Should Catholic Sex Abuse Documents Be Withheld from Courts?

David_ClohessyThat’s a very good question, isn’t it?

How many times during the course of various sex abuse news cycles have we read about lawyers using various legal maneuvers to try to keep official, confidential documents pertaining to priestly sex abuses cases out of the hands of courts?

These instances only reveal what scoundrels both the lawyers are—*and* their clients. I mean, the *only* reason to try to keep a document out of the court’s hands is if you have something to hide, and that shows that you are acting in bad faith, trying to stop justice from being done.

Consider this story on the web site of the National Catholic Reporter (*not* Register):

SNAP director may be forced to testify in abuse case

KANSAS CITY, Mo.—The leading advocacy group for child victims of clergy sex abuse may be compelled to turn over 23 years of internal documents, correspondence and email to the attorneys of an accused priest unless Missouri state courts act to quash a court-ordered deposition.

David Clohessy, head of the Survivors Network of those Abused by Priests, known as SNAP, has been ordered to appear for deposition in a county court case involving allegations of sexual misconduct against Kansas City diocesan priest Fr. Michael Tierney.

Victims’ advocates say if Clohessy is compelled to appear, it could have wide-ranging impact on the ability of victims of clergy sex abuse to identify their accusers and tell their stories without revealing their names in public.

A law professor noted for her decades of work with clergy sex abuse victims said the “end result” of Clohessy’s deposition would be “a huge chilling effect on helping child sex abuse victims at every stage.”

Also at stake is the confidentiality of emails between reporters and victims’ advocates that may reveal sensitive information and names of sources. In a court filing, the Missouri Press Association said Clohessy’s deposition would “eviscerate the free-press guarantee” of journalists.

Clohessy has been ordered to turn over all documents and correspondence, including emails, from SNAP’s files referring to Tierney or the Kansas City-St. Joseph diocese. He is also ordered to submit all documents containing references to either Tierney or the diocese from:

Press releases or press release drafts;

* Correspondence with members of the press;

* Correspondence with the lawyer representing the alleged abuse victim;

* Correspondence with members of the public.

* Clohessy has also been ordered to submit:

* Any documents or correspondence that “mention or refer to any priest currently or formerly” associated with the diocese;

* Any correspondence with the victim named in the lawsuit;

* Any correspondence from members of the public “that discuss or relates to repressed memory.”

According to court filings, defense lawyers for priests and former priests named in six other sex abuse lawsuits have requested to “cross-notice” Clohessy’s deposition in order to have access to his testimony.

Court records indicate that Clohessy and his group first attempted to quash the deposition by filing motions with Jackson County, Mo., Circuit Court Judge Ann Mesle, citing concerns of confidentiality for sex abuse victims and the rights of freedom of speech and assembly.

The records indicate Mesle overruled those concerns yesterday (Dec. 28), ordering Clohessy to submit himself for deposition Monday (Jan. 2).

Clohessy and his group appealed yesterday (Dec. 28) to Missouri’s Court of Appeals for the state’s Western District to try to quash the order. That appeal, court records indicate, was denied today (Dec. 29).

Following the denial by the appeals court, Clohessy’s lawyer said he and his client are “going to take every legal option we can” to prevent the deposition and are investigating filing for review with the Missouri Supreme Court.

Tierney’s lawyers first made the request for a deposition in November. They subpoenaed Clohessy, requesting him to testify regarding his knowledge of a lawsuit filed against Tierney on behalf of an abuse victim in September 2010.

Court filings indicate that the subpoena came after defense lawyers were concerned that a party in the suit may have violated an August 2011 gag order from Mesle by revealing some information to SNAP that was included in one of the group’s press releases.

READ THE FULL STORY.

Let me begin by making three observations:

1) Priestly sex abuse is an abomination against God and man, there are no excuses for it, and the most vigorous legal and ecclesiastical means must be used to root it out and purify both the Church and broader society (where it is as just as big a problem).

2) I have no idea what the legal merits of the motion of SNAP’s lawyers are. They may be right on the money, legally speaking—or not.

3) Regardless of the legal merits, I have no idea whether the deposition and document disclosure would be a good thing. It might be—or not.

Prescinding from those points, allow me to focus on what I consider to be a broader lesson that can be learned from this story.

Basically, regardless of the legal or practical merits of SNAP’s attempt to quash the handover of the documents, my reaction is not sympathetic.

