Monday, 16 October 2017

BISHOPS SALARIES AND EXPENSES




A RECENT "DEFENDED OF THE FAITH" ON THIS BLOG  - DEFENDING CHURCH FINANCES - CLAIMED THAT ALL PARISHES AND DIOCESES NOW PUBLISH A FULL SET OF ACCOUNTS.

If that is the case why is the salaries and expenses of priests and bishops in every diocese easily available in the public forum?

In 1983 when Cahal Daly got himself two auxiliary bishops - Paddy Walsh and Tony Farquhar - Cahal told us then priests that he would require £120,000 per annum for the running of the three bishops offices.

This morning I checked with the Bank of England and discovered that £120,000 in 1983 is now worth about £370,000.

Does that mean that if three bishops cost £370,000 a year - one bishop costs £123,000 a year?




If so that would place the salary and expenses of a bishop at circa  £ 2,365 or £ 9,461 a month?

Not bad for a man who does not have to support a wife or a family?

In a fairly recent survey, THE IRISH CATHOLIC said that the priests of Clogher diocese received an average wage of Euros 33,960 ( £ 30,127) and priests in Derry received Euros 11,664 (£ 10,347).

It also said that only two dioceses refused to provide them with figures - the Archdiocese of Cashel and Emly and the Diocese of Meath - two of the wealthiest dioceses in the country.

Recent contributors to this Blog have put priests' salaries at between £19,000 and £ 25,000 with additional expenses.

So, how much does an Irish bishop earn?

Some priests tell me that the bishop has a basic wage of between £40,000 and £50,000.

And top of this the bishop generally has a nice "palace" free of charge.

Does the bishop have to pay for his food and his housekeeper in the palace?

Presumably, the diocese pays for the rates, the insurance, the telephone, the stationery, the electricity and the heating oil.

Who pays for the bishop's car and his chauffeur, if he has one?

Who pays for the bishop's travels?

For instance who pays for Diarmuid Martin's regular trips to Rome and his lecture trips around the world?




And who pays for Noel Treanor's regular trips to all parts of the European continent?





And who paid the bill when Phonsie, Nulty, Leahy and Treanor went on that recent trip with Trocaire to Africa? Did it come out of the Trocaire boxes?



What good did the trip of these 4 bishops do for the people of Zimbabwe? How are they better off for the visit?

Could the money for that trip have been used for more projects in Zimbabwe?

And what of Treanor's Palace in Belfast - "Chateau Noel"? He did tell us that the renovation was paid for by three "donors" - the NI Department of the Environment - £303,000 and the rest by two unnamed donors.  Who were they - the SDLP? The Sisters of Nazareth? The Ancient Order of Hibernians? Liam Neeson from Ballymena? 


NOEL TREANOR'S HOUSE AFTER RENOVATION


And was it necessary to have internal door handles at £250 a whack and wallpaper at £100 a roll?


NOEL TREANOR'S RENOVATED SECURITY GATES


In this day and age should it not be possible for us to go on to Google and look at the annual accounts of any diocese or parish - or at least go to offices of Companies House or the Charity Commissioner and look it all up?

Nobody reasonable expects any priest or bishop to live in hardship. Far from it. as the Bible says: "The labourer is worthy of his hire".

But with such large sums of monies involved should there not be total transparency in 2017 - especially when the monies come from public donations etc?

Sunday, 15 October 2017

WHAT IS A GOOD PRIEST



THIS BLOG CARRIES A LOT OF CRITICISM ABOUT PRIESTS THAT DO NOT MEASURE UP.

WE DO THEREFORE NEED TO REALISE THAT THERE ARE MANY GOOD PRIESTS OUT THERE.

WHAT IS A "GOOD PRIEST"/


A good priest is a priest who has a relationship with God and who nourishes that relationship with Mass, prayer, scripture reading and spiritual reading.

A good priest is a priest who sees himself as the friend and brother of everyone in his parish - especially those in most need.

A good priest is NOT a dictator in his parish but one who sees himself as the friend and facilitator of ALL his parishioners and who involves them in all parish decisions - great and small.

