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How Different Are the Irish?
Technological University Dublin ARROW@TU Dublin Articles School of Business and Humanities 2015-3 How Different are the Irish? Eamon Maher Technological University Dublin, [email protected] Follow this and additional works at: https://arrow.tudublin.ie/ittbus Part of the Catholic Studies Commons Recommended Citation Maher, E. (2015) How Different are the Irish? in Doctrine & Life, Vol. 65, March 2015, no.3, pp. 2-11 This Article is brought to you for free and open access by the School of Business and Humanities at ARROW@TU Dublin. It has been accepted for inclusion in Articles by an authorized administrator of ARROW@TU Dublin. For more information, please contact [email protected], [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-Share Alike 4.0 License How Different Are the Irish? EAMON MAHER HIS review-article sets about assessing the significance of a new T collection of essays edited by Tom Inglis, Are the Irish Different?1 Tom Inglis is the foremost commentator on the factors that led to the Catholic Church in Ireland securing a 'special position' during the ninetenth and twentieth centuries.2 The Church's 'moral monopoly' has effectively been ceroded by a number of recent developments; the increased secularisation that accompanied greater prosperity, the tendency among a better educated laity to find their own answers to whatever moral dilemmas assail them, and, of course, the clerical abuse scandals. But even in the 1980s, and earlier, change was afoot. We read in Moral Monopoly: The criterion of a good Irish Catholic has traditionally been per ceived as one who received the sacraments regularly and who fol lowed as well as possible the rules and regulations of the Church. -
Murphy Report
Chapter 28 Fr William Carney Introduction 28.1 William (Bill) Carney was born in 1950 and was ordained for the Archdiocese of Dublin in 1974. He served in the Archdiocese from ordination until 1989. He was suspended from or had restricted ministry during some of this time. He was dismissed from the clerical state in 1992. 28.2 Bill Carney is a serial sexual abuser of children, male and female. The Commission is aware of complaints or suspicions of child sexual abuse against him in respect of 32 named individuals. There is evidence that he abused many more children. He had access to numerous children in residential care; he took groups of children on holiday; he went swimming with groups of children. He pleaded guilty to two counts of indecent assault in 1983. The Archdiocese paid compensation to six of his victims. He was one of the most serious serial abusers investigated by the Commission. There is some evidence suggesting that, on separate occasions, he may have acted in concert with other convicted clerical child sexual abusers - Fr Francis McCarthy (see Chapter 41) and Fr Patrick Maguire (see Chapter 16). 28.3 A number of witnesses who gave evidence to the Commission, including priests of the diocese, described Bill Carney as crude and loutish. Virtually all referred to his crude language and unsavoury personal habits. One parent told the Commission that the family had complained to the parish priest about his behaviour but the parish priest said there was nothing he could do. 28.4 In 1974, the year Fr Carney was ordained, the President of Clonliffe College, when assessing him for teaching, reported to Archbishop Dermot Ryan that Fr Carney was “very interested in child care” and was “best with the less intelligent”. -
How the Catholic Church Sexual Abuse Crisis Changed Private Law
CARDINAL SINS: HOW THE CATHOLIC CHURCH SEXUAL ABUSE CRISIS CHANGED PRIVATE LAW MAYO MORAN* ABSTRACT For several decades now, the unfolding of the Catholic Church sexual abuse crisis has been front-page news. It has wreaked havoc on hundreds of thousands of lives, cost the Church billions of dollars, and done irreparable harm to a once-revered institution. Along the way, it has also helped to transform the all- important private law of responsibility. When the crisis began to break in the early 1980s, the few survivors who sought legal redress faced a daunting array of obstacles. Limitations periods alone had the effect of barring almost all child sexual abuse claims. Immunities also helped to shield the Church. Private law itself was generally hostile to institutional liability, particularly where the harm resulted from the criminal act of an individual. All of that has changed. Among the catalysts for change within private law, the Catholic Church sex abuse crisis looms large. The scale of the crisis and the universal nature of the Church were certainly both important factors, but so too was the Church's response. From the initial impulse to cover up instances of abuse to choices made in the legal and political arenas, it appeared willing to do almost anything to protect itself. Yet the Church had traditionally bene®ted from special treatment precisely on the ground that it was not an ordinary, self-interested legal actor. The tension between the Church's mission and its approach to covering up abuse began to attract notice. Courts and legislators were prompted to act. -
