an expert who claimed he was more likely to be dangerous because he is black, the U. S. Supreme Court has said.
Chief Justice John Roberts wrote the majority opinion in the Feb. 22 decision in Buck v. Davis, saying: “When a jury hears expert testimony that expressly makes a defendant's race directly pertinent on the question of life or death, the impact of that evidence cannot be measured simply by how much air time it received at trial or how many pages it occupies in the record. Some toxins can be deadly in small doses.”
The man sentenced to death, Duane Buck, was convicted for two 1995 murders, which included killing his ex-girlfriend in front of her children. He also shot his step-sister at close range.
Buck will now be able to argue before a lower court that he should have a new sentencing hearing.
The 6-2 ruling was dissented from by Justices Clarence Thomas and Samuel Alito.
The case before the Supreme Court did not argue for Buck's innocence, but emphasized his attorneys’ handling of the sentencing hearing, which considered whether Buck met the standard for “future dangerousness,” CNN reports.
Dr. Walter Quijano, a psychologist retained by Buck’s own defense attorneys, spoke at the sentencing hearing and claimed that the fact that Buck was black “increased the probability” he would commit future acts of violence.
Texas law allowed the jury to impose capital punishment only if it found unanimously and beyond a reasonable doubt that Buck was likely to commit acts of violence in the future.
Texas Solicitor General Scott Keller defended the sentence before the high court. He said Quijano’s testimony played a limited role at the trial. Other evidence of his future dangerousness cited the brutality of the murders, his lack of remorse, and the testimony of an ex-girlfriend.
During oral arguments, Alito said the race-related testimony was “indefensible” and “bizarre.”
Justice Ruth Bader Ginsburg asked “What competent counsel would put that evidence before a jury?”
In the dissenting opinion, Thomas said the lower courts had followed proper standards in upholding the sentence, National Public Radio reports. He added that the jury that sentenced Buck had sufficient reasons to recommend a death sentence on grounds other than Quijano’s comments.
Thomas wrote that “Having settled on a desired outcome, the Court bulldozes procedural obstacles and misapplies settled law to justify it.”
Washington D.C., Feb 23, 2017 / 12:27 pm (CNA/EWTN News).- On Wednesday night, the Trump administration withdrew an Obama-era guidance that had directed schools to allow students to use the bathroom or locker room of the gender they currently identify with, not the facilities of their birth or biological sex.
The guidance had prompted criticism on the grounds of safety and privacy. In dropping it, the Trump administration said the policy had created too much confusion and the issue should be left up to the states.
The move was applauded by Dr. Ryan T. Anderson, William E. Simon Senior Research Fellow in American Principles and Public Policy at The Heritage Foundation.
“While we must be sensitive to the dignity, privacy, and safety concerns of people who identify as transgender, that is not a reason to ignore the dignity, privacy, and safety concerns of everyone else,” Anderson wrote in the Daily Signal.
“Unfortunately, the Obama-era policies were entirely one-sided. They favored the concerns of people who identify as transgender while entirely discounting the concerns of others.”
The decision also drew praise from Alliance Defending Freedom senior counsel Gary McCaleb.
“Student privacy in those facilities must be protected, and by restoring the right understanding of Title IX, our nation also restores common sense: School officials should be free to protect their student’s privacy, safety, and dignity,” he said.
Earlier this month, the Trump administration had announced that it would stop fighting to defend the policy in court.
Back in August, the Northern District of Texas federal court placed an injunction on the policy, halting it from going into effect. In response to the injunction, the Obama administration appealed its case to the Fifth Circuit Court of Appeals. That appeal was dropped Feb. 10.
The guidance in question was an interpretation of Title IX of the Civil Rights Act, which forbids discrimination “on the basis of sex” within “any education program or activity receiving Federal financial assistance.”
In its interpretation, the Obama administration said the Title IX anti-discrimination protections include those for gender identity, meaning that transgender students had to have access to facilities of the gender with which they identified, like single-sex locker rooms and bathrooms.
Leading U.S. bishops had expressed serious concerns with the guidance, saying that it “contradicts a basic understanding of human formation so well expressed by Pope Francis: that ‘the young need to be helped to accept their own body as it was created’.”
“Children, youth, and parents in these difficult situations deserve compassion, sensitivity, and respect,” said Bishop Richard Malone of Buffalo and Archbishop George Lucas of Omaha, chairs of the committees on youth and Catholic education, respectively.
“All of these can be expressed without infringing on legitimate concerns about privacy and security on the part of the other young students and parents. The federal regulatory guidance issued on May 13 does not even attempt to achieve this balance.”
The August injunction by the Texas district court came weeks after the U.S. Supreme Court had halted from going into effect a Fourth Circuit Court ruling that a transgender student had to be able to access the public school bathroom of their choice. The Court will still hear that case of Gavin Grimm this term.
Washington D.C., Feb 23, 2017 / 02:50 am (CNA/EWTN News).- Recent American guidelines for human gene modification have raised important ethical questions, especially with regard to modifying the genes of unborn children and of reproductive cells.
The National Academy of Sciences last week released a 261-page report on guidelines for editing the human genome to treat diseases and other applications. The report covers a wide array of topics, from the editing of adult cells for therapies such as cancer treatment, to the editing of embryos and germ cells (reproductive cells, i.e. ova and sperm), to the question of human enhancement.
John DiCamillo, an ethicist at the National Catholic Bioethics Center, spoke to CNA about the perils and the promises of gene editing, as well as the oversights contained in the National Academy of Sciences' report.
“Gene editing generally can be morally legitimate if it has a directly therapeutic purpose for a particular patient in question, and if we’re sure we’re going to limit whatever changes to this person,” DiCamillo explained. In this regard, the report’s guidelines for laboratory treatment of somatic – or non-reproductive – cells and human trials of somatic cell treatments were reasonable, he noted.
DiCamillo pointed to upcoming clinical gene therapy trials for cancer and proposed gene therapy treatments for disorders such as sickle cell disease. However, it’s important to limit these trials to non-embryonic persons, to ensure that the modifications – intended as well as unintended – are not carried in the patient’s reproductive cells.
While this would mean that patients treated for inheritable diseases “could still transmit it to their children,” any children who then developed the disease could themselves be treated through the same process.
The question of transmission to descendents opens up two more points discussed in the National Academy of Sciences report: the modification of ova and sperm, as well as edits to the genomes of embryos. Both of these changes would mean that people would maintain these edits in all of their cells for all of their lives – and could pass on these edited genes to new generations.
“There could be limited situations that could exist where the germ line could be legitimately edited. In other words, making changes to sperm, to eggs, or to early embryos as a way of potentially addressing diseases – inheritable diseases and so forth,” DiCamillo stated.
However, permitting edits to germ line cells could also be “very dangerous on multiple levels,” he warned.
There are considerable, and not yet fully controllable, risks to genetic manipulation. A person conceived with edited genes could experience a range of “unintended, perhaps harmful, side effects that can now be transmitted, inherited by other individuals down the line.” An embryo who experiences gene modification could also carry and pass on edited genes, particularly if edits were performed before his or her reproductive cells began to differentiate themselves.
The National Academy of Sciences' regulations surrounding germ cells and embryos are also problematic for what they overlook, DiCamillo commented.
Manipulating sperm and ova requires removing them from a person’s body; if conception is achieved with these cells, it is nearly always through in vitro methods. This practice of in vitro fertilization is held by the Church to be ethically unacceptable because it dissociates procreation from the integrally personal context of the conjugal act.
In addition, scientific researchers rarely differentiate between experimentation on sperm or ova – which are cells that come from a human subject – and embryos, which are distinct persons with their own distinct genomes, DiCamillo noted.
The National Academy of Sciences’ guidelines reflect this lack of distinction between cells and embryos. “That’s very misleading because embryos are not germ line cells; they are new human beings,” DiCamillo said.
For research on embryos to be ethical, he continued, therapies should be ordered to treating and benefitting that “that particular embryo, not just for garnering scientific knowledge or seeing what’s going to happen.” DiCamillo condemned policies that see destruction of embryonic persons as a back-up if research does not go as planned, as well as current policies that require destruction of embryos as standard procedure.
“We’d be in that area of very dangerous exploitation of human life and destruction of human life,” he warned.
While the guidelines stumble across ethical roadblocks in regards to gamete and embryo research, the new report’s rules regarding human enhancement are strong, DiCamillo said.