A good priest is a priest whose house has an OPEN DOOR POLICY and who is available to his parishioners 24/7 - allowing of course for a day off and his own social life.

A good priest does not have "SURGERY HOURS".

A good priest is a priest who tries to visit all the homes and families in his parish and not only the homes of the wealthy upper middle and upper classes.

A good priest is a priest who is NOT a dictator in his parish schools and who allows the principals and teachers full freedom - and who does appoint clerical cronies to teacher posts.

A good priest is not ALWAYS talking about, and asking for, money from the pulpit.

A good priest gets involved in the various activities in his area/parish as an individual and does not always have to be the chairman of everything.

A good priest is a supporter of widespread involvement of lay men and women in every aspect of parish life.

A good priest is someone who answers his doorbell or telephone when he is at home.

A good priest is not an arrogant bully at his door when someone calls.

A good priest is a priest who does not talk to callers on his doorstep but invited them inside for the business being conducted.

A good priest is a priest who takes a day or so off every week and is not missing from his parish for 3, 4, 5, 6 days a week.

I would be interested to learn what Blog readers think a good priest Is???



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FALSE GRINDR PROFILE


At present, there is a FALSE PROFILE on GRINDR that claims to be my profile. I do not know who has placed it there. I did NOT.

I have notified Grindr and the PSNI who tell me that the profile would be regarded in law as FALSE REPRESENTATION.

I suspect it has been placed there by some priest. seminarian or other, who is not happy about this Blog publishing material on Grindr vis a vie Maynooth and parish clergy etc.

I have passed screenshots of that profile to the police.

I have nothing against Grindr or indeed about the many thousands of gay men who use it - that is men who are privately/secretly being themselves are not living double lives as clergy of the RC Church who have taken a public promise/vow of chastity/celibacy.

While the profile in question does not suggest I am on Grindr looking for sex it is a false profile and carries a photograph of me that is freely available on the Internet/Google Images.

It says that I am a chaplain to the gay community - which is inaccurate - although I have and do regularly minister to members of that community - but my ministry is NOT confined to any gender/orientation.

I am not upset about the false profile. I just don't think that anyone has the right to publish false profiles.

I would ask the person who put it there to remove it. It can be traced to your IP address.


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The Neglected History of Women in the Early Church



A number of prominent leaders, scholars, and benefactors of the early church were women and—despite neglect by many modern historians—the diligent researcher can still uncover a rich history.


CATHERINE KROEGER

One of the best-kept secrets in Christianity is the enormous role that women played in the early church.
Though they leave much unsaid, still, both Christian and secular writers of the time attest many times to the significant involvement of women in the early growth of Christianity.
Celsus, a 2nd-century detractor of the faith, once taunted that the church attracted only “the silly and the mean and the stupid, with women and children.” His contemporary, Bishop Cyprian of Carthage, acknowledged in his Testimonia that “Christian maidens were very numerous” and that it was difficult to find Christian husbands for all of them. These comments give us a picture of a church disproportionately populated by women.

Why? One reason might have been the practice of exposing unwanted female infants—abandoning them to certain death. Christians, of course, repudiated this practice, and thus had more living females.
Also, in the upper echelons of society, women often converted to Christianity while their male relatives



remained pagans, lest they lose their senatorial status. This too contributed to the inordinate number of women in the church, particularly upper-class women. Callistus, bishop of Rome c. 220, attempted to resolve the marriage problem by giving women of the senatorial class an ecclesiastical sanction to marry slaves or freedmen—even though Roman law prohibited this.
These high-born Christian women seized upon the study of the Bible and of Hebrew and Greek. The circle of Roman women who studied with Jerome in the late 300s showed such scholarship that he thought nothing of referring some church elders to Marcella for the resolution of a hermeneutical problem. By the early 400s, Augustine could declare that “any old Christian woman” was better educated in spiritual matters than many a philosopher.



