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The history of the Assumption – and why it's a Holy Day of Obligation

Washington D.C., Aug 15, 2018 / 12:01 am (CNA/EWTN News).- Today, Catholics around the world mark the Feast of the Assumption of Mary, commemorating the end of her earthly life and assumption into Heaven. But while the feast day is a relatively new one, the history of the holiday – and the mystery behind it – has its roots in the earliest centuries of Christian belief.

“As her earthly life comes to an end, the Assumption helps us to understand more fully not just her life, but it helps us to always focus our gaze to Eternity,” said EWTN Senior Contributor Dr. Matthew Bunson.

“We see in Mary the logic of the Assumption as the culmination of Mary’s life,” he continued. “A Eucharistic requirement for that day is very fitting.”

The dogma of the Assumption of Mary – also called the “Dormition of Mary” in the Eastern Churches – has its roots in the early centuries of the Church. The Catholic Church teaches that when Mary ended her earthly life, God assumed her, body and soul into heaven.

This belief traces its roots back to the earliest years of the Church. While a site outside of Jerusalem was recognized as the tomb of Mary, the earliest Christians maintained that “no one was there,” Bunson said.

According to St. John of Damascus, in the 5th century, at the Council of Chalcedon in 451, Roman Emperor Marcian requested the body of Mary, Mother of God. St. Juvenal, who was Bishop of Jerusalem replied “that Mary died in the presence of all the Apostles, but that her tomb, when opened upon the request of St. Thomas, was found empty; wherefrom the Apostles concluded that the body was taken up to heaven,” the saint recorded.

By the 8th century, around the time of Pope Adrian, the Church began to change its terminology, renaming the feast day of the Memorial of Mary to the Assumption of Mary, Bunson noted.  

The belief in the Assumption of Mary was a widely-held tradition, and a frequent meditation in the writings of saints throughout the centuries. However it was not defined officially until the past century. In 1950, Pope Pius XII made an infallible, ex-cathedra statement in the Apostolic Constitution Munificentissimus Deus officially defining the dogma of the Assumption.

“By the authority of our Lord Jesus Christ, of the Blessed Apostles Peter and Paul, and by our own authority, we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory,” the pope wrote.

Within the decree, which was passed beforehand to dioceses around the world, Pope Pius XII surveys centuries of Christian thought and the writings of a number of saints on the Assumption of Mary.  

“We have throughout the history of the Church an almost universal attestation of this,” Bunson said of the Christian tradition’s testimony to Mary’s Assumption.

“We have this thread that runs throughout the whole of the history of the Church in support of the dogma. That’s significant because it supports the tradition of the Church, but it also supports a coming to a deeper understanding of the teachings of the Church of how we rely upon the reflections of some of the greatest minds of our Church.”

What’s also notable about the dogma, he added, is that it “uses the passive tense,” emphasizing that Mary did not ascend into heaven on her own power, as Christ did, but was raised into heaven by God’s grace.

Today, the Feast of the Assumption is marked as a major feast day and a public holiday in many countries. In most countries, including the United States, it is a Holy Day of Obligation, and Catholics are required to attend Mass. Dr. Bunson explained that on major feast days, it’s important to mark the significance of the feast as especially vital by emphasizing the necessity of celebrating the Eucharist that day.

“What is more fitting than on the Assumption of the Blessed Mother to, once again, focus on her Son, on the Eucharist?” he reflected.

 

This article was originally published on CNA Aug. 15, 2017.