The ability to edit genomes could also be used for purposes other than medical treatment. A whole host of human traits could be enhanced or changed, such as vision, intelligence, or abilities. “There’s any number of things that we could do to change the qualities of human beings themselves and make them, in a sense, super-humans … this is something that would also be an ethical problem on the horizon,” he warned.
The existence of these gene altering therapies raises a question of how much modification and enhancement is permissible. DiCamillo praised the report for its recommendation “entirely against enhancement efforts and that these should not be allowed.”
Currently, gene editing of both germ cells and somatic cells is legal in the United States, including on embryos. However, various US government institutions have policies in place prohibiting federal funding of such research efforts on germ cells and on embryos.
Furthermore, Food and Drug Administration regulations prohibit gene modification on viable human embryos – meaning that human embryos who receive gene modification are always destroyed.
The new guidelines from the National Academy of Sciences are significant because they lay a groundwork for future policy on human gene modification. They cautiously welcome the use of gene therapy on human embryos who are not later targeted for destruction after experimentation concludes.
DiCamillo recalled, however, that “they are merely guidelines – they are advice from the National Academy of the Sciences to the government in regards to future policy. This is not itself a new regulation or policy that the government has established.”
The ethics of gene editing has been questioned for several years – the Congregation for the Doctrine of the Faith addressed the issue in Dignitas personae, its 2008 instruction on certain bioethical questions. It has become more pressing recently, however, because a new technique known as CRISPR is easier to use and less expensive than previous means of gene editing.
Although the ethical questions surrounding gene modification are many and there are a number of problematic applications of these technologies, DiCamillo cautioned Catholics not to renounce completely human gene modification: “We don’t want to be hyper-reactive to the dangers. We have to realize there’s a great deal of good that can be done here.”
He pointed again to the kinds of modifications that can treat deadly genetic diseases and treatments that can be done in an ethical manner, with full respect to the dignity of human persons.
“We do need to be attentive to where the dangers are,” he warned, “but we don’t want to … automatically consider any kind of gene editing to be automatically a problem.”
Richmond, Va., Feb 22, 2017 / 04:35 pm (CNA/EWTN News).- The bishops of Virginia's two dioceses on Tuesday decried Governor Terry McAuliffe's veto of a bill which would have redirected state funding away from abortion providers and toward community health centers.
“Surrounded by Planned Parenthood supporters at a veto ceremony outside the Governor’s Mansion this morning, Gov. McAuliffe said his actions protected the rights and dignity of Virginia women – when, in fact, his actions harm the dignity of the women deceived by the multi-billion dollar abortion industry as well as the tiniest females, those still in the womb whose lives are brutally eliminated by abortion,” read a Feb. 21 statement of the Virginia Catholic Conference.
The conference said it “upholds the timeless truth that every human being, born and unborn, has an equal right to life. The Conference finds Gov. McAuliffe’s pride in protecting an organization that destroys life and harms women and their families deeply offensive. We will continue to fight for the day when Virginia law protects all human life, at every stage of development, from conception until natural death.”
The conference represents the public policy interests of Bishop Francis DiLorenzo of Richmond and Bishop Michael Burbidge of Arlington.
McAuliffe, a Democrat, had vetoed an identical measure in 2016. The bill, HB 2264, had been introduced to the House of Delegates, the lower house of the Virginia legislature, by Ben Cline (R – Rockbridge). McAuliffe claimed that the bill would disincentivize businesses who wish to invest in Virginia.
It would have barred Virigina's health department from providing funds to any entity that performs abortions not covered by Medicaid, and would have redirected the money to other health clinics which provide more comprehensive health care services.
The bill passed in the House of Delegates Feb. 7 with a 60-33 vote that fell along party lines. A week later, Feb. 14, it passed in the state Senate with a 20-14 margin.
After the veto, Cline expressed his hope that the Virginia General Assembly would override the decision. “This important legislation would have prioritized taxpayer dollars toward providers of more comprehensive health care services, and the governor’s veto undermines those efforts to improve health care in rural and underserved areas,” Cline said in a prepared statement.
The Virginia bill and McAuliffe's veto come on the heels of the national legislature’s moves to block funding to Planned Parenthood on both the state and the national levels. Last week, the House of Representatives rolled back Obama Administration regulations blocking individual states from defunding Planned Parenthood. Furthermore, both the House and the Senate have set in place measures that could lead to the eventual blockage of Planned Parenthood receiving federal funds.
Speaker of the House Paul Ryan (R- Wisc.) has repeatedly advocated using funds earmarked for Planned Parenthood on community health centers and other forms of health access for low-income citizens.
Baltimore, Md., Feb 22, 2017 / 02:11 pm (CNA/EWTN News).- Both Pope Francis and St. Francis of Assisi provide the right perspective on caring for creation in a way that places care for humanity at its center, said Archbishop Wilton Gregory of Atlanta.
“They invite us to see and to respect the grandeur of God’s creation – beginning with the lofty dignity of the human person and our divinely inspired responsibility to care for the world which God has entrusted to us,” Archbishop Gregory said Feb. 16, delivering a keynote speech at the Mid-Atlantic Congress held in Baltimore.
The congress, co-sponsored by the Association of Catholic Publishers and the Archdiocese of Baltimore, aims to help form pastoral and administrative leaders.
Archbishop Gregory’s keynote focused on care for creation. He said that creation is good in itself, not simply because it is profitable or useful or exploitable.
“First and foremost, it is good because it reflects God’s goodness itself. In the very act of creation, God was bestowing upon all of nature an undeniable reflection of His own divine goodness,” he said.
And human beings are the apex of that creation, he stressed.
“Human beings are God’s creation that most perfectly reflects His own divinity. If we are to begin to safeguard God’s creation, we must launch an increased reverence for every human life,” the archbishop said.
For Archbishop Gregory, Pope Francis’ 2015 encyclical “Laudato Si” proposes an “integral ecology” that reminds us “that we are the custodians of creation and not its exploiters.”
“God’s creation invites us to enter into a threefold relationship – with God, with one another and with nature itself,” he explained. “Each of these relationships is interconnected and ultimately they are intended to enhance and to strengthen one another.”
Despite important concerns for the planet’s fragility, safeguarding human life is “the very starting point of environmental security,” he said.
Respect for human life extends from those in the womb to frightened immigrants who may or may not have documented status. It extends to the mentally or emotionally fragile, prisoners guilty of “horrendous crimes,” and the neglected poor who “may be seen as inconvenient but who nonetheless are our brothers and sisters in the Lord,” the archbishop said.
Archbishop Gregory, who was the first African-American to serve as president of the U.S. Conference of Catholic Bishops, also discussed recent racial tensions, unrest and violence.
Baltimore itself witnessed protests and severe unrest in April 2015 after an African-American man arrested by police died after injuries apparently received in police custody.
“For the past several years, our nation has faced a tragic eruption of widespread violence that has directly impacted the African-American community as well as the law enforcement communities in too many different locations – including this City of Baltimore,” the archbishop reflected.
The violence has put neighbors “on edge” and has threatened the peace of neighborhoods.
“We Americans have begun to discuss our common future as though the civil rights achievements of the past generation had not taken place,” he said. “Our public language has grown so more severe and offensive.”
“Some people have begun to question if not even to doubt our future as a home community unified by a sense of national identity,” Archbishop Gregory continued.
He noted the U.S. bishops’ conference has worked to discuss these trends. Archbishop Gregory praised the leadership of the Archbishop of Baltimore William E. Lori in aiding an ecumenical and inter-faith response to the Baltimore unrest. These efforts are “signs of hope,” he said.
Returning to environmental issues, Archbishop Gregory said the Atlanta archdiocese partnered with the University of Georgia’s environmental department to prepare a local response to the encyclical.
The archbishop lamented the “destructive exploitation” and the “wanton damage” done to the environment and reminded his audience that the poor are especially harmed by environmental destruction.
He cited the example of St. Francis of Assisi, who “saw God’s fingerprints throughout every element of creation.”
In the face of threats to the earth from technological exploitation and greed, he suggested Catholics need to ask St. Francis “to rekindle within each one of us a share of his profound spirit of wonder, awe and gratitude for God’s creation.”
“Without the benefit of our modern scientific acumen and expertise,” he noted, “Saint Francis was able to view all of nature as a precious treasure that God has entrusted to us to be shared and preserved for those who will follow us.”
