Portland Press Herald
Editorials
Old grudges, not bishop's home, at heart of complaints
The Catholic Church accepted responsibility and is moving on. It's sad if others can't.
September 7, 2009
Regarding Bill Nemitz's column in the Press Herald on Aug. 28, "Houses of worship close as house of bishop eats up cash."
Point No. 1 – The bishop's home has long ago been paid for. It does not belong to the bishop personally any more than do the church buildings.
It has been explained more than once that certain churches have been closed not only because of the expense of the "priests' scandals" but because there are not enough "practicing" Catholics to support them.
It does not make sense to keep six churches open (at major expense) when there are only enough people attending Mass to fill two or three churches.
Point No. 2 – I suspect that Mr. Nemitz's friend, Paul Kendrick, would not be satisfied even if our esteemed Bishop Richard Malone sold the bishop's home and moved into a homeless shelter. Let's face facts. Mr. Kendrick has a deep, personal dislike for our bishop which probably will never be satisfied.
Point No. 3 – Mr. Nemitz seems to have a very problematic feeling about the Roman Catholic Church, which incidentally has accepted responsibility for the past priest abuses. At this time, people of true faith want to move on from the "sins of the past."
We realize that in this world we are all sinners. Most of us are repentant and eventually we will all answer to God for how we live our lives.
Bill Nemitz and Paul Kendrick might be happier people if they concentrated on moving forward instead of dwelling on evils of the past. Mr. Nemitz is far more interesting when he writes about human-interest stories rather than working to keep the flames of hatred alive.
Point No. 4 – Mr. Nemitz, the Catholic Church will be alive and well long after you and Mr. Kendrick are no longer in the news.
Monday, September 7, 2009
Saturday, September 5, 2009
Cheverus Ignores Justice for Abuse Victims
September 4, 2008 - Between 7:00 am and 8:00 am today, a small group of survivor advocates distributed leaflets to the faculty and students of Cheverus High School (Jesuit) in Portland, Maine.
Here is the text:
Leaflet - Page 1
Dear Cheverus Students, Faculty and Staff,
We are here today to call attention to the lack of justice and unfair treatment that has been provided to the sex abuse victims of Charles Malia. As a way of introduction, I am a graduate of two Jesuit schools, Cheverus and Fairfield University. I am joined by Mr. Harvey Paul and Ms. Marie Tupper. Mr. Paul is a survivor of clergy sexual abuse and the Maine Director of the Survivors Network of those Abused by Priests. Ms. Tupper is an advocate for abuse victims and has a family member who is a victim of clergy sexual abuse.
It is documented that three former Cheverus students received financial reparation for the harms and injuries inflicted upon them as a result of their being sexually abused by former teacher and coach, James Talbot. Conversely, Cheverus officials have denied compensatory damages to ten or more former Cheverus students for the harms and injuries inflicted upon them as a result of their sexual abuse by former teacher, coach and admitted child molester, Charles Malia.
We hope you will join us in asking Cheverus officials to explain why the same measure of justice has not been provided to all of the former Cheverus students who were sexually abused.
We can only guess that Cheverus officials agreed to provide reparation for damages incurred by the Talbot victims when threatened with a civil lawsuit. On the other hand, school officials are taking advantage of a legal technicality (the statute of limitations) to bar Malia's victims from having their day in court or from taking any civil action. Talbot and Malia worked together at Cheverus for eighteen years. Cheverus officials insist on making the focus on when the abuse occurred rather than the focusing on the fact that the abuse did occur, a particularly frustrating and hurtful obstacle for the victims of Malia.
This injustice must not be allowed to stand, which begs the question: are Cheverus students taught to pursue legal and moral loopholes so they can find a way to avoid telling the truth and being held responsible and accountable for their actions?
In a recent letter to Cheverus students and parents about our presence here today, President Campbell wrote, “The first priority of this school community is to ensure the safety and well being of your sons and daughters.” Sadly, these were the very same expectations held by the parents of the former Cheverus students who were harmed and injured by Talbot and Malia.
In January 2003, the attorney who negotiated on behalf of Cheverus during the settlement process for the sex abuse victims of Talbot told a reporter that although she believed the civil statute of limitations had expired in one of the cases, Cheverus officials did not want to fight that argument in court.
"The school's goal was to work with these alumni rather than get involved in litigation. They wanted to resolve it, to help these men move on. That's what we were able to do," stated the attorney.
In that case the school saw the importance of making an exception in order to do what was compassionate, right and just. Why, then, are Cheverus officials refusing to provide this same measure of justice to the victims of Malia?
It can be said that all of us – students, parents, faculty, staff and alumni – are but temporary custodians of an education and tradition that teaches us that the service of our faith must include the promotion of justice. It is up to all of us to ensure that all the former students who were sexually abused while attending Cheverus are treated fairly and with equal respect and dignity.
In conclusion, we hope you will talk with us and each other, ask questions, seek answers and find solutions that will, in the end, provide justice for the sex abuse victims of Malia.
Anything less diminishes us all.
Sincerely,
Paul T. Kendrick
Cheverus '68
------------------------------------------------------------------------------------
Leaflet - Page 2
V. COMMITTED TO DOING JUSTICE
Part V of a summary of what the ideal graduate of Cheverus High School should look like the year of graduation.
Reprinted from Cheverus Handbook.
1. Is more aware of selfish attitudes and tendencies which lead one to treat others unjustly and she/he consciously seeks to be more understanding, accepting and generous with others.
2. Is beginning to see that Christian faith implies a commitment to a just society.
3. Is growing in awareness of the global nature of many current social problems (human rights, energy, ecology, food, population, terrorism, arms limitations, etc.) and their impact on various human communities.
