Editor’s Note: The following quotes the hard-hitting 3 pages of conclusions in the Population Research Institute’s 119-page report on its on site investigations of Catholic Relief Services in Madagascar. The conclusions summarize the serious contradictions between CRS practices and its Catholic mission. It also emphasizes credible reasons for dismissing on-going CRS denials of the PRI investigation revelations. See the interview transcripts Part I and Part II of two Madagascar bishops supporting the previous series of articles published on LifeSiteNews regarding PRI’s investigations.
See also PRI and Stephen Mosher should receive an award for exceptional report on CRS Madagascar scandals
September 11, 2013 (LifeSiteNews.com) – Catholic charity has always been, first and foremost, the responsibility of the Catholic faithful, who in living their Christian lives must follow our Lord’s commandment to “Love one another as I have loved you” (John 15:12). PRI’s president, as the recipient of the Blessed Frédéric Ozanam Award from the Society of Catholic Social Scientists, and who has himself helped to found a number of charitable organizations, has a deep appreciation for this aspect of the Christian calling and a profound respect for those who are involved in such work.
As Pope Benedict wrote in Deus Caritas Est, such an exercise in charity “needs to be organized if it is to be an ordered service to the community” (“Deus Caritas Est,” 20). And among the most important of such organized charities, as noted in the Kinshasa Declaration, is the “diocesan Caritas . . . [which] unlike the other organizations of lay groups or religious congregations, [is unique] in being the official organ of the bishop for the service of charity.
Thus the African bishops, in concert with the universal Church, underline the indispensable role of the bishop in his diocese in overseeing both the giving and receiving of charity through the official organs of the Church.
This reasonable request—that all the official charitable organs of the Church, including CRS, respect and submit to the authority of the bishop in his diocese—constitutes a major stumbling block for CRS. After all, it receives most of its funding from an organization—USAID—that forbids it to discriminate in favor of one religion over another. Were “Catholic” Relief Services actually to attempt following the Church’s dictates and carrying out its government-funded programs through the bishop in his diocese, it would shortly thereafter lose its government funding.
This same consideration accounts for the failure of CRS to favor Catholics in its hiring policies and to preferentially serve the population whose name it bears. It bewilders African bishops that a “Catholic” charity does not hire Catholics to carry out programs to help fellow Catholics. Muslim charities help fellow Muslims, they point out, and Baptist charities help fellow Baptists. What they don’t realize is that the Muslim and Baptist charities rely upon private funds, but that grants from USAID come with nondiscrimination clauses attached. Let CRS begin hiring only Catholics, and complaints of “bias” in the hiring would be quickly leveled and, if not corrected, contracts would be cancelled.
In fact, it is to avoid the appearance of favoring the Catholic Church in any way that CRS does not work, modestly and efficiently, out of the existing Catholic network of chanceries and parishes. Instead, like the other secular humanitarian organizations that it partners with, it sets up an expensive, freestanding headquarters in the countries and dioceses in which it operates. It may, as a matter of courtesy, inform the local bishop of its activities in his diocese, and it may from time to time, send a private donation his way, but it will not submit to his lawful authority. It can’t, if it wants to continue to receive a half billion dollars from the U.S. Treasury each year.
CRS goes to great lengths to spin these necessities into virtues. To explain why it does not preferentially serve Catholics in its programs, it loftily boasts of responding “on the basis of need not creed.” To explain why an ostensibly Catholic organization does not preferentially hire Catholics, it speaks of hiring on the basis of professional qualifications. Such claims sound plausible until you understand that they have been imposed on CRS by its principal donor, USAID.
An authentic Catholic charity would understand that it is a guest in the diocese of the local bishop and would work under his authority. It would hire faithful Catholics and, while not turning away anyone in need, seek above all to serve its fellow Catholics. That approach would surely please the vast majority of CRS’ private donors, even if it would displease its enormous public one. And it is an approach that St. Paul specifically endorsed in his letter to the Galatians: “So then, while we have the opportunity, let us do good to all, but especially to those who belong to the family of the faith. (Galatians 6:10)
What kind of an organization does CRS want to be? Does it want to fundamentally restructure society as many of the secular humanitarian organizations obviously do? Does it want to prattle on endlessly about fighting for a more just or a more democratic society like the other humanitarian NGOs? Or does it want to be a physical expression of the personal encounter with the love of Christ which moves us, as the Cardinal Sarah stated, “generously and freely towards the most disadvantaged so as to give witness to the Trinitarian love.”
Are its employees satisfied to be seen by the supposed beneficiaries of its actions as merely extensions of USAID and the anti-life ideology that it spreads? Or are they seeking a personal relationship with God through prayer and the frequenting of the sacraments so that they can be true witnesses of the love of Christ and not fall into political or social activism or secularism?