Washington D.C., Feb 22, 2017 / 02:50 am (CNA/EWTN News).- Through its annual rice bowl initiative, Catholic Relief Services has announced it will be promoting a “culture of encounter” in its Lenten operation.
“At a time when there is so much conflict in the world, this Lenten program gives people of all ages a way to respond to human suffering with compassion and action,” Joan Rosenhauer, executive vice president of U.S. operations for Catholic Relief Services, stated.
“To learn the names and stories of our brothers and sisters, to include them in our prayers, to contribute our Lenten sacrifices so they can live better, healthier lives; this is the way we deepen our faith, building a culture of encounter and holding up the dignity of each and every one of us,” she added.
“CRS Rice Bowl” is the annual Lenten initiative of Catholic Relief Services. Participating Catholics pray, fast, and give alms to CRS in solidarity with each other and with other needy families throughout the world.
The theme is “encounter,” CRS insists. “Through prayer, we encounter Christ, present in the faces of every member of our human family, so often still walking that long road to Calvary,” they stated.
“Through fasting, we encounter our own obstacles, those things about ourselves that prevent us from loving God and neighbor,” they added. “Through almsgiving, we encounter our brothers and sisters around the world, asking what we can give up so that others might have life to the fullest.”
In addition to accepting donations from Catholics, Rice Bowl provides weekly prayer reflections and its website CRSRiceBowl.org features videos on how to practice Lent, from leaders like Cardinal Timothy Dolan of New York and Archbishop Jose Gomez of Los Angeles.
The program also provides meatless recipes, and opportunities for Catholics to learn about other families around the world helped by CRS and the social teaching of the Church.
CRS claims that only one dollar donated per day of Lent could provide a month’s worth of food for another family in need. Donations could also provide medical care for children or clean drinking water.
“We want to meet people where they are in their day-to-day lives, in schools, in parishes, and on the go. CRS Rice Bowl is an easy to use tool that helps people deepen their Lenten journey by participating in our Lenten traditions – prayer, fasting and almsgiving - in a time and way that suits them best,” Beth Martin, director for U.S. operations of the program, explained.
Participants can receive email updates from the program by signing up on the website, or they can download the Rice Bowl app onto their smartphones.
A quarter of donations go to local anti-poverty and food programs while three-quarters “goes to support CRS’ humanitarian and development programs overseas, providing life-saving assistance and hope to impoverished and vulnerable communities,” the group said.
Pope Francis, in his Lenten message, asked Catholics to participate in Lenten campaigns “promoted by many Church organizations in different parts of the world, and thus to favor the culture of encounter in our one human family.”
Stockton, Calif., Feb 22, 2017 / 12:04 am (CNA).- If President Donald Trump is the candidate of “disruption,” similar disruption is needed to build a better society, Bishop Robert McElroy of San Diego told a gathering of faith-based groups co-sponsored by the Vatican.
“Well now, we must all become disruptors,” the bishop said Feb. 18 at the U.S. regional gathering for the World Meeting of Popular Movements, which aims to promote structural changes for greater justice in racial, social, and economic areas.
“We must disrupt those who would seek to send troops into our streets to deport the undocumented, to rip mothers and fathers from their families. We must disrupt those who portray refugees as enemies rather than our brothers and sisters in terrible need. We must disrupt those who train us to see Muslim men, women and children as forces of fear rather than as children of God.”
“We must disrupt those who seek to rob our medical care, especially from the poor,” he continued. “We must disrupt those who would take even food stamps and nutrition assistance from the mouths of children.”
At the same time, the bishop told the multi-religious audience of the need for constructive action: “as people of faith, as disciples of Jesus Christ, as children of Abraham, as followers of the Prophet Muhammad, of people of all faiths and no faith, we cannot merely be disruptors, we also have to be rebuilders.”
The Feb. 16-19 conference was held in Modesto, about 30 miles southeast of Stockton. It was organized with the support of the Dicastery for Promoting Integral Human Development, the Catholic Campaign for Human Development, and the PICO National Network.
The PICO network is composed of faith-based community organizations. It claims 1,000 member institutions representing over 1 million families in 17 U.S. states. The network’s Latin American branch has been supported for a decade by Cardinal Oscar Rodriguez Maradiaga of Tegucigalpa, who now coordinates the Council of Cardinals advising Pope Francis. The cardinal addressed a launch event PICO’s “Year of Encounter with Pope Francis” campaign in early 2015.
The Pope himself sent a message to the California meeting that praised the gathering’s “constructive energies” and criticized the brutality of an economic system “that has the god of money at its center.” He encouraged their efforts “to fight for social justice, to defend our Sister Mother Earth and to stand alongside migrants.”
For Bishop McElroy, the meeting was an opportunity to call to rebuild the country.
“Let us disrupt and rebuild. And let us do God’s work,” he said, advocating the advancement of human dignity and equality.
“We must rebuild a nation in solidarity, what Catholic teaching calls the sense that all of us are the children of the one God,” he said, calling for a $15 minimum wage, decent housing, food for the poorest, and attention to environmental issues in the face of industrial threats.
“We must identify the ways in which our very ability to see, judge and act on behalf of justice is being endangered by cultural currents which leave us isolated, embittered and angry.”
Citing Benedict XVI, he said that truth itself is “under attack” and “whole industries have arisen to shape public opinion in destructively isolated and dishonest patterns.”
He said social issues like jobs, housing, immigration, economic disparities and the environment must be made “foundations for common efforts rather than of division.”
Bishop McElroy flatly criticized free market ideology as a rival to human dignity.
“The fundamental political question of our age is whether our economic structures and systems in the United States will enjoy ever greater freedom or whether they will be located effectively within a juridical structure which seeks to safeguard the dignity of the human person and the common good of our nation,” he said.
“In that battle, the tradition of Catholic social teaching is unequivocally on the side of strong governmental and societal protections for the powerless, the worker, the homeless, the hungry, those without decent medical care, the unemployed.”
He placed property and wealth in the context of Catholic teaching that sees creation as God’s gift to all humanity.
“Wealth is a common heritage, not at its core a right of lineage or acquisition,” he said. “For this reason, free markets do not constitute a first principle of economic justice. Their moral worth is instrumental in nature and must be structured by government to accomplish the common good.”
The bishop stressed the “intrinsic human rights” to medical care, decent housing, protection of human life, food, and work. These rights are not merely negotiating points to discuss after the free market system has distributed wealth, he said.
“Rather, these rights are basic claims which every man, woman and family has upon our nation as a whole,” he said, warning that these rights are being denied to large numbers of people.
Bishop McElroy cited Pope Francis’ 2013 apostolic exhortation Evangelii gaudium and its description of an economy that excludes some people from meaningful participation in social, political, and economic life.
The bishop said that statements like “this economy kills” are not simply exaggerations. He suggested many people have known someone the economy has killed: a senior citizen who can’t afford medicine or rent; a mother or father who is working two or three jobs and is “really dying because even then they can’t provide for their kids;” and young people who turn to drugs, gangs, or suicide because they cannot find a job.
“Now mourn them,” he said. “And now call out their name; let all the world know that this economy kills.”
At other times, Bishop McElroy has been outspoken against the proposed removal of a statue of St. Junípero Serra from the U.S. Capitol, and against a California law barring health plans that restrict abortion coverage.
He urged in 2015 an overhaul of the US bishops' voting guide to reflect how Pope Francis has “radically transformed the prioritization of Catholic social teaching and its elements.” And following the release of Amoris laetitia, he suggested that the divorced-and-remarried may make a “discernment of conscience” that “God is calling them to return to full participation in the life of the Church and the Eucharist.”
In addition to Bishop McElroy, other scheduled speakers at the Modesto conference included Bishop Stephen Blaire of Stockton; Cardinal Peter Turkson, prefect of the Dicastery for Promoting Integral Human Development; Cardinal Joseph Tobin of Newark; Bishop Shelton Fabre of Houma-Thibodaux; Archbishop José Gomez of Los Angeles; and Bishop Oscar Cantú of Las Cruces.
One co-sponsor of the event, PICO Network, came to public attention in August 2016 when a cache of documents attributed to billionaire financier George Soros’ Open Society Foundations were hacked and posted to the site DCLeaks.com.
The documents said the foundations committed $650,000 in funds for PICO Network and Faith in Public Life in 2015 to use Pope Francis’ visit to the U.S. to influence the 2016 elections and cultivate influence within the Catholic Church.