4. Is beginning to understand the structural roots of injustice in social institutions, attitudes and customs.
5. Recognizes the needs of some disadvantaged segments of the community through working with them in community service programs and has gained some empathetic understanding for their conditions in living.
6. Is developing both a sense of compassion for the victims of injustice and a concern for those social changes which will assist them in gaining their rights and increased human dignity.
7. Through reflection and study, is becoming aware of alternatives to public policy which govern the services provided for various segments of the community.
8. Has begun to reflect on public service aspects of future careers.
9. Is beginning to understand one’s obligations as a Christian to participate in the building of a humane, civic and ecclesial community in a way that respects the pluralism of that community.
10. Is beginning to see the imp ortance of public opinion and voter influence on public policy in local, regional, national and international arenas.
11. Is just beginning to understand the complexity of many social issues and the need for critical reading of diverse sources of information about them.
12. Is beginning to confront some of the moral ambiguities imbedded in values promoted by Western culture.
13. Is just beginning to realize that the values of a consumer society are sometimes in conflict with the demands of a just society and indeed with the Gospel.
Here is the text:
Leaflet - Page 1
Dear Cheverus Students, Faculty and Staff,
We are here today to call attention to the lack of justice and unfair treatment that has been provided to the sex abuse victims of Charles Malia. As a way of introduction, I am a graduate of two Jesuit schools, Cheverus and Fairfield University. I am joined by Mr. Harvey Paul and Ms. Marie Tupper. Mr. Paul is a survivor of clergy sexual abuse and the Maine Director of the Survivors Network of those Abused by Priests. Ms. Tupper is an advocate for abuse victims and has a family member who is a victim of clergy sexual abuse.
It is documented that three former Cheverus students received financial reparation for the harms and injuries inflicted upon them as a result of their being sexually abused by former teacher and coach, James Talbot. Conversely, Cheverus officials have denied compensatory damages to ten or more former Cheverus students for the harms and injuries inflicted upon them as a result of their sexual abuse by former teacher, coach and admitted child molester, Charles Malia.
We hope you will join us in asking Cheverus officials to explain why the same measure of justice has not been provided to all of the former Cheverus students who were sexually abused.
We can only guess that Cheverus officials agreed to provide reparation for damages incurred by the Talbot victims when threatened with a civil lawsuit. On the other hand, school officials are taking advantage of a legal technicality (the statute of limitations) to bar Malia's victims from having their day in court or from taking any civil action. Talbot and Malia worked together at Cheverus for eighteen years. Cheverus officials insist on making the focus on when the abuse occurred rather than the focusing on the fact that the abuse did occur, a particularly frustrating and hurtful obstacle for the victims of Malia.
This injustice must not be allowed to stand, which begs the question: are Cheverus students taught to pursue legal and moral loopholes so they can find a way to avoid telling the truth and being held responsible and accountable for their actions?
In a recent letter to Cheverus students and parents about our presence here today, President Campbell wrote, “The first priority of this school community is to ensure the safety and well being of your sons and daughters.” Sadly, these were the very same expectations held by the parents of the former Cheverus students who were harmed and injured by Talbot and Malia.
In January 2003, the attorney who negotiated on behalf of Cheverus during the settlement process for the sex abuse victims of Talbot told a reporter that although she believed the civil statute of limitations had expired in one of the cases, Cheverus officials did not want to fight that argument in court.
"The school's goal was to work with these alumni rather than get involved in litigation. They wanted to resolve it, to help these men move on. That's what we were able to do," stated the attorney.
In that case the school saw the importance of making an exception in order to do what was compassionate, right and just. Why, then, are Cheverus officials refusing to provide this same measure of justice to the victims of Malia?
It can be said that all of us – students, parents, faculty, staff and alumni – are but temporary custodians of an education and tradition that teaches us that the service of our faith must include the promotion of justice. It is up to all of us to ensure that all the former students who were sexually abused while attending Cheverus are treated fairly and with equal respect and dignity.
In conclusion, we hope you will talk with us and each other, ask questions, seek answers and find solutions that will, in the end, provide justice for the sex abuse victims of Malia.
Anything less diminishes us all.
Sincerely,
Paul T. Kendrick
Cheverus '68
------------------------------------------------------------------------------------
Leaflet - Page 2
V. COMMITTED TO DOING JUSTICE
Part V of a summary of what the ideal graduate of Cheverus High School should look like the year of graduation.
Reprinted from Cheverus Handbook.
1. Is more aware of selfish attitudes and tendencies which lead one to treat others unjustly and she/he consciously seeks to be more understanding, accepting and generous with others.
2. Is beginning to see that Christian faith implies a commitment to a just society.
3. Is growing in awareness of the global nature of many current social problems (human rights, energy, ecology, food, population, terrorism, arms limitations, etc.) and their impact on various human communities.
4. Is beginning to understand the structural roots of injustice in social institutions, attitudes and customs.
5. Recognizes the needs of some disadvantaged segments of the community through working with them in community service programs and has gained some empathetic understanding for their conditions in living.
6. Is developing both a sense of compassion for the victims of injustice and a concern for those social changes which will assist them in gaining their rights and increased human dignity.
7. Through reflection and study, is becoming aware of alternatives to public policy which govern the services provided for various segments of the community.
8. Has begun to reflect on public service aspects of future careers.
9. Is beginning to understand one’s obligations as a Christian to participate in the building of a humane, civic and ecclesial community in a way that respects the pluralism of that community.
10. Is beginning to see the imp ortance of public opinion and voter influence on public policy in local, regional, national and international arenas.
11. Is just beginning to understand the complexity of many social issues and the need for critical reading of diverse sources of information about them.
12. Is beginning to confront some of the moral ambiguities imbedded in values promoted by Western culture.
13. Is just beginning to realize that the values of a consumer society are sometimes in conflict with the demands of a just society and indeed with the Gospel.
