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Editorial Reviews. Review. As featured on The Hairpin, The Independent, My Little Bird, New Highlight, take notes, and search in the book; Length: pages; Word . credentials lightly, and the story it tells is at once entertaining and startling. “The term 'fashion victim' conjures up images of people shopping till they  Missing: Exist.
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Dolan notified the Vatican and then initiated an internal investigation. It came to us, and it was a big deal, and it went up the chain, all the way to the Vatican. McCarrick, a family friend who had baptized him as an infant, began sexually abusing him in his teens.

The abuse went on for many years, taking place in summer houses, a beach parking lot, hotels, cathedral rectories, and an apartment over Mount Sinai Hospital. McCarrick was beaming. Last summer, McCarrick was removed from the College of Cardinals and exiled to a friary in Kansas; earlier this year, he was laicized—defrocked. A painful episode for the Church, it was a big win for the I. At a moment when it had become axiomatic that the Church was incapable of policing itself, a Church-sponsored program had pushed the archdiocese to acknowledge a truth that it might otherwise have continued to ignore.

But there are three more. I think we have a total of five. No matter what their scrutiny turns up about McCarrick, it is clear that Feinberg and Biros compelled the Church to take action against a powerful prelate whom it had protected for decades. Skeptics wonder whether the I.

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Priestly sexual abuse first got widespread attention in , when Jason Berry, a journalist and a Jesuit-educated Catholic from New Orleans, reported in depth on the issue in Louisiana. In Abbeville—Creole country—Berry sat in on the trial of Father Gilbert Gauthe, a priest of the Diocese of Lafayette who had sexually abused dozens of boys over a decade, while a bishop who knew of his behavior simply transferred him from parish to parish.

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In Washington, Father Thomas Doyle, an aide to the papal nuncio, followed the case against Gauthe, and concluded that priestly sexual abuse was more prevalent than the U. In the next decade and a half, the scope of the problem became impossible to minimize. Law and his subordinates in the Boston archdiocese had disregarded warnings and repeatedly placed abusive priests in range of children. Cardinal Law sought to turn the controversy into a demonstration of his crisis-management prowess.

Ted Koppel asked him if he was pleased with how things had gone.

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What McCarrick offered was not a clear statement. It was a squirrelly evasion. That is, he phrased his answer to exclude the great majority of clerical abusers, himself first of all. Give him another chance. Its report , released in February, , presented a trove of data about abuse allegations across four decades. More than a third involved penetration or oral sex. Nearly a quarter involved abuse of children ten years old or younger. Bishops allowed most accused priests to continue in the ministry without treatment or discipline. Gregory, the bishop of Belleville, Illinois—named the archbishop of Washington last week—presented the report in reductive, Church-protecting terms.

When the Pope died, in , traditionalist Catholics called for him to be canonized, and he was, within eight years. His indulgence of Father Marcial Maciel—Legion of Christ founder, serial child abuser, the subject of formal complaints submitted to and buried by the Vatican in —was seen as a peccadillo.

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And they have declined to address the problem of priestly sexual abuse in frank human terms. Instead, they have fallen back on the very practice that enabled abusive priests to thrive: dealing with sexual conflict through a blend of prudery, euphemism, and evasion. They place no restriction on the freedom of claimants to speak about what priests did to them. Meanwhile, Feinberg, Biros, and the bishops categorically decline to address particular claims that come in through the programs—except when the accusations are made against active priests.

Last October, a claim of sexual abuse made through the New York I. That fell to the survivor, Michael Meenan, who, in a press conference outside St. The John Jay report found that many victims of priestly sexual abuse had come to know their future abuser outside of church, often because he was a friend of the family.

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This is a truth well known to American Catholics. It is part of our personal story. Joyce, was the bishop of Burlington, Vermont. My father went to a Catholic seminary and then entered the civil service. My uncle Eddie, an altar boy that day, was less happy in the Church. Years later, he told his sister that Father Joseph DiMaggio, who taught in the parish school, had nuzzled his face. When Eddie went home and told his father about it, his father told him never to speak that way about a priest again.

