Peggy Noonan: How to Save the Catholic Church

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I am also of the mind that had there been women allowed to function in any capacity at the Christian Brothers orphange I t would never have got as bad as it did.Most women will make a lot of noise if they feel a child id being abused and alert authorities .Their presence can also have an influence of keeping perverts away the fact a vulnerable bunch of children were left to the auspices of a men only facility must have sent out signals to every pervret in the country and there was nobody watching the gates
Complaints of Sex Abuse by Nuns Begin to Emerge

The pain is strong for accusers just coming to terms with what they say happened to them.

Pamela Miller, Minneapolis Star Tribune
June 25, 2006

Even now, decades later, the victims’ voices falter as they describe the encounters that damaged them in ways they cannot fully cast off.

Mary Dunford tells of a molester visiting her dormitory bed when she was 15. Susan Pavlak speaks of the teacher who talked to her of love, then seduced her at 16. Siblings Christine Bertrand and Karen Britten and their childhood friend Patricia Schwartz describe how their piano teacher touched them in ways no adult should touch a child.

In each case, the perpetrator was, or recently had been, a Roman Catholic nun.

The five women, who said they were abused in the 1950s, '60s and '70s, are among about a dozen Minnesotans and an estimated 400 women and men nationwide who have recently come forward to talk about being sexually abused by nuns.

Last month, Britten, 48, of Highland Park, Ill., and Schwartz, 51, of Eden Prairie, sued the Sisters of St. Francis in Rochester over alleged abuse by a nun in the 1960s. Bertrand, 51, of Sierra Madre, Calif., filed suit against the same nun last year.

Most reports of sexual abuse by nuns have emerged well after the surge of news about abuse by Catholic priests and brothers, and there is little evidence that abuse by nuns has continued. But survivors are increasingly coming forward to seek apologies and reparations.

St. Paul attorney Jeff Anderson, who specializes in clergy sex-abuse cases, said he has received about a dozen plausible reports of abuse by nuns with Minnesota ties.

The issue, Anderson said, “has only been on my radar for a few years. We’re likely to see more cases in the years to come.”

Accusers interviewed for this story say they’ve come forward only recently because it took them years to fully remember or process the abuse and decide how to deal with it.

Sexual abuse by nuns has gone largely unaddressed and unreported until now in part because of cultural biases about gender roles and sex, say those knowledgeable about the cases. Women often abuse in seductive ways that silence and confuse victims, Anderson said.

And when abuse is alleged, it can be difficult for victims to assign accountability in the maze of 450 women’s religious orders. The Catholic Church says it has no jurisdiction over the orders.

But slowly, more victims are telling their stories. The Survivors Network of those Abused by Priests (SNAP) says it has received as many as 400 reports nationwide of sex abuse by nuns, “which probably just scratches the surface,” said executive director David Clohessy.

Molested at boarding school

Dunford, now 67 and living in Eagan, was molested by a nun at the Villa Maria boarding school in Old Frontenac, Minn., in the early 1950s.

“It happened after lights-out,” she said. “She’d kiss me on the mouth, then take her clothes off down to the waist and have me kiss and suck her nipples. She told me she loved me.”

The experience “has profoundly affected my life,” said Dunford, who graduated in 1956, married Dan Dunford in 1959 and raised three children. She couldn’t talk about it, she said, until age 50, when she realized that the abuse lay at the root of her depression and other problems.

In 1990, she wrote a letter to the Archdiocese of St. Paul and Minneapolis, which forwarded it to the Ursuline order in Missouri. She was told that the alleged perpetrator was no longer in Minnesota and no longer worked around children, and that an investigation would take place.

When the sister admitted to abusing Dunford, the Ursuline order paid for counseling for both Dunfords – it later also returned her tuition – and in 1997 arranged for the nun to apologize in person, Dunford and the Ursulines say.

“We talked about how what she had done had damaged us,” Mary Dunford said. “When we were done, she said, ‘You weren’t the only one hurt,’ and her provincial [supervisor] turned to her and said, ‘I love you and support you.’ There I was, the victim, and the sympathy was for the perpetrator.”

The sister who molested Dunford continued teaching college students after the order “determined that it was a one-time offense and that there was no threat to others,” said Ursuline Provincial Sister Peggy Moore.

The nun died in 1999.

Since she began telling her story, Dunford said, she has been contacted by more than 200 alleged victims of nun abuse.

A trio of young students

Bertrand and Britten claim to have been molested by Sister Benen Kent during piano lessons in the early 1960s at St. Juliana School in Chicago. In 1965, Kent was transferred to Rochester, where, Bertrand and Schwartz say, she molested them in 1967 during family visits.
 
cont.
Bertrand, Britten and Schwartz are seeking at least $50,000 apiece from the Franciscans, but say their main goal is to protect others.

The Rochester Franciscans have not responded to repeated calls and e-mails.

Culture and circumstance

Cases involving nuns feature complex sociological and psychological factors, said Minneapolis psychologist Gary Schoener, a national expert on clergy sexual abuse. Women are less likely to sexually abuse children, but nuns have access to children in schools, orphanages and at music lessons, he said.