The women’s spiritual zeal exploded into social service. Fabiola founded the first Christian hospital in Europe. Many other church women encountered severe opposition from their families for spending their wealth so generously in helping the poor. Such selfless ministry became a trademark of Christian women.
In a letter to his wife, Tertullian gives us a glimpse into some of the ministries of church women in his time. He charges her, in case of his own death, to not marry a pagan.
“Who would be willing to let his wife go through one street after another to other men’s houses, and indeed to the poorer cottages, in order to visit the brethren? Who would like to see her being taken from his side by some duty of attending a nocturnal gathering? At Easter time who will quietly tolerate her absence all the night? Who will unsuspiciously let her go to the Lord’s Supper, that feast upon which they heap such calumnies? Who will let her creep into jail to kiss the martyr’s chains? Or bring water for the saints’ feet?”
Women As Witnesses of Jesus



It is no surprise that women were active in the early church. From the very start—the birth, ministry, death and resurrection of Jesus—women were significantly involved. In fact, women were the major witnesses of his crucifixion and resurrection. Matthew, Mark and Luke all record that a significant group of women had followed Jesus in his Galilean ministry, and that they were present at his execution—when the male disciples were conspicuously absent.
All three describe the women’s presence at Jesus’ burial. Luke declares that the women who had followed Jesus from Galilee still followed along as Christ was carried to the tomb. Mark details the care with which Mary Magdalene and Mary the mother of Joses noted where He was laid, while Matthew tells how they kept watch over the sepulchre after the men had left. John tells of the group immediately beneath the cross, three women and one man. John alone preserves the garden interview between Mary Magdalene and the Risen Christ.
The proclamation of the astounding Easter event was entrusted to these women. The angel reminded them that they had already been instructed by Jesus about His death, burial and resurrection. The women remembered and hurried off to tell the men. Their witness remains an integral part of the gospel to this day. The early church considered Mary Magdalene an “apostle to the apostles,” and Luke relied heavily on the testimony of women as he wrote both Luke and Acts.
The involvement of women continued in the first few decades of the church, attested by both biblical and extra-biblical sources. A number of women served as leaders of the house churches that sprang up in the cities of the Roman Empire—the list includes Priscilla, Chloe, Lydia, Apphia, Nympha, the mother of John Mark, and possibly the “elect lady” of John’s second epistle.
In the 2nd century, Clement of Alexandria wrote that the apostles were accompanied on their missionary journeys by women who were not marriage partners, but colleagues, “that they might be their fellow-ministers in dealing with housewives. It was through them that the Lord’s teaching penetrated also the women’s quarters without any scandal being aroused. We also know the directions about women deacons which are given by the noble Paul in his letter to Timothy.”
Was that perhaps the role of Junia? She was mentioned by Paul in Romans 16 as “of note among the apostles.” Some have debated the meaning of this verse, but early tradition holds that Junia was a woman and was considered an apostle. John Chrysostom wrote: “Indeed, to be an apostle at all is a great thing; but to be even amongst those of note; just consider what a great encomium that is … Oh, how great is the devotion of this woman, that she should even be counted worthy of the appellation of apostle.”



Until the Middle Ages, the identity of Junia as a female apostle was unquestioned. Later translators attempted to change the gender by changing the name to the masculine Junias. But such a name is unknown in antiquity; and there is absolutely no literary, epigraphical or papyrological evidence for it.
Paul also mentions Phoebe in Romans 16, “a deacon of the church at Cenchreae.” He calls her a prostatis or overseer. This term in its masculine form, prostates, was used later by the Apostolic Fathers to designate the one presiding over the Eucharist. And Paul uses the same verb, the passive of ginomai (to be or become), as he uses in Colossians 1:23: “I was made a minister.” In the passive, the verb sometimes indicated ordination or appointment to an office. Thus one might legitimately translate Paul’s statement about Phoebe: “For she has been appointed, actually by my own action, an officer presiding over many.” The church in Rome is asked to welcome her and assist her in the church’s business.
The four daughters of Philip appear in Acts 21:9 as prophetesses. Eusebius viewed these daughters as “belonging to the first stage of apostolic succession.”
Another prophetess attested to by extra-biblical tradition is Ammia, who prophesied in Philadelphia during New Testament times, and was received with reverence throughout Asia Minor. The first preserved mention of her dates to about 160 A.D.
2nd-Century Church Women
Just as the letters of Paul abound in references to his female associates in ministry, the Apostolic Fathers also mention women as stalwarts in the faith. Twice Ignatius sent greetings to Alce, whom he calls especially dear to him. He also greeted Tavia and her household; perhaps she was another house-church leader.
Polycarp mentioned the sister of Crescens, who deserved special commendation when she and her brother arrived in Philippi to deliver the letter. The Shepherd of Hermas, written about 148 A.D., gives instructions that two copies should be made of the work and one given to Grapte, “who shall exhort the widows and orphans.” The other copy was to be given to Bishop Clement to share with the elders. It appears that Grapte and Clement represented the female and male leaders respectively.

