The Diocese of La Crosse released the names Saturday of more than two dozen clergy who have faced a substantiated allegation of child sexual abuse.
The diocese said none of the accused are now in public ministry. Many are listed as deceased. The list comes from an independent review of clergy files dating to 1868 by the audit firm Defenbaugh & Associates Inc.
Established in 1868, the Diocese of La Crosse serves nearly 200,000 Catholics in 19 counties: Adams, Buffalo, Chippewa, Clark, Crawford, Dunn, Eau Claire, Jackson, Juneau, La Crosse, Marathon, Monroe, Pepin, Pierce, Portage, Richland, Trempealeau, Vernon and Wood.
Five more were identified as non-diocesan clergy whose whose names appear on a list in another diocese or religious order. The Diocese of La Crosse has no specific information relating to the allegations.
“The statistics for the Diocese of La Crosse reveal that, out of 705 clergy who have served in the diocese between 1950 and 2002, there have been 10 individuals (including one who was not a priest of the diocese) with substantiated allegations against them. The result is that only 1.4 percent of the total clergy population in that time period had substantiated allegations.
Accused Clerics: 28 (of which allegations were substantiated against 10; of that 10, one was not a priest of the diocese)
Total Priests: 705 (of which 478 diocesan priests, 187 religious order priests, and 40 deacons)
Allegations: 58 (of which allegations against 3 were “withdrawn” or the priest was “exonerated”; 24 were unsubstantiated)
On January 6, 2004, the Diocese of La Crosse released its statistics regarding sexual abuse of minors by clergy.”
Church credibility ruined by silent hypocrisy, sister tells summit
-by Junno Arocho Esteves, Catholic News Service
2.23.2019 6:25 AM ET
VATICAN CITY (CNS) — The hypocrisy of Catholic leaders who claimed to be guardians of morality yet remained silent about clerical sexual abuse has left the church’s credibility in shambles, an African woman religious told bishops at the Vatican summit on abuse.
“Yes, we proclaim the Ten Commandments and ‘parade ourselves’ as being the custodians of moral standards-values and good behavior in society. Hypocrites at times? Yes! Why did we keep silent for so long?” asked Nigerian Sister Veronica Openibo, congregational leader of the Society of the Holy Child Jesus.
Addressing Pope Francis and nearly 190 representatives of the world’s bishops’ conferences and religious orders Feb. 23, Sister Openibo insisted the church needed to be transparent and open in facing the abuse crisis.
In a poignant yet powerful speech, the Nigerian sister reminded the bishops of the church’s universal mission to be a light for the world and a “manifestation of the Christ we know as both human and divine.”
However, she said, the “widespread and systemic” sexual abuse of children by clergy and the subsequent cover-up have “seriously clouded the grace of the Christ-mission.”
Clerical sex abuse, she said, “is a crisis that has reduced the credibility of the church when transparency should be the hallmark of mission as followers of Jesus Christ. The fact that many accuse the Catholic Church today of negligence is disturbing.”
She also called out bishops, particularly in Asia and her native Africa, who dismiss the abuse crisis as a Western problem, citing several personal experiences she confronted while counseling men and women who were abused.
“The fact that there are huge issues of poverty, illness, war and violence in some countries in the global South does not mean that the area of sexual abuse should be downplayed or ignored. The church has to be pro-active in facing it,” she said.
Church leaders cannot think they can “keep silent until the storm has passed,” Sister Openibo told them. “This storm will not pass by.”
Outlining steps the Catholic Church can take to move toward true transparency and healing, she suggested beginning with the admission of wrongdoing and publishing “what has been done since the time of Pope John Paul II.”
“It may not be sufficient in the eyes of many, but it will show that the church had not been totally silent,” she said.
Along with clear and comprehensive safeguarding policies in every diocese and devoting resources to help survivors heal from their suffering, Sister Openibo said the church also must give seminarians and male and female novices a “clear and balanced education and training” about sexuality and boundaries.