Judging by the way it conducts itself in public, SNAP appears to be a venomous group that approaches the sex abuse scandal in an unconstructive way. They are consistently shrill, sensationalist, dogmatic, and one-sided in their approach. They fail to approach the issue with the seriousness it deserves—a seriousness that involves more than displaying righteous indignation at every opportunity. Obtaining justice means more than taking a purely one-sided view of things. If one is to avoid a destructive and unjust witch hunt, one has to be prepared to acknowledge and take seriously the fact that there is more than one side to every dispute. SNAP doesn’t convey the impression that it “gets” that fact. It neither displays proper sensitivity to the fact that not all allegations of misdoing are true nor does it properly credit steps the Catholic Church has taken to address the scandal (including, especially, steps taken by Pope Benedict, both before and after his election to the papacy).

At least not in my experience.

It would seem, from this latest incident, that I may have to add a new element to my appraisal of how SNAP behaves in public: It may also be hypocritical.

Haven’t these very same people been decrying with righteous indignation attempts by Church authorities to withhold certain records from the legal process? Haven’t we been told that these efforts displayed the Church’s bad faith, and the only reason they might have to withhold them was to cover up patterns of systematic scandalous and criminal behavior?

Matters seem different when the shoe is on the other foot, however, don’t they?

Suddenly it seems that there can be all kinds of good reasons not to have your personal files gone through by attorneys acting in an adversarial capacity (which is the way our justice system works in this country).

I’m quite sure that victims of sexual abuse whose names appear in SNAP documents might not want them revealed. But you know what? I bet abuse victims whose names appear in diocesan documents also might not want their names revealed. If protecting victim confidentiality is a reason to limit the ability of courts to probe SNAP’s documents, it’s equally a reason to protecting the confidentiality of victims who contacted dioceses.

What’s sauce for the goose is sauce for the gander.

That’s justice.

And that’s just to name one legitimate reason to potentially withhold or censor documents.

So the broader lesson I want to point to is that we shouldn’t take any attempt to withhold documents as automatically an indication of bad faith or a “coverup”—either on SNAP’s part or on the part of a particular diocese or, for that matter, the Vatican.

Maybe SNAP will remember that the next time those they criticize make precisely the same kind of motions they themselves are making at this moment—and maybe they’ll show a little more understanding in their public statements.

Or maybe they won’t.

What do you think?

The TWENTY-PLUS Days of Christmas???

5PARTRIDGE-IN-A-PEAR-TREE

As many are aware, it’s still Christmas. The Christmas season only begins on Christmas.

But when does it end?

If you go by the famous phrase “the twelve days of Christmas”—immortalized in the well-known song (which really *is not* a crypto-catechism after all; sorry.)—then you might guess they end on January 5, the eve of Epiphany, counting Christmas Day as the first day. Or if, according to some versions, you count the day *after* Christmas Day as the first day then the twelfth turns out to be January 6, the traditional day of Epiphany.

Ahhh. . . . Things were so uncomplicated in former centuries. Twelve days. Two options. Easy!

But as the Church’s liturgical cycle get modified over the years, things become a little more complicated.

You know, like how Lent *originally* started out as a 40 days celebration, but if you look up its technical definition in the Church’s official documents today, it turns out that the number “40” is only approximate, and it’s really more than 40 days? (Extra penance, folks!)

Well, it turns out the same thing is true of the Christmas season. Here is the current, official definition of its length, taken from the brand, spanking new translation of the Universal Norms on the Liturgical Year and the Calendar:

33. Christmas TIme runs from First Vespers (Evening Prayer I) of the Nativity of the Lord up to and including the Sunday after Epiphany or after January 6.

Let’s start with the obvious: The Nativity of the Lord is December 25—Christmas Day. First Vespers are said in the evening, so the First Vespers of the Nativity of the Lord are said in the evening of December 25 (*not* Dec. 24). Right?

Wrong. They’re actually said in the evening of the previous day, December 24, so no easy, day-begins-at-midnight scenario for the length of Christmas Time. It starts the evening of the 24th.

Now, what about the end, which includes “the Sunday after Epiphany or after January 6”?

This is a little confusing, but the norms offer some help by noting:

37. The Epiphany of the Lord is celebrated on January 6 unless, where it is not celebrated as a Holyday of Obligation, it has been assigned to the Sunday occurring between January 2 and 8. . . .

