Pedophilia: Its Relationship to the Homosexualities and the Roman Catholic Church, Part I (original) (raw)

Pedophilia: Its Relationship to the Homosexualities and the Roman Catholic Church. II

Antonianum, 2010

The issue of sexual advances by Roman Catholic priests and religious brothers towards minors, most of whom have been pubescent boys, is increasingly at the center of often heated and anguished discussion in and around the Church nowadays. There have already been far reaching consequences to the intense preoccupation with this matter. Throughout these tumultuous goingson, the term "pedophilia" is being bandied about as a catch-all name for the panoply of abuses. Semantic precision may not, of course, be the most important element in organizing to meet the horrendous challenges facing the Church in this context, but it does have its own importance. In part I of this two-part article the author expounds on the precise meaning of the terms being used. After some basic background information on human sexuality and sexual (gender and age) orientations the author will explain precisely what "pedophilia" is and who is a "pedophile" and what the medical and behavioral sciences have to say that is relevant. Part II, which will appear in the next edition of Antonianum, will address whether men who are homosexualo, especially in the priesthood and religious life, are particularly prone and pedophilia. Is this implication correct? Or is the association better understood as semantic confusion, homophobia, or both? On these and some other issues related to harm reduction and prevention, which will conclude Part II, the author aims to present the "best knowledge" among professionals today, including the author's own work, as his contribution to the ongoing discussion.

Sexual abuse of minors in the roman catholic church. Extended version. Part 1: The inquiry