Bishop Malone agrees to meet with Marie Tupper
ARCHIVE
Portland Press Herald
Bishop agrees to meet Tupper
He plans to apologize to the Boothbay Harbor mother, but she's seeking initiatives aimed at other victims.
By EDWARD D. MURPHY, Staff Writer
January 31, 2009
Bishop Richard Malone has agreed to meet with a woman who said her son was sexually abused by a priest, but the two have widely differing opinions of what the meeting's goal might be.
Malone, head of the Roman Catholic Diocese of Portland, said he envisions a "pastoral meeting" in which he would offer an apology and "spiritual benefit" to Marie Tupper of Boothbay Harbor, who has repeatedly asked to meet with the bishop.
Tupper, on the other hand, said she wants to talk to Malone about ways to "formulate initiatives that reach out to those who were already abused."
"I do not need or want the bishop's sympathy, mercy or 'pastoral care,' " Tupper said in a statement Friday evening after Malone's office announced that he would meet with her, although no date has been set.
Tupper declined to comment beyond the statement, in which she said Malone's decision to agree to a meeting "caught me by surprise because for the past two months, the bishop has publicly humiliated my family and me by his refusal to meet with me."
Tupper says her son was abused by the Rev. Thomas Lee while Lee was the parish priest in Boothbay Harbor from 1971 to 1985. The Roman Catholic Diocese said earlier this month that nine people told church officials that Lee had touched them inappropriately or violated their privacy, and church investigators said they have secondhand reports of five other alleged victims.
Lee, now 81, was a priest in Lyman from 1985 until 2003, when he was removed because of the allegations of misconduct. He was brought before a church tribunal in 2007, but that panel decided last year that the claims had not been proven. The tribunal said Lee's actions in the 1980s were "imprudent."
Malone said he was "stunned and disappointed" by the verdict and has appealed the ruling to the Vatican, which has not said whether it will hear the appeal.
Malone initially declined to meet with Tupper, saying that she had met with his predecessor, Bishop Joseph Gerry. In December, Malone said Tupper could meet with the Rev. Andrew Dubois, vicar general and a Diocesan Review Board member, but Tupper declined and asked again to meet with Malone.
Pressure on Malone to meet with Tupper has been building since then. Malone said in a statement Friday that he would meet with Tupper "after hearing from trusted supporters and the lay faithful, prayerful consideration regarding maintaining unity in the Church, and with hope that additional outreach to Mrs. Tupper will lead to healing."
Malone's statement went on to say that in pastoral meetings, survivors of abuse and family members could tell what happened to them, relate the pain they suffered and "realize that they are heard." He said victims deserve an apology, and added that he hopes "this meeting will offer a measure of relief and peace to Mrs. Tupper."
Paul Kendrick, an advocate for victims of sexual abuse by priests, talked with Tupper after Malone's announcement. Kendrick said that falls far short of what they want from the meeting.
Kendrick said Malone's decision to meet with Tupper is simply a reaction to public pressure.
"He has, in effect, publicly humiliated not only Marie, but her son, and her mother – her son's grandmother – by his refusal to sit down and meet with the mother whose son was sexually abused by their parish priest," Kendrick said. "It's kind of typical of abusive behavior, where the abuser kind of kicks and beats up on the abused, and then five days later shows up with a bouquet of flowers."
Kendrick said Tupper wants Malone to identify priests who have been accused of sexual abuse and say where they are. She also wants Malone to go to Boothbay Harbor and relate details of the alleged abuse, such as where it was said to have taken place, in the hope of encouraging others who might have been victimized to come forward.
"People are sick and tired of meaningless discussions that are good for their (the church's) own public relations," Kendrick said.
Sue Bernard, a spokeswoman for the diocese, said the bishop has already responded to some of the concerns that Tupper has raised.
A release detailing the number of reports of abuse alleged against Lee was provided in December, according to Bernard. She said at the time that the alleged abuse involved inappropriate touching or violating privacy, such as going into an area where someone might expect another person to be undressed.
The diocese said at the time that the details were provided to counter a sense in the Boothbay Harbor parish that Tupper was the primary source of the allegations against Lee.
Bernard said she expects that Malone will try to meet with Tupper "sooner, rather than later," and said a pastoral meeting generally lasts 30 minutes to an hour. She said she doesn't know whether Malone and Tupper will be meeting one on one or whether others will be present.
Bernard said Malone is open to meeting with other victims or their families and said U.S. bishops have agreed to a charter that includes offering pastoral assistance as one aspect of the church's responsibilities to victims of sexual abuse by priests.
Staff Writer Edward D. Murphy can be contacted at 791-6465 or at:
emurphy@pressherald.com
Portland Press Herald
Bishop agrees to meet Tupper
He plans to apologize to the Boothbay Harbor mother, but she's seeking initiatives aimed at other victims.
By EDWARD D. MURPHY, Staff Writer
January 31, 2009
Bishop Richard Malone has agreed to meet with a woman who said her son was sexually abused by a priest, but the two have widely differing opinions of what the meeting's goal might be.
Malone, head of the Roman Catholic Diocese of Portland, said he envisions a "pastoral meeting" in which he would offer an apology and "spiritual benefit" to Marie Tupper of Boothbay Harbor, who has repeatedly asked to meet with the bishop.
Tupper, on the other hand, said she wants to talk to Malone about ways to "formulate initiatives that reach out to those who were already abused."
"I do not need or want the bishop's sympathy, mercy or 'pastoral care,' " Tupper said in a statement Friday evening after Malone's office announced that he would meet with her, although no date has been set.