But Christians were not the only ones prompted to write about the female followers of Jesus. About 112 A.D., the Roman governor Pliny the Younger detailed his efforts to cope with the nascent church in Bithynia. He had found it necessary to interrogate the leaders, two slave women called ministrae, or deacons. These women apparently followed in the tradition of Phoebe.
Spurious Works
Certain female leaders are described as fully historic personages, while others are embedded in legend. Catherine of Alexandria, for instance, reportedly lived in the 2nd century, though the earliest reference to her is in an 8th-century work. The patron saint of scholars and philosophers, she allegedly debated 50 philosophers and won them all to Christ. As a result, she was condemned to death and ultimately perished on the wheel (hence the name of the “Catherine wheel,” a rotating firework).
Her story may have been drawn from that of Hypatia, the noted pagan philosopher also of Alexandria, also of the 2nd century. Hypatia did in fact meet her death at the hands of an enraged Christian mob, and her historicity is beyond doubt. The Catherine story may well be drawn from that of Hypatia, but it demonstrates a willingness in the church to project a woman as a spiritual and intellectual leader.
Spurious works, even if their authorship is in doubt, can still have value in demonstrating certain attitudes. Two epistles erroneously attributed to Ignatius preserve an appeal from Mary of Cassobelae that three members of the clergy, Maris, Eulogius and Sobelus, be appointed to serve in her community so that it might not be devoid of those fit to preside over the Word of God. She begs Ignatius to not deny her request simply because the three are young and two of them newly ordained. Rather, she argues from the Scriptures that youth is no deterrent to a significant ministry for God. Pseudo-Ignatius replies: “Thy intelligence invites us, as by a word of command, to participate in those divine draughts which gush forth so abundantly in thy soul … Thy numerous quotations of Scripture passages exceedingly delighted me, which, when I had read, I had no longer a single doubtful thought respecting the matter… Thou art perfect in every good work and word, and able also to exhort others in Christ.”

He promises to comply with her wishes, citing the fame which had accrued to her earnest dedication to Christ at the time of her visit to Rome during the bishopric of Linus (beginning of the 2nd century). The letter is probably no earlier than the 4th century, but it demonstrates an attitude that was able to gain currency in the early church. A woman of outstanding spiritual gifts purportedly gives direction in the appointment of clergy, and is applauded for the inspiration she affords. The personages may be fictitious, but the appreciation of feminine spirituality is real.



The Legend of St. Thecla
The legend of St. Thecla has endeared itself to modern women as well as to their earlier counterparts. It is the bestknown of the numerous apocryphal stories of early Christian heroines. According to the 3rd- century text of The Acts of Paul, Thecla, a noblewoman, was converted while listening to the preaching of the apostle. Forsaking her old life, she followed Paul and endured persecution, tribulation and great peril. The story resembles the ancient pagan romances in the repetition of hair’s-breadth escapes, the fortitude and nobility displayed by both hero and heroine, and the happy ending. It is, however, a Christianized romance, as are several other of the apocryphal Acts and The Recognitions of Peter.
Thecla appears as a truly heroic character who endures all manner of suffering for the sake of Christ. After her itineration through Asia Minor with the Apostle Paul, she settles near Seleucia, where she teaches, preaches, heals and baptizes. Tertullian, incensed that Montanist women used her as a model, declared that a deacon had confessed that he fabricated the story “for love of Paul.” William M. Ramsay maintained that The Acts of Paul contained an authentic 1stcentury account, which had been outrageously embellished by the 3rd-century deacon. Dennis McDonald has pointed out that, though the story is almost surely fictitious, this does not obviate the existence of an actual female leader of that name.

