Pope Francis started the new year criticizing some Catholic bishops for their role in the church’s sexual abuse crisis. In a letter to bishops gathered at Mundelein Seminary in Illinois for a spiritual retreat, the pope said that the “disparaging, discrediting, playing the victim” had greatly undermined the Catholic Church. This followed the pope’s earlier remarks asking clergy guilty of sexual assault to turn themselves over to law enforcement.
Stories of clergy sex abuse have continued to increase. Among the more recent revelations, a Catholic diocese recently released the names of Jesuit priests who face “credible or established” accusations of abuse of minors. Church members learned that many priests accused of sexual abuse on Indian reservations were retired on the Gonzaga University campus in Spokane. And another external investigation has revealed that the Catholic Church failed to disclose abuse accusations against 500 priests and clergy.
Church attendance has been on the decline for some time, with the steepest fall of an average 45 percent, between 2005 to 2008. And with these latest scandals, as a theologian recently wrote, the Catholic Church is in the midst of its “biggest crisis since the Reformation.”
But what many do not realize is that staying in the church does not mean agreeing with its policies. In the past, Catholics have challenged the church through multiple forms of resistance – at times discreetand at other times quite dramatic.
I had already begun my training as a scholar of religion and society when I learned that the priest from whom I took my first communion was a known predator in the Boston Archdiocese. I have since then researched and written about the Catholic clergy abuse cover-up.
Back in the 1960s, some radical American Catholics were at the forefront of challenging U.S. involvement in the war in Vietnam. Perhaps the most famous among them were the Berrigan brothers. Rev. Daniel Berrigan, the older brother, was an American Jesuit priest, who, along with with other religious leaders, expressed public concern over the war.
In New York, Daniel Berrigan joined hands with a group called the Catholic Workers, in order to build a “decent non-violent society” – what they called “a society of conscience.” Among their protests was a public burning of draft cards in Union Square in 1965.
Months earlier, the U.S. Congress had passed legislation that made mutilation of draft registration a felony. A powerful commentary by the editors of the Catholic “Commonweal” magazine described the event as a “liturgical ceremony” backed by a willingness to risk five years of freedom.
But some in the Catholic leadership were concerned that Daniel Berrigan’s peace activism was going too far. Soon after another Catholic protester set himself on fire in front of the United Nations in an act of protest, Berrigan disappeared from New York. He’d been sent to Latin America on an “assignment” by his superiors.
The word among Catholics was that Cardinal Francis Spellman had Berrigan expelled from the U.S. The accuracy of the decision is selectively disputed. However, the narrative had great power. The public outcry among Catholics was immense. University students took to the streets.
The New York Times carried a vehement objection that was signed by more than a thousand Catholic practitioners and theological leaders. The repression of free speech, they said, was “intolerable in the Roman Catholic Church.”
Catholic symbols of protest
In May 1967, Berrigan returned to the United States, only to renew his protest against the draft. Joined by his brother Philip, they broke into a draft board office in Baltimore and poured vials of their own blood on paper records.
In pouring vials of their own blood on draft records, they were extending the use of Christ’s blood of sacrifice, to promote peace, as part of Catholic teachings.
The next year they joined by seven other Catholic protesters in a protest action in Catonsville, Maryland. The group used homemade napalm to destroy 378 draft files in the parking lot of a draft board. Daniel Berrigan was put on the FBI’s most wanted list. Both brothers later served time in federal prisons.
After the Vietnam war, their protests continued under a group called Plowshares. The name came from the commandment in the book of Isaiah to “beat swords into plowshares.” The Berrigan brothers put their energy into anti-nuclear protests around the country. At a nuclear missile facility in King of Prussia, Pennsylvania, they hammered on nuclear warheads and once again poured their own blood upon them, bridging Catholic symbols with religious protest.
Church leadership, they said, was too cozy with a heavily militarized America.
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Source: Religion News Service