Tupper declined to comment beyond the statement, in which she said Malone's decision to agree to a meeting "caught me by surprise because for the past two months, the bishop has publicly humiliated my family and me by his refusal to meet with me."
Tupper says her son was abused by the Rev. Thomas Lee while Lee was the parish priest in Boothbay Harbor from 1971 to 1985. The Roman Catholic Diocese said earlier this month that nine people told church officials that Lee had touched them inappropriately or violated their privacy, and church investigators said they have secondhand reports of five other alleged victims.
Lee, now 81, was a priest in Lyman from 1985 until 2003, when he was removed because of the allegations of misconduct. He was brought before a church tribunal in 2007, but that panel decided last year that the claims had not been proven. The tribunal said Lee's actions in the 1980s were "imprudent."
Malone said he was "stunned and disappointed" by the verdict and has appealed the ruling to the Vatican, which has not said whether it will hear the appeal.
Malone initially declined to meet with Tupper, saying that she had met with his predecessor, Bishop Joseph Gerry. In December, Malone said Tupper could meet with the Rev. Andrew Dubois, vicar general and a Diocesan Review Board member, but Tupper declined and asked again to meet with Malone.
Pressure on Malone to meet with Tupper has been building since then. Malone said in a statement Friday that he would meet with Tupper "after hearing from trusted supporters and the lay faithful, prayerful consideration regarding maintaining unity in the Church, and with hope that additional outreach to Mrs. Tupper will lead to healing."
Malone's statement went on to say that in pastoral meetings, survivors of abuse and family members could tell what happened to them, relate the pain they suffered and "realize that they are heard." He said victims deserve an apology, and added that he hopes "this meeting will offer a measure of relief and peace to Mrs. Tupper."
Paul Kendrick, an advocate for victims of sexual abuse by priests, talked with Tupper after Malone's announcement. Kendrick said that falls far short of what they want from the meeting.
Kendrick said Malone's decision to meet with Tupper is simply a reaction to public pressure.
"He has, in effect, publicly humiliated not only Marie, but her son, and her mother – her son's grandmother – by his refusal to sit down and meet with the mother whose son was sexually abused by their parish priest," Kendrick said. "It's kind of typical of abusive behavior, where the abuser kind of kicks and beats up on the abused, and then five days later shows up with a bouquet of flowers."
Kendrick said Tupper wants Malone to identify priests who have been accused of sexual abuse and say where they are. She also wants Malone to go to Boothbay Harbor and relate details of the alleged abuse, such as where it was said to have taken place, in the hope of encouraging others who might have been victimized to come forward.
"People are sick and tired of meaningless discussions that are good for their (the church's) own public relations," Kendrick said.
Sue Bernard, a spokeswoman for the diocese, said the bishop has already responded to some of the concerns that Tupper has raised.
A release detailing the number of reports of abuse alleged against Lee was provided in December, according to Bernard. She said at the time that the alleged abuse involved inappropriate touching or violating privacy, such as going into an area where someone might expect another person to be undressed.
The diocese said at the time that the details were provided to counter a sense in the Boothbay Harbor parish that Tupper was the primary source of the allegations against Lee.
Bernard said she expects that Malone will try to meet with Tupper "sooner, rather than later," and said a pastoral meeting generally lasts 30 minutes to an hour. She said she doesn't know whether Malone and Tupper will be meeting one on one or whether others will be present.
Bernard said Malone is open to meeting with other victims or their families and said U.S. bishops have agreed to a charter that includes offering pastoral assistance as one aspect of the church's responsibilities to victims of sexual abuse by priests.
Staff Writer Edward D. Murphy can be contacted at 791-6465 or at:
emurphy@pressherald.com
Carolyn Bloom, LCSW
ARCHIVE
September 7, 2006
Carolyn Bloom, LCSW
Independent Clinician
Office of Support and Assistance Ministry
Diocese of Portland
Portland, Maine 04101
866-829-4437
Private Practice:
384 Court Street
Auburn ME 04210-4604
207-782-1051
Dear Ms. Bloom,
By now, you have read enough of our group's letters and messages to know of our concerns regarding Bishop Richard Malone's failure to identify all priests, religious and church workers who have sexually abused children.
We are bewildered by your lack of action. You know that Bishop Malone is allowing children to be exposed to unidentified child molesters, yet you say and do nothing. We have never heard one word from you. Are you aware that our group's membership includes victims of clergy sexual abuse?
Please help us understand how a social worker such as yourself can have actual knowledge that child abusers are living anonymously in neighborhoods, that kids are at risk of being sexually abused, but take no action to help prevent these kids from being raped.
Sadly, we must conclude that if a child is sexually abused by any one of the child molesters that Bishop Malone is protecting, you will be complicit in the abuse by your silence.
I am sure you've asked yourself, "What can I do?" After all, you are not an employee of the diocese, rather, you are employed on a contract basis as an Independent Clinician for the Diocese of Portland Office of Support and Assistance Ministry.
You may say, "I have expressed my concerns about these issues to the bishop privately." In doing so, you're playing right into his hands. Of course, the bishop is pleased that you and others speak to him in hushed tones behind closed doors and say nothing to the public about your concerns. More secrecy. More abusers go unnoticed in neighborhoods.
According to the Diocese web site, your responsibilities are defined as follows:
"Providing support to victims/survivors of sexual abuse by clergy or other church representatives, creating support groups for those survivors who want something of that nature, arranging meetings for individual victims or groups of victims with the bishop as they request, and receiving first reports of allegations of abuse."
We are dismayed that there is nothing in your job description about "helping to prevent kids from being sexually abused." That task, it seems, is left to Bishop Malone and certain members of his executive staff.