38. The Sunday falling after January 6 is the Feast of the Baptism of the Lord.

So, just to keep things simple, let’s assume that in a particular location Epiphany is celebrated as a Holyday of Obligation. The traditional reckoning of the twelve days of Christmas would have brought us up to either January 5 or January 6, but the Universal Norms extend Christmas Time beyond that “up to and including” the next Sunday, which is the Baptism of the Lord.

That Sunday can fall from January 7 to January 13, which would mean the total length of Christmas Time on this scheme would be more than 12 days. If the Baptism of the Lord falls on January 7 then Christmas would be 14 days plus an evening long (remember: it starts on the evening of December 24), and if the Baptism of the Lord falls on January 13 then it would be a whopping 20 days plus an evening!

As Keanu Reeves would say: “Whoa! Dude!”

So how long is Christmas here in the U.S. this year?

We’re in one of those countries where Epiphany is not commemorated as a Holyday of Obligation apart from the Sunday it has been transferred to. It’s been transferred to the first Sunday after January 1, which means it can fall between January 2 and January 8. That creates a new issue for when the Baptism of the Lord is celebrated.

According to the U.S. edition of the new Roman Missal:

When the Solemnity of the Epiphany is transferred to the Sunday that occurs on January 7 or 8, the Feast of the Baptism of the Lord is celebrated on the following Monday.

That’s what’s happening this year. The Sunday after January 1 is January 8, which is when we’ll be celebrating Epiphany. That means the Baptism of the Lord will be celebrated the next day, Monday, January 9.

You can confirm by looking at the USCCB liturgical calendar here. Notice that the green of ordinary time resumes on January 10.

This means that this year Christmas Time in the United States lasts 16 days plus an evening.

So . . . this year we get an extra four-plus days of celebrating compared to what they had in some times and places—where Christmas is 20 days and an evening long—we get an extra eight-plus days.

Ain’t progress wonderful?

What do you think?

Herod the Baby-Killer

Herod_the_Great_Biography

Today is the feast of the Holy Innocents—the baby boys that Matthew records were slain on the orders of Herod the Great in his attempt to kill the infant Jesus.

Did he really?

Sometimes we hear skeptics dismiss the idea by saying that we have no record of him doing so.

But it’s not exactly like we have the complete records of what Herod did in his reign. So much has been lost that this kind of argument from silence is the logical fallacy they teach it to be in beginning philosophy classes. Just because we don’t have a record of Herod doing something doesn’t mean he didn’t do it.

And, after all, don’t we have a record in this case? Matthew mentions him doing it. That’s a record, right? Only if Matthew were a systematically untrustworthy source would one be warranted in summarily dismissing what he says, and judged by the ordinary standards applied to evaluating other first century historical works—even apart from the perspective of faith—Matthew must surely be reckoned as far more trustworthy than that.

Further, what Matthew says fits with what we know about Herod’s character. The man was ruthless, from the beginning of his reign to the end. As he got closer to the end, he became intensely paranoid and cruel, and even if we don’t have a second record of the slaughter of the innocents, anyone who has studied Herod’s life recognizes how in keeping this is with what we know of him.

Consider these excerpts from his biography in the Anchor Yale Bible Dictionary:

Herod’s conquest of Jerusalem in 37 did not bring his problems to an end. Inheriting a divided city, he moved swiftly and decisively to thwart all opposition. Forty-five leaders of the pro-Antigonus faction in the city were executed (Ant 15 §5) and others were forced into hiding (Ant 15 §264). The wealthy were despoiled, and the revenue gained was used to pay Herod’s debts to his Roman patrons and his army.

In the years following his ascension, Herod was almost obsessively concerned about the security of his rule.

Little time elapsed before he realized the extent of Aristobulus’ popularity and the potential danger he posed (Ant 15 §52). Herod ordered the young man drowned in a swimming pool at his Jericho palace (Ant 15 §54–56).

Herod’s moves to forestall any Jewish uprising are noted by Josephus on a number of occasions. It was for this reason that Antigonus was beheaded in Antioch (Ant 15 §8–9) and that the king kept the young Aristobulus homebound despite Antony’s request, at one point, for the lad to join him (Ant 15 §28–30). Even as late as the year 30, before leaving for a fateful rendezvous with Octavius, Herod executed Hyrcanus II and placed Alexandra in a fortress under guard. He feared that in his absence either of them might foment a rebellion or assert his right to leadership (Ant 15 §174–78, 183–86). Similarly, Herod justified the execution of his wife Mariamme two years later, claiming that a popular disturbance might have broken out had she lived (Ant 15 §231).