Barriers to Truth Recovery in the Aftermath of Institutional Child Abuse in Ireland
An Inconvenient Truth: Barriers to Truth Recovery in the Aftermath of Institutional Child Abuse in Ireland McAlinden, A-M. (2013). An Inconvenient Truth: Barriers to Truth Recovery in the Aftermath of Institutional Child Abuse in Ireland. Legal Studies, 33(2), 189-214. https://doi.org/10.1111/j.1748-121X.2012.00243.x Published in: Legal Studies Document Version: Peer reviewed version Queen's University Belfast - Research Portal: Link to publication record in Queen's University Belfast Research Portal General rights Copyright for the publications made accessible via the Queen's University Belfast Research Portal is retained by the author(s) and / or other copyright owners and it is a condition of accessing these publications that users recognise and abide by the legal requirements associated with these rights. Take down policy The Research Portal is Queen's institutional repository that provides access to Queen's research output. Every effort has been made to ensure that content in the Research Portal does not infringe any person's rights, or applicable UK laws. If you discover content in the Research Portal that you believe breaches copyright or violates any law, please contact [email protected]. Download date:24. Sep. 2021 Legal Studies, 2012 DOI: 10.1111/j.1748-121X.2012.00243.x An inconvenient truth: barriers to truth recovery in the aftermath of institutional child abuse in Irelandlest_243 1..26 Anne-Marie McAlinden* School of Law, Queen’s University Belfast, Northern Ireland Contemporary settled democracies, including the USA, England and Wales and Ireland, have witnessed a string of high-profile cases of institutional child abuse in both Church and State settings. -
Roman Catholic Church in Ireland 1990-2010
The Paschal Dimension of the 40 Days as an interpretive key to a reading of the new and serious challenges to faith in the Roman Catholic Church in Ireland 1990-2010 Kevin Doherty Doctor of Philosophy 2011 MATER DEI INSTITUTE OF EDUCATION A College of Dublin City University The Paschal Dimension of the 40 Days as an interpretive key to a reading of the new and serious challenges to faith in the Roman Catholic Church in Ireland 1990-2010 Kevin Doherty M.A. (Spirituality) Moderator: Dr Brendan Leahy, DD Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy August 2011 DECLARATION I hereby certify that this material, which I now submit for assessment on the programme of study leading to the award of Ph.D. is entirely my own work and has not been taken from the work of others save and to the extent that such work has been cited and acknowledged within the text of my work. ID No: 53155831 Date: ' M l 2 - 0 1 DEDICATION To my parents Betty and Donal Doherty. The very first tellers of the Easter Story to me, and always the most faithful tellers of that Story. ACKNOWLEDGEMENTS A special thanks to all in the Diocese of Rockville Centre in New York who gave generously of their time and experience to facilitate this research: to Msgr Bob Brennan (Vicar General), Sr Mary Alice Piil (Director of Faith Formation), Marguerite Goglia (Associate Director, Children and Youth Formation), Lee Hlavecek, Carol Tannehill, Fr Jim Mannion, Msgr Bill Hanson. Also, to Fr Neil Carlin of the Columba Community in Donegal and Derry, a prophet of the contemporary Irish Church. -
Al2s. Cv-E12ä
COMPLETE PROGRAMS FOR WEEK ENDING FEBRUARY 19 E RADIO GUIDE TEN CENTS al2s. cv-e12Ä JEAN S,ABLON "Your Hit Parade" guest Saturday HUMPHREY BOGART On "Baker's Broadcast" Sunday BARBARA STANWYCK Meets Charlie McCarthy Sunday PATSY KELLY Visits AI Jolson show Tuesday MARGARET SPEAKS "Voice of Firestone" Monday LAURITZ MELCHIOR Sings on "Ford" hour Sunday LISTEN TO THEM! Vivian Frideli-Mary Noble of "Backstage Wife" TRUE STORY OF THE NATION'S NEWEST HIT -BEI MIR BIST DU SCHOEN www.americanradiohistory.com RADIO Vol. 7. No. 18 GUIDE HAPPY M. L..ANNENRRRG :. CURTIS LISTENING PUBLISHER MITCHELL Editor O "Bei Mir Bist Dr Schoen" OUR radio has been full of it these last few weeks-full of some sort of a haunting rhythm with strange words which first seemed to us to be something about beer in a mist of sheen, but which we discovered were really Medal of Merit "Bei Mir Bist Du Schoen." It took James Street to inform us that such was not A Weekly Award for Excellence in Broadcasting originally German for "By Me You Are Grand," but-well, Hitler may not like it -it's a slight variation of a Yiddish song AWARDED TO THE NATIONAL FARM which had an inconspicuous debut in Brooklyn five years ago. More about AND HOME HOUR how Maestro Guy Lombardo is responsi- ble for +he number's current popularity will be found in a highly entertaining story by Mr. Street on pages 2 and 3. EVER since the formation of the National vest festivals, country -life meetings, and the Broadcasting Company it has felt that cf conventions major farm organizations to Herpetological Data the noontime belongs to agriculture; relay the story of the proceedings to Farm are some of our friends to whom since I928 it has! Back in the fall of that year and Home Hour listeners. -
