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Settimo Cielodi Sandro Magister
20 giu
The Amazon Train Has Pulled Out. Next Stop Germany

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As of Monday June 17 the synod for the Amazon scheduled for this October in Rome has its “Instrumentum laboris,” the base document for discussions.

It runs to 59 dense pages, but these few lines from its paragraph 129 are enough to understand where Pope Francis wants to arrive:

“Affirming that celibacy is a gift for the Church, it is requested that, for the remoter zones of the region, the possibility be studied of the priestly ordination of mature men, preferably indigenous, respected and accepted by their communities, even though they may already have an established and stable family, for the sake of guaranteeing the sacraments that accompany and sustain the Christian life.”

The last time the pope had outlined this objective had been at the press conference on the flight back from Panama on January 27 2019, when to the question: “Will you allow married men to become priests?” he first responded by repeating with Paul VI: “I would rather lay down my life than change the law of celibacy,” but immediately afterward admitted a possibility of that kind “in remoter areas” like in the “Pacific islands” and “perhaps” in the Amazon and “in many places.” And he ended with a recommendation to read a bookby Bishop Fritz Lobinger that presents among others the idea - “interesting” according to Francis - of ordaining these married men and granting them the sole “munus,” the task, of administering the sacraments, not those of teaching and governing as well, as has instead always happened in every sacred ordination.

Lobinger, 90, was bishop in Aliwal, South Africa, from 1988 to 2004. But he was born and raised in Germany, where he lives to this day. And he is not the first German bishop or theologian whom Jorge Mario Bergoglio has enlistedin recent years to increase attention and agreement for the ordination of married men, with the Amazon as the launch pad.

Before him can be cited the theologian and spiritual master Wunibald Müller, with whom Francis corresponded in 2015 on this very topic, in letters that were later made public by Müller himself.

But above all one must remember the bishop emeritus of the Brazilian prelature of Xingu, Erwin Kräutler, 80, Austrian, a member of the preparatory committee of the synod for the Amazon, who in repeated meetings with the pope has always received warm encouragement from him to fight for this result, now also as a member of the synod preparatory committee.

Not to mention Cardinal Cláudio Hummes, 85, Brazilian but from a German family, he too for years an open supporter of the ordination of married men, president of the pan-Amazonian ecclesial network that unites 25 cardinals and bishops of the countries of that area, and tapped by the pope as relator general of the synod.

All with the unfailing blessing of Bergoglio’s favorite among the German cardinals and theologians, Walter Kasper, 86, who in a recent interview with the newspaper “Frankfurter Rundschau” said that Francis expects only to put his signature to a decision of the synod in favor of the ordination of married men.

The connection between the Argentine pope and Germany is not only characteristic, however, of this synod for the Amazon. It also has a before and after.

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The “before” was the genesis of the twofold synod on the family.

When Bergoglio, elected pope for less than a year, entrusted to Cardinal Kasper the introductory talk for the consistory of February 2014 and Kasper upheld in it nothing less than granting Eucharistic communion for the divorced and remarried, the fate of the synod on the family was already written.

That synod, in the two sessions of 2014 and 2015, split down the middle on that question, but Francis decided anyway, on his authority, to arrive at the predetermined objective, albeit in the ambiguous form of a footnote in the postsynodal exhortation “Amoris Laetitia.”

And since then any bishop of the world has been able to authorize, in his diocese, that communion for the divorced and remarried which was first backed, in the 1990’s, by precisely some of the bishops of Germany with Kasper in the lead, firmly opposed, back then, by Pope John Paul II and by Cardinal Joseph Ratzinger, prefect of the congregation for the doctrine of the faith.

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After the twofold synod on the family there was an intermission at the Vatican, this too with a whiff of Germany, or more precisely of that city of German Switzerland named Sankt Gallen, the site of meetings, before and after 2000, of that club of progressive cardinals - future grand electors of Bergoglio to the papacy - which had in the Germans Karl Lehmann and Kasper and in the Italian and Jesuit Carlo Maria Martini its leading representatives.