We've told you over and over again that Bishop Malone is still protecting child molesters, that 1) he refuses to identify twenty or more priests who have been credibly accused of child abuse and 2) he refuses to tell us the whereabouts of another twenty priests, religious and church workers who have been removed from public ministry because of credible allegations. Where are they now? Do neighbors know of their history of abusing kids?
We must conclude then, Ms. Bloom, that the National Association of Social Workers (NASW) Professional Code of Ethics provides you with enough latitude to be employed by (albeit on a contract basis) and accept money from an employer who is covering up for child molesters and endangering children.
What can you do?
-- You can resign from your position immediately.
-- You can schedule a press conference with victims of clergy sexual abuse and members of child protection agencies to announce that you refuse to work for an employer whose willful negligence is placing children at risk of sex abuse.
-- You can become a public voice and advocate for the release of the names of clergy child molesters here in Maine and nationwide.
I hope you will contact us. We look forward to hearing from you.
Sincerely,
Paul Kendrick
Ignatius Group
207 838 1319
September 7, 2006
Carolyn Bloom, LCSW
Independent Clinician
Office of Support and Assistance Ministry
Diocese of Portland
Portland, Maine 04101
866-829-4437
Private Practice:
384 Court Street
Auburn ME 04210-4604
207-782-1051
Dear Ms. Bloom,
By now, you have read enough of our group's letters and messages to know of our concerns regarding Bishop Richard Malone's failure to identify all priests, religious and church workers who have sexually abused children.
We are bewildered by your lack of action. You know that Bishop Malone is allowing children to be exposed to unidentified child molesters, yet you say and do nothing. We have never heard one word from you. Are you aware that our group's membership includes victims of clergy sexual abuse?
Please help us understand how a social worker such as yourself can have actual knowledge that child abusers are living anonymously in neighborhoods, that kids are at risk of being sexually abused, but take no action to help prevent these kids from being raped.
Sadly, we must conclude that if a child is sexually abused by any one of the child molesters that Bishop Malone is protecting, you will be complicit in the abuse by your silence.
I am sure you've asked yourself, "What can I do?" After all, you are not an employee of the diocese, rather, you are employed on a contract basis as an Independent Clinician for the Diocese of Portland Office of Support and Assistance Ministry.
You may say, "I have expressed my concerns about these issues to the bishop privately." In doing so, you're playing right into his hands. Of course, the bishop is pleased that you and others speak to him in hushed tones behind closed doors and say nothing to the public about your concerns. More secrecy. More abusers go unnoticed in neighborhoods.
According to the Diocese web site, your responsibilities are defined as follows:
"Providing support to victims/survivors of sexual abuse by clergy or other church representatives, creating support groups for those survivors who want something of that nature, arranging meetings for individual victims or groups of victims with the bishop as they request, and receiving first reports of allegations of abuse."
We are dismayed that there is nothing in your job description about "helping to prevent kids from being sexually abused." That task, it seems, is left to Bishop Malone and certain members of his executive staff.
We've told you over and over again that Bishop Malone is still protecting child molesters, that 1) he refuses to identify twenty or more priests who have been credibly accused of child abuse and 2) he refuses to tell us the whereabouts of another twenty priests, religious and church workers who have been removed from public ministry because of credible allegations. Where are they now? Do neighbors know of their history of abusing kids?
We must conclude then, Ms. Bloom, that the National Association of Social Workers (NASW) Professional Code of Ethics provides you with enough latitude to be employed by (albeit on a contract basis) and accept money from an employer who is covering up for child molesters and endangering children.
What can you do?
-- You can resign from your position immediately.
-- You can schedule a press conference with victims of clergy sexual abuse and members of child protection agencies to announce that you refuse to work for an employer whose willful negligence is placing children at risk of sex abuse.
-- You can become a public voice and advocate for the release of the names of clergy child molesters here in Maine and nationwide.
I hope you will contact us. We look forward to hearing from you.
Sincerely,
Paul Kendrick
Ignatius Group
207 838 1319
Advocates for abuse victims threatened with lawsuit by owners of Foreside Estates
Ignatius Group_____
For immediate release:
Monday, July 20, 2009
On Saturday, a Cumberland County Deputy Sheriff served a cease and desist letter to Paul Kendrick at his Freeport home.
The owners of Foresides Estates in Falmouth, Maine want Kendrick, Michael Sweatt and other advocates to stop warning residents that, Father John Audibert, an admitted priest child abuser is living in Foreside Estates.
According to the attorney's letter, advocates will be sued for the cost of apartment rentals should residents move away because of Kendrick's and Sweatt's actions.
"Please be advised that to the extent Foreside Estates or any other property managed by Princeton suffers any business loss as a result of your past or future conduct regarding this matter that it is our intent to pursue you individually and anyone else associated with this unreasonable conduct to the fullest extent allowable under the law.
"Your irresponsible conduct threatens our business operations and will not be tolerated and we will be undeterred in undertaking all legal actions necessary to make ourselves whole."
July 17, 2009, Jeffrey M. Brown, Corporate Counsel, Princeton Properties
For immediate release:
Monday, July 20, 2009
On Saturday, a Cumberland County Deputy Sheriff served a cease and desist letter to Paul Kendrick at his Freeport home.
The owners of Foresides Estates in Falmouth, Maine want Kendrick, Michael Sweatt and other advocates to stop warning residents that, Father John Audibert, an admitted priest child abuser is living in Foreside Estates.
According to the attorney's letter, advocates will be sued for the cost of apartment rentals should residents move away because of Kendrick's and Sweatt's actions.
"Please be advised that to the extent Foreside Estates or any other property managed by Princeton suffers any business loss as a result of your past or future conduct regarding this matter that it is our intent to pursue you individually and anyone else associated with this unreasonable conduct to the fullest extent allowable under the law.
"Your irresponsible conduct threatens our business operations and will not be tolerated and we will be undeterred in undertaking all legal actions necessary to make ourselves whole."