Both Gregory of Nazianzus and Basil of Caesarea spoke of Thecla as a historical figure. Writing in the 300s, they described her teaching center and hospital near Seleucia. The pilgrim Egeria visited this facility in 399 A.D., and also described its monasteries, convents and assembly buildings, along with the teaching and healing ministries that went on there. The German team that excavated the center in 1908 found the apse still standing above the ground, with the main basilica’s outlines covering a space equal to that of a football field. The excavators also found numerous cisterns, apparently for washing the sick, two other churches, and many fine mosaics. The center apparently was in active use for at least 1,000 years, indicating the presence in Asia Minor of an extremely strong female leader.
Women in Consecrated Orders
Beside the outstanding achievements of individual women stood the ministry of consecrated women in specialized orders. These orders included ecclesial widows, virgins, presbyteresses and deaconesses. Sometimes such women were formally ordained and sat with the rest of the clergy in front of the congregation.
Mary McKenna suggests that the disadvantaged women who accompanied Jesus in his Galilean ministry (Luke 8:23) formed the beginning of the order of widows. The Greek term cheira might refer to any woman who found herself in difficult circumstances. Tertullian complained of a virgin who was admitted to the order of widows at the age of 19! These widows were supported by the gifts of the congregation, and in turn were expected to pray for their benefactors as well as for all other members of the church. Their duties and qualifications were developed from the instructions in 1 Timothy 5. In the Clementine Recognitions and Homilies, perhaps from the first half of the 3rd century, St. Peter, as he prepares to leave Tripoli, appoints elders and deacons and organizes an order of widows.

The widow came to be looked upon as “the altar of God,” both because of her ministry of intercession and because of the gifts that she received. Under no circumstances should she reveal the name of a donor, lest other widows demand an equal gift from the same source or, worse yet, curse the one who withheld such benefices. The Didascalia insisted that neither “the bishop nor a presbyter, nor a deacon, nor a widow should utter a curse,” because widows “had been appointed to bless.”

Widows were clearly part of the ordained clergy in the Testament of Our Lord Jesus Christ, a 5th-century reworking of earlier material from Hippolytus’s Apostolic Tradition. The selection process and ordination service of widows parallels those of deacons, bishops and presbyters. The document applies the title “presbyteresses” to these women, and six times refers to them as “the widows who sit in front.” During communion, they stood by the altar, close to the bishops, presbyters and deacons, and within the veil that screened off the laity. These widows assumed pastoral responsibilities such as instructing female catechumens and the ignorant, gathering those who desired to live a pure life for prayer and encouragement, rebuking the wayward, and seeking to restore them.
Women As Deacons
As Clement of Alexandria made mention of Paul’s reference to deaconesses in 1 Timothy 3:11, so Origen commented on Phoebe, the deacon that Paul mentions in Romans 16:1–2:
“This text teaches with the authority of the Apostle that even women are instituted deacons in the Church. This is the function which was exercised in the church of Cenchreae by Phoebe, who was the object of high praise and recommendation by Paul… And thus this text teaches at the same time two things: that there are, as we have already said, women deacons in the Church, and that women, who by their good works deserve to be praised by the Apostle, ought to be accepted in the diaconate.”
Women deacons appear to be under discussion in 1 Timothy 3:11, although the feminine form “deaconess” did not come into use until about 100 A.D. As late as the end of the 4th century, diaconos might designate a woman as well as a man. The order of deaconesses as distinct from that of widows appears clearly delineated in the first half of the 3rd century in the Didascalia, which declared that the deaconesses should be honored as figures of the Holy Spirit. They could visit believing women in pagan households where a male deacon would be unacceptable. To them belonged the duties of visiting the sick, bathing those recovering from illness, and ministering to the needy. Deaconesses also assisted in the baptism of women, anointing them with oil and giving them instruction in purity and holiness. They could give communion to women who were sick and unable to meet with the entire church. The Apostolic Constitutions even specified that both male and female deacons might be sent with messages outside the city limits. The ministry of the widow was largely that of prayer, fasting, and laying of hands on the sick, while the deaconess, usually a considerably younger woman, undertook the more physically arduous tasks.