It was a matter of deciding the topic of the subsequent synod, and at the very top of Pope Francis’s agenda was the question of the ordination of married men.

That is, another of those “key issues” which Cardinal Martini had proposed to address in a series of linked synods, in his memorable remark to the 1999 synod in which he listed them as follows:

“The shortage of ordained ministers, the role of woman in society and in the Church, the discipline of marriage, the Catholic vision of sexuality….”

But Bergoglio decided to temporize, and assigned to the synod scheduled for October of 2018 the theme of young people, with the implication of discussing there, perhaps, “the Catholic vision of sexuality,” including homosexuality.

Then this implication did not take shape, because of a prudential decisionby Bergoglio himself during the proceedings, and the synod on young people ended up being one of the most boring and useless in history.

But there was also the special synod for the Amazon scheduled for 2019. And here Martini’s agenda has been taken up in full, not only with the ordination of married men practically decided before the synod has begun, but even with an enigmatic wish, expressed in paragraph 129 of the “Instrumentum laboris,” for “identifying the type of official ministry that could be conferred on women,” which would not be the “female diaconate,” put off by Pope Francis for “further exploration,” but would still be a “ministry,” perhaps sacramental.

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But it’s not over. Because the synod for the Amazon will also have an “after.” And it will have it precisely in Germany.

Last March the German episcopal conference, gathered in plenary assembly in Lingen, put into the works a national synod with three preparatory “forums” on the following themes:

- “Power, participation, separation of powers,” presided over by Speyer bishop Karl-Heinz Wiesemann;
- “Sexual morality,” presided over by Osnabrück bishop Franz-Josef Bode;
- “Form of priestly life,” presided over by Münster bishop Felix Genn.

Once again the agenda is solidly Martini, and in the introductory talks of the plenary assembly in Lingen it was said “apertis verbis” that the intention is to arrive both at legitimizing homosexual acts (an unfulfilled objective of the synod on young people), and at introducing the ordination of married men in Germany as well (so no longer just in the remote outskirts of the Church like the Amazon).

There is also the insistence that for such decisions a majority vote is enough, without a minority being able to block it from going into effect and without requiring a go-ahead from the Catholic Church as a whole.

Everything makes it clear that Francis has not raised objections to this program of the Church of Germany.

Which is one of the most disaster-ridden Churches in the world, with all the needles in the red except for that of monetary wealth. And yet promoted by Bergoglio as the beacon of his pontificate.

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For a critical interpretation of the synod for the Amazon, in Italian and English:

> Pan-Amazon Synod

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The Knights of Malta’s Mass ban is hardly chivalrous
Joseph Shaw
20 June, 2019

Benedict XVI hoped that liberating the Old Mass would heal divisions. But not everyone shares his view

Fra’ Giacomo Dalla Torre, the Grand Master of the Order of Malta, has informed members that henceforth all Masses celebrated in the context of Order events must be celebrated according to the Ordinary Form: that is to say, there must be no more Traditional Latin (Extraordinary Form) Masses.

This will come as a heavy blow to many of those associated with the Order in England and Wales, where it has long had celebrations in both Forms. It is one more example of an ongoing problem, however: that even as the Church’s ancient liturgy becomes more and more a normal part of Catholic life around the world, some religious orders have found it difficult to handle.

Under Summorum Pontificum – Pope Benedict XVI’s 2007 apostolic letter freeing the Old Mass – the priests of religious orders, like all priests, have the right to celebrate in either Form. In practice, it has been easier for diocesan clergy to celebrate the Extraordinary Form than for religious clergy – diocesan priests are not constantly under the eye of their superiors and have always had a degree of autonomy in running their parishes. But there is another issue as well.

In many parishes where the Traditional Mass is well established, it has become as popular as any Sunday Mass in the parish. This may irritate parishioners with an ideological objection to it, but it makes no difference to their ability to go to another Mass, or for that matter to another parish. If the Traditional Mass becomes popular within a religious community, however, the natural development is for it to become a regular option at conventual Masses (celebrated for the community as a whole). In this situation community members with strong objections to it are unable simply to ignore it as an eccentricity of a few of their confrères. Having their noses rubbed in it gives them a powerful motivation to make a fuss.