It claimed the grantees were involved in “the long-term project of shifting the priorities of the U.S. Catholic Church to focus on issues of injustice and oppression” and claimed that some U.S. bishops sought to curb Pope Francis’ influence on social justice issues. The documents are not always accurate and erroneously indicated the World Meeting of Popular Movements would take place in 2016, rather than 2017.
The same cache of documents indicated that the Soros network funds abortion advocates in Ireland as part of a strategic model to overturn abortion restrictions in Catholic countries. The Soros foundations also took part in a multi-million dollar effort to respond to videos appearing to show the politically powerful abortion provider Planned Parenthood was involved in the illegal sale of fetal tissue and body parts from aborted babies.
According to the documents, the Soros foundations gave $450,000 to the group Catholics in Alliance for the Common Good from 2006-2010, crediting the group for changing Catholic voters’ priorities on abortion. Emails to and from leading Democratic Party strategist John Podesta, published on WikiLeaks, claimed that Catholics in Alliance was a group founded with the intent of creating a “Catholic Spring” revolution against the U.S. bishops.
Christopher Hale, who became Catholics in Alliance’s executive director in late 2013, told CNA in October 2016 that the group was not concerned with the internal politics of the Catholic Church. The group has become more critical of abortion groups in recent years.
Washington D.C., Feb 21, 2017 / 08:01 pm (CNA/EWTN News).- Anti-Semitic incidents in the United States must be prosecuted and condemned by the government to curb their rise, a religious freedom expert insists.
Regarding recent bomb threats made to Jewish community centers and the desecration of a Jewish cemetery in Missouri, there must be “very vigilant enforcement of the law,” said Prof. Daniel Mark of Villanova University, who serves on the U.S. Commission on International Religious Freedom.
“It’s kind of a shame,” he told CNA, that “a lot of these crimes go unpunished.” They must be recognized for what they are and condemned, he added. “If you’re not willing to recognize what it is and call the thing by its name, you’re going to have a hard time addressing it.”
Jewish leaders have been alarmed at the rise in anti-Semitic incidents in Europe in recent years, from the desecration of synagogues to attacks on Jews wearing religious symbols in public to violent attacks like in 2015, where a gunman who pledged allegiance to ISIS took hostages at a Paris kosher market and killed four.
The incidents have grown so numerous and so serious that questions have been raised about the future of Jewish communities in Europe.
However, the fervor of antisemitism in the U.S. has risen as well, religious freedom advocates have warned.
The Anti-Defamation League reported a sharp rise in violent antisemitic assaults in 2015, and leaders noted a distressing surge in online harassment of Jewish reporters during the 2016 presidential election and the proliferation of antisemitic conspiracy theories on the internet.
Shortly after Trump’s election to the presidency in November, white nationalist leaders gathered at the Ronald Reagan Building in Washington, D.C. Richard Spencer said “Hail Trump, hail our people, hail victory!” and was met with fascist salutes.
The U.S. Holocaust Memorial Museum responded that they were “deeply alarmed” at the gathering and its antisemitic rhetoric.
In recent weeks, there have reportedly been dozens of bomb threats made against Jewish community centers in the U.S. A Jewish cemetery in Missouri was vandalized recently and as many as 200 headstones were reportedly damaged.
President Trump must speak out forcefully against such behavior but he has not, advocates warn, and he has even partly enabled such behavior amongst many of his far-right supporters.
“I think in some cases anti-Semites may feel emboldened by the rise of Trump,” Mark noted of the election year incidents.
“Now that’s not to say that Trump himself is not an antisemite in the way they are, but I think again, it is fair to say that Trump probably could have done more during the campaign to make it clear to his supporters that these kinds of attitudes and this kind of behavior is not tolerable, it will not be tolerated.”
Such behavior must be condemned, and Trump did not speak forcefully enough against it during the campaign, Mark insisted.
“Instead it seems like he chose the path of saying just little enough that those people could tell themselves that secretly, he’s on board with them and their bad motives, which I don’t believe he is.”
President Trump denounced antisemitism on Tuesday as he spoke at the newly-opened National Museum of African-American History and Culture in Washington, D.C.
“This tour was a meaningful reminder of why we have to fight bigotry, intolerance and hatred in all of its very ugly forms,” he said. “The anti-Semitic threats targeting our Jewish community and community centers are horrible and are a painful and a very sad reminder of the work that still must be done to root out hate and prejudice and evil.”
However, his statement came after weeks of statements – or omissions – that drew more concerns about his administration’s response to anti-Semitism.
In his Jan. 27 remarks on International Holocaust Remembrance Day, President Donald Trump left out any specific mention of the Jewish people, a mention made by the White House in past years.
For instance, President Obama in 2015 said that “the American people pay tribute to the six million Jews and millions of others murdered by the Nazi regime.”
In 2016, in his remarks at the Righteous Among Nations Awards Dinner at the Israeli Embassy in Washington, D.C., President Obama insisted that “we must confront the reality that around the world, anti-Semitism is on the rise” including in the United States.
Then last week at a Nov. 16 press conference, Trump was asked by reporter Jake Turx, writing for the Jewish magazine “Ami,” about the rise in antisemitic incidents.
While Turx noted there were no accusations of antisemitism leveled against Trump by members of his community, he added that questions do exist of how the Trump administration would respond to the other anti-Semitic incidents nationwide.
As Turx cited reports of bomb threats made against Jewish community centers, Trump interrupted him and scolded him for not asking a simpler question, calling it “not a fair question.” He asked Turx to sit down and told him “I understood the rest of your question.”
“I am the least antisemitic person that you’ve ever seen in your entire life,” Trump began, calling himself also the “least racist person.” When Turx interrupted to follow up his question, Trump ordered him to “quiet” and said he hated both the “charge” of antisemitism leveled against him and Turx’s “question.”
The day before, at a Feb. 15 joint press conference with Israeli Prime Minister Bibi Netanyahu, Trump was asked by a reporter about the rise in antisemitic incidents:
“And I wonder what you say to those among the Jewish community in the States, and in Israel, and maybe around the world who believe and feel that your administration is playing with xenophobia and maybe racist tones?”
President Trump responded first by pointing out his Electoral College victory and the “tremendous enthusiasm” for his administration in the country. He then promised to “stop crime in this country” and would work “to stop long-simmering racism” and noted that he had “so many (Jewish) friends” and family.
The advocacy group Human Rights First criticized Trump’s answer, calling it “inappropriate” and saying it “widely missed the mark.”
“The president’s response today once again highlights a deeply concerning trend toward accommodating antisemitic voices and failing to clearly and unequivocally denounce hate,” Susan Corke of Human Rights First stated.
“His inappropriate response is all the more troubling given his campaign’s association with antisemitic tropes, his administration’s embrace of individuals with deep ties to anti-Semitism, and his decision not to include any reference to the Jewish people in his statement on International Holocaust Remembrance Day.”
On Tuesday, however, Human Rights First commended Trump for finally issuing strong statements against antisemitism, saying they were “necessary and overdue.”
“These declarations, while welcome, are a departure from those made by the president during his campaign and post-inauguration, that animated those with antisemitic and other racist views into reprehensible acts of hatred,” the group continued.
Words must be accompanied by action, they added, like “by improving data collection and providing additional resources to protect communities.”
“A national leader failing to clearly denounce harmful speech can serve to embolden extremist voices and serve as a legitimation of violence,” they stated. “President Trump should make clear immediately that he condemns all forms of antisemitism and intolerance, and that he will do everything in his power to support investigations and prosecutions of hate crimes.”
Washington D.C., Feb 21, 2017 / 03:11 pm (CNA/EWTN News).- People with severe mental illness are much more likely to be incarcerated than treated for their disorders, advocates said at a recent panel, and changes need to be made in order to break the vicious cycle of prison and homelessness.
“We don’t have a mental health professional in half the counties in America. We need to do something about that,” Doris A. Fuller of the Treatment Advocacy Center said at a panel in Washington, D.C. earlier this month.
Almost 400,000 inmates in the U.S. prison system are estimated to be mentally ill. For many with severe mental problems like schizophrenia or bipolar disorder, their untreated illness may have played a primary role in landing them in prison.
“The going in and out of jail is a challenge. And many of the times it is because of the mental illness,” said Karen Ostlie, director of behavioral health services for Catholic Charities of the Archdiocese of Washington, D.C.