“It worries me when I see in Rome, and elsewhere, the youngest seminarians being treated as though they are more special than everyone else, thus encouraging them to assume — from the beginning of their training — exalted ideas about their status,” she said.
Religious women also are susceptible to a way of thinking that leads to “a false sense of superiority over their lay sisters and brothers,” she added.
“What damage has that thinking done to the mission of the church? Have we forgotten the reminder by Vatican II in ‘Gaudium et Spes’ of the universal call to holiness?” she asked.
Looking toward Pope Francis seated on the dais near here, Sister Openibo spoke directly about his initial denial and subsequent about-face regarding the abuse crisis in Chile and accusations of cover-up made against bishops.
“I admire you, Brother Francis, for taking time as a true Jesuit, to discern and be humble enough to change your mind, to apologize and take action — an example for all of us,” she told the pope.
Transparency, she said, also will mean treating equally all clerics who abuse children and not shying away from acknowledging the names of abusers, even if they are high-ranking churchmen or already have died.
“The excuse that respect be given to some priests by virtue of their advanced years and hierarchical position is unacceptable,” she said.
Of course, “we can feel sad” for clerics whose offenses are being brought out into the open, Sister Openibo said, “but my heart bleeds for many of the victims who have lived with the misplaced shame and guilt of repeated violations for years.”
By protecting children, seeking justice for survivors and taking the necessary steps toward zero tolerance of sexual abuse, she said, the Catholic Church can fulfill its mission to preach the good news, announce deliverance to the captives and “proclaim the Lord’s year of favor.”
“This is our year of favor,” she said. “Let us courageously take up the responsibility to be truly transparent and accountable.””
CCC 1807 “Justice is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. Justice toward God is called the “virtue of religion.” Justice toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. The just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. “You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.”-Lev 19:15 “Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven.”-Col 4:1
-by Rev Gabriel of St Mary Magdalen, OCD, Divine Intimacy, Baronius Press, (c) 1964
“Presence of God – Give me, O God, a strong efficacious desire for justice, that I may draw near You, O infinite Justice.
“Blessed are they who hunger and thirst after justice” (Matthew 5:6), Jesus said, speaking of justice in general, which inclines man to live in perfect harmony with God’s will, to the extent of desiring that sacred will as the one indispensable food of his spiritual life. However, these words may also be applied to the hunger and thirst after the virtue of justice, without which there will never be any harmony with God’s will, and therefore, no sanctity. If we wish to live in union with God, Who is infinite Justice, we must hunger and thirst for justice in all our actions and in all our relations with others. Hunger and thirst indicate imperious needs which cannot be suppressed; it is a question of life or death. As food and drink are absolutely essential to the life of the body, so justice is absolutely necessary for a life of virtue, and its duties are so compelling that no motive can exempt us from fulfilling them. If an act of charity for the neighbor should impose on us great inconvenience or cause us serious harm, we would not be obliged to do it, but the same inconvenience or harm could not excuse us from fulfilling a duty of justice. Serious motives can sometimes authorize us to postpone the fulfillment of such a duty, but the obligation always remains; although we might be prevented from acquitting it ourselves in a material way, we must supply for it, at least morally. It is thus appropriate to speak of hunger and thirst for justice, not in the sense of vindicating rights, but in the sense of cultivating in ourselves such a lively desire and imperious need for justice in all our relations with others, that we do not feel satisfied until we have completely fulfilled all the duties stemming from this virtue.
“O Lord, increase my hunger and thirst for justice, so that I may lovingly fulfill all the duties of justice, every obligation to You and to others, neglecting none, but doing them all willingly, even if they are unpleasant to nature. This hunger presses me to always make more progress in the virtues, considering as very little what I have already obtained, and as very much, what I still lack. May this hunger and thirst give me a most ardent desire for Your grace and a fervent love for the holy Sacraments especially the Sacrament of the Altar, so that I may nourish myself with You, O Jesus, who are my Justice.