The Order of Malta is unique in many ways, but it has this in common with other religious orders: despite not living in community, members (both professed religious and lay) are encouraged to worship together as often as possible, on retreats, pilgrimages and other special occasions.

Disagreements about the way Mass is celebrated have long been the bane of some religious communities, with liturgical differences overlapping or reinforcing other conflicts. In the case of the Traditional Mass, its die-hard opponents often feel that, despite everything said about the Old Mass in Rome, it remains in some vague way illegitimate, and they sense that if they press their objections aggressively the authorities will ultimately side with them. This is exactly what has happened, first with the Franciscan Friars of the Immaculate, which has been all but suppressed as an order, and now with the Order of Malta.

After half a century in which members of all kinds of religious associations have endured endless battles about the liturgy, and not a few egregious liturgical abuses, one might think that a form of Mass which has the explicit approbation of Benedict XVI, which can be attended in St Peter’s in Rome, and which half a dozen English bishops have celebrated, would be at least occasionally tolerable. Among some, however, particularly of the older generation, dislike of the older form of Mass borders on hatred, and the Ordinary Form in Latin is regarded as just as bad.

In this context, the Order of Malta’s relationship with the Traditional Mass in Britain has become increasingly tortured. Rather than settling into a pattern, liturgical issues have remained a matter of ongoing conflict and renegotiation. Unlike other communities, the Order has never allowed the Latin Mass Society to include its Traditional Masses in online Mass listings. Most recently, presumably in an attempt to stop members picking and choosing among its Masses, advance information about which Form is to be used at services has not even been given to its members.

No doubt these measures seemed necessary at the time, but with the benefit of hindsight they hardly exhibit the plain dealing of the chivalric ideal. The perception of high-handedness is not difficult to understand.

The simple answer for all religious communities may seem to be for those attached to the Extraordinary Form to join communities that use it exclusively. Many have done so, despairing of finding reasonable accommodation anywhere else, and the traditional communities’ gain has been others’ loss.

But there is a more fundamental problem for religious orders at issue here: the problem of their relationship with their own historic charism.

The Grand Master justifies his intervention in terms of the “cohesion and communion” of the Order. The implication is that the Order’s spiritual centre of gravity is incompatible with the liturgical tradition with which the Order was founded, which sustained it through its darkest moments, and accompanied its greatest triumphs, such as the Great Siege of Malta in 1565.

Is it really the case that the Mass familiar to Blessed Adrian Fortescue, an English Knight of Malta martyred by Henry VIII, is outside the “cohesion and communion” of the Order? Or the Mass which another member, the Italian Blessed Ildefonso Schuster, expounded in a beautiful multi-volume commentary in the 1920s?

Such a suggestion undermines the idea that the Order has such a thing as a spirituality and way of life which persists through time, and which enables the knights of today to lay claim to be the spiritual sons of Blessed Gerard, their founder. But the same is true, mutatis mutandis, of any long-standing order, and it is true also for the Church as a whole.

All orders were called on by the Second Vatican Council, in accordance with the Church’s perennial advice to religious orders, to recover the “original spirit” of their foundation, and to live that spirit in ways fruitful for the present. This is impossible if the liturgical manifestation of this “original spirit” is forbidden.

This problem was clearly in Pope Benedict’s mind when he promulgated Summorum Pontificum. He had written earlier: “A community is calling its very being into question when it suddenly declares that what until now was its holiest and highest possession is strictly forbidden, and when it makes the longing for it seem downright indecent.”

Pope Benedict’s gracious act, in freeing the Traditional Latin Mass, was not simply for the gratification of its small number of devotees, or even just for the spiritual benefit of the slightly larger number who might discover it in the future. It was an attempt to heal a division not only among people in the present, but also between the Church of the present and the Church of the past. This reconciliation is absolutely necessary for the future of the Church, and the struggle for reconciliation is being played out in microcosm in dioceses and in religious communities all over the world.