“So that’s the same as across the country, is you get a lot of people that are incarcerated because of their mental illness,” she told CNA, and it might be for something small like “trespassing if they’re homeless and they’re trying to find a warm place to sleep at night.”
The mentally ill are 10 times more likely to be incarcerated than hospitalized.
And if they are released from the criminal justice system back into society, without receiving the proper treatment, they may very soon end up back in jail.
In the span of five years in Miami-Dade County in Florida, 97 people – primarily homeless men and people with schizophrenia – were arrested a total of 2,200 times, said Judge Steve Leifman of the Miami-Dade County Court Criminal Division.
The panel discussion, hosted by the American Enterprise Institute in Washington, D.C., discussed the criminal justice system and the U.S. mental health crisis. Participants explored the scope of the problem after the release of a new report “Emptying the ‘New Asylums’” on reducing the number of inmates waiting in prison to be treated at a state hospital.
“We have a population of inmates behind bars in America today with mental illness that’s about the size of the city of Oakland, California,” Fuller stated, noting that an average of 5,000 people with “serious mental illness” are booked in jails per day.
They are arrested for a number of crimes ranging from the small, like trespassing or public urination, to violent felonies. Many crimes among this population are the result of someone’s untreated mental illness, such as schizophrenia or bipolar disorder, panel members argued.
The mentally ill are 10 times more likely to be incarcerated than hospitalized, according to the Treatment Advocacy Center. An estimated 40 percent of those with severe mental illness are incarcerated at some point in their lives.
A shortage of mental hospitals
Some 90,000 people in prison have been judged “incompetent to stand trial.” In all but three states, they must then be treated back to a competent state. Usually they are sent to state mental hospitals for this, yet there are far too few beds available for them there.
In the first half of the 20th century, the U.S. housed far more people in mental hospitals, but starting in the 1950s, a push to “deinstitutionalize” the system – as well as federal cases brought against hospitals for horrific abuses there – led to budget cuts and the closing of hospitals rather than states working to reform them, Leifman said.
Thus, state hospital beds for the severely mentally ill fell dramatically from 337 per 100,000 persons in 1955 to only 11.7 per 100,000 in 2016.
As a result, severely mentally ill persons are “languishing” in jail and even dying there, advocates warn. “Incarcerating pre-trial and convicted criminal offenders with serious mental illness is so common today that jails and prisons are routinely called the ‘new asylums.’ They are anything but protective,” said the report “Emptying the New Asylums” by the Treatment Advocacy Center.
The prison system does nothing to help an existing case of mental illness, and all too often exacerbates it. Studies have shown the deleterious effects of prolonged solitary confinement on someone’s mental condition, and for those with serious mental illness, a prolonged stay in prison can cause crippling damage to their health.
“If you want to really improve your public safety, improve the community mental health system.”
There may be no immediate option for people in this situation, said Kianna Richardson, a correctional support specialist with Catholic Charities of the Archdiocese of Washington, D.C. The jail or prison cannot release someone who is not competent to stand trial onto the streets without treatment.
“It would be kind of difficult just to work with them, because they may refuse services, and in turn, they may go through the same cycle and commit another crime,” she told CNA.
One way to help seriously ill inmates get the treatment they need more quickly would be to make “small changes” to the waiting system at state hospitals, said participants at the AEI panel.
The Treatment Advocacy Center contracted with the University of North Carolina and North Carolina State University to gather and analyze data from five state hospitals. Their findings led them to believe that changes could benefit the system.
In Florida, for instance, where 120 inmates per month will need to be treated for illnesses before they stand trial, “if you divert two of them, the average bed wait drops from 12 days to 3 days,” Doris A. Fuller noted. In Wisconsin, if eight beds were added to the state hospitals, the average waits for a bed would fall from two months to two weeks.
The importance of post-jail treatment
However, even after mentally ill inmates are released from jails and state hospitals, if they are not properly treated in their communities, they are at high risk of recidivism.
“Putting someone in jail with mental illness for even a few days and then releasing them – which everyone gets released – is not an improvement of public safety,” Leifman insisted at the panel. “Most of them have serious trauma issues, and jail re-traumatizes people.”
“If you want to really improve your public safety, improve the community mental health system,” he added.
Matthew D. Chase of the National Association of Counties pointed to the example of Leon County, Florida, which established a system where non-profits met officials at the jail at midnight to take in homeless individuals and inmates with serious mental issues.
They were sent to various groups who worked with mental health, domestic violence and substance abuse cases, among others, he said, where previously these people would have gone straight onto the street.
Other groups like Catholic Charities of the Archdiocese of Washington, D.C. are actively ministering to this population, providing case management and long-term psychiatric treatment for inmates and those who have been released from the justice system.
Kianna Richardson, a correctional support specialist with Catholic Charities of the Archdiocese of Washington, D.C., sees clients with arrest records, most of whom are “non-violent offenders.”
She provides 60-day case management for those “with severe and persistent mental health diagnoses who are returning from Charles County detention center back to the community.” She insisted that “it’s crucial for them” to receive treatment.
“Hopefully that will help them avoid being incarcerated in the future,” she said, and “reduce their recidivism rate”
Housing and employment are the biggest challenges for this population, she insisted. If they have untreated mental health problems and an arrest record, they have a much lower chance of getting a job and holding it down. If they have no job, they can’t pay for a place to live.
Also, in the county where she works – Charles County, Md. – the temporary shelter stays open only during the winter months, meaning that the homeless may have no options from April through September.
Washington, D.C. is one of the highest cost-of-living metropolitan areas in the U.S., and this poses a unique challenge to the city’s homeless population, said Karen Ostlie of Catholic Charities, D.C., who has worked in mental health in the district for 20 years.
“There’s a lack of affordable housing,” she said. “That can be very difficult, when somebody doesn’t have a stable place to live, to stabilize that person, for them to follow through with their mental health treatment.”
Catholic Charities provides psychiatric treatment, and the ACT (Assertive Community Treatment) team “works with about 120 of our consumers,” Ostlie explained, including “some of the most disengaged” and “seriously ill consumers.”
They also work with other clients who had long-term hospitalizations at St. Elizabeth’s, a psychiatric facility in Southeast D.C.
The ACT team will find and meet the homeless where they are, seeking to engage them in treatment, she said. But there are challenges – even if they receive prescription medication upon being discharged from mental hospitals, if they have no stable home, it is harder for them to keep the medication and take it as ordered.
The goal is to get the patients to engage in treatment with a psychiatrist, Ostlie said. They also work to get benefits for the patients and to help them apply for the appropriate housing, such as a single occupancy room or a group home.
“With some of our most seriously ill consumers, part of the difficulty with finding housing, other than the cost of apartments, is that they can’t manage in a shared group home situation, or their behaviors are so challenging that the folks that run the group homes won’t accept them or they leave or they don’t want to deal with the rules.”
Drug abuse is another significant challenge among this population, she said. Not only can it make mental illness worse, but even if patients go through treatment for it, they can easily fall back into addiction by returning to their former place on the streets.
“The key is to change the way we think about these things,” Leifman said at the panel, insisting that there must be a greater national focus on improving mental health in communities rather than just incarcerating the perpetrators of crimes. “So much of our money is now going into correctional cost.”
“There is no other illness in this world that is permissible to send people out into homelessness in the middle of the night,” he said, but when it comes to mental illness, “people don’t bat an eye.”
Baltimore, Md., Feb 21, 2017 / 06:02 am (CNA/EWTN News).- Nestled among the mix of shiny new storefronts, foreclosed row houses, parks, and public housing, lies what locals call the “gem of East Baltimore:” St. Frances Academy. Perduring the Civil War, social tumult, economic growth and decline in the neighborhood, the 189-year-old Catholic school still operates from the principles of its foundress, Servant of God Mother Mary Lange.
Along with the building, Mother Mary Lange’s legacy has been preserved as well: to educate and form children left behind by society, particularly those of African descent. While the kinds of challenges faced by many of Baltimore’s students have changed over nearly 200 years, what has not is the need for strong, Christ-centered education in the heart of the inner city, say educators at the school.
“The kids really understand and appreciate the legacy. They know the story, they know the history,” Sister John Francis Schilling, OSP told CNA. “They will tell you in a minute,” she added of the students’ eagerness to share Mother Mary Lange’s story, “and are very proud of it.”