The Assumption

Today, Catholics and many other Christians celebrate the feast of the Assumption of the Blessed Virgin Mary. This significant feast day recalls the spiritual and physical departure of the mother of Jesus Christ from the earth, when both her soul and her body were taken into the presence of God.Venerable Pope Pius XII confirmed this belief about the Virgin Mary as the perennial teaching of the Church when he defined it formally as a dogma of Catholic faith in 1950, invoking papal infallibility to proclaim, “that the Immaculate Mother of God, the ever-Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.�His Apostolic Constitution “Munificentissimus Deus� (Most Bountiful God), which defined the dogma,contained the Pontiff's accounts of many longstanding traditions by which the Church has celebrated the Assumption throughout its history.The constitution also cited testimonies from the early Church fathers on the subject, and described the history of theological reflection on many Biblical passages which are seen as indicating that Mary was assumed into heaven following her death.Although the bodily assumption of Mary is not explicitly recorded in Scripture, Catholic tradition identifies her with the “woman clothed with the sun� who is described in the 12th chapter of the Book of Revelation.The passage calls that woman's appearance “a great sign� which “appeared in heaven,� indicating that she is the mother of the Jewish Messiah and has “the moon under her feet, and on her head a crown of twelve stars.� Accordingly, Catholic iconography of the Western tradition often depicts the Virgin Mary's assumption into heaven in this manner.Eastern Christians have also traditionally held Mary's assumption into heaven as an essential component of their faith. Pius XII cited several early Byzantine liturgical texts, as well as the eighth-century Arab Christian theologian St. John of Damascus, in his own authoritative definition of her assumption.“It was fitting,� St. John of Damascus wrote in a sermon on the assumption, “that she, who had kept her virginity intact in childbirth, should keep her own body free from all corruption even after death,� and “that she, who had carried the creator as a child at her breast, should dwell in the divine tabernacles.�In Eastern Christian tradition, the same feast is celebrated on the same calendar date, although typically known as the Dormition (falling asleep) of Mary. Eastern Catholic celebration of the Dormition is preceded by a two-week period of fasting which is similar to Lent. Pius XII, in “Munificentissimus Deus,� mentioned this same fasting period as belonging to the traditional patrimony of Western Christians as well.The feast of the Assumption is always a Holy Day of Obligation for both Roman and Eastern-rite Catholics, on which they are obliged to attend Mass or Divine Liturgy.

Why these Catholics are taking the slow boat to Panama

Paris, France, Aug 14, 2018 / 09:00 pm (CNA).- To get to World Youth Day 2019 in Panama this January, most Catholics will board flights a day or two before events begin. Some will drive, and spend a few weeks along the route on pilgrimage. A few might even spend weeks walking to Panama. But a crew of almost two dozen Catholics will take more than five months to get to World Youth Day, and that’s so long as they have calm seas and fair winds.
 
A French crew of 17 men and women, four skippers, and a chaplain will sail from France to the Central American country, arriving at World Youth Day under sail, and from the sea.

Though a majority of the group has never sailed before, the crew will take three boats and gain hands-on-experience along the way. Stopping at many European pilgrim sites, the crew will spend time as pilgrims, in prayer and reflection as they travel.  The boats will carry a statue of Santa Maria La Antigua, the patron saint of Panama.  

The voyage is expected to depart from the Gulf of Brest, located in the north of France, on August 31. On behalf of all the country’s bishops, the crew will receive a blessing from Bishop Marc Aillet of Bayonne.

According the Vatican News, the team has labeled the journey a “spiritual, human, and missionary adventure.” The crewmates cited a variety of reasons for their lengthy journey. Some members are using the trip as a time to discern a vocation, better understand life’s purpose, or to focus on prayer.  

The pilgrims also expressed desires to immerse themselves in the cultures of other nations, listening to the stories of local people and learning from shared experiences.

Until September 15, the crew will sail through France, Portugal, and Spain, stopping at pilgrim sites like Santiago de Compostela and the apparition site of Our Lady of Fatima. The boats will reach Morocco by September 30 to retrace the steps of Blessed Charles de Foucault.

In October, the crew will sail to the Canary Islands, a Spanish archipelago, and then to Senegal. The crew will be leading a mission trip in Senegal’s capital city, Dakar.

After an estimated 20 days of travel over the Atlantic Ocean, the pilgrims will arrive at the Caribbean islands around Christmas. The crew will sail to Curacao, off the coast of Venezuela. They plan will arrive in Panama before Jan. 22.

 

You Don’t Know Jack… about the Assumption

With the Feast of the Assumption approaching on August 15th, we sent our intrepid Paulist priest, friend and colleague, Fr. Jack Collins, CSP, out into New York City to find out the Assumption IQ of citizens on the street.

The post You Don’t Know Jack… about the Assumption appeared first on Busted Halo.

Pennsylvania bishops respond to sexual abuse grand jury report

Pittsburgh, Pa., Aug 14, 2018 / 03:12 pm (CNA).- Following the Aug. 14 release of a Pennsylvania grand jury report on sexual abuse allegations in six Catholic dioceses, the dioceses of Allentown, Erie, Greensburg, Harrisburg, Pittsburgh, and Scranton released separate statements acknowledging failures to protect children, and pledging to make amends.
 
Bishop Ronald W. Gainer of Harrisburg said in a statement that he was “saddened” by the report, “for once again we read that innocent children were the victims of horrific acts committed against them.”
 