It is logically incoherent to say, as CRS currently does, that it is only necessary that the organization's employees recognize that CRS is officially Catholic. Clearly, a Hindu employee of CRS is not going to be “frequenting the sacraments.” And a former CRS-Madagascar director, who happened to be Jewish, is not going to start going to Confession and being a “true witness of the love of Christ. If Cardinal Sarah of Cor Unum suggests that employees of Catholic charities should be going to Mass, then those same charities, including CRS, are going to have to start hiring Catholics—faithful Catholics.
These are two fundamentally different visions of what Catholic charity should be. The first, which is espoused by many current CRS employees, is essentially secular and humanitarian. The second, which is espoused by the Church, is sacred and Trinitarian. The Kinshasa Declaration seems to be speaking directly to CRS about its close relationship with USAID when it warns: “We can thus not let ourselves be absorbed by those with powerful means – financial, of the mass-media, and of a great manipulative capacity – [who] want to spread, under the cloak of a so-called progress and of the vision of an allegedly universal man, a philosophy of rights that we cannot accept.”
Taken together, the transcripts of the interviews we carried out in Madagascar, the more diplomatic but equally revealing speeches given by African bishops at Kinshasa, and the brief but incisive Motu Proprio issued by Pope Benedict XVI lead to a single conclusion: The official Catholic charities of the North are, at least to many of their supposed “beneficiaries,” no longer recognizably Catholic. They have devolved into humanitarian relief organizations that are, in their day-to-day operations, indistinguishable from their secular counterparts. Fundamental structural reforms are required to bring them into conformance with Church teaching.
In Paragraph 10 of the Kinshasa Declaration, the assembled African bishops called “upon our representatives . . . to draw the attention of other members of the Caritas family [to our concerns].” There is no sign, however, that “other members of the Caritas family,” in particular CRS, have taken meaningful cognizance of the concerns expressed by the African bishops at this meeting. And, if they have, it is certainly true that they have not shared these concerns with us, the members of the “Catholic community of the United States of America,” to whom the international humanitarian agency CRS supposedly belongs.
In fact, the only reference to the Kinshasa meeting that a search of the CRS website brings up is a press release entitled, “Catholic Church in Africa 'outraged’ by Congo Violence.” As its title suggests, this one-page release highlighted an armed clash in the Congo that occurred simultaneously with the Kinshasa meeting. It mentioned only in passing that “The bishops met November 20-22 on the work of Caritas on the continent.” That is the only reference to the Kinshasa meeting, the results of which the African bishops specifically asked to be conveyed to the “other members of the Caritas family”!
CRS continues to engage in the pretense that there is nothing wrong with its current business model. Here is what a representative of CRS told one member of that American Catholic community who wrote to express concern that at least one African bishop was not at all happy with the American organization:
“We are unaware of any bishops that CRS works with in Africa having refused to work with CRS. We have a very good working relationship with all of our partners around the world, including the Church, and meet with the bishops regularly to consult on our work and partner on projects.”
This is, purely and simply, a fantasy. For real-life examples of how far removed it is from reality, remember the remarks of the bishops, priests, and other Catholic officials with whom we spoke in Madagascar, including the president of the Madagascar bishops’ conference. Almost to a man, they were incensed at the “unequal,” “non-horizontal,” “infantilizing” working relationship that they had with CRS – when they even had a relationship. As for the “regular” meetings, recall the remarks of the president of the Malagasy Bishops’ Conference about CRS operating out of his sight and behind his back in his own diocese. Recall the complaints about how it had taken two years for the Malagasy bishops to wrangle a meeting with the U.S. Conference of Catholic Bishops (USCCB)/CRS, and how they had wanted that meeting not for the purpose of congratulating the USCCB/CRS on the “good working relationship” enjoyed by all, but to air their grievances against CRS and to fundamentally alter the one-sided relationship they had with that organization.
Some may conclude that CRS’ refusal to acknowledge its problems—and even its uncharitable attacks on its critics—are merely typical bureaucratic stonewalling. We disagree. We believe that the CRS leadership understands, perhaps better than the African bishops, and perhaps even better than the bishops who serve on its board, what is at stake here. They understand the risks, both to their funding and to their careers, of acknowledging their past failures and embarking upon a process of reform. They understand that extricating CRS from the smothering secular embrace of USAID will result in the loss of perhaps two-thirds of the organization’s funding. They understand that re-establishing its identity as a truly Catholic charity means giving up its current pose as a humanitarian NGO and reintegrating it into the Catholic Church under the direct control of the bishops.
They understand that CRS, if it is to be an authentic Catholic charity as demanded by the Motu Proprio, “On the Service of Charity,” will cease to exist in its current form.
1. That the non-profit corporation known as Catholic Relief Services be dissolved.
2. That the charitable activities of the U.S. Conference of Catholic Bishops (USCCB) be carried out by an office, known as International Catholic Charities (ICC), located in the USCCB itself.
3. That all programmatic activities carried out by ICC be done in concert with the bishop in the local diocese where the program is located, under his guidance, approval, and supervision.
 Benedict, X.V.I. Motu proprio Intima Ecclesiae Natura” (11 November 2012).