July 17, 2009, Jeffrey M. Brown, Corporate Counsel, Princeton Properties
Catholic Parish publishes children's names on web site
June 28, 2009
Meredith Charest
Altar Server Coordinator
Holy Martyrs Church
Falmouth, Maine
Dear Ms. Charest,
As long time advocates for those who have been abused by Catholic priests and other church employees, we know one thing for certain: child molesters (including priest child molesters) are cunning and manipulative.
In our efforts to help protect children, we are writing to express our concern about your decision to publish the names of minor children (altar servers) on the Holy Martyrs web site.
The altar servers' list provides child sex offenders with the first and last names of minor children, as well as where the children will be on certain dates and at certain times.
Although, there is no perfect solution for protecting children from child abuse, we must use every opportunity to erect safeguards.
You should know that we have made several pleas about this issue to diocese officials and your pastor, Msgr. Joseph Ford.
No one has responded.
Situations like this continue to point out that Bishop Richard Malone is not doing all that he can to protect children (as he so often articulates). We fear that Catholics like you are being lulled into complacency by the bishop's words regarding church policies and procedures intended to protect children. It is unfortunate that the bishop has placed you in this uncomfortable position.
We urge you to immediately remove the names of minor children from your parish web site.
Sincerely,
Paul Kendrick 838 1319
Michael Sweatt 831 3791
cc: Bishop Richard Malone
Msgr. Joseph Ford, Pastor, Holy Martyrs Parish
Thomas Meschinelli, Director, Protecting God's Children Program
Deacon John Brennan, Office of Professional Responsibility
Sue Bernard, Diocese Public Relations Director
Rev. Andrew Dubois, Vicar General, Moderator of the Curia
Thomas Deignan, former Director, Protecting God's Children Program
Deacon Dennis Popadak, Holy Martyrs Parish
Debra Coppinger, Office Manager, Holy Martyrs Parish
Press and Media, forwarded
Meredith Charest
Altar Server Coordinator
Holy Martyrs Church
Falmouth, Maine
Dear Ms. Charest,
As long time advocates for those who have been abused by Catholic priests and other church employees, we know one thing for certain: child molesters (including priest child molesters) are cunning and manipulative.
In our efforts to help protect children, we are writing to express our concern about your decision to publish the names of minor children (altar servers) on the Holy Martyrs web site.
The altar servers' list provides child sex offenders with the first and last names of minor children, as well as where the children will be on certain dates and at certain times.
Although, there is no perfect solution for protecting children from child abuse, we must use every opportunity to erect safeguards.
You should know that we have made several pleas about this issue to diocese officials and your pastor, Msgr. Joseph Ford.
No one has responded.
Situations like this continue to point out that Bishop Richard Malone is not doing all that he can to protect children (as he so often articulates). We fear that Catholics like you are being lulled into complacency by the bishop's words regarding church policies and procedures intended to protect children. It is unfortunate that the bishop has placed you in this uncomfortable position.
We urge you to immediately remove the names of minor children from your parish web site.
Sincerely,
Paul Kendrick 838 1319
Michael Sweatt 831 3791
cc: Bishop Richard Malone
Msgr. Joseph Ford, Pastor, Holy Martyrs Parish
Thomas Meschinelli, Director, Protecting God's Children Program
Deacon John Brennan, Office of Professional Responsibility
Sue Bernard, Diocese Public Relations Director
Rev. Andrew Dubois, Vicar General, Moderator of the Curia
Thomas Deignan, former Director, Protecting God's Children Program
Deacon Dennis Popadak, Holy Martyrs Parish
Debra Coppinger, Office Manager, Holy Martyrs Parish
Press and Media, forwarded
A Priest Child Abuser Lives in Falmouth
June 24, 2009
Msgr. Joseph Ford
Pastor
Holy Martyrs Church
266 Foreside Road
Falmouth, Maine 04105
Dear Msgr. Ford,
During the past few days, we have notified both the Falmouth Chief of Police and the Falmouth Superintendent of Schools that Father John Audibert, an admitted Catholic priest child abuser, is residing somewhere in the 100 Clearwater Drive neighborhood of Falmouth.
Unfortunately, neither you, Bishop Richard Malone, nor any other Maine Catholic Church official has notified police, school, or town officials about Father Audibert's background and presence in Falmouth.
As you know, three years ago Vatican officials assigned Father Audibert to a "life of prayer and penance" for sexually abusing a minor. Bishop Malone has steadfastly refused to release information about other abuse claims that may have been filed against Father Audibert. However, we do know that a local television station received a signed letter from a family member of another alleged sex abuse victim of Father Audibert.
The letter states in part, "Years of abuse (by Audibert) drove my brother to slit his wrist and then hang himself." A copy of this letter was forwarded to Bishop Malone.
Msgr. Ford, we are writing to you with a great deal of skepticism. At the present time, you are a co-defendant in a civil lawsuit in which it is alleged that you and three other current and former high ranking diocese officials covered up child sex abuse allegations against a former Maine priest (Rev. Raymond Melville) who sexually abused children. Further, it is alleged that more children were abused in the ensuing years because of your negligence.
We urgently need your help to protect children and young people by informing the Falmouth community that a priest child abuser is living in their midst. Law enforcement officials agree that the first line of defense in protecting children from sexual predators is “identification and notification;” i.e., who the offender is, and where the offender is living.
Here's what you can do:
-- We want you to publish information about Father Audibert in your weekly parish bulletin, including news articles, a photo and Father Audibert's whereabouts.
-- We want you to post information about Father Audibert on your parish's bulletin board.
-- We want you to send letters to each and every parishioner with information about Father Audibert.
