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	Confront Sexual Abuse, Don't Manage It By Geoffrey Robinson Eureka Street November 15, 2007 http://www.eurekastreet.com.au/article.aspx?aeid=3413 The Cardinal Secretary of State at the Vatican is usually thought to hold the second highest office in the Catholic Church. The present Secretary, Cardinal Bertone, was a personal appointment by the pope. So it was disheartening when, on a recent visit to the United States, he was asked about sexual abuse and first blamed the media, then greedy lawyers, then said that the Church had "faced this trial with great dignity and courage" and hoped that "other institutions and social agencies will face the same problem with their members with an equal degree of courage and realism as the Catholic Church has done." I believe that most of the Australian bishops had moved beyond this point more than a decade ago, so it is discouraging to hear that it still prevails at the highest levels. It is a typical example of seeking to manage rather than confront a problem. As long as the Church seeks to manage rather than confront, the devastating effect the scandal has had on the Church will continue and will cripple other activities. Of what use is it to proclaim a "new evangelization" to others if we are not seen to have confronted the suppurating ulcer on our body? In all our preaching to others, we would lack credibility. Cardinal Bertone does not seem to realize just how much credibility the Church has lost over the last twenty years and how seriously we must act in order to regain it. Over that time most of the blame has been poured onto the bishops. I am not simply seeking to divert this blame, far less to defend every action of every bishop, if I say that it is important to understand that, within the present structures of the Church, the pope alone has the power to confront this problem in its deepest sources. One must ask, "Where is the papal statement addressed directly to victims, with the word 'sorry' proclaimed clearly? Where is the papal promise to investigate every possible source of abuse and ruthlessly to eradicate it? Where is the request to those institutes especially set up to treat offending priests to present their findings on the causes? Where is the request to the bishops to coordinate the studies in their territory and report to Rome? Where is the document placing everything on the table for discussion, including such things as obligatory celibacy and the selection and training of candidates? With power go responsibilities. The pope has many times claimed the power and must accept the corresponding responsibilities. If you go to Italy, you will not be there long before you meet the two phrases "far bella figura" and "far brutta figura". Literally they mean "to make a beautiful figure" and "to make an ugly figure", but are better translated as "keeping up appearances". In other words, when something is badly wrong, you still present a beautiful exterior, a beautiful figure to outsiders. This mentality goes all the way back to ancient Rome, so it is deeply entrenched, and it is small wonder that it has been present in a Church that has its centre in Rome. When one adds to this the rise of papal power in the second millennium, culminating in papal infallibility, with its idea that the pope and the Church he rules can never really be wrong, one begins to understand why someone like Cardinal Bertone could still speak in the way he did. The response to abuse was at least as great a scandal as the abuse itself. If we are to overcome it, we must be prepared to put up with a temporary and very brutta figura so that we may eventually create a genuine bella figura. The danger for bishops today is that they can think that they have done everything that is within their personal power and that the rest is up to the pope, over whom they have no control, so they can and must just get on with their job. It seems to me that bishops and, indeed, all members of the Church, still have the most unpleasant, most difficult and most unwelcome task of trying to insist that the pope be the rock a pope is supposed to be in holding the Church together. They have to use whatever means they can to convince him that there is a scandal that will cripple all the Church's activities unless and until it is confronted. This has been the first and major basis for the book that is being launched today, but as I wrote it I realized that there was a second basis. Protestant Churches have always had the weakness that, when controversies arise, there is no authority to hold them together, so they have divided into dozens of Churches and literally thousands of sects. Within the Catholic Church, on the other hand, the power of the rock, the pope, has held the Church together. Its weakness, however, is that all the divisions do not go away, but are contained within the Church. Outsiders frequently have the idea of a monolithic Church, with everyone meekly obeying the pope, and they can fail completely to understand just how diverse the Church is, just how motley a group of people Catholics really are, and how fierce are the divisions and the struggles for power within the Church. I believe that the major division is between the proclaimers of certainties and the seekers after truth. Of course we need certainties and of course we need a search for truth, but it is possible to put too heavy an accent on either of these elements. Today the proclaimers of certainties seem to be in the favoured position and to hold the reins of power. This has left many people feeling a sense of alienation, of being marginalized, of no longer quite belonging to the Church that had given them much of their sense of belonging, meaning and direction throughout their lives. This feeling has strengthened sense of needing to search for truth. In writing the book I became aware that I was writing a book for these people, that I was trying to tell them that there is a Church for them and that it is fully in accord with the mind of Jesus. I was telling them that there are basic certainties, but there is also abundant room for search, for taking personal responsibility and growing through that process to become all we are capable of being, all God wants us to be. I became aware that it was important for many people that there should be a bishop saying these things. At moments I felt that the needs of these many people were so great that it is perhaps true that I have never been more of a shepherd, I have never been more justified in carrying around a pastoral staff, than I have in this. If the book carries an important message to these people, then I shall be delighted. Unfortunately, it is not as simple as this, for I feel that the major differences between the proclaimers of certainties and the seekers after truth are not religious or theological, but psychological. For reasons in their background and upbringing or within their personality, many people need certainties. In a world in which, as Alvin Toffler still teaches us, change is the only constant, this need can be profound. I may argue with a person's theology, but I cannot argue with their psychological needs. Surely the answer has to lie in dialogue and mutual respect, and we have a long way to go. We must get away from the idea that the side with which I disagree must do all the changing and come to me, and see instead that both sides need to reach out. I hope that I have given some indications of the lines the dialogue might follow. I express my sincere thanks to those people who read either the whole or different parts of drafts of the book and offered me their comments. They greatly helped me to avoid some basic errors and to have greater consistency in the book. I would love to name them, but the unfortunate reality is that that might not help them. I thank Garry Eastman for the risk he took when overseas publishers would not take up the book. I thank him for his support for me and the wholehearted manner in which he has sought to promote the book. I thank Cathy Oliver, the editor, who was patient with me and helped my writings to look more like a consistent book. In the last two weeks I thank Debbie McInnes for her expertise in guiding me through my dealings with the media. I thank Michael Whelan, Catalyst for Renewal and the Aquinas Academy for hosting this gathering. I thank my brothers and sisters and my many friends for their support for me, whatever the circumstances. I thank all of you for coming here this afternoon and supporting me by your presence. I hope that the book in some manner speaks to your own needs and longings, both psychological and spiritual.
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