Chapter 19 Fr Jovito*1
Chapter 19 Fr Jovito*1 Introduction 19.1 In 1995 Archbishop Connell wrote that Fr Jovito “is a confirmed paedophile. He was ordained in 1978, but even before his ordination – as it subsequently appeared – he was engaged in paedophiliac activities with minors”. 19.2 Fr Jovito is probably the most notorious child sexual abuser to have come to the attention of the Commission. The Commission is aware of more than 40 named people who have complained of child sexual abuse by him. He has admitted to abusing many others; while he may not use the term ‘child sexual abuse’, he has admitted to using children for sexual gratification once a fortnight over an eight-year period. That constitutes child sexual abuse. He claims he did not abuse after that eight year period but the evidence suggests that he continued in a similar pattern. His pattern of behaviour is such that it is likely that he has abused hundreds of children. He was convicted in respect of seven complainants. Civil settlements have been reached with 21 complainants. He was laicised in 1995 and is currently living in Dublin. 19.3 Fr Jovito was born in 1954. He was ordained in 1978. The earliest allegations against him predate his ordination. He himself has admitted that he abused before he was ordained but most of the complaints about his activities prior to 1978 did not surface until many years later. It is known that during his time as a seminarian he had a key to the house of another well known abuser, Fr Noel Reynolds (see Chapter 35), and it is alleged that some of the abuse took place in that house. -
17 Fr Ioannes*62
Chapter 17 Fr Ioannes*62 Introduction 17.1 Fr Ioannes was born in 1927 and ordained in June 1953. He served in parishes in the Archdiocese from 1953 to 1988. He was in the USA from 1988 until 1993 when he was summoned home to deal with a complaint of child sexual abuse. He has not been in ministry since then. 17.2 The Commission is aware of three complaints of child sexual abuse and one of physical abuse against Fr Ioannes. These complaints all relate to incidents in the 1960s, 1970s and 1980s. He has admitted to sexually abusing three others but it is likely that there are more victims of both sexual and physical abuse. In 2009, he pleaded guilty to a number of charges. The Archdiocese has made a civil settlement with one victim and Fr Ioannes personally paid compensation to another. First Complaint, 1974 17.3 The first complaint against Fr Ioannes was made in 1974. There are no records in the archdiocesan files about this complaint but there is no doubt that it was made. The complaint was made by the parents of a young boy. 17.4 The mother of the boy told the Commission that she and her husband discussed reporting the matter to the Gardaí at the time but decided against it in their son‟s interest. “It would have been better not to go to the guards because we never heard of anything like that before, neither of us and we thought that we were the only ones”. They also wanted to protect the priest: “in case it was scandal I suppose. -
Unity and Diversity in Our Churches
Unity in Diversity In our Churches This document is based on the Key Integration Guidelines as devised by the Parish-Based Integration Project and the Inter-Church Committee on Social Issues. A resource to assist local parishes and congregations with the integration of new residents into their faith communities Unity in Diversity In our Churches Produced by: Adrian Cristea, along with Alan Martin, Robert Cochran and Tony Walsh And further assistance from: Sr. Joan Roddy and Philip McKinley This document was produced as one of the outputs from the “Parish based Integration Project”. This project, which is largely funded by the Integration Unit of the Office of the Minister for State for Integration, was initiated and is managed by the Inter-Church Committee on Social Issues, a committee of the Irish Inter-Church Meeting which represents 15 Churches operating in the island of Ireland. The fifteen member Churches are currently: The Roman Catholic Church, The Antiochian Orthodox Church, The Church of Ireland, The Greek Orthodox Church in Britain and Ireland, The LifeLink Network of Churches, The Lutheran Church in Ireland, The Methodist Church in Ireland, The Moravian Church (Irish District), The Non-Subscribing Presbyterian Church of Ireland, The Presbyterian Church in Ireland, The Religious Society of Friends (Quakers)in Ireland, The Rock of Ages Cherubim and Seraphim Church, The Romanian Orthodox Church in Ireland, The Russian Orthodox Church in Ireland, The Salvation Army (Ireland Division). Further details on the project, and a significant body of relevant resource material, are available on the website at www.iccsi.ie An electronic version of this document is also available on the website in pdf format. -