-- We want you to urge Bishop Malone to post information about Father Audibert and all other publicly accused priest sex offenders on the diocese web site.
-- We want you to provide a copy of this letter to members of the Holy Martyrs' parish council and parish staff.
Maine's Catholic parishes are mandated to participate in the diocese's Protecting God’s Children Program. What parent would not want to know that the man living next door has a history of abusing children?
Awareness and vigilance are the best defense.
We are available to assist you in any way possible.
Sincerely,
Paul Kendrick, 838 1319
Michael Sweatt, 831 3791
Msgr. Joseph Ford
Pastor
Holy Martyrs Church
266 Foreside Road
Falmouth, Maine 04105
Dear Msgr. Ford,
During the past few days, we have notified both the Falmouth Chief of Police and the Falmouth Superintendent of Schools that Father John Audibert, an admitted Catholic priest child abuser, is residing somewhere in the 100 Clearwater Drive neighborhood of Falmouth.
Unfortunately, neither you, Bishop Richard Malone, nor any other Maine Catholic Church official has notified police, school, or town officials about Father Audibert's background and presence in Falmouth.
As you know, three years ago Vatican officials assigned Father Audibert to a "life of prayer and penance" for sexually abusing a minor. Bishop Malone has steadfastly refused to release information about other abuse claims that may have been filed against Father Audibert. However, we do know that a local television station received a signed letter from a family member of another alleged sex abuse victim of Father Audibert.
The letter states in part, "Years of abuse (by Audibert) drove my brother to slit his wrist and then hang himself." A copy of this letter was forwarded to Bishop Malone.
Msgr. Ford, we are writing to you with a great deal of skepticism. At the present time, you are a co-defendant in a civil lawsuit in which it is alleged that you and three other current and former high ranking diocese officials covered up child sex abuse allegations against a former Maine priest (Rev. Raymond Melville) who sexually abused children. Further, it is alleged that more children were abused in the ensuing years because of your negligence.
We urgently need your help to protect children and young people by informing the Falmouth community that a priest child abuser is living in their midst. Law enforcement officials agree that the first line of defense in protecting children from sexual predators is “identification and notification;” i.e., who the offender is, and where the offender is living.
Here's what you can do:
-- We want you to publish information about Father Audibert in your weekly parish bulletin, including news articles, a photo and Father Audibert's whereabouts.
-- We want you to post information about Father Audibert on your parish's bulletin board.
-- We want you to send letters to each and every parishioner with information about Father Audibert.
-- We want you to urge Bishop Malone to post information about Father Audibert and all other publicly accused priest sex offenders on the diocese web site.
-- We want you to provide a copy of this letter to members of the Holy Martyrs' parish council and parish staff.
Maine's Catholic parishes are mandated to participate in the diocese's Protecting God’s Children Program. What parent would not want to know that the man living next door has a history of abusing children?
Awareness and vigilance are the best defense.
We are available to assist you in any way possible.
Sincerely,
Paul Kendrick, 838 1319
Michael Sweatt, 831 3791
Tuesday, September 1, 2009
ABUSE BY RELIGIOUS WOMEN
ABUSE BY RELIGIOUS WOMEN - OUT OF THE DARKNESS
AND INTO THE LIGHT OF JUSTICE
It is not uncommon for middle-aged Catholics to get together and share war-stories about their experiences in Catholic schools. Many recall the physical punishments meted out by the seemingly always-angry nuns with a mixture of emotions. Some can laugh at it and others remain turned off by what we now realistically label as abuse.
The most sinister and harmful abuse by the nuns has not been bantered about by the alumni of Catholic schools. For the most part it has remained deeply buried beneath a thick cover of shame, fear, disgust and even guilt. The mainstream lay people and society in general remained unaware of this deeper and more disgusting level of abuse until very recently when courageous survivors have broken through the walls of fear and revealed not only sadistic physical abuse that went far beyond the boundaries of discipline, but debilitating sexual abuse.
Although sexual abuse by priests and brothers is accepted as a harsh reality except by the few who remain blinded by denial, exposure of sexual abuse by nuns is another story. Mention of it causes many to recoil in disbelief at something they seem incapable of emotionally and mentally processing. In spite of the denial that may be rooted in unrealistic or romantic stereotypes of "the good sisters," sexual abuse and harsh physical abuse have been a reality. The survivors of abuse by religious women have been struggling for years to be heard and believed. Now, with the publication of the Ryan Report in Ireland, the range of sexual and physical abuse has achieved a significant level of credibility. Survivors in our own country are being listened to more attentively. The pain and anguish is just as acute as that inflicted by perverted priests and uncaring bishops. The spiritual and emotional trauma is not only as severe but made worse by a thicker blanket of denial and a greater tendency to try to exonerate the "good sisters."
It matters not how much good religious women have done in our country or world-wide. That has nothing to do with the reality of abuse that was often systemic and certainly not exceptional in Catholic schools and Catholic orphanages.
My first encounter was in 1994. I was asked to assist an attorney who represented a number of adult survivors of sexual and physical abuse by the Sisters of Providence at St. Joseph's Orphanage in Vermont. An especially brave survivor, Joey Barquin, brought the sordid stories to the light in 1993. Through my experience with that case I was jolted into the harsh reality of the incredible degree of sexual and physical abuse inflicted on those innocent and vulnerable children who were literally imprisoned in the orphanage. Over the years I have met and worked with a number of other men and women whose abusive experiences came at the hands of terribly disturbed religious women. Again, it does not matter if the abuse was an exception or the rule. There is no excuse and there is no justification for ignoring those coming forward today.