Ancient documents show that deaconesses were ordained. The Council of Chalcedon set down requirements for the ordination of deaconesses, and the Apostolic Constitutions includes their ordination prayer.
Women As Elders
The feminine form of “presbyter” or elder occurs frequently, though it is often translated simply as “old woman.” At times the term certainly refers to women who were part of the clergy. The Cappadocian father, Basil, uses presbytera apparently in the sense of a woman who is head of a religious community. Also applied to women is the term presbutis, “older woman” or “eldress.” The old woman who instructed Hermas is called presbytis. It occurs not only in Titus 2:3, but most markedly in Canon 11 of Laodicea, which forbade the appointment of presbytides (eldresses) or of female presidents (prokathemenai).

The masculine form, prokathemenos, indicated the presbyter or bishop who presided over the communion service. Dionysius of Alexandria, who died in 264 A.D., described a martyr as “the most holy eldress Mercuria” and another as “a most remarkable virgin eldress Apollonia.” A variant reading of the apocryphal Martyrdom of Matthew, a 4th- or 5th-century document, tells how Matthew ordained a king as priest and his wife as presbytis, “eldress.” Epiphanius and Theodoret vehemently repudiated any priestly function accruing to the “presbytides.”
Women As Priests?
There are even a few scattered references connecting women to the priesthood. Pseudo-Ignatius’s Letter to the Tarsians commands that those who continue in virginity be honored as priestesses of Christ. The eldresses of Titus 2:3 must be “hieroprepeis,” a term that inscriptional evidence suggests should be translated “like a priestess,” or “like those employed in sacred service.” The Cappadocian Gregory of Nazianzus wrote to Gregory of Nyssa about Theosebia, “the pride of the church, the ornament of Christ, the finest of our generation, the free speech of women, Theosebia, the most illustrious among the brethren, outstanding in beauty of soul. Theosebia, truly a priestly personage, the colleague of a priest, equally honored and worthy of the great sacraments.”

The walls of the Roman catacombs bear pictures showing women in authoritative stances, with their hands raised in the posture of a bishop. The Ecclesiastical Canons of the Apostles specifically forbade women to stand in prayer (24:1–8). But here we see them standing in prayer, exercising a ministry of intercession and benediction, and dominating the scene. To this day, their steadfast faith and ministry still bless us.


(Dr. Catherine Kroeger is chaplain and lecturer in the department of religion at Hamilton College in New Hartford, N.Y. Her doctorate is in classical studies and Greek, with a specialization in women in ancient religion, especially women and the ecclesiology of the Apostle Paul)
PAT SAYS:

I do not see the question of women in the Church being primarily a feminist question.

It is primarily a theological, scriptural and pastoral question.

As we can see from Dr. Kroger's writings above there is a great and historic precedent for the involvement of women at every level of Church life.

While it would be a big shift for the RC Church to take after 1800 + years to ordain women - and I think they should - they could begin in other ways.

Pope Francis has asked for a discussion about women deacons.

But there is nothing to stop Francis creating WOMEN CARDINALS!

Cardinals do not have to be in Holy Orders.

Why not make a few women be prefects/heads of Vatican departments and congregations?

Why not invite and train and remunerate women as CANON LAWYERS - to become chancellors of dioceses and to run marriage tribunals?

Why not divide a diocesan responsibility in TWO - and make the bishop the PASTOR and a woman the CHIEF EXECUTIVE?

Why not have women as parish managers and restrict priests to pastoral responsibilities?

Why can't a woman run the managerial end of Knock Shrine and the parish priest be simply the pastor?

Why do bishops have priest secretaries when priests are so short. Why not have women diocesan secretaries?

Why have priests teaching THEOLOGY when a lay woman or man theologian could do that job?

Why have a priest TIMOTHY The Wannabe Bishop BARTLETT being the organiser of World Family Day in Dublin in 2018. Why not a women organiser and make Timmy do a decent bit of parish work for a change?