Some, like the Dominicans and Oratorians in England, are handling the question successfully, with a harmonious integration of the “former liturgical tradition” into the life of the present. In other communities, things are not going so well. Let us hope, for the sake of the great charitable work done by the Order of Malta, that it too can secure its future by reconciling with its past.

Joseph Shaw is chairman of the Latin Mass Society of England and Wales

 

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Rebuilding Notre-Dame will pit Church against state – again
Samuel Gregg
25 April, 2019

Paris Archbishop Michel Aupetit criticised Emmaneul Macron's address to the nation (Getty)
The Archbishop of Paris, Michel Aupetit, is renowned for his calm demeanor and easy-going manner. That made it all the more significant when, during a recent radio interview following President Emmanuel Macron’s address to the nation about the burning of Notre-Dame Cathedral, Aupetit expressed his astonishment at Macron’s failure to mention Catholics as among those affected by the drama surrounding what is, after all, a functioning and active Catholic cathedral. “Le mot catholique n’est pas un gros mot,” he insisted. (“The word ‘Catholic’ is not a swear word.”)

In the aftermath of the fire which destroyed a major part of an edifice which means a great deal to France, many have focused on the significant architectural and historical losses. Fewer, however, have reflected upon the role which Notre-Dame has played in the life of French Catholicism, especially after the Revolution.

Before 1789, few would have identified Notre-Dame as French Catholicism’s epicentre. Like most things in pre-revolutionary France, much of the French Church’s energy focused upon the royal court at Versailles between 1661 and 1789. Even before then, the cathedrals of Chartres and Reims were considered more significant churches: the former on account of its sheer beauty, the latter as the traditional coronation site for France’s kings. As the city where Clovis, le roi de tous les Francs (king of all the Frankish tribes), was baptised on Christmas Day circa 499, it is Reims, not Paris, which even today is seen as representing France’s beginnings as la fille aînée de l’Église (the eldest daughter of the Church).

Like many other things in France, this state of affairs changed dramatically in 1789 and the subsequent movement of French political life back to Paris. Initially this didn’t benefit Notre-Dame at all. Following Pope Pius VI’s condemnation of the French National Assembly’s Constitution civile du clergé in March 1791, the Revolution’s anti-Catholic dimension became far more evident.

The Revolution’s subsequent war against the Church included turning Notre-Dame into a temple for “the Cult of Reason” and “the Supreme Being” in 1793. Shortly after Robespierre’s fall in 1794, the cathedral became a storage place for weapons and food. It was seemingly forgotten to history.

A few years later, Notre-Dame’s fortunes changed when Napoleon determined that his regime’s security required reconciliation between the Revolution and the Church. Though the state continued (and continues to this day) to own the buildings, exclusive use of the cathedral was transferred to the Church following the 1801 Concordat between Paris and Rome. Napoleon made a point of being crowned in Notre-Dame in 1804 and had numerous Te Deums sung there to commemorate his military victories. One side-effect was to foster a symbolic identification between Notre-Dame and post-revolutionary France in many Frenchmen’s minds, something which could never have been realised at Reims or Versailles due to their associations with the Ancien Régime.

Though the Concordat provided the Church with some protection from anti-clericals, it also once again subordinated much of the Church’s life to the French state. This makes it all the more ironic that some of the 19th century’s most powerful catechetical sermons were delivered in Notre-Dame in 1835 by an avowed Concordat critic, Fr Henri-Dominique Lacordaire. Thousands came to listen to the priest whose preaching brought many sceptics to faith and who weren’t adverse to his message of “a Free Church in a
Free State”.

Lacordaire’s addresses sparked Notre-Dame’s re-emergence as a place for evangelisation in a city beginning to experience all the economic and social upheavals associated with the Industrial Revolution. Today the homiletic tradition begun by Lacordaire is known as the Conférences de carême à Notre-Dame de Paris and it continues to be based in Notre-Dame. Speakers in more recent years have included the convert-writer Fabrice Hadjadj as well as Rémi Brague, regarded by many as Europe’s most important Catholic intellectual.

There is, however, another side to Notre-Dame. This relates to its role as a stage for many of the controversies marking French Catholicism which are never far beneath the surface of the French Church’s memory. Perhaps the most significant of these concerns the ambiguous path followed by the Church during the dark years of German occupation between 1940 and 1944.

That the vast majority of French bishops and French Catholics – like most Frenchmen – opted for Marshal Philippe Pétain and Vichy rather than Free France in 1940 is indisputable. But as the war continued and Vichy’s collaboration with Germany deepened (including active participation in the deportation of Jews to death camps in the East), the splits among French Catholics grew more pronounced. Some joined Vichy paramilitary groups like the infamous Milice. Others entered the Resistance. Yet other Catholics sought to straddle both worlds.

Notre-Dame became a place where these divisions were put on full display. In April 1944, the Archbishop of Paris, Cardinal Emmanuel Suhard, who had protested against the round-up of Jews in Paris in July 1942, welcomed Pétain to Notre-Dame before an enthusiastic crowd of thousands. Just two months later, Suhard presided in the cathedral at the funeral of the collaborator, notorious anti-Semite and devout Catholic Philippe Henriot, following his assassination by Resistance members.

On August 26 that same year, another devout Catholic, General Charles de Gaulle, participated in a public ceremony at Notre-Dame, again with thousands in attendance inside and outside, held to celebrate Paris’s liberation from the Germans. De Gaulle’s deep faith, however, didn’t inhibit him from informing Suhard that His Eminence’s presence in his own cathedral that day would be undesirable, given the cardinal’s very public closeness to Vichy.

In recent decades, Notre-Dame has been part of something more hopeful in the life of French Catholicism. When Jean-Marie Lustiger, a convert from Judaism, was appointed Archbishop of Paris in 1981, the Church in France was well down the accommodationist path that’s presently emptying out German Catholicism. Over the next 24 years, le bulldozer, as he was known by friend and foe alike, built a series of institutions located around Notre-Dame, like the Ecole-cathédrale in the rue Massillon, which have over time injected new vigour into Catholic Paris. The “dynamic orthodoxy” that Cardinal Lustiger wanted his archdiocese to embody has been on display in Notre-Dame ever since.

Whether it’s regular public prayers, lectures by distinguished Catholic thinkers, or well-attended Masses characterised by solid preaching, there’s little doubt that Paris’s practising Catholics now regard Notre-Dame as far more than a museum. For them, it is a major locus of their religious life in the City of Lights. Many of them were seen with their archbishop and priests in the streets around Notre-Dame singing prayers and hymns as the cathedral burned throughout the night of April 15.

To look upon Notre-Dame is certainly to enter into France’s history. No one questions that, least of all French Catholics. But as Archbishop Aupetit reminded France’s president, the cathedral’s full meaning is incomprehensible without situating it in the life of Catholic France, especially post-1789. For that reason alone, I don’t doubt that Aupetit and his flock will be relentless – as le bulldozer himself would surely have been – in insisting that France’s government recognises this fact as it contemplates Notre-Dame’s future.

For the French state to do otherwise would not only be an insult to France’s Catholics. It would also result in a grave injustice being done to the history and collective memory of France itself.

Samuel Gregg is research director at the Acton Institute

 

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[Serendi]

La Iglesia prefiere paliar la falta de vocaciones con curas casados o de los 'kikos' antes que abrir el sacerdocio a las mujeres

Religión y laicismo

El Vaticano estudiará por primera vez ordenar a varones casados en la Amazonía para cubrir sus necesidades de sacerdotes en zonas remotas
La falta de vocaciones obliga a sopesar los curas con esposa o recurrir a los ultra católicos kikos como cantera. No se contempla levantar el veto a las mujeres
Jesús Bastante - En religiondigital.com
22/06/2019 - 21:24h

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Reunión de la cúpula católica en el Vaticano / Osservatore Romano

¿Reforma revolucionaria o parche para frenar la crisis vocacional? El próximo Sínodo sobre la Amazonía incluirá, por primera vez en la historia contemporánea de la Iglesia, una petición para el Papa: la ordenación sacerdotal de hombres casados. En principio, una solicitud muy específica para la Amazonía, pero que, de aprobarse, no tardaría en llegar a otros rincones de la Iglesia.

La falta de sacerdotes consigue resquebrajar así un tabú católico. En España, la escasez de vocaciones también ha provocado que los obispos abran sus diócesis a seminarios gestionados por ultracatólicos como loskikos para cubrir sus necesidades sacerdotales. Preocupación en la cúpula católica. Y diferentes alternativas para abordarla que no contemplan recurrir a la mitad de la población vetada al sacerdocio: las mujeres.

La petición para abrir el sacerdocio a casados estuvo cerca de convertirse en realidad tras el Concilio Vaticano II (1965), pero Pablo VI no se atrevió a aprobarlo. Aunque apenas parece una rendija, es la primera vez que la propuesta llegará de manera oficial al Vaticano. Y, según fuentes vaticanas, Francisco está dispuesto a dar un paso adelante, pese a los movimientos contrarios de los ultracatólicos. "Es una violación a la tradición apostólica", ya ha sugerido el cardenal Robert Sarah, prefecto de la Congregación para el Culto, y uno de los líderes de la oposición al Papa.

"Afirmando que el celibato es un don para la Iglesia, se pide que, para las zonas más remotas de la región, se estudie la posibilidad de la ordenación sacerdotal para personas ancianas, preferentemente indígenas, respetadas y aceptadas por su comunidad, aunque tengan ya una familia constituida y estable, con la finalidad de asegurar los Sacramentos que acompañen y sostengan la vida cristiana", se lee en el Instrumentum Laboris, aprobado este lunes.

De la selva a la España vaciada
En ningún momento se habla de abolir el celibato, y mucho menos de abrir el sacerdocio a la mujer, en otro punto del documento sí se insta al Sínodo a "identificar el tipo de ministerio oficial que puede ser conferido a la mujer, tomando en cuenta el papel central que hoy desempeñan en la Iglesia amazónica" aunque sin vincularlo al sacerdocio, pero lo cierto es que de aprobarse, supondría una puerta abierta que pocos podrían cerrar.

"Si se permiten sacerdotes casados en la Amazonía con la excusa de que no hay vocaciones, o no llega el sacerdote, ¿qué impediría que, con la misma razón, se ordenara a curas casados en aldeas africanas, en las estepas asiáticas... o en la España vaciada?", se pregunta un obispo español, que reconoce que, una vez aprobado, "la excepción se convertiría en regla", sin tener que tocar la doctrina.

Y es que el celibato eclesial no es, ni mucho menos, un dogma, como algunos defienden en el caso del veto a la mujer. De hecho, 11 de los 12 apóstoles (todos, excepto Juan), estaban casados. Los Evangelios incluso recogen la visita de Jesús a la suegra de Pedro, el primer Papa.

Cuando los curas se casaban
Los curas (siempre hombres) siempre se casaban, y hasta hubo Papas que tuvieron hijos que llegaron a Papa, como el caso de Silverio (siglo VI). Sin embargo, el incremento del poder económico y político del estamento eclesial hizo que, entrada la Edad Media, comenzara a imponerse la obligación de la soltería para los clérigos. No era tanto por una cuestión doctrinal, sino meramente económica: los hijos de curas y de obispos pugnaban por la herencia del padre, que acabó siendo de la diócesis.

La reforma gregoriana (siglo XI) promulgó la doctrina del celibato obligatorio, que se hizo definitiva en el II Concilio de Letrán de 1139. Desde entonces, los curas tienen que mantener la castidad, o al menos no oficializar su relación, y mucho menos tener hijos (un clérigo con hijos es automáticamente expulsado).