Gainer also apologized again to the survivors of child sex abuse and to the public, both for past abuses and for the Church officials who allowed the abuse to occur.
 
Harrisburg’s bishop also sought to reassure the faithful that policies had changed to ensure a safer environment, and that “there is nothing we take more seriously than the protection of those who walk through our doors. [...] The safety and well-being of our children is too important not to take immediate and definitive action.”

Bishop Joseph Bambera of Scranton released a seven-minute video in response to the grand jury report’s findings.

“While this is an uncomfortable and unsettling topic, we must speak openly and frankly about it,” said Bambera.

“I offer my deepest apologies for such behavior and for the consequences of this tragic reality in our Church.”

Bambera described the incidents in the report as a “dark chapter” in the 150-year history of the diocese.

“You have a right to be angry,” he said. “I am angry too,” noting that it was “particularly abhorrent” that abuse is alleged to have occurred in a Church environment. Bambera also outlined the steps his diocese has taken to protect children, including background checks and abuse training.

Bishop Lawrence Persico of Erie, who was the only bishop singled out for praise by the Pennsylvania attorney general, offered in a statement in an apology to the victims of abuse, saying they suffered from “unimaginably cruel behavior” for which they bore no responsibility.

Perscio praised abuse survivors for having the courage to come forward with their stories, while he also acknowledged that there are others who have not yet shared their experiences.

“I humbly offer my sincere apology to each victim who has been violated by anyone affiliated with the Catholic Church. I hope that you can accept it,” said Perscio.

“I know that apologizing is only one step in a very long and complex process of healing.”

Perscio instructed churches within his diocese to be open for a 12-hour period on September 15, the feast of Our Mother of Sorrows. He pledged to stand with the victims of abuse, and said that he was willing to meet with any survivor who wished to do so.  

Bishop Alfred A. Schlert of Allentown issued an apology “for the past sins and crimes committed by some members of the clergy,” as well as “to the survivors of abuse and their loved ones,” and then to the entire diocese, for any doubts or anger the crisis has wrought.

“For the times when those in the Church did not live up to Christ’s call to holiness, and did not do what needed to be done, I apologize,” he said.

He reiterated that his “first priority” as a bishop was the protection of children.

“To those women and men and all those they have spoken for: We hear you. The Church hears you. I hear you,” said Bishop David Zubik of Pittsburgh in a statement after the report’s release.

Zubik also apologized to victims of clerical abuse, as well as to “any person or family whose trust, faith and well-being has been devastated by men who were ordained to be the image of Christ.” He also said he is willing to meet with any victim to apologize in-person.

Zubik emphasized that “Diocese of Pittsburgh today is not the Church that is described in the Grand Jury Report,” and that “It has not been for a long time.” Data provided by the diocese showed that over 90 percent of abuse incidents occurred prior to 1990, and Zubik explained the steps the diocese has taken to prevent abuse.

Bishop Edward Malesic of Greensburg released a video homily that will be shown at each Mass in the diocese this coming weekend. In it, Malesic apologized to the victims, who were “robbed of their childhoods” by the abuse, noting that some had been “robbed of their faith” as well.

The behavior in the report “cannot be accepted,” he said, and “it is a cause of shame for us.”

Malesic stated he was “truly proud of the victims who came forward to tell their story,” and encouraged others to come forward as well, and for the faithful to be vigilant in reporting suspected abuse.

“To the survivors of sexual abuse in the Church [...] I grieve for you, and I grieve with you.”

In a statement released by the United States Conference of Catholic Bishops, USCCB president Cardinal DiNardo and Bishop Timothy L. Doherty, chairman of the bishops’ Committee for the Protection of Children and Young People, expressed “shame” at the report’s conclusions.

“As a body of bishops, we are shamed by and sorry for the sins and omissions by Catholic priests and Catholic bishops… We pray that all survivors of sexual abuse find healing, comfort and strength in God’s loving presence as the Church pledges to continue to restore trust through accompaniment, communion, accountability and justice.”

The report claims to have identified more than 1,000 victims of 300 credibly accused priests and presents a devastating portrait of efforts by Church authorities to, ignore, obscure, or cover up allegations - either to protect accused priests or to spare the Church scandal.

 

Cardinal Wuerl named in Pennsylvania grand jury report, responds to criticism

Washington D.C., Aug 14, 2018 / 02:30 pm (CNA).- Cardinal Donald Wuerl, Archbishop of Washington, D.C., and the former Bishop of Pittsburgh, has been named more than 200 times in a Pennsylvania grand jury report, released Aug. 14, after an 18-month investigation into historic allegations of sexual abuse in six Pennsylvania Catholic dioceses.

The cardinal released a statement in response to the report, underscoring the gravity of the sexual abuse for the Church and the real need for repentance for past failures.

“As I have made clear throughout my more than 30 years as a bishop, the sexual abuse of children by some members of the Catholic Church is a terrible tragedy, and the Church can never express enough our deep sorrow and contrition for the abuse, and for the failure to respond promptly and completely,” the cardinal said. 

In total, 99 priests from Pittsburgh were named in the report, 32 priests were referenced by the grand jury report in relation to Cardinal Wuerl’s time as bishop. Of these, 19 involved new cases or allegations which arose during his 18 years in charge of the diocese, during the years 1988-2006.

Of the 19 cases which arose during Wuerl’s time as bishop, 18 were removed from ministry immediately. The other cases Wuerl addressed in Pittsburgh principally concerned actions and allegations that arose during the reign of his predecessor, Cardinal Anthony Bevilacqua.

Several of the cases inherited from Cardinal Bevilacqua’s time were subjects of the report’s most stringent criticisms.

In one case, an abuser-priest left the Diocese of Pittsburgh in 1966, following allegations of abuse. He was allowed to seek ministry in dioceses in California and Nevada. The report says Wuerl authorized him to move from Los Angeles to the diocese of Reno-Las Vegas in 1991, but sources familiar with the Pittsburgh case said that Wuerl was unaware of the 1966 allegations at the time.

A further allegation, concerning past actions by the same priest, was made in 1994 at which time Wuerl immediately informed the dioceses where the priest had been living.

In another case highlighted by the report, Wuerl agreed to a settlement with an abuse victim in his first weeks as bishop of Pittsburgh in 1988. The victim received a total of $900,000 and signed a confidentiality agreement  - such agreements were once common in settlements and have been heavily criticized as a means of silencing victims.

While acknowledging that the report contained specific criticisms of his time in Pittsburgh, Wuerl defended his record of handling sexual abuse allegations.

“While I understand this report may be critical of some of my actions, I believe the report confirms that I acted with diligence, with concern for the victims and to prevent future acts of abuse. I sincerely hope that a just assessment of my actions, past and present, and my continuing commitment to the protection of children will dispel any notions otherwise made by this report.”

The report also specifically criticized Wuerl for maintaining financial support for priests who had been removed from ministry, although providing that support is a canonical obligation for bishops. Many dioceses, including those covered by the report, have found themselves obligated to continue providing minimum benefits and support for priests.

Sources close to the cardinal also point out that the grand jury report does not distinguish between proven incidents of abuse and other allegations, saying that the report presumes that any priest accused of abuse should have been permanently removed from ministry, whether the allegation is proven or not. That assumption, they say, is not consistent with canonical norms on the subject.

As the most senior sitting bishop to be named in the report, and having served for so long as the head of a diocese as prominent as Pittsburgh, it was widely expected that Wuerl would be singled out for special attention by the report, and by the state’s Attorney General, Josh Shapiro.

Perhaps the most eye-catching allegation against Wuerl contained in the more than 1,000 pages released is the use of the phrase “circle of secrecy.” These words, the report claims, “were his own words for the church’s child sex abuse cover up.” This allegation is vehemently denied by both the diocese of Pittsburgh and the cardinal.

In an official response released with the report, the Diocese of Pittsburgh said that the phrase “circle of secrecy” appears in paperwork related to the request of a particular priest to return to ministry, and that it was used to make clear that there could be no “circle of secrecy” about the priest’s past problems. The diocese also says that the handwriting in which the phrase is written cannot be definitively attributed to anyone, including  Wuerl.

Ed McFadden, spokesman for the cardinal, said that “the handwriting does not belong to then-Bishop Wuerl as the writers of the Report mistakenly assumed. Indeed, the cardinal confirmed the handwriting is not his, and confirmed he neither wrote nor used the phrase while serving as Bishop of Pittsburgh. When the Cardinal’s legal counsel informed the Pennsylvania Attorney General’s Office about this error – prior to the release of the report – the Attorney General and his Senior Deputy refused to acknowledge the mistake and refused to take any steps to correct the dramatic use and misattribution of the phrase in the report.”

McFadden called the report’s attribution of the phrase “another example that in factual ways, large and small, the Attorney General’s office was more concerned with getting this report out than getting it right. Such a focus detracts from the shared goals of protection and healing.”

In a letter sent to the priests of the Washington archdiocese on Aug. 13, Wuerl wrote that he was shocked at having to confront allegations of abuse almost from the beginning of his ministry in Pittsburgh.

“I cannot fully express the dismay and anger I felt, when as a newly installed Bishop of Pittsburgh in 1988, I learned about the abuse some survivors experienced in my diocese,” he said.

The cardinal said that the experience of meeting with victims of abuse “urged me to develop quickly a “zero tolerance” policy for clergy who committed such abuse,” and that he put in place procedures to ensure allegations were addressed “fairly and forthrightly.”

In his written testimony to the grand jury, Wuerl recounted that in his first months as Bishop of Pittsburgh he had to meet with two brothers who had been victims of abuse. Wuerl said he was profoundly affected by the experience and came away with “a permanent resolve that this should never happen again.”

In 1989, Wuerl established a diocesan committee to evaluate policies for responding to abuse allegations. This committee grew to become the Diocesan Review Board, nearly a decade before the Dallas Charter called for every diocese to have such a body.

In his letter to the priests of Washington, he said that he had tried to live up to his own zero-tolerance standards.

“The diocese [of Pittsburgh] investigated all allegations of child sexual abuse during my tenure there and admitted or substantiated allegations of child sexual abuse resulted in appropriate action including the removal of the priest from ministry,” Wuerl wrote to the Washington presbyterate.

What constitutes “appropriate action” is something that has changed in the years since the sexual abuse crisis at the turn of the millennium and the formation of the Dallas Charter by the United States bishops.

As Bishop of Pittsburgh, Wuerl says he implemented a policy that formally encouraged Catholics making complaints to also report them directly to law enforcement agencies, and sometimes informed civil authorities himself, even against the express wishes of the person making the allegations.

Of the 19 priests whose original allegations were handled by Wuerl, 18 were immediately removed from pastoral assignments and a kept away from any further contact with children.

But, when allegations could not be satisfactorily established,  many of these were given administrative positions in the diocesan chancery, something which would be considered inappropriate under current standards. Unlike the worst examples of earlier abuse cases in dioceses like Boston and Los Angeles, Wuerl is adamant that he never moved an accused or suspected abuser from parish to parish, or left them in parish ministry.

Indeed, from his first year in Pittsburgh, Wuerl acted publicly on issues related to clerical sexual abuse, even in the face of Church opposition.

In 1988, the year he arrived in Pittsburgh, Wuerl removed Fr. Anthony Cipolla from ministry following accusations the priest had molested a teenage boy. Following appeals by Cipolla, the Vatican ordered that the priest be returned to ministry but Wuerl categorically refused, flying to Rome and presenting evidence and arguments in person to the Supreme Tribunal of the Apostolic Signatura. Rome eventually reversed its position and upheld Wuerl’s decision.

While cases of suspected abuse since 2002 have been handled according to the USCCB’s “Essential Norms,” the Cipolla case served as an important template in the 1990’s, making it easier for other bishops to remove priests accused of abuse from active ministry. 

Coming hard on the heels of the revelations about Archbishop McCarrick, who preceded Wuerl in Washington, D.C., the cardinal has found himself on the receiving end of very pointed and sustained criticism. Appearing on “CBS This Morning” ahead of the report’s release, he was pointedly asked if he had any intention of resigning. He is likely to face renewed scrutiny and even more difficult questions in the weeks ahead.

Pennsylvania grand jury report details decades of clerical abuse allegations

Pittsburgh, Pa., Aug 14, 2018 / 02:27 pm (CNA).- A redacted grand jury report on clerical sexual abuse in six of Pennsylvania’s Catholic dioceses was released Tuesday, following an 18-month investigation into thousands of alleged instances of abuse spanning several decades.  

The report, detailing allegations made in the dioceses of Allentown, Erie, Greensburg, Harrisburg, Pittsburgh, and Scranton, was released Aug.14. It reported on evidence of systematic abuse and cover-ups going back seven decades within these dioceses.

About half of Pennsylvania’s nearly 3 million Catholics live within these six dioceses.

The 884-page report was written by 23 grand jurors, who spent some 18 months investigating the six dioceses, examining half a million pages of documents in the process. The FBI assisted with the investigative process.