O Jesus, Your hunger after justice was so great that You no longer felt bodily hunger, and one day when You were very tired and in need of refreshment, You said to Your disciples: ‘My food is to do the will of Him Who sent Me.’ -Jn 4:34 You had such an ardent thirst for justice that You burned with desire to taste the bitter chalice of Your Passion, even to the point of saying: ‘I have a baptism wherewith I am to be baptized, and how am I constrained until it be accomplished!’ -Lk 12:50
O my beloved Redeemer, inflame me with the fire of Your love, the source of this hunger and thirst; may I continually use this hunger and thirst to serve You, as You did to redeem me” (cf. Ven. L. Du Pont).
“Since happiness is the perfect and sufficient good, it must needs set man’s desire at rest and exclude every evil. . . . Wherefore also according to the Philosopher (Ethics, 1:9), happiness is the reward of works of virtue. — St. Thomas Aquinas, Summa Theologica, I-II, Q. 5. arts. 4, 5
“Now I wish to tell you further, that a man proves his patience on his neighbor, when he receives injuries from him. Similarly, he proves his humility on a proud man, his faith on an infidel, his true hope one who despairs, his justice on the unjust, his kindness on the cruel, his gentleness and benignity on the irascible. Good men produce and prove all their virtues on their neighbor. . . .” — St. Catherine of Siena, Dialogue
“Perceived lack of intimacy and belonging is clearly a threat to our happiness and, indeed, is a real evil when evil is understood as a lack of a good that should be present…As St. Irenaeus stated so well eighteen centuries ago, “The glory of God is man fully alive, and the life of man is the vision of God.”13
One hundred years before Irenaeus’s birth, God made Himself visible and explained in His own words why He came to the people on earth: “I came that they may have life, and have it abundantly” (John 10:10). St. Thomas Aquinas added that God intends for us a twofold happiness: an imperfect happiness while here on earth and a perfect happiness in heaven.
Starting with Aristotle and concluding with St. Matthew, Thomas tells us: “The Philosopher, in placing man’s happiness in this life (Ethics, 1:10), says it is imperfect, and after a long discussion concludes: We call men happy, but only as men. But God has promised us perfect happiness, when we shall be as the angels . . . in heaven (Matt. 22:30).”14 And what are the keys to both kinds of happiness? We saw in this chapter’s first quotation that St. Thomas Aquinas claims that virtues hold the keys to happiness.
Virtues are habits or dispositions to know the truth and to do the good. They perfect our powers as human beings made in the image and likeness of God with intellects and wills. They perfect the capacities of our intellects to know what is true, and the capacities of our wills to rein in our passions and desires to keep us from doing what is wrong and to guide us toward what is right. The more we embrace and build these capacities, the happier we become and the less susceptible to negative attitudes and emotions, including those that accompany excessive, prolonged loneliness.
Now, there are important natural virtues, such as temperance, fortitude, justice, and prudence, long known to great pagan philosophers. And literally thanks be to God, there are also supernatural, theological, or infused virtues that the Father and the Son freely bestow on us through the workings of the Holy Spirit: faith, hope, and love (also called charity). All the virtues work together to guide us toward that imperfect happiness we can experience on earth and the perfect eternal bliss we hope to share: the beatific vision of God in heaven.”
Vost, Kevin. Catholic Guide to Loneliness (Kindle Locations 379-389, 391-417). Sophia Institute Press. Kindle Edition.
13 Irenaeus, Against Heresies, IV, 20, 7, as cited in Mons. Phillipe Delhaye, Pope John Paul II on the Contemporary Importance of St. Irenaeus, no. 10, http://www.ewtn.com/library/theology/irenaeus.htm. 14 Summa Theologica (ST), I-II, Q. 3, art. 2.
Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it."- Bl John Henry Newman, Cong. Orat., "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, “You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine