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International pro-life group calls for U.S. Bishops to dissolve Catholic Relief Services

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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.[1]”  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.  

Recommendations

 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.

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Kirsten Andersen Kirsten Andersen Follow Kirsten

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Federal judge strikes down Nebraska’s marriage law

Kirsten Andersen Kirsten Andersen Follow Kirsten
By Kirsten Anderson

LINCOLN, NE, March 4, 2015 (LifeSiteNews.com) -- Homosexual activists celebrated another victory Monday as U.S. District Judge Joseph Bataillon once again ordered the state of Nebraska to stop enforcing its marriage protection amendment, which defines marriage as a union between one man and one woman.

Bataillon, who was appointed by former president Bill Clinton, struck down the amendment when it was first challenged by gay activists ten years ago, but his decision was overturned by the 8th Circuit Court of Appeals.  Now that gay activists have challenged the law again, the judge has issued a new ruling barring its enforcement, citing the recent string of federal court victories by supporters of same-sex “marriage.”

Bataillon said laws limiting marriage to opposite-sex couples unfairly discriminate based on “archaic” and “outdated” gender stereotypes.  

“[Nebraska’s Marriage] Amendment explicitly creates a classification based on gender because a person's eligibility to marry, or to have his or her marriage recognized, is based on the gender of the individuals seeking to marry,” Bataillon wrote.  “[It] is an unabashedly gender-specific infringement of the equal rights of its citizens.”

The judge rejected the state’s assertion that the citizens of Nebraska, who approved the marriage amendment in 2000 with 70 percent of the vote, should be the ones to make any changes to the societally accepted definition of marriage.

“The Amendment is not somehow insulated from review because it was enacted by a significant majority,” Bataillon wrote.  “Minorities trampled on by the democratic process have recourse to the courts; the recourse is called constitutional law.”

Bataillon also rejected the state’s argument that traditional male-female marriages deserve special protection because they are the natural, ideal environment in which children are conceived and raised.

“With the advent of modern science and modern adoption laws, same sex couples can and do responsibly raise children,” the judge wrote. “Unfortunately, this law inhibits their commendable efforts.”

Bataillon condemned the state’s prohibition of adoption by same-sex couples as “particularly harmful” and “constitutionally repugnant.”

“The State's supposed purpose in channeling children into stable relationships is not served by a same-sex marriage ban,” Bataillon wrote.  “It is both underinclusive in that it allows heterosexual people to have and rear children in unstable or abusive situations and at the same time prevents committed and stable same-sex couples from adopting and providing loving homes to children.”

“The policy has no rational connection to the State's purported purpose of strengthening families and, in fact, it thwarts that purpose by denying deserving children a stable home.”

In conclusion, the judge ordered state officials to begin issuing marriage licenses to same-sex couples and granting full marital benefits to same-sex couples who “married” outside the state, writing: “All relevant state officials are ordered to treat same-sex couples the same as different sex couples in the context of processing a marriage license or determining the rights, protections, obligations or benefits of marriage.”

Homosexual activists praised Bataillon’s ruling Monday, with the Nebraska ACLU calling it “a day for celebration.”

One of the homosexual plaintiffs in the case, Tracey Weitz, said she and her lesbian lover were taking the ACLU’s words to heart. “I think we'll have a bigger party than we did when we were married,” she told KETV.

But others were not as pleased with the decision, including state officials and some religious leaders.

“Marriage is between a man and a woman, and has as one of its principal purposes the procreation and rearing of children,” Roman Catholic Archbishop George Lucas and Bishops James Conley and William Dendinger said in a joint statement. "Marriage was established by God before the state and before the Church, and the vitality of both depends on the fruitful union of husband and wife."

“Because [Bataillon's] decision undermines the fundamental human right of every child to know, and as far as possible, be united with his or her mother and father, we pray for a just resolution in higher courts."

Bataillon made his order effective March 9, to give state officials a week to appeal.  Nebraska Governor Pete Ricketts, a Republican, and Attorney General Doug Peterson immediately sought to overturn the ruling, filing a request for an emergency injunction with the 8th Circuit Court of Appeals.

“The definition of marriage is an issue for the people of Nebraska, and an activist judge should not substitute his personal political preferences for the will of the people,” Ricketts said.  He said he and Peterson intend to keep up the fight to “uphold Nebraska's Constitution and the will of the people of our great state.”

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Hilary White Hilary White Follow Hilary

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San Diego’s new bishop champions ‘seamless garment’ theory: poverty on same moral level as abortion

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By Hilary White

ROME, March 4, 2015 (LifeSiteNews.com) – Pope Francis’ latest episcopal appointment in the United States, to the Diocese of San Diego, is a bishop known as a champion of leftwing political causes under the rubric of the “seamless garment” theory, placing abortion and euthanasia on the same moral level as immigration and poverty.