The report claims to have identified more than 1,000 victims of 300 credibly accused priests and presents a devastating portrait of efforts by Church authorities to, ignore, obscure, or cover up allegations - either to protect accused priests or to spare the Church scandal.

The report also identified a series of practices present in different ways across the dioceses which together amounted to a “playbook for concealing the truth.”

These include use of phrases like “boundary issues” or ”inappropriate contact” instead of explicitly referring to rape and sexual abuse, assigning priests to investigate their peers, instead of using qualified and objective personnel, and a reliance on psychological assessments and diagnoses based upon the self-reporting of clerics.

Due to laws regarding the statute of limitations, nearly every abuse allegation cannot be criminally prosecuted, although two indictments have been filed. So far, one priest, Fr. John Sweeney, has been convicted of sexually assaulting a student in the early 1990s.

The released report was partially redacted, which Attorney General Josh Shapiro was displeased about. The redactions were due to ongoing appellate litigation.

The grand jury report contains the names of 301 men. Some names were not released due to the aforementioned ongoing court cases. Details of their crimes were also redacted.

The number of victims was estimated to be in the thousands, but the true number was not quantifiable, the report said. The majority of the victims in cases examined by the grand jury were male. The ages of the victims ranged from pre-pubescent to young-adult seminarians.

The offending priests are accused of a variety of crimes, including rape, molestation, and groping. The report states that some of the priests were able to manipulate their victims with alcohol and pornography.

Approximately two-thirds of the accused priests have died. The youngest offender named in the report was born in the 1990s.

Overall, nearly one-third of the accused priests came from the Diocese of Pittsburgh, the highest percentage. The second-highest by number was the Diocese of Scranton, with 55 priests within the diocese, as well as four members of the Society of St. John, identified in the report.

A total of 10 priests from Pittsburgh were identified only as “Pittsburgh Priests #1-10,” as they could not be directly identified. Two priests from Harrisburg were similarly only identified as “Harrisburg Priest #1” and “Harrisburg Priest #2.”  

The Dioceses of Harrisburg and Erie have already released the names of the priests who were credibly accused of sex crimes, and the remaining dioceses pledged to do so upon the release of the grand jury report.

On August 1, Harrisburg released a list of 71 accused priests, deacons, and seminarians, which the diocese admitted was “overinclusive.” The grand jury report contained 45 names from Harrisburg, including three former seminarians.

Erie’s list included 62 people, including laypersons, who were accused of sex crimes over the last 70 years. A total of 41 people from Erie were included in the report, including one former seminarian.

In the Diocese of Allentown, 31 priests were listed, plus two members of the Carmelites, and a lay person employed as a basketball coach at a school in the diocese.

The Diocese of Greensburg had the fewest number of accused priests, with a total of 20 priests identified.

The grand jury report covered all accusations of abuse during the last 70 years, from 1947 until 2017 within the dioceses subject to investigation.  

Data provided by the Dioceses of Greensburg and Pittsburgh showed that most of the alleged abuse occurred during the 1960s, 1970s, and 1980s. Greensburg did not list any abuse claims from the 2000s or 2010s.

The Diocese of Pittsburgh saw the number of reported abuse incidents spike during the 1980s, with slightly more than 80 allegations. In the 2000s, there were fewer than 10 reported.

The Dioceses of Allentown, Erie, Harrisburg, and Scranton did not provide hard numbers on the timeline of abuse incidents, but each explained how they have taken steps since the mid-80s to early 90s to implement policies within their dioceses to prevent abuse.

Over the past several decades, the Church in the United States implemented a series of proactive steps intended to create a safer environment for children. These included a tougher screening process for seminarians, trainings for parish workers on how to identify and prevent abuse, and new policies on how a diocese should respond to reported misconduct.

 

 

Catholic Mass Isn’t What I Thought It’d Be — It’s So Much More

I left Mass in tears again. You would think that after attending Catholic Mass for four years now I would get the hang of it.…

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Is Watching Mass on TV or on My Phone Just as Good as Going to Mass?

No. Television and internet broadcasts of Mass are useful for the sick or those unable to get to Mass because of some other infirmity. If…

The post Is Watching Mass on TV or on My Phone Just as Good as Going to Mass? appeared first on Busted Halo.

Understanding and Celebrating the Feast of the Assumption

What the heck is the Feast of the Assumption of the Virgin Mary into Heaven, you ask? The Assumption (August 15) refers to the Blessed…

The post Understanding and Celebrating the Feast of the Assumption appeared first on Busted Halo.