Pese a la prohibición, lo cierto es que en la propia Iglesia católica, ya existen los curas casados, permitidos por la institución. Incluso con hijos. Así, algunas Iglesias de rito oriental, como los coptos egipcios, permiten la ordenación de casados; también la Iglesia greco-católica de Ucrania, que retornó a Roma en 1696 manteniendo sus tradiciones, entre ellas la del celibato opcional; y, más recientemente, los sacerdotes casados anglicanos o episcopalianos que se integran en la Iglesia católica. Eso sí: si enviudan ya no podrían volver a casarse.

"El celibato es antievangélico"
Con todo, tras el Concilio Vaticano II miles de sacerdotes colgaron los hábitos para casarse, pero continuaron reivindicando su condición de sacerdotes (el orden sacerdotal es un sacramento que, como tal, imprime carácter. Esto es: un cura legítimamente ordenado sigue siéndolo aunque se comprometa a no ejercer tras casarse).

En todo el mundo, existen unos 90.000, alrededor de 6.500 en España, agrupados en torno al Movimiento Por el Celibato Opcional, que en España lideran el matrimonio formado por Andrés y Tere, y el sacerdote casado Julio Pinillos. Pinillos sostiene que "el celibato obligatorio es antievangélico", según contaba en RD. Y esperan que la petición formulada al Papa sea el comienzo de un camino que concluya con el fin del celibato. Y que se haga por razones pastorales, y no por la creciente escasez vocacional, que se hace sentir especialmente en la Iglesia europea.

Lo del veto a la mujer es una puerta que, por el momento, este Papa no parece dispuesto a abrir.

Más información en religiondigital.com

 

[Serendi]

Los obispos esperan instrucciones del Vaticano tras el demoledor informe de la Fiscalía sobre los abusos en la Iglesia


La Iglesia española no ha creado la oficina de atención a las víctimas que le pidió Roma y la comisión antipederastia está paralizada tras la muerte de su presidente, el obispo de Astorga
"Estamos esperando el vademecum de la Santa Sede, que ha de estar al caer", responde un eclesiástico cuando se le pregunta por la inacción del episcopado español
El informe de la Fiscalía, hecho a petición del Ministerio de Justicia, destaca el "panorama deficiente" en "prevención, detección, persecución y reparación en este tipo de conductas en centros e instituciones religiosas"
Jesús Bastante - religiondigital.com
24/06/2019 - 21:43h

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Una reunión de la Conferencia Episcopal Española. En el centro, su presidente, Ricardo Blázquez EFE

Los abusos en la Iglesia, una hoja en blanco que los obispos españoles se niegan a abordar

• La Fiscalía no tiene datos concretos sobre abusos a menores en la Iglesia

• ETIQUETAS:
  • abusos sexuales
  • Vaticano
  • Conferencia Episcopal

"Si no haces nada, te arriesgas a que alguien lo haga por ti". La reflexión de un responsable de la Conferencia Episcopal (CEE), el órgano de gobierno de los obispos españoles, viene a cuento del informe que la Fiscalía General del Estado ha entregado al Ministerio de Justiciaadelantado por El País en el que denuncia la "deficiente" respuesta por parte de la Iglesia española al drama de la pederastia, y la sugerencia de una comisión independiente que investigue todos los casos de abusos a menores por parte de eclesiásticos en nuestro país.

Algunas entidades religiosas, como Confer, Escuelas Católicas, jesuitas o claretianos sí han anunciado una política de 'puertas abiertas' y han comenzado a escarbar en sus archivos para encontrar todas las denuncias de abusos que hayan recibido. Sin embargo, desde la jerarquía se sigue esperando a las órdenes de Roma.

Esperando al Vaticano
"Estamos esperando el vademecum de la Santa Sede, que ha de estar al caer", responde un eclesiástico cuando se le pregunta por la inacción del episcopado español, que se ha agudizado tras el fallecimiento, el 15 de mayo, del obispo de Astorga y presidente de la Comisión Antipederastia de la CEE, Juan Antonio Menéndez.