The church of my childhood, in a suburb of Albany, was oblong, carpeted, and brightly lit. Unknown to most of us in the parish, a priest who served there, Gary Mercure, was a sexual abuser: in , he was convicted of raping two boys in the nineteen-eighties, during trips to rural Massachusetts. Father Towle was a street priest, trim and no-nonsense in his clerical blacks.

He was later accused of abusing a boy back in During my junior year, I had a more direct encounter with priestly abuse. Shortly after the retreat, Zogby offered to guide me in spiritual direction—a centuries-old Jesuit tradition. I accepted, and after that we met weekly, in the evenings. He was fifty, large, and bald, and he dressed in an oxford shirt and tie rather than a black suit and Roman collar. He would close the office door, hug me, and pour two Scotches while we talked. We closed our eyes and prayed side by side in the small office.

It was clear to me where things were going, but Father Zogby liked to say that the first step in the contemplative life was letting go of preconceptions and expectations—so I pushed my suspicions aside. On a Monday in March—St. For once, other people would be around. I said I would go. A Scotch, a prayer, another Scotch.

Introduction

When I arrived at the party, a little drunk, I sat down in an easy chair away from the other guests and dozed. I woke up with Father Zogby bent over me, breath Scotchy and near, hands advancing—neck, arms, chest, penis. I sprang up and speed-walked to the subway. I never met with him again. I was married at St.


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The celebrant, Keith Fennessy, was a friend of a friend; he had served at St. Father Fennessy was smart, funny, distinctly Catholic, but not self-righteous or condescending toward women. It was a surprise when, sixteen years later, the archdiocese removed him from public ministry, saying that he had downloaded pornography onto a parish computer. It was a holiday in Italy, and the seminarians had no classes.

Eight out of two hundred is four per cent, which matches the percentage of priests who have been accused, according to the John Jay report. Three of those clerics are dead, two are in prison, one was defrocked, one has agreed to leave the priesthood, and one is still in active ministry, in Rome. I often ask myself: How should I judge such men—as sinners, as products of a Catholic sexual culture, as statistical outliers, as frail human beings like the rest of us?

How to sort the good ones from the bad ones—the saved from the damned—is a question that religions exist to answer.

Nuns allegedly disciplined children entrusted to them in a manner best described as torture—beating them with sticks and paddles, confining them in closets, pushing them out of high windows, making them eat their own vomit—and sexually abused them. I learned about the orphanage last August, when BuzzFeed published a report. A photograph showed Bishop Joyce, in cassock and biretta, standing in front of a Christmas tree with children on each side.

He was a lifelong Vermonter who knew every parish in the state. Either he was aware of the abuses at the orphanage and abided them or he ought to have been aware but remained in willful ignorance. The Independent Reconciliation and Compensation Program of the Brooklyn diocese received two hundred and eighty new claims of abuse in about fifteen months, beginning in October, One of them, according to the diocese, involved Christopher Lee Coleman, the priest whose removal had caught my eye because he had been in residence at a church not far from where I live.

Then, last fall, the diocese issued a warning to the faithful, posted online and published in the diocesan newspaper, the Tablet , declaring that Coleman was still acting as a priest and wearing clerical attire. Who was Christopher Lee Coleman? He had a Twitter account and a LinkedIn profile. The Catholic Directory indicated that Coleman was assigned to six New York parishes after he was ordained, in St.

Ambrose and St. He told me that he had found out about Coleman the same way I had—from a news story, six years after Coleman left. Ceriello, a Navy man, is sixty-seven and tightly built, with broad shoulders and thick graying hair. One day, Ceriello said, Coleman left, carrying out his belongings with another man. Why did he leave? He was very, very bright.

George, near the Navy Yard, he was the only adult who engaged with the community. Did she know what prompted his removal? When I spoke to the communications person at the diocesan headquarters—called the chancery, as it is the office of the chancellor, or record keeper—it was proposed that I sit down with the chancellor himself, Monsignor Anthony Hernandez. The chancery is housed in a plain brick building near Prospect Park.