Is the procedure followed by Hulp & Recht adequate and how has it functioned to date? 9 At present, what would most benefit the victims of abuse? What role can the Roman Catholic Church in the Netherlands play in this process and where do its responsibilities lie? Chapter 8 contains findings and recommendations, partly with a view to preventing further abuse. 10 What lessons can be learned? What preventive measures should be taken to make sure that these abuses do not happen again? 1.5.2. Follow-up reports In Chapter 8, the Commission of Inquiry makes suggestions as to the form and content of two possible follow-up reports. The proposal for the inquiry released on 7 May 2010 makes provision for these two follow-up reports. On Tuesday 15 May 2012 at the latest, the chairman and members of the Commission of Inquiry will receive a response from the Conference of Bishops and the Conference of Religious in the Netherlands regarding the implementation of the proposals presented to them. The Commission of Inquiry advises the commissioning bodies to make a public response to this report as soon as possible after publication. This should not only be addressed to the Commission of Inquiry but also to their own organizations and first and foremost to the victims. To this end, the Commission of Inquiry has included a recommendation in Chapter 8. On 15 December 2016 at the latest, the chairman and members of the Commission of Inquiry will receive a second response. In their turn, the chairman and members of the Commission of Inquiry will issue a public response. In the political arena, the Roman Catholic State Party (RKSP) was replaced by the Catholic People's Party (KVP) in 1946. This party was to be a permanent feature of ruling coalitions in the Netherlands from 1945 until the creation of the CDA in 1980. However, even this development did not mark the end of Catholic politicians' involvement in Dutch politics. Following the Van Agt government, Mr R.F.M. Lubbers established a parliamentary record. He became the longest serving Dutch Prime Minister of all time. Since 1945, the Netherlands has had a total of fifteen prime ministers, seven of whom had a Roman Catholic background. They appointed and led a series of governments (which bore their names) for well over 30 years. At the time of the 1947 census, the Netherlands had a total population of 9.6 million, of whom 3.7 million were Catholics (38.4%). This group of Catholics was characterized by a remarkably large degree of political consensus. In 1948, 88% of Catholic voters voted for the Catholic People's Party (KVP), although it is worth noting that voting was compulsory in the Netherlands at that time. In 1952 this figure was 80%, and in 1956 it was 87%. 5 In 2008, Borgman and Monteiro wrote that, until the mid-twentieth century, Dutch Catholics were regarded as the 'bearers of a rigid morality, a highly disciplined religious practice, and a powerful doctrine.' The authors believe that, in reality, the situation was rather less extreme. They also state that there 'a great deal of energy [was] invested in developing and maintaining a strong network of Catholic-based organizations'. This network 'spanned all areas of life, ranging from politics, through trades unions and pastoral councils, to leisure activities'. 6 This network was very tight-knit, especially in those places where being Catholic had all the traits of a monoculture. One example was Limburg, where over 90% of the population was Catholic. 7 In 1955, 79% of all Catholics read a Catholic newspaper and 85% were members of the Catholic Radio Broadcasting Organization (KRO), 90% of Catholic workers were members of the Catholic Federation of Dutch Trade Unions (NKV). The church leadership wielded enormous power within these organizations. With some justification, Marinus Ruppert, former president of The National Federation of Christian Trade Unions in the Netherlands (CNV), pointed out that, in the 1950s, the ´Catholic labour movement was effectively governed by the episcopate´. 9 It should be noted that concerns about moral decline were not restricted to the Catholic community. In 1936, the scope of Article 249 of the Dutch Penal Code was expanded by the addition of the categories 'step-parent', 'foster parent' and 'official'. In addition, the complaint requirement was dropped from the provision. In addition, this was no longer subject to the condition that sexual intercourse must have taken place. Other types of sexual contacts were also prohibited. Abuse resulting from a position of authority based on actual relationships was also brought within the scope of the provision. 35 After the Second World War, Catholic circles too were concerned about 'moral turpitude and licentiousness'. This prompted an urgent call for 'spiritual renewal' from the Dutch episcopate. 36 There was still a clear reluctance to address issues related to sexuality. For many people, the sin of lust loomed large. At that time, there was a particular focus on young working class people, especially 'factory girls' 37 and women. 38 People worried that there might be less fidelity within marriage, and that divorce rates would rise. 39 Sexuality centred around marriage and its associated bourgeois morality. 40 Due to its passionate nature, sexuality was 'suspect', while there was a taboo concerning its physical aspects. In 1952, the Ministry of Education, Arts and Sciences commissioned the Hoogveld Institute to investigate the issue of 'social licentiousness' among Catholics in the Netherlands. The institute's researchers found that, particularly among the 'unskilled', the period 'between childhood and marriage was, for many, an "empty time" in a social erotic sense'. 41 The recommended remedy was sex education for 'all young people leaving school to work in a factory or company'. Sexuality was seen as a duty linked exclusively to the institution of marriage. Only after the Second Vatican Council was sexuality discussed in terms of 'God's announcement of joy'. 42 According to Roman Catholic doctrine, homosexuality was a great evil. In 1950, the Catholic Educational Centre proposed (to no avail) that all sexual acts between adult men should be made punishable in the Netherlands (as they were in some other countries). 43 The Roman Catholic Church also had to deal with homosexual contacts between candidate priests and members of religious orders or congregations. At the same time it also became clear that, in reform schools and educational institutions, minors were being sexually abused by priests and the members of religious orders or congregations. In effort to face up to these issues, figures of authority within the Roman Catholic Church established psychiatric and psychological treatment facilities. 2.3 The endless 1960s Since the 1960s there has been a profound change in social views about the individual's relationships with all forms of authority. 44 The previously self-evident grip of religious and socio-political groups on the day-today life of their members disintegrated still further. 45 The diminished authority of the churches and the process of secularization tended to reinforce one another. This happened right across the board. As a result, less than half of those who referred to themselves as 'Catholic' still voted for political parties that included this term in their name. 46 The Second Vatican Council Pope John XXIII took the view that it was time for a more constructive approach. He convened the Second Vatican Council (1962-1965), the theme of which was the position of the Roman Catholic Church in a changing society. 47 The cardinals in Rome who were charged with preparing the worldwide council made a number of proposals. The various dioceses then had to respond. The Dutch bishops initiated a broad-based process of consultation among priests and the laity. They incorporated the results of this process into their response to the cardinals' proposals. The Dutch urged that a more open approach be adopted, one centred on the key concepts of dialogue and greater democracy. However, this position was rejected by an influential group of cardinals. They favoured a more conservative theological line. Nevertheless, those innovations that the Council did manage to push through had an impact in many areas. The decision to celebrate mass in people's native tongue rather than in Latin was an enormous change for the Catholic faithful. Other innovations were that priests should stand closer to their congregations, with their faces towards them. In practice at least, the Eucharist underwent further democratization. Both the priests and the faithful were largely free to modify the proceedings as they saw fit. The Pastoral Council and celibacy Bishops in the Netherlands asked the Pastoral Council to tailor the practical implications of the Second Vatican Council's decisions to the Dutch situation. Six 'plenary meetings' took place between 1968 and 1970, at 'De Leeuwenhorst', a former minor seminary at Noordwijkerhout. The Pastoral Council inspired widespread enthusiasm when it promised to give all of the faithful a voice in shaping the future. However, issues such as celibacy generated a great deal of controversy. The majority of the Pastoral Council urged that married people be admitted to the priesthood. Neither the bishops nor the cardinal rejected this out of hand, nor-being fearful of adverse reactions from the world church-did they give it the thumbs up. In a press release, the Dutch bishops expressed the view 'that it would be beneficial for their religious community if, in addition to a freely chosen celibate priesthood, the Latin Church were to admit married priests. This could be done by ordaining married people as priests and, in special cases, by restoring to the ministry priests who had left in order to marry.' 48 These events gave some observers the impression that they were dealing with a break-away collection of radicals....