Dr. Curtis Turner, Ed.D, principal of St. Frances Academy and a deacon of the Archdiocese of Washington, noted that St. Frances Academy still has its eyes on the same goal their founders did – Christ.
“You’d have 180 souls really in jeopardy if we weren’t here,” the principal said to CNA.
In 1828, a Haitian refugee named Elizabeth Lange began teaching children of African descent, both slave and free, out of her home in Baltimore – a slave state with a large free African-American population.
“Mother Lange started this school because she wanted to teach the children of slaves about the Bible, about religion and realized they couldn’t read,” Sister John Francis recounted. While it wasn’t illegal to teach slaves in Maryland at that time, educating persons of color was socially taboo. Despite this, Lange was determined to teach the girls from her home.
A year later, Sulpician Father Nicholas Joubert approached Lange and asked if she and her co-teacher, Marie Balas, would be willing to start a religious order while continuing their work in girls’ education. Lange responded that she had been wanting to dedicate her life to God, and with the blessing of the Archbishop of Baltimore she took vows and the name “Sister Mary.”
Mother Mary Lange was named the superior of the new congregation, the Oblate Sisters of Providence – the first religious community for women of African descent in the United States.
The new order also rented a house for the community to live in and use as a school house. Today, the school continues to operate in the building it moved into in 1871, and the Oblate Sisters of Providence still help to teach and form St. Frances Academy’s hundreds of students.
Within the building, next to an English classroom and under a science lab, the room of Mother Mary Lange remains virtually undisturbed from how it was left after Lange’s death in 1882. “The kids see it and walk by,” Deacon Turner commented, adding that the emphasis on Mother Lange's present preserves her legacy at the school. “She lived, died and prayed here.”
“It’s one of the few places where we can all claim to be third-class relics,” he joked.
Since the 1820s, both the school and the order have gone through several changes. The main school building has served as a school, a dormitory, and an orphanage over the years, and the campus has expanded to include a gym, classrooms, computer labs, and other facilities. The school has become a co-educational preparatory school.
The order has expanded, with presences in Maryland, New York, Florida, and Costa Rica, and sisters from around the globe. Mother Mary Lange’s cause for sainthood was opened in 1991 by Cardinal William Keeler of Baltimore.
In spite of, or perhaps because of, this growth, St. Frances Academy has persisted as the nation’s oldest African-American Catholic educational institution. In addition, the school is the oldest continually operating black educational facility in the United States, predating the founding of Cheyney University of Pennsylvania – the nation’s oldest Historically Black College – by nearly a decade.
Today, the school remains dedicated to Mother Lange’s vision and her desire to educate all those in need of a good education. “We’re carrying out her mission,” Sister John Francis said. The school continues its work despite the challenges of this mission. “She was a risk-taker, and we’re risk takers,” Sister said.
One of those risks is accepting kids who are deemed high-risk or who are suspended or expelled from school. “We take kids who are risks. Sometimes they call us the second-chance school because we allow kids the opportunity to fail and then come back,” she explained. “We’re pretty much always willing to give them a second chance.”
Another risk is the school’s decision five years ago to house a number of boys who are homeless or who don’t have stable housing or family situations, in the Fr. Joubert Housing Program. “It’s been very successful … These kids are considered to be ‘throwaway’ kids by the city,” Sister John Francis explained. The first class of students to go through the program have graduated and are now in college; both made the National Honor Society while at the Joubert program.
Deacon Turner noted that he and the lay staff who oversee the housing programs seek to treat the boys as their own children, making sure they have home-cooked meals, clothes, things to do on the weekends, and adequate furnishings for their bedrooms: “It’s like we have 16 sons on campus.”
It also doesn’t hurt that the boys are also under the sisters’ watchful eye from the convent across the street. “They know that the second they step outside of the Joubert house, they’re within sight of the convent,” Deacon Turner laughed.
The program takes some of the most at-risk students in the city and turns them into the stars of the school, the principal continued. “The funny part is what takes them a while is that they’re the kids who are the most needy, economically, but then they get here and they actually end up being the envy of the rest of the school community.”
As with the success of the boys within the Fr. Joubert Housing Program, St. Frances Academy has managed to thrive in the face of challenges – and do just as well as many area schools with more privileged students. In the past several decades, Catholic schools in Baltimore have faced wave after wave of school closings.
Deacon Turner said that 11 of the academy’s 14 feeder schools have been closed in the past 15 years, and all of its partner Catholic schools in West Baltimore have also been shuttered. “We feel like we’re the last person standing in the breach right now.”
But despite the struggles facing Baltimore’s inner city, the school itself is doing very well: “We’re a poor school, but not a broke school.” Because of their success, the faculty and administration are focusing on making sure that the tuition remains accessible for the school’s students, more than 84 percent of whom receive federal food aid for lunches.
Yet even though their tuition is considerably less than many of the city’s other Catholic and secular high schools “our kids are going to those same colleges.” The drive – and the stakes – are what set the academy’s students apart.
“The difference that we make isn’t just college or a better college, it’s college or no college – sometimes, it’s life or death without us,” Deacon Turner reflected.
Without St. Frances, many students also would not have had an introduction to what a life with Christ looks like, Deacon Turner said. “The majority of our students are not Catholic – the vast majority are not Catholic – and I would say at least half are unchurched altogether, so we’re their first introduction to a life with Christ.” In many cases, he continued, a student’s turnaround can be traced to their introduction to a Christian lifestyle and Christ himself.
“I’ve seen other organizations try to work in the city from a purely secular point of view, and of course they meet with some marginal success, but our success rate is that virtually all our kids go to college. If we tried to do that without Christ in the equation, there’s no way we’d be at that statistic,” Deacon Turner stated.
“All the challenges that an inner city child faces – economically, socially– in my opinion, can only be overcome with the help of Christ, by introducing them to Jesus.”
Philadelphia, Pa., Feb 21, 2017 / 02:50 am (CNA/EWTN News).- Archbishop Charles Chaput of Philadelphia's new book, released on Tuesday, takes a hard look at how Catholics in the United States can live their faith in a public square which has become post-Christian.
CNA recently spoke with Archbishop Chaput about Strangers in a Strange Land: Living the Catholic Faith in a Post-Christian World, published Feb. 21 by Henry Holt and Co.
During the conversation, the archbishop discussed the changes seen in American public life in recent years, the role technology has played in these changes, and the place of law in the country's ethos.
He also touched on Christian hope, the central importance of fidelity to Christ, and the temptation of conformity to cultural norms.
Please read below the full text of CNA's interview with Archbishop Chaput:
Why did you feel the need for a new book after “Render Unto Caesar”?
I think the nine years since the release of Render Unto Caesar have seen a generational change in America. Boomers are aging out of leadership. Younger people are moving in. Their civic formation and memory – their understanding of the nation, the role of religious faith in public life, the nature of the Church – are very different from my age cohort.
The 1960s generation, my age group, had the benefit of moral and intellectual capital built up over many decades. We borrowed on it, even while we attacked it. Now a lot of it is used up. That has political consequences for the country and pastoral consequences for anyone trying to preach and live the Gospel. For example, what does a word like “salvation” mean to people who’ve been told since birth that they're basically pretty good already, and if they’re not, it’s the fault of somebody or some force outside themselves?
As Christians, we're offering a salvific message in a therapeutic culture. It's a tough sale.
Doesn't “Strangers in a Strange land” as a title suggest a rather pessimistic view of the place Christians have in society today?
Realistic, yes; pessimistic, no. Optimism and pessimism are equally dangerous because both God and the devil are full of surprises. About three-quarters of Americans still self-identify as Christians. Tens of millions of them actively and sincerely practice their faith. I know dozens of young clergy and lay leaders who are on fire with God, and they’ll make a real difference in the world with their witness. So biblical faith still has an important influence on our public life.
But we'd be foolish to ignore the overall trends in American religious affiliation, which are not good.
You make the case in your book that we're living in a “post-Christian world.” How so?
By “world” I mean mainly the developed countries of the north. In the global south, Christianity is generally doing very well and growing rapidly. But the north has the wealth and power, and therefore the ability to shape much of the dialogue about international trade, politics, and even history. Take a creature like the European Union. The EU very deliberately ignores 1,500 years of Europe’s Christian heritage and defines itself in purely secular terms, as if a huge part of its own past never happened. In effect, it tries to create a new reality by erasing its own memory.