Desde entonces, la comisión no ha vuelto a reunirse ni, por el momento, ha nombrado a su sucesor. El portavoz de la CEE, Luis Argüello, es quien ha asumido las competencias por el momento. Esta semana se reúne la Comisión Permanente del Episcopado, que podría elegir a un nuevo responsable interino (en marzo de 2020 los obispos renuevan todos sus cargos, excepto la Secretaría General), aunque gana enteros la posibilidad de que Argüello mantenga las atribuciones, al menos hasta que lleguen las órdenes de Roma, que no tienen fecha concreta.

Mientras la Santa Sede no mueva ficha, la estrategia de la CEE -con la salvedad de diócesis como Astorga, Sigüenza o Burgos, que el propio informe de la Fiscalía valora positivamente- sigue siendo la de esperar. Ni siquiera ha creado, como ya exigió Roma en el plazo de un año, una oficina de atención a las víctimas, que pueda escuchar sus casos, investigarlos y, en su caso, indemnizarlas.

"Panorama deficiente"
"Es claro que el panorama es deficiente y está necesitado de un mayor impulso y de nuevas iniciativas en relación al establecimiento de mecanismos eficaces para la adecuada prevención, detección, persecución y reparación en este tipo de conductas en centros e instituciones religiosas, que impliquen a otras instituciones y perfeccionen los mecanismos de actuación", propone el informe de Fiscalía, que fue solicitado por el Ministerio de Justicia en febrero pasado.

La intención de Justicia, una vez se conforme el nuevo Gobierno, es la de ponerse en contacto con las asociaciones de víctimas para conocer de primera mano sus reivindicaciones. También quiere reunirse con el Episcopado para entregarles los resultados del informe de la Fiscalía y las propias conclusiones del Ejecutivo, que irían en la línea de crear una comisión de investigación independiente, con la presencia de responsables de universidades -los profesores Josep Maria Tamarit y Gemma Varona ya elaboran una investigación por su cuenta-, víctimas, juristas, psicólogos y educadores, que exija a las instituciones eclesiásticas su colaboración para la entrega de los dossieres que puedan existir en sus archivos. Una exigencia que, por otro lado, no tendría rango de ley, pues en virtud de los Acuerdos Iglesia-Estado los archivos eclesiásticos están blindados.

El papel de las víctimas
Las víctimas, por su parte, abogan por una comisión "a la australiana", pero recuerdan al Gobierno y a algunos medios de comunicación que "hemos sido nosotros, y no ellos, los que hemos mantenido abierta esta lucha durante años".

El presidente de Infancia Robada y recientemente elegido diputado del PSOE por La Rioja, Juan Cuatrecasas, se ha mostrado de acuerdo con la petición de la Fiscalía General del Estado para la creación de una comisión independiente ante los "niveles de gran preocupación" por la actitud de la Iglesia católica española frente a los abusos a menores.

Eso sí, recalca "que nadie se apunte medallas". "Pedimos lo mismo que en su día exigimos a los obispos: una comisión independiente, que aborde todos los casos que existan, sean actuales o de hace medio siglo. Que no quede ningún caso sin investigar. Y que se depuren responsabilidades", asegura Cuatrecasas, que esta mañana ha abordado la cuestión con otro de los responsables de la asociación, el activista Miguel Ángel Hurtado.

En este punto, las víctimas abogan por un modelo similar al de la Real Comisión de Australia -ejemplo que aparece en el informe de la Fiscalía-, y reclaman formar parte, desde el comienzo, de la misma, y tener acceso a los archivos de las instituciones eclesiásticas, algo imposible a día de hoy.

"Pero también a los datos que manejen las fiscalías, porque tampoco es de recibo que el informe diga que no pueden saberse cuáles de los casos que están siendo investigados pertenecen a religiosos y cuáles no", lamenta Cuatrecasas.

Más información en religiondigital.com

 

[Eleonora de Toledo]

 

[Eleonora de Toledo]

 

[Eleonora de Toledo]

 

[Eleonora de Toledo]