Having already eliminated Hyrcanus II just prior to his journey to Rhodes, Herod then executed Alexandra: the king had fallen ill, and Alexandra, finding this to be a propitious opportunity for insurrection, moved to capture the Jerusalem fortress. Apprised of the situation, and having recovered from his illness, Herod immediately ordered her execution (Ant 15 §247–51). A year or so later Herod’s sister Salome sought to divorce Costobar who, together with others, was plotting a revolt. She also told Herod that Costobar had provided refuge for his enemy, the Baba family, during the conquest of Jerusalem a decade earlier. Already aware of Costobar’s seditious proclivities, Herod now moved quickly to execute him and his companions (Ant 15 §253–66).

All this was but a prelude to the most tragic—and, in the long run, the most significant—execution of all. Despite the extraordinary love he felt for his wife, Mariamme, Herod’s relationship with her had seriously deteriorated. Precisely owing to his passionate attachment, and dreading the thought that his beloved might be wedded to another, Herod on two separate occasions had ordered her death should he fail to return from a fateful encounter. Mariamme, however, misjudged his intentions and was incensed at such plans. Salome’s machinations against her only added fuel to the fire, as did Mariamme’s own intemperate remarks and actions vis-à-vis the king. Imbued with a sense of familial superiority because of her Hasmonean lineage, she often treated her husband and sister-in-law with contempt and arrogance. In 29, under the incessant prodding of Salome, Herod finally ordered her execution (Ant 15 §222–39).

Herod exercised complete control over his realm by dominating all key institutions. No matter was beyond his scrutiny. The highest tribunal (Sanhedrin), whatever its composition and authority in the previous era, was now merely a rubber stamp for the king’s wishes.

However, the brothers [Herod’s sons Alexander and Aristobulus] carried a heavy burden of antagonism vis-à-vis their father. They left no doubt that they did not forgive those responsible for their mother’s death and that in due time they would seek revenge.

Matters degenerated in the following years, and the brothers’ fate was sealed by the discovery of a number of alleged plots to murder the king. Herod believed the evidence presented by Antipater, Salome, and Pheroras, and following a trial in Berytus with the participation of Roman officials, Alexander and Aristobulus were executed in 7 B.C.E.

Realizing his end was imminent, Herod ordered that upon his death the men whom he had locked up in the Jericho hippodrome should be executed, thus ensuring general mourning at the time of his death (Ant 17 §173–75). He ordered [another of his sons,] Antipater killed and once again altered his will by naming Archelaus, the older son of Malthace, successor to the throne, Antipas tetrarch of the Galilee and Perea, and Philip, son of Cleopatra, tetrarch of Gaulanitis, Trachonitis, Batanaea, and Panaeas (Ant 17 §188–90).

Got all that? And that’s just a fraction of the people who lost their lives to Herod.

Note in particular: Herod had his wife killed, more than one of his own sons killed, and (although circumstances prevented it from happening) he ordered the death of a bunch of dignitaries just so there would be wailing among Jewish families at the time of his own death.

Is there any reason to think that Herod would scruple at killing the baby boys in Bethlehem to try and eliminate another potential rival for power?

The people of Jerusalem, of course, knew Herod’s character, and it is small wonder that St. Matthew records:

Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem, saying, “Where is he who has been born king of the Jews? For we have seen his star in the East, and have come to worship him.”

When Herod the king heard this, he was troubled, and all Jerusalem with him.

It is also small wonder, given that Herod was an observant Jew (though his family had only converted to Judaism a generation or so earlier), and thus not someone supposed to eat pork, that Augustus Caesar is reputed to have quipped:

It is better to be Herod’s pig than to be his son.

MORE ON HEROD THE GREAT.

What do you think?

Merry Christmas! (Pictures from Bethlehem)

I’m not in Bethlehem, but like everyone, Bethlehem is in my thoughts these days.

I wanted to share with you a couple of pictures from Bethlehem, from the Church of the Nativity, and explain their significance.

A few days ago I ran across the following picture, which is of a nun praying in front of the shrine in the grotto of the Nativity in Bethlehem.

Although we often imagine Jesus being born in a barn, that image comes more from Christmas cards. In ancient Israel, animals were often sheltered in caves, and since extremely early times it was held that Jesus was actually born in a grotto. St. Jerome had his study in a neighboring grotto (so close it’s part of the same church complex), and in his writings he talks about the reasons to think that the grotto of the Nativity is, in fact, where Christ was born.