That's a harder trick to pull off in the United States, because we have no negative experience of religious wars or state Churches, the nation’s religious roots are still fresh, and religious practice is still high. But if you unpack the subtext in some of today’s militancy about tolerance and diversity, you find the same disdain for Christian faith and morality.
What do you see as the main factors that have changed America’s religious landscape?
Some of the change is inevitable and good because we’re a country built on immigration, and our demography naturally changes over time. More important, I think, is that many of the developments in our legal and educational philosophies and our sexual mores over the past 60 years have not been friendly to religious belief, and especially to Christian faith. At the same time, technology has fundamentally altered the way we learn, live and work, how we imagine the “supernatural,” and even how we think, or whether we think at all, about God.
You mention the Obergefell v. Hodges Supreme Court decision as an emblem of the “many issues creating today's sea change in American public life.” How so?
America is an invented nation. It has no history before the age of progress. It’s a country created and held together by law; and law not only regulates, it also teaches. Americans have an instinctive bias toward assuming that if it’s legal, it’s also morally acceptable. So what the law says about marriage, family and sex has a huge influence on how we actually live as a society. Obergefell was a watershed in how we view these things, and not for the better.
Can we find in our current circumstances some practical reasons for real hope, or are we Christians destined to live sort of “by hope alone”?
Jesus changed the world with 12 very flawed men. We have plenty of good men and women, and more than enough resources, to do the same. But not if we’re too self-absorbed and too eager to fit into the world around us to suffer for our faith. We’re not short of vocations. We’re short of clear thinking and zeal.
What makes Christian hope so radically different from the “hope and change” kind of political slogans common in the secular world?
Political slogans are designed to bypass the brain and go for the heart. They’re a shortcut that relieves people of the hard work of thinking. “Hope and change” is a classic example. The real issue in those words, which is never addressed, is why we should hope, and what kind of change do we want – because some change can be bad.
Christian hope is not an emotion. It’s based on our faith in a loving God, no matter how hard our circumstances. There’s a wonderful line in the King James Version of the Book of Job, where Job – who's bitterly tested by God – says, “Though he slay me, yet will I trust in him” (13:15). That confidence, despite all the seeming evidence to the contrary, that's the virtue of hope. And it's very different from just choosing a positive outlook.
How does your vision of a great Christian past and a hopeful future differ from “Making America Great Again?”
The Christian past was great only to the degree that Christians were faithful to Jesus Christ and his Gospel. All the beauty of Christian art, music, architecture, culture and scholarship that we’ve inherited – all of it – depended on and derived from that fidelity. The same applies to how we build the future.
As for the country: We’ll make America great when we make America good. And that means laws and leaders and communities that embody justice, charity and a respect for the sanctity of human life from conception to natural death, and including the refugee and immigrant. Otherwise, “making America great again” is just the latest version of “hope and change.”
You say in your first chapter that there are things we Christians “should not bear, should not believe, should not endure in civic life.” Wouldn't that make us “culture warriors” rather than evangelizers?
Preaching, teaching, defending and suffering for what we believe about God and his love for us are part of a culture war that goes back to Golgotha. These things are also called witness.
You quote Václav Havel saying that “the only way to fight a culture of lies...is to consciously live the truth.” What would it mean to live the truth for rank-and-file Catholics today?
Every Catholic every day has little opportunities to speak up to explain or defend his or her faith. Nearly 200 years ago Alexis de Tocqueville – the great early chronicler of our nation’s life – noticed that Americans, despite all our talk about individual liberty, have a terror of being out of step with public opinion.
We don't need more resources to renew the Church in the United States. We need more courage. And that begins with the honesty to live what we claim to believe as Catholics, whether public opinion approves or not.
Washington D.C., Feb 20, 2017 / 02:42 pm (CNA/EWTN News).- As the woman at the center of the case legalizing abortion in the U.S. passed away, pro-life leaders hailed her ultimate conversion on the issue and her ensuing struggles to promote life.
“Ultimately, Norma’s story after Roe was not one of bitterness but of forgiveness. She chose healing and reconciliation in her Christian faith,” Marjorie Dannenfelser, president of the pro-life group Susan B. Anthony List, stated on Saturday after Norma McCorvey’s passing.
“She overcame the lies of the abortion industry and its advocates and spoke out against the horror that still oppresses so many,” Dannenfelser added. “In her memory and in her honor, we will carry on that work and we pray for her eternal peace.”
Norma McCorvey, the woman “Jane Roe” who was the plaintiff in the Supreme Court’s Roe v. Wade decision that found a legal right to abortion, died on Saturday at the age of 69.
She had sued the state of Texas as she was pregnant with her third child and wanted an abortion which was illegal in the state. “Back in 1973, I was a very confused 21 year-old with one child and facing an unplanned pregnancy,” McCorvey described in a recent interview posted by VirtueMedia.
Her case was supposedly a rape pregnancy, but she later revealed she had lied about the situation.
“Many believe that she was very much coerced into that situation and was encouraged to lie about the situation being the result of a rape,” Jeanne Mancini, president of the March for Life commented on McCorvey’s case. There was “a lot of manipulation and lies and pressure” behind her case, she added.
McCorvey’s case went to the Supreme Court which issued the Roe decision, legalizing abortion in all 50 states. Since 1973 there have been over 50 million abortions in the U.S.
Yet as in the other abortion case Doe v. Bolton – decided the same day as Roe – neither plaintiff had an abortion, and both women eventually “had this radical conversion to the truth and dedicated their lives to really protecting the inherent dignity of the human person,” Mancini said.
Despite winning in court, McCorvey had never had the abortion she sought, instead carrying her child to term and giving her daughter up for adoption. She is the mother of three daughters.
While she worked at an abortion clinic and later revealed herself as the “Jane Roe” of the Supreme Court decision, she had a sudden turn in the 1990s, joining the pro-life movement and becoming a Christian.
“Norma suffered tremendously at the hands of those who cared more about the institution of abortion than this courageous woman’s life,” Marjorie Dannenfelser, president of the pro-life Susan B. Anthony List, stated on Saturday.
She started the group Roe No More to overturn the Roe decision and reverse its cultural consequences, and was involved with the group Operation Rescue for a time before leaving.
McCorvey revealed that “upon knowing God, I realized that my case which legalized abortion on demand was the biggest mistake of my life,” adding that “abortion scars an untold number of post-abortive mothers, fathers, and families too.”
Yet baptized a Christian, McCorvey felt called to enter the Catholic Church. As she related in an article for the group Priests for Life, she had attended Catholic masses as a child with her mother who was Roman Catholic.
“I liked it so much and was often moved to tears. I felt the presence of God,” she wrote. “There was something very moving about the Catholic ritual and symbolism – the procession with the priest and altar boys, the incense, cross, and candles, the statues and the music. I knew God was everywhere, but in Catholic Churches I always felt especially close to Him.”
Tom Peterson, president and founder of VirtueMedia, recalled meeting Norma as he interviewed her on her conversion to Catholicism and her decision to become pro-life.
“Here is a woman who deeply regrets her decision, who had the courage and the faith to put her face on national television on this message,” he said, a message “to help heal those wounds, to help unknot a very complicated situation that she was a party to.”
Yet “she carried a great price for that,” he added.
“She said it was so heavy on her heart that 50 million babies had died because of her participation in this case. And she talked about the number of wounded women out there who took part in abortion because of her involvement.”
“She suffers great anxiety, and she suffered great physical and mental spiritual battles for many years,” he recalled.
VirtueMedia has launched JaneRoe.com, featuring McCorvey’s testimony and those of mothers who have had abortions and regret them.
When McCorvey decided to enter the Church, she received the sacraments of Holy Communion and Confirmation. After the mass, she recalled what she felt during the Liturgy of the Eucharist:
“I had been taught what this meant. Jesus was not dying again. Rather, He was drawing us all into His sacrifice, making it present to us, allowing us to join our lives, our sufferings, to His. This was and is the sacrifice that saves the world, that conquers the power of death and destroys the power of abortion. There and then I could place in the chalice all the tears I had ever shed over the aborted babies, all the shame I ever felt from having worked in an abortion clinic and having been a poster-girl for the pro-death movement. There and then, just as the bread and wine were being transformed into the Body and Blood of Christ, the former Jane Roe could once again rejoice in her own transformation into a new creature in Christ.”
Catholics and pro-life leaders offered prayers for her, her family, and all the victims of abortion.