In the past, he said, “arrested social development” among some nuns, who often went directly from high school to the convent, fostered a climate where sexual touching of children and novices “occurred without anyone involved even fully understanding it was abuse.”

Cases that Anderson has seen, most involving girls, occur “not because perpetrators are lesbian, but because they have access to and power over children,” he said.

Author Ashley Hill, who lives in New England, told of being molested at age 7 in a New Hampshire school in her book “Habits of Sin,” which also chronicles other women’s stories. Since it was published in 2000, she said, she has heard from scores of alleged victims.

Hill said she found “a lot of mental illness, which made for a very destructive environment.”

As a 16-year-old at a St. Paul Catholic high school, Pavlak, now 51, of West St. Paul, said she was drawn into a sexual relationship with a teacher who had been released from her vows at her own request. She said that her abuser was sexually involved with another nun and that nuns “colluded within this closed, highly sexualized system to hide relationships.”

The Sisters of St. Joseph of Carondelet, the former order of the alleged perpetrator, said via spokeswoman Ann Thompson that the woman was not part of their order when the alleged abuse occurred. However, the Archdiocese of St. Paul and Minneapolis arranged for Pavlak to have her tuition returned, Pavlak said.

The legal issues

Many cases alleging abuse by nuns will never go through the legal system.

Attorneys are less likely to take nun cases than cases involving male clergy, said Clohessy of SNAP, because “lawyers know that the deference shown to priests is even more intense with nuns.”

And most cases cannot clear Minnesota’s six-year statute of limitations on lawsuits, Anderson said.

So far, six cases with Minnesota connections have led to suits – those of Bertrand, Britten and Schwartz; a Winona case settled in 1992 involving a woman who does not wish to go public, and two cases involving abuse at a school in Washington state run by Mankato’s School Sisters of Notre Dame that were settled in 2003 and 2004.

The lawsuits against the Rochester Franciscans seek to circumvent the statute by focusing on recent recognition of the abuse and on the order’s response, Anderson said.

The Rev. Kevin McDonough, vicar general of the Archdiocese of St. Paul and Minneapolis, said statutes of limitations serve “the important social purpose” of preventing lawsuits that can’t be adequately defended. “One claim was 75 years old – how can you find people and evidence to defend a case like that?” he asked.

But Bob Schwiderski, a Minnesota priest-abuse victim, said: “Extending the limit would affirm that post-traumatic stress often causes a child victim to delay reporting. Why doesn’t the church work with former victims? Why is it that the victims, grown up, have to do the most important work toward accountability and prevention?”

Response and reaction

Many victims look first to their dioceses for help. In the Twin Cities, McDonough said, the church offers them counseling and help in communicating with those responsible.

“But we do not have the right to tell the nuns how to respond,” he said. “Frankly, we have our own housecleaning to do on the priest abuse situation. We don’t want to make it look like we’re putting the spotlight on nuns to get it off of us.”

Some victims have turned to the national Leadership Conference of Women Religious. But that group angered victims when it declined to adopt the U.S. Catholic bishops’ Charter for the Protection of Children and Young People, drafted in 2002. It has refused victims’ requests to speak at its gatherings, they say.

Annmarie Sanders, communications director for the Maryland-based conference, said it has no control over how orders have handled cases, but began in the 1990s to push member orders to punish misconduct, help victims and prevent further abuse.

Spokeswomen for the orders to which alleged perpetrators belong say they have provided counseling and financial compensation to victims and have improved anti-abuse policies and education.

But those who have reported abuse say little has been done to restore trust. Bertrand, Britten, Schwartz and Dunford have asked the orders involved in their cases to look for possible other victims at the locations where the perpetrators lived and worked. The orders, citing confidentiality concerns and logistical difficulty, have refused to do so.

Meanwhile, victims find some comfort in pressing for accountability – and in the faith almost all of them say survived the trauma.

Said Bertrand: “For the first couple of months after I remembered my abuse, I went to church with my husband. But I could not worship. A nun would walk in and I would begin shaking. … I remain faithful, but there’s a lot of rebuilding that needs to take place.”
 
Curiouser and curiouser.People are people and perverts are perverts no matter what the sex.
 
Noonan is conservative politically? Are you kidding??!!! This is what she wrote about Obama in October 2008:

"The case for Barack Obama, in broad strokes:

He has within him the possibility to change the direction and tone of American foreign policy, which need changing; his rise will serve as a practical rebuke to the past five years, which need rebuking; his victory would provide a fresh start in a nation in which a fresh start would come as a national relief. He climbed steep stairs, born off the continent with no father to guide, a dreamy, abandoning mother, mixed race, no connections. He rose with guts and gifts. He is steady, calm, and, in terms of the execution of his political ascent, still the primary and almost only area in which his executive abilities can be discerned, he shows good judgment in terms of whom to hire and consult, what steps to take and moves to make. We witnessed from him this year something unique in American politics: He took down a political machine without raising his voice."

peggynoonan.com/article.php?article=440

That’s conservative??!!!