My most recent in-depth experience has been with the victims from St. Thomas/St. Vincent Orphanage in Anchorage Kentucky. The tormenters were members of a religious order with the ironic name Sisters of Charity of Nazareth. Attorney Bill McMurry of Louisville had the courage to take on the Order and the archdiocese to finally bring some measure of justice to the victims. Read The Unbreakable Child by survivor Kim Michele Richardson. It will fill you with disgust and anger towards the nuns and amazement at the strength and courage of the writer.
We all know how individual bishops and the national Bishops' Conference have treated victims of clergy. It may be stunning to some to learn that the authority figures (I won't call them leaders) among the nuns, especially those in the Leadership Conference of Women Religious - the LCWR - the nuns' equivalent of the Bishops' Conference, have been just as arrogant and insensitive toward the victims who have approached them. They have stone-walled any attempts at seeking justice by victims. They have treated them with disdain and coldness. The sisters in general may garner plenty of praise for work in bringing social justice to the poor, but the "poor" in their own household are surely not the recipients of any such unselfish concern.
The religious women in the U.S. are getting a lot of support and sympathy as a result of the upcoming investigation by the Vatican. The sisters are justifiably complaining that the imperialistic Vatican cabal has acted with arrogance rooted in clericalism, yet they must look at themselves and ask if they have not displayed to the victims of abuse by their own with the same arrogance as the bishops they criticize. The LCWR needs to clean up its own act and acknowledge the disruptive elephant in their own convent parlor before they can justifiably tell others how to act with justice.
The most moving experience I have had in relation to abuse by religious women was a few years ago when I was speaking in Boston. After the talk, which by the way took place in one of the vigil Churches, an elderly lady approached me and took my hands. She looked into my eyes and said in her soft Irish brogue, "I was one of the Magdalenes. All I want Father, is to know what my real name is." I left that encounter in shock and in tears. It is one thing to hear or read about the unconscionable abuses perpetrated by clerics or religious women. It is quite another to meet it face to face.
This gentle victim of the Magdalene nightmare is one of countless people who bear these terrible scars. If we really are a "People of God" we will bury our denial, banish our unrealistic deference to clerics and religious, and join in the quest for true justice and honest compassion.
Thomas Doyle, J.C.D., C.A.D.C.
August 27, 2009
Bishop Richard Malone ignores Vatican directive to eliminate every hint of vanity from his possessions.
Maine's Catholic bishop lives alone in a 7,000 sq. ft., six bedroom, $1.2 million mansion.
Canon 387 of the Code of Canon Law mandates that bishops practice “simplicity of life.”
On a trip to the United States, Pope John Paul II told U.S. bishops they should adopt a lifestyle that “imitates the poverty of Christ” so the Church can better identify with the struggles and suffering of the poor.
The Vatican’s Directory for the Pastoral Ministry of Bishops says each bishop should “be poor and appear to be poor.”
45. Affective and Effective Poverty
In order to bear witness to the Gospel before the world and before the Christian community, the Bishop, in his deeds and his words, should follow the eternal Shepherd, who “though he was rich, yet for your sake he became poor, so that by his poverty you might become rich” (2 Cor 8:9) (129).
He should be visibly poor, he should be tireless in giving alms and he should lead a modest life which, without detracting from the dignity of his office, nevertheless takes account of the socio-economic conditions of his flock. As the Council says, he should seek to avoid anything that might in any way alienate the poor, and even more than the other disciples of the Lord, he should seek to eliminate from his possessions every hint of vanity.
He should furnish his home in such a way that it never appears unapproachable, so that no one, even the humblest, is ever afraid to visit it (130). Simple in his bearing, he should seek to be affable towards everyone, and should never indulge in favouritism on the basis of wealth or social standing.
He should behave like a father towards everyone, especially towards those of lowly condition: he knows that he was anointed by the Holy Spirit, like Jesus (cf. Lk 4:18), and that he was sent first of all to proclaim the Gospel to the poor. “In this perspective of sharing and of simplicity of life, the Bishop will administer the goods of the Church like the ‘good head of a household’, and be careful to ensure that they are used for the Church’s own specific ends: the worship of God, the support of her ministers, the works of the apostolate and initiatives of charity towards the poor” (131).
Canon 387 of the Code of Canon Law mandates that bishops practice “simplicity of life.”
On a trip to the United States, Pope John Paul II told U.S. bishops they should adopt a lifestyle that “imitates the poverty of Christ” so the Church can better identify with the struggles and suffering of the poor.
The Vatican’s Directory for the Pastoral Ministry of Bishops says each bishop should “be poor and appear to be poor.”
45. Affective and Effective Poverty
In order to bear witness to the Gospel before the world and before the Christian community, the Bishop, in his deeds and his words, should follow the eternal Shepherd, who “though he was rich, yet for your sake he became poor, so that by his poverty you might become rich” (2 Cor 8:9) (129).
He should be visibly poor, he should be tireless in giving alms and he should lead a modest life which, without detracting from the dignity of his office, nevertheless takes account of the socio-economic conditions of his flock. As the Council says, he should seek to avoid anything that might in any way alienate the poor, and even more than the other disciples of the Lord, he should seek to eliminate from his possessions every hint of vanity.
He should furnish his home in such a way that it never appears unapproachable, so that no one, even the humblest, is ever afraid to visit it (130). Simple in his bearing, he should seek to be affable towards everyone, and should never indulge in favouritism on the basis of wealth or social standing.
He should behave like a father towards everyone, especially towards those of lowly condition: he knows that he was anointed by the Holy Spirit, like Jesus (cf. Lk 4:18), and that he was sent first of all to proclaim the Gospel to the poor. “In this perspective of sharing and of simplicity of life, the Bishop will administer the goods of the Church like the ‘good head of a household’, and be careful to ensure that they are used for the Church’s own specific ends: the worship of God, the support of her ministers, the works of the apostolate and initiatives of charity towards the poor” (131).
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