The Vatican announced Tuesday that Bishop Robert McElroy, currently an auxiliary bishop in San Francisco, will replace Bishop Cirilo Flores, who died of cancer last year.

The liberal Jesuit magazine America, with whom McElroy has a long and friendly relationship, was effusive at the appointment, calling McElroy an “advocate for the poor” and the appointment by Pope Francis “highly significant.” America’s Gerard O’Connell called McElroy “one of the intellectual heavyweights in the American hierarchy” who has “wholeheartedly embraced the vision and pastoral approach of Pope Francis.” He replaces Bishop Cirilo Flores, who died of cancer last year.

In a 2013 interview with O’Connell for La Stampa’s Inside the Vatican magazine, McElroy called poverty the “preeminent” issue for the Catholic Church, and complained, “In recent years, the conference of bishops has labeled abortion and euthanasia as the preeminent issues in the political order, but not poverty. This has had the effect of downgrading the perceived importance of poverty as a central focus for the Church’s witness.”

He added that the US bishops’ focus on issues of “intrinsic evil” like abortion, has distracted them from the fight against “structural sin” that is normally cited by the Church’s far-left as the cause of poverty. “I think that both issues should be intertwined in the Church’s approach to advancing the common good in the political order because I believe that it is compassion which morally unites these two issues – compassion for the suffering of the poor and compassion for the unborn.”

“I still am a believer in the underlying logic of Cardinal Bernardin’s seamless garment approach that saw all life issues as part of a continuum linked by the Catholic notions of compassion and justice.”

He made explicit his belief that the life issues are on an equal par with prudential matters like just war theory and immigration reform in a column for America the same year. Pope Francis’ “teachings demand a transformation of the existing Catholic political conversation in our nation, a transformation reflecting three themes: prioritizing the issue of poverty, focusing not only on intrinsic evils but also on structural sin, and acting with prudence when applying Catholic moral principles to specific legal enactments,” he wrote.

To truly be a “church for the poor,” the Catholic Church “must elevate the issue of poverty to the very top of its political agenda, establishing poverty alongside abortion as the pre-eminent moral issues.”

McElroy has also joined the left-leaning majority of US Catholic bishops in refusing to deny Communion to pro-abortion Catholic politicians. In a 2005 column for America, he called the proposal “partisan,” “Republican,” and “coercive.”

McElroy conceded that the existence of “pro-choice” Catholic politicians represents a “major failure in Church life,” but added that the suggestion that such people have excommunicated themselves “casts aside all the limitations and admonitions to pastoral solicitude that the church has traditionally demanded.” Repeating a favorite phrase of many US bishops, McElroy said that Americans “recoil from the use of the Eucharist as a political weapon.” 

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David F. Prentis

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Contraception gave us divorce and gay ‘marriage’ and will destroy us: here’s how

David F. Prentis
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March 4, 2015 (LifeSiteNews.com) -- Although there has always been contraception, its acceptance and practice by society as a whole is a relatively new phenomenon. In the first part of the 20th century barrier methods became through mass production increasingly used. However, with the advent of the hormonal contraceptive pill in the 1960s the contraceptive era, ushering in the sexual revolution, really took off.

The term “revolution” is by no means exaggerated, for the result was a fundamental change in the understanding of human sexuality in society. With the pill, people thought, nothing can happen, i.e. no child could be conceived. Inhibitions broke down, so that there was an increase in adultery, living together before marriage and living together with no thought of marriage. Amoral sex education with the message, “You can do anything you like so long as your partner agrees and you use contraception. If there is an accident, have an abortion,” promoted sexual promiscuity from puberty onwards. Sexual activity has been degraded into a form of entertainment.

The immediate consequences of promiscuity starting in adolescence are obvious: the rampant increase of sexually transmitted diseases, infertility and the incapability of forming long-term relationships through frequent changes of partners and repeated disappointments.

The assumption that “nothing can happen” is erroneous, because contraceptives are by no means 100% effective. Children are conceived, and such “errors” must be corrected – the child is aborted.[1] The result has been devastating: the number of babies killed by abortion every year is about the same as the total number of deaths in the whole of World War II.

Apart from the carnage, enormous havoc is created in the relationship of the parents, whether married or not, very often leading to its breakdown. It would also be naive to imagine that Catholic women never resort to abortion.