And if you call the article cited in this thread as “loyal Catholic”, then you and I definitely disagree on the meaning of loyal.

We can’t possibly be talking about the same person.
This is a thought provoking post. I believe Peggy is a conservative. I don’t agree with her vote for Obama. But checks and balances are as American as apple pie. This is where she’s coming from. Her recent commentary on press coverage of clergy abuse is part of that. Where that coverage leads to reform, they are serving the common good. Where it leads to stirring up anti-Catholic hatred, they’re not. And I also agreed with her about the need for a change in our foreign policy. Real conservatives oppose big government. Big government doesn’t just manifest itself in the domestic realm.
 
It’s interesting to see the reactions here. Ms. Noonan’s arguments seemed like common sense to me. However, I can see that they aren’t convincing anyone new around here.

How about a friendly wager? I’m going to bet the following:

a) The church will not take any of the advice recommended by Noonan.

b) within the next decade another sexual abuse scandal will break, and the media will again be able to point out specific instances of how cardinals and bishops were protected and not held accountable.

c)If this forum is still around I’ll search this thread and bump it then as a gentle “i told you so” for Ms. Noonan.

d)most posters here will still be unconvinced and blame the media.
 
Uh huh. Did I miss something?
What is the actual NAME of this biography?
Thank you again.
In your quote, catharina, you cut off the bottom-most part of KG’s post.

Katherine Gee said it is from St. Catherine of Siena’s, ‘The Dialogue’, ‘The Mystic Body of Holy Church’.
 
In your quote, catharina, you cut off the bottom-most part of KG’s post.

Katherine Gee said it is from St. Catherine of Siena’s, ‘The Dialogue’, ‘The Mystic Body of Holy Church’.
yes - i missed her ending. it wasn’t there yet.
see post 27. in post 31, i thank her.

thanks for monitoring.
 
I find the concept disgusting that a woman (nun) is automatically more sensible and morally correct than a man(priest).
I agree with you. But I don’t think she really meant that. To make good decisions we need good people. The fact that we’re all sinners points to the need for checks and balances. I take her comments more in that light.
 
No way did I ever intend to imply anything less of the clergy.

I was in a Catholic parish where my Dominican pastor told me he had a crowd in there ready to bail out to the Tridentines. Anyway, there was a crowd there ready to jump on any body or any priest about anything…reading into their language. They were the meanest Catholics in town.

He invited me to visit and haven’t been there for some time. I pray for him daily.

About S. Catherine of Siena…I hadn’t reviewed that book for a long time, ‘The Dialogues’. What affected me was that the seculars are not to touch the priests. As I went on, I saw more and more.

So I didn’t do well in explaining then, what S. Catherine shared, in how to deal with such priests…there is the issue of discernment of who should be ordained, and the superiors and ecclesiastics’ duty to supervise. I also read that we are to pray and do penance for the clergy for their high calling.

I worked with a group of priests from Italy. They were the most wholesome…their way was to be as family to everyone. Very down to earth and kind and caring. They even told me they didn’t have the social problems in their region like the rest of the country.

I think the way of the priests should be to relate to others as family keeping mindful they are Christ’s ministers. There is too much human psychology that leads one to the slippery slope loosing one’s salt and being relevant. That relevancy has really compromised many in the church.

But I do highly recommend everyone get a copy of – this woman’s-- book on reform. Excellent and it really challenges you and cuts away at the slack as you read it. Purifying! ‘The Dialogues’ of St. Catherine, and then the booklet on the church.

She also has one on ‘Tears’ and how we have different kinds of tears from sensual and willful to that which are ‘perfect tears’…
 
I find it ironic that several people have taken Noonan to task for her suggestion that women would be less likely to shuffle pedophiles around. The suggestion that, in general, women are more concerned with the welfare of children than men are is one the Church seems to assume when extolling motherhood in a way that fatherhood is not extolled.

Fatherhood is extolled, but when it is, different virtues are highlighted. And that may be the rub: the term Noonan might have been better advised to use here was “parent”. (Though I, as a single man, would be offended if I thought she meant by that that I was indifferent to the sufferings of children; but then, I wouldn’t have taken her to be saying that.)
 
Going along here I also wondered if there are people who don’t want women to participate at all in the liturgy, that they have some kind of issue with women.

John Paul II handed his cross over to a Lutheran nun–albeit he may have assumed she was Catholic–but he said afterwards, now was the time for women to participate more in liturgical celebrations.

To clarify and not alienate anymore people, I also don’t like seeing all women on the altar, have been a reader, and shared my concern with my pastor. And I have not gone back yet.
 
It’s one extreme to the other.

Any time that the Church determines we need the direction of such as Noonan, Malkin, Beck, Chittister, the Church will so inform us.

Until then, I’m not interested. I’m sick of all of them.
Armchair philosophers - and paid for it.
My sentiments exactly. Thank you.
 
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