Bishop Casey Is
PLUS FREE GIANT ROI POSTER MARCH 24, 2019 €3.00 SEE PAGE 33 FREE INSIDE Greatest wildlife TV series EVER SOUVENIR SPECIAL With DAVID ATTENBOROUGH I WAS ABUSEDSEE MAGAZINE BY MY UNCLE BISHOP CASEY ÷ Niece says she was raped as a child ÷ MoS investigation reveals that allegations by two more women have been settled A NIECE of the late Bishop Eamonn Casey claims she was raped and sexually abused by EXCLUSIVE him from the age of five for more than a decade. By Anne Sheridan The Irish Mail on Sunday can also reveal that two other allegations of Documents obtained by the MoS child sexual abuse by Bishop Casey reveal that Bishop Casey’s solicitors led to separate settlements – one in Dublin consented to a settlement through the Residential Institutions of compensation to one woman Redress Board – to women who ac- under the Redress Board, which cused him of abusing them as chil- dren in the 1950s and 1960s. Turn to Page 4 ➤➤ NIECE: Patricia Donovan ‘abused from age five’ BISHOP: Eamonn Casey accused of sexual abuse BISHOP CASEY: THE ABUSER The Irish Mail on Sunday MARCH 24 • 2019 MARCH 24 • 2019 The Irish Mail on Sunday CHARISMATIC: Bishop Casey at the youth mass in ➤➤ From Page One Galway during the Pope’s visit AN ILLICIT AFFAIR, has seen more than 16,000 alleged victims of in 1979 abuse compensated by the State under the €1.5bn scheme. A separate settlement was made after Bishop A SECRET SON, Casey’s death to a third woman who initiated High Court proceedings against him in 2016. -
Code Words to Hide Sex Abuse
CODE WORDS TO HIDE SEX ABUSE A.W. Richard Sipe Revised May 1, 2015 The sexual abuse scandal in the Catholic Church has gone on for so long that a community of researchers, academics, and writers has arisen to study the crisis. Among us are historians, legal scholars, sociologists, psychotherapists and more. But no matter our main discipline, we all have had to struggle with many of the same challenges. The first is coming to terms with the fact that while the Church is famously careful about its records and documents, when it comes to sex and the clergy these documents are obscure to the point of deception. The people who keep the records for the Church are driven to deceive by the clerical culture of celibacy, which forbids all sexual activity by ordained men. Because it is forbidden, clerical sexual activity is always guarded in secrecy, and individuals expend enormous effort to keep it that way. Whenever the secrets are identified within the Church, officials use code words to keep others in the dark while they establish a record that will be useful to them, but not to an outsider. This is why a search of Church documents for evidence of prior knowledge of sexually abusing priests will rarely turn-up the words pedophile, abuser, sex, or any other direct reference to actual sexual or abusive behavior. However, those of us who have worked on this issue both from within and outside the Church have noted similar coded terms and euphemisms being used in documents written around the world and at every level of the ecclesiastical bureaucracy. -
Chapter 11 Introduction to Investigation of the 46 Priests
Chapter 11 Introduction to investigation of the 46 priests Selecting the representative sample 11.1 The Commission received information about complaints, suspicions or knowledge of child sexual abuse in respect of 172 named priests and 11 unnamed priests. (Some or all of the 11 unnamed priests may, of course, be included in the 172 named priests.) After a preliminary examination, the Commission concluded that 102 of these priests were within remit. Of those priests who were not within the Commission‟s terms of reference, two main reasons for their exclusion were identified: the complaint was made outside the time period 1975 – 2004; the priest was not operating under the aegis of the Archdiocese of Dublin at the time of the alleged abuse. The priests in question here were mainly priests belonging to religious orders and societies who were working in Dublin but not on behalf of the Archdiocese. 11.2 The Commission decided that the only realistic way in which it could select and report on a representative sample of those complaints and suspicions was to select a representative sample of the priests concerned. Otherwise, the Commission may have had to investigate every priest within remit. The representative sample was chosen from the group of 102 priests who were within remit. The Commission took the view that it was impractical to make two separate samples for those against whom complaints were made and those about whom there were suspicions or concerns. Almost invariably, there were suspicions or concerns expressed about those against whom complaints were made. There was a very small number of priests about whom suspicions or concerns were expressed but about whom no actual complaints were made.