The situation of couples practising NFP however is quite different. They are aware every day of the state of their fertility, asking themselves whether the marriage act on that day would result in conception; they do not lose sight of the child who could be conceived. They do not forget the fundamental purpose of the act. An unplanned child is therefore usually accepted.

The widespread practice of abortion leads to euthanasia. If it is acceptable to kill one category of people, then it is logically acceptable to kill others, specifically the ill, the handicapped and the old, for human life is no longer sacred. A chilling example of this kind of development can be seen in the National Socialist regime in Germany.

The pill “culture” leads to the rejection of children, small families, and a demographic winter. In the long-term it will be impossible to pay pensions. For couples practising NFP however, the child is neither an error nor a threat. Their natural love of children is not destroyed. They have larger families. The 15 teaching couples in our organisation, for example, have 62 children so far, an average of 4.1 per family.

The separation of sexual activity from child-bearing leads to the acceptance of the production of children through assisted reproduction without recourse to the marital act in the case of infertility. Through IVF society is being led, inspired by Aldous Huxley’s Brave New World, to the acceptance of controlled reproduction. Human beings are reduced to products. They are mass produced, selected, rejected, frozen or used in experiments. They are treated as material goods, in short, as slaves.

Slavery has been formally reintroduced into society. A doctor, whether mixing sperm and eggs in a Petri dish or injecting a sperm into an egg, is playing God. The arrogance of it! Surely this modern sin should be listed amongst those which cry to heaven.

When the practice of sterilised sexual intercourse is accepted, it leads logically to the acceptance of all practices leading to orgasm: oral, anal, homosexual acts, etc. The whole homosexual movement has become possible only through the general acceptance of contraceptive practice and the reduction of sexuality to a source of entertainment.

The practice of contraception within marriage contains within itself the mutual rejection of the spouses. It leads to the destruction of love. It belongs to the nature of love to give oneself, even to the point of sacrifice, seen eminently in the self-sacrifice of Christ on the cross. Even in our ordinary life a mother’s sacrifice of herself for her child is by no means exceptional. A mother will naturally go to great lengths to help her child, exceptionally even giving up her own life. The marriage act is meant to be an act of mutual love. The natural fruit of that love is the child. The spouses give and receive each other mutually completely. Even during the naturally infertile days of the cycle they give each other all they have at that time – their mutual love.

But if they use contraception they say to each other subconsciously, “I do give myself to you, but without my fertility, and I don’t want your fertility either.” Is that love? The act which in its nature expresses the total self-giving and receiving of the spouses contains an element of rejection, and therefore becomes a lie. When this act of rejection is systematically and continually repeated, love dies. The marriage is at least burdened. Many marriages break down.

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Couples who use NFP do not practise this subconscious, systematic rejection. From personal experience and observation of our clients we see that such marriages are more stable. This is also shown in studies. Greater stability is evident even in those without religious practice. [2]

Contraception, which leads logically to other evils as described above, is destroying society. There are too few children and nations are dying out. It leads to abortion, as those who promote it concede. The combination of promoting promiscuity through Godless sex education, the long-term use of hormonal contraception with back-up abortions and the postponement of child-bearing leads to increased infertility.

The solution offered is not a true therapy of infertility, but assisted reproduction which bypasses the normal process of transmission of life through the marriage act. The long-term purpose of this policy could well be the desire to subject reproduction to state control, which would allow only those children to be born who pass quality control. At present this is illusory, but the tendency can be seen. It would appear that an elite group wishes to create a society of virtual slaves obedient to their desires. A new totalitarianism is being formed.

To this end it is necessary to destroy or at least weaken marriage and the family. For this purpose contraception, especially the convenient hormonal forms, is eminently suitable. And those who pour their millions into the homosexual movement and the gender ideology are not concerned with helping homosexuals and those with problems of sexual identity. Rather they are using these people to extend the concept of marriage and ultimately to widen its meaning so much as to make it meaningless.

 


[1] Baklinski, P, Two-thirds of women seeking abortions were using contraception: Britain’s largest abortion provider, http://www.lifesitenews.com/news/two-thirds-of-women-seeking-abortions-were-using-contraception-britains-lar

[2] Wilson, M.A.: The Practice of Natural Family Planning versu the Use of Artificial Birth Control: Family, Sexual and Moral Issues, Catholic Social Sceince Review, Volume VII, November 2002.

Rhomberg, W., Rhomberg, M, Weißenbach, H.: Natural Family Planning (NFP): The Symptothermal Method (Rötzer) as a Familiy Binding Tool. Results of a Survey among Members of INER, 2008, http://www.iner.org/files/02_anwenden/Download/NER%20Survey%202008%20Cathol%20Soc%20Sci%20Rev.pdf

 

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