“Now with Norma’s passing, we certainly pray for the repose of her soul. We certainly pray for her and the aborted babies and the mothers who have passed away, and are now in heaven or purgatory to pray for our country during this pivotal time,” Peterson said.
Washington D.C., Feb 20, 2017 / 02:03 pm (CNA/EWTN News).- The United States government has the opportunity to overcome political divisions and respond effectively to climate change, the nation's bishops have said in a letter to the Secretary of State.
“The Judeo-Christian tradition has always understood the environment to be a gift from God,” the bishops said. “From time immemorial, the people of our nation have recognized this gift in our abundant and beautiful lands, pristine waters and clear skies. Rooted in this tradition, Pope Francis called on the world’s leaders to come together to protect the gift of our common home.”
The Feb. 17 letter to Secretary of State Rex Tillerson was signed by Bishop Oscar Cantu of Las Cruces, chair of the U.S. bishops’ Committee on International Justice and Peace; Bishop Frank J. Dewane of Venice, chair of the U.S. bishops’ Committee on Justice and Human Development; and Sean L. Callahan, president of Catholic Relief Services.
“We have one common home, and we must protect it,” the letter said.
Its authors lamented that environmental issues can be “politicized for partisan agendas and used in public discourse to serve different economic, social, political and ideological interests.”
However, they said, Pope Francis’ encyclical Laudato si' has invited everyone “to rise above these unhelpful divisions.” The Pope has rejected “a narrow understanding of climate change that excludes natural factors and other causes.”
The bishops said human-caused climate change is widely recognized, as is the importance to help communities and nations adapt in response.
“The poor and vulnerable disproportionately suffer from hurricanes, floods, droughts, famines and water scarcities,” they said.
Efforts to adapt to climate change must be accompanied by efforts to mitigate human contributions to climate change. The bishops stressed the importance of U.S. leadership and commitment to the international agreement on climate change signed in Paris in 2015. They called that agreement a “key step” to goals like curtailing carbon emissions and assisting vulnerable populations in the U.S.
The bishops asked Tillerson to support the Green Climate Fund that helps developing nations build resilience to climate change and recover from negative climate change impact.
They also called for an “energy revolution” that could provide sustainable, efficient and clean energy in a way that is “affordable, accessible and equitable.”
“This will require ingenuity, investment and enterprise, all virtues of the American people. Our leading scientists and engineers, research institutions and energy companies have already made great strides towards developing affordable clean energy,” the bishops’ letter said.
The U.S. has the opportunity to achieve energy security and assert global leadership in growing sustainable energy capabilities through infrastructure and technological investment, they continued.
“This is a time of both uncertainty and significant opportunity for our nation and world,” the bishops told Tillerson. “Filled with hope in God, we pray that your work may contribute to America’s material, social and spiritual wealth and further solidarity across the world.”
Washington D.C., Feb 19, 2017 / 04:02 pm (CNA/EWTN News).- Domestic violence is a hidden epidemic that many clergy and laypersons are not properly trained to fight, says one priest who runs the country’s largest parish-based ministry to counter the problem.
“When you start talking about it, that’s when people will start coming forward,” Fr. Chuck Dahm, O.P., who directs domestic violence outreach for the Archdiocese of Chicago, told CNA about the problem of domestic abuse.
The Church's hierarchy “has not been good in getting this into the training of clergy, deacons or priests,” he said, even though a “beautiful” pastoral letter on the topic by the U.S. bishops, “When I Call for Help,” exists.
“Most priests and bishops are unaware of it,” he said. “And it should be taught and discussed in the seminaries, and it’s not.”
October is Domestic Violence Awareness Month. According to the CDC, “intimate partner violence” can be physical, sexual, or even emotional, as with instances of stalking or “psychological aggression.”
27 percent of women in the U.S. have suffered intimate partner violence at some point, along with 12 percent of men, the CDC has reported.
There are many physical and psychological effects of domestic violence on victims – physical injuries and disabilities and bodily effects of stress, but also anxiety, depression, and trust issues. Children witnessing violence in the home may grow up with emotional problems like anger, or may even become abusers themselves when they are adults.
In his apostolic exhortation on the family, Amoris laetitia, Pope Francis wrote of the problem of domestic abuse:
“Unacceptable customs still need to be eliminated. I think particularly of the shameful ill-treatment to which women are sometimes subjected, domestic violence and various forms of enslavement which, rather than a show of masculine power, are craven acts of cowardice. The verbal, physical, and sexual violence that women endure in some marriages contradicts the very nature of the conjugal union.”
He also insisted upon the need for parishes and priests to be ready to deal properly with these problems: “Good pastoral training is important ‘especially in light of particular emergency situations arising from cases of domestic violence and sexual abuse’,” he added, citing the final document from the 2015 Synod on the Family.
Catholics are responding to this dire need, organizing a prayer campaign for domestic abuse victims while trying to spread awareness of the problem and educate clergy on how to properly deal with instances of abuse.
A symposium on domestic abuse took place in July at the Catholic University of America in Washington, D.C., hosted by the university’s School of Social Service.
A “toolkit” for fighting domestic abuse has been provided by the Catholics for Family Peace, Education, and Research Initiative, which includes prayers and directions for helping a victim of domestic abuse.
The group is asking everyone to pray at 3 p.m. daily for domestic abuse victims, and have called for a day of prayer on Oct. 28, the feast of St. Jude the Apostle, the patron saint of hopeless cases.
Fr. Chuck Dahm has created a parish-based ministry to combat domestic violence. A key part of his work is simply preaching about it, he says, because it is a widespread problem that hides in plain sight.
There is an “overwhelming lack of recognition that the problem is more frequent, more common than people think,” he told CNA. Many priests are completely unaware of cases of it, Fr. Chuck noted, although “there are people in their parishes who are suffering.”
“I have gone to 90 parishes in the Archdiocese of Chicago,” he said. “And after I preach about it, people walk out of the church and they tell me ‘thank you for talking about this. This is long overdue. And my sister, my daughter is in it, or I grew up in it.’ And this is so much more common than anybody realizes.”
Priests must listen when victims tell them of their abuse they’ve suffered, he insisted.
“You always have to believe the victim,” he said. “Victims do not exaggerate. If anything, they minimalize. So they have to be believed and supported.”
In one case, he said, “a victim survivor” told him of how she went to her parish priest, who “was not receptive and said he couldn’t do anything to help her.”
“Well that’s tragic,” he said. “She went and told him about the abuse she was suffering. He didn’t know how to handle it.”
Another problem is when some priests tell an abuse victim to go to marriage counseling with her husband – which “is not appropriate,” Fr. Chuck noted. “She needs domestic violence counseling and he needs perpetrator counseling,” he said. “A lot of priests don’t know that.”
Fr. Chuck participated in the symposium on domestic abuse at Catholic University this past summer.
Since then he’s seen the fruits of the conference, spreading awareness of the problem.
“A significant number went home with the plans of doing something in their diocese or their respective organizations,” he said of conference participants.
The Archdiocese of Washington just held a workshop for priests to learn how to deal with incidents of domestic abuse and 31 priests attended, he said. Two representatives of Catholic Charities in Vermont are starting a workshop for priests there, and the Archdiocese of Oklahoma City held a workshop attended by several priests and a meeting for priests with Fr. Chuck.
“It’s hard to get the priests to come to any kind of event like this,” Fr. Chuck acknowledged.
Unfortunately, it’s been negative incidents that have driven the conversation about domestic abuse, he said. For instance, when surveillance videos surfaced of former NFL running back Ray Rice punching his fiancée, and then dragging her off an elevator while she was unconscious, the “subsequent outrage” after that and other incidents like it “helps create more awareness about the problem.”
Then “people feel a little bit more comfortable and required to speak out about this and do something about it,” Fr. Chuck explained. “The publicity about negative events or harmful events is quite helpful in raising awareness.”
“We’re really behind on this,” he said of the Church’s efforts to combat the problem, while noting at the same time that “we’re making progress.” There will be a Domestic Violence Awareness and Outreach Mass on Saturday Oct. 29 at Chicago’s Holy Name Cathedral, celebrated by Cardinal-designate Blase Cupich.
“Many times violence in the streets begins at home,” Cardinal-designate Cupich stated on the issue. “Adults and children are traumatized and alienated from the love and support they need by the violence they witness. We must respond to this tragedy.”
This article originally ran on Oct. 24, 2016.