Why have priests as school principals when a layman or woman could do at least as good a job?


While we are getting our heads around the ordination of women issue - lets get on with having more women employees and officers.

After all more than 50% of most congregations these days are women.

When DIARMUID MARTIN leaves Dublin in a few years time let us divide his job. Let's have a woman as Archdiocese of Dublin Chief Executive - and Diarmuid's replacement as the Archdiocese of Dublin's PASTORAL DIRECTOR?

What about it Francis ????


The PRIESTS and PEOPLE of Dublin would see a lot more of their senior pastor if he was not stuck to a desk overseeing finances, committees and properties.

Friday, 13 October 2017


Indonesia Bishop Resigns in Finance, Mistress Scandal
·         Associated Press




Pope Francis gives the thumbs up as he leaves at the end of his weekly general audience, in St. Peter's Square, at the Vatican, Oct. 11, 2017. Pope Francis on Wednesday accepted the resignation of Bishop Hubertus Leteng of Indonesia's Ruteng diocese.
VATICAN CITY — 

A Roman Catholic bishop in Indonesia has resigned following reports that he had a mistress and siphoned off more than $100,000 in church funds.
Pope Francis on Wednesday accepted the resignation of Bishop Hubertus Leteng of Indonesia's Ruteng diocese. The Denpasar bishop, Monsignor Sylvester San, will run the diocese until a permanent replacement is found, the Vatican said.
Local Indonesian media and the Ucanews agency, which covers the Catholic Church in Asia, reported that dozens of priests resigned en masse in June to protest Letang's administration.
The Vatican sent an investigator to look into their allegations that Letang had a mistress and secretly borrowed $94,000 from the Indonesian bishops' conference and another $30,000 from the diocese without accounting for it.
According to Ucanews, Letang said the money was used to finance the education of a poor youth, though he declined to provide details. He called allegations he had a relationship with a woman ``slanderous.''
The Vatican didn't address the scandal or explain why Letang was retiring early. The Ruteng diocese made no mention of the allegations in its announcement of Letang's departure Wednesday. Bishops normally submit their resignations when they reach age 75. Leteng is 58.
Catholics represent a minority in Indonesia, the world's most populous Muslim country. The nation nevertheless is home to some 45 bishops and 4,900 Catholic priests, according to 2015 Vatican statistics.
Letang's resignation is the latest in a handful of cases of the Vatican persuading — or in some cases strong-arming — bishops accused of wrongdoing to step down. Often the cases go unnoticed, particularly when they involve in-house financial mismanagement because the Vatican never explains why bishops are leaving their posts.

Sometimes the scandals are well known. In the United States, two bishops accused of botching clerical sexual abuse cases resigned under Vatican pressure in 2015. More recently, Guam's archbishop was forced to step aside after he was put on trial in the Vatican for allegedly sexually abusing young boys. A decision, in that case, is expected soon.

PAT SAYS:

Every day now we hear stories of a Catholic bishop somewhere getting into trouble and Francis accepting their resignations.

That's how Rome handles it. Instead of sacking a bishop they say HE OFFERED HIS RESIGNATION.

In other words, they are allowed to jump instead of being pushed.

Many of the scandals are multiple - a sex scandal joined by a financial scandal.

In the case of this Indonesian guy, the $100,000 was pinched by his and his girlfriend.

In other cases, it has been a scandal involving money and a man.

In some cases, it is child abuse.

I think we do not really hear about all the money scandals involving bishops. Bishops are lord of the manor when it comes to the diocese and its funds.

It would be very easy for a bishop to divert large sums of money into his own personal accounts or the accounts of mistresses, boyfriends or family members.

In fact, I would say that bishops using Church money for their own pursuits is very widespread and that we never hear about it.

Sometimes it is the sex scandal that also brings out the financial scandal too.

Nowadays bishops keep a very tight financial control on priests.

But who checks what a bishop is doing with the diocesan finances?

All church accounts should be totally transparent and thge bishop should have a set, public salary and like anyone else should have to hand over receipts for expenses he incurs