Today a silver star marks the spot on the floor where the very moment of the Nativity is commemorated. The center of the star is empty, so pilgrims can touch the undressed rock at this point. A similar star marks the top of Golgotha, where Christ was crucified, in the Church of the Holy Sepulcher in Jerusalem, just six miles to the north of Bethlehem.

In this image of the nun praying, you can see behind her steps leading up to the surface level of the Church of the Nativity, which is above the grotto.

I found this picture particularly moving. It expresses both humbleness and holiness, two elements that marked Our Lord’s entry into the world.

In his Christmas Day Urbi et Orbi (“To the City and the World”) address, Pope Benedict commented on this grotto, saying:

Dear Brothers and Sisters, let us turn our gaze anew to the grotto of Bethlehem.  The Child whom we contemplate is our salvation!  He has brought to the world a universal message of reconciliation and peace.  Let us open our hearts to him; let us receive him into our lives.  Once more let us say to him, with joy and confidence: “Veni ad salvandum nos!” (Come to save us!”)

In his homily at Midnight Mass, he also noted another feature of the Church of the Nativity at Bethlehem—its main entrance, which is very short and known as the Door of Humility:

Pope Benedict explained:

Today, anyone wishing to enter the Church of Jesus’ Nativity in Bethlehem will find that the doorway five and a half metres high, through which emperors and caliphs used to enter the building, is now largely walled up.  Only a low opening of one and a half metres has remained.  The intention was probably to provide the church with better protection from attack, but above all to prevent people from entering God’s house on horseback.  Anyone wishing to enter the place of Jesus’ birth has to bend down.

It seems to me that a deeper truth is revealed here, which should touch our hearts on this holy night: if we want to find the God who appeared as a child, then we must dismount from the high horse of our “enlightened” reason.  We must set aside our false certainties, our intellectual pride, which prevents us from recognizing God’s closeness.  We must follow the interior path of Saint Francis – the path leading to that ultimate outward and inward simplicity which enables the heart to see.

We must bend down, spiritually we must as it were go on foot, in order to pass through the portal of faith and encounter the God who is so different from our prejudices and opinions – the God who conceals himself in the humility of  a newborn baby.

In this spirit let us celebrate the liturgy of the holy night, let us strip away our fixation on what is material, on what can be measured and grasped.  Let us allow ourselves to be made simple by the God who reveals himself to the simple of heart.  And let us also pray especially at this hour for all who have to celebrate Christmas in poverty, in suffering, as migrants, that a ray of God’s kindness may shine upon them, that they – and we – may be touched by the kindness that God chose to bring into the world through the birth of his Son in a stable.  Amen.

MERRY CHRISTMAS TO ALL!

—Jimmy Akin

I’m Now in the Amazon.Com App Store!

Droid-promo-amazon-squareCool!

I just got word that my Android App is now available in the Amazon.com App Store.

This app is based on my podcast, and makes it easy for you to download the podcast to your Android device (phone, Kindle Fire, etc.). It adds additional bonus features, such as easy, integrated ways to contact the show, favoriting, and additional exclusive material that I will be producing just for the app (so I'd, like, better get started on that).

The name of the app is "Jimmy Akin Cast" (they wouldn't let me use the word "podcast" in the title), and I was interested to see that Amazon ranked it ages 9 and up. 

The app should also be coming to the Google's Android Marketplace very soon.In the meantime,

CLICK HERE TO LEARN MORE ABOUT THE APP!

The Apologetics of Christmas (Part 2)

Joseph and Mary had to stay in a stable, right? Was it uncommon for some people to sleep in the stable of an inn during busy times? 

What was the Star of Bethlehem? A conjunction of planets, meteor, comet, supernatural event? What does the Church or Church Fathers say about it? 

What is significant about gold, frankincense, and myrrh? 

How did the birth of Jesus come to be celebrated on December 25? 

Why do Eastern Orthodox churches celebrate Christmas on January 7?

What light does the Ark of the Covenant shed on Mary's perpetual virginity, and what evidence do we have for her perpetual virginity?

These are among the questions we explore in this week's episode of the Jimmy Akin Podcast!

Click Play to listen . . .

or you can . . .

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SHOW NOTES:
JIMMY AKIN PODCAST EPISODE 026 (11/21/11) 

* Special "Apologetics of Christmas" Interview with Jason Ward of www.CatholicDadsOnline.org (pt. 2)

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