Sexual Abuse, the Church, and Public School

Francis X. Maier presents a provocative article on InsideCatholic.com giving some additional perspective on the scandal (and it is a scandal) of sexual abuse by clergy as compared to that occurring in our public schools. Why is it we’re fixated on the scandal of clerical abuse, but blind to the far more prevalent occurrence of the same abuse in public schools? How is it that such a small percentage of perpetrators in the public school environment ever face prosecution, or even lose their teaching credentials? Are we so driven by greed that we’ve chosen to target the deep pockets of the Catholic Church? Pockets that are deep only because the faithful give faithfully? Are we being deliberately mislead by a media intent on destroying the Christian faith, and in love with secular public education as a tool easily manipulated in that aim to destroy faith and the institutions of religion?

He quotes Professor Charol Shakeshaft, who reported in 2006 “Of the approximately 45 million students attending public and private K-12 schools, more than 3 million will have been the target of physical sexual exploitation by an employee of the school by eleventh grade… These 3 million [victims] include only students who have been the target of sexual abuse that includes touching. This number does not include adults who show students pornography, who expose themselves, or who direct other forms of visual and verbal sexual abuse at children. I’m only talking about sexual abuse actions that include forced touch. If those [other abusive] actions are added, the number of students nationwide is 4.5 million.”

Maier points out that even if you were to assume the data is off by half, the scope of public school sexual abuse involves many hundreds of thousands of students and eclipses anything in the Catholic clergy.

The late Fr. Richard John Neuhaus also has some comments relevant and interest. They are primarily in his columns for First Things, and are collected for easy reference at http://richardjneuhaus.blogspot.com/. He points out that the number of abuse cases reported in the public school systems in one year 1998) is ten times greater than those reported in the church or by clergy from 1950 to 2003.

It’s worth a read, and some serious consideration. By no means is sexual abuse ever acceptable, nor are we excused from guilt by virtue of being in bad company, but is there an agenda other than justice for the abused driving the selective prosecution of the real and alleged perpetrators of abuse?


Why does the Creed of Nicea say “the third day he rose again?”

In class this morning, Monsignor James asked why does the Creed of Nicea say “the third day he rose again?”

The creed as expressed by the First Council of Nicea (A.D. 325)

We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, the only-begotten of his Father, of the substance of the Father, God of God, Light of Light, very God of very God, begotten (γεννηθέντα), not made, being of one substance (ὁμοούσιον, consubstantialem) with the Father. By whom all things were made, both which be in heaven and in earth. Who for us men and for our salvation came down [from heaven] and was incarnate and was made man. He suffered and the third day he rose again, and ascended into heaven. And he shall come again to judge both the quick and the dead. And [we believe] in the Holy Ghost. And whosoever shall say that there was a time when the Son of God was not (ἤν ποτε ὅτε οὐκ ἦν), or that before he was begotten he was not, or that he was made of things that were not, or that he is of a different substance or essence [from the Father] or that he is a creature, or subject to change or conversion — all that so say, the Catholic and Apostolic Church anathematizes them.

Looking first at the English (http://dictionary.reference.com/browse/again), we see in the American Heritage dictionary again doesn’t mean only “a subsequent time,”

  1. Once more; anew: Try again.
  2. To a previous place, position, or state: left home but went back again.
  3. Furthermore; moreover: Again, we need to collect more data.
  4. On the other hand: She might go, and again she might not.
  5. In return; in response: paid him again.

In this case, “again” indicates “to a previous place, position, or state”, or “anew”. Jesus was returning to his original state of being alive.

We use this in common language as well, as in “I tripped and fell, but picked myself up again, dusted off my knees, and looked around to see who might have noticed.”

This seems to be consistent with my VERYrudimentary understanding of the Latin and original Greek.



Humility, humility, and humility

On the Feast of The Immaculate Conception, St. Faustina saw the Blessed Mother who said to her,

“I desire, My dearly beloved daughter, that you practice the three virtues that are dearest to me — and most pleasing to God. The first is humility, humility, and once again humility; the second virtue, purity; the third virtue, love of God. As My daughter, you must especially radiate with these virtues. When the conversation ended, She pressed me to Her Heart and disappeared” (Diary, 1415).

On another occasion, St. Faustina wrote

“humility, humility, and ever humility, as we can do nothing of ourselves; all is purely and simply God’s grace” (Diary, 55).


The Via Lucis

Most of us are familiar with the Stations of the Cross, in which the faithful consider 14 events of the Passion of the Lord. Less familiar to many, the Via Lucis offers an Easter analogy to the primarily Lenten Way of the Cross.

Blessed Pope John Paul II was a devotee of the Via Lucis. The Vatican Directory on Popular Piety and the Liturgy comments

Via Lucis moves from the experience of suffering, which in God’s plan is part of life, to the hope of arriving at man’s true end: liberation, joy and peace which are essentially paschal values.

The Via Lucis is a potential stimulus for the restoration of a “culture of life” which is open to the hope and certitude offered by faith, in a society often characterized by a “culture of death”, despair and nihilism.

Via Lucis

  1. Jesus Rises From the Dead (Matthew 28:1-7)
  2. The Disciples Find the Tomb Empty (John 20:1-9)
  3. The Risen Lord Appears to Mary Magdalene (John 20:11-18)
  4. The Risen Lord Appears to Two Disciples on the Road to Emmaus (Luke 24:13-27)
  5. The Risen Lord Is Recognized at the Breaking of Bread (Luke 24:28-35)
  6. The Risen Lord Appears to His Disciples (Luke 24:36-43)
  7. The Lord Gives the Power to Forgive Sins (John 20:19-23)
  8. The Lord Confirms the Faith of Thomas (John 20:24-29)
  9. The Risen Lord Meets His Disciples on the Shore of Lake Tiberias (John 21:1-13)
  10. The Risen Lord Confers the Primacy on Peter (John 21:15-17)
  11. The Risen Lord Entrusts to His Disciples the Mission to the World (Matthew 28:16-20)
  12. The Risen Lord Ascends to the Father (Acts 1:6-11)
  13. Waiting for the Holy Spirit With Mary, the Mother of Jesus (Acts 1:12-14)
  14. The Risen Lord Sends the Holy Spirit Promised to the Disciples (Acts 2:1-13)

I found liturgies appropriate for either children or adults at http://www.vialucis.net/.