The Sexual Abuse Crisis in the Roman Catholic Church: What Psychologists and Counselors Should Know

Pastoral Psychology, 2000

Catholic priests in the Archdiocese of Boston and elsewhere have yet again resulted in a tremendous amount of media attention and frenzy regarding this topic. During 2002 alone, approximately 300 American Catholic priests, including several bishops, were accused of child sexual abuse. Many were forced to resign their positions while others were prosecuted and went to prison. Curiously, there still exist many myths and misperceptions about priests who sexually abuse children and their victims. Since psychologists and other mental health professionals are likely to interact with many who have been impacted by these recent events, it is important for them to have some basic understanding of the various myths and misperceptions about sexual abuse committed by Roman Catholic priests.

Sexual abuse and the Catholic Church

Are the Irish different, 2014

e revelations of the Cloyne report have brought the Government, Irish Catholics and the Vatican to an unprecedented juncture. It's fair to say that a er the Ryan and Murphy Reports Ireland is, perhaps, unshockable when it comes to the abuse of children. But Cloyne has proved to be of a di erent order. Because for the rst time in Ireland, a report into child sexual-abuse exposes an a empt by the Holy See, to frustrate an Inquiry in a sovereign, democratic republic. .. the Cloyne Report excavates the dysfunction, disconnection, elitism. .. the narcissism. .. that dominate the culture of the Vatican to this day.

Pedophilia: Its Relationship to the Homosexualities and the Roman Catholic Church, Part II

Antonianum LXXXV (2010):617-649, 2010

This is Part II of a two-part article addressing the relationship of pedophilia and the homosexualities to the important issue of sexual advances by Roman Catholic priests and religious brothers towards minors, most of whom have been pubescent boys. Part I appeared in the previous issue of Antonianum and should be read first. It addressed the basics of human sexuality, including human sexual (gender and age) orientations. Part II will address the widely held implication that men who are homosexual, especially in the priesthood and religious life, are particularly prone to pedophilia. Is this implication correct? Or is the association better understood as semantic confusion, homophobia, or both? On these and some other issues related to harm reduction and prevention, the concluding Part II of this article aims to present the "best knowledge" among professionals today, including the author's own work, as his contribution to the ongoing discussion.

The Roman Catholic Church faced with the scourge of pedophile acts

CERAP, 2019

Pope Francis gathered around him in the Vatican the presidents of episcopal conferences around the world to discuss the sexual abuse committed by members of the Roman Catholic Church against minors. All sexual abuse of minors 2 must be combated 3 in the Roman Catholic Church in order to provide vulnerable and fragile children 4 with security, protection and a healthy environment suitable for human fulfillment. The well-being of vulnerable and fragile children must be the major concern of society, and particularly of the Church, which, according to the words and practice of Christ, favors the weak and the small 5. The pedophile act is the unhealthy relationship of a perverted adult to a child transformed in an abusive and aggressive manner and without his consent into a sexual partner and an object of pleasure. The passage to the pedophile act is often a quest for absolute and totalitarian power over children and pre-adolescents, ideal targets for the manifestation of all illusory power by immature adults and supposedly released from sexual taboos. The act of pedophilia is an aggressive, captive and dehumanizing scenario originating from a psychosexual behavior disorder leading to an abuse of authority and trust.

PEDOPHILIA (Part II) Its Relationship to the Homosexualities and the Roman Catholic Church

Antoniaum, 2017

Clericalism and Sex Abuse of Minors in the Catholic Church

An earlier article, "The Pathology of Religious Institutions," gave an understanding of the clerical sex abuse scandal in the Catholic Church from the point of view of sociology and social institution. But religion is also a cultural system, and this article examines the scandal from the perspective of the culture of clericalism in the Catholic Church.

Pedophilia: Its Relationship to the Homosexualities and the Roman Catholic Church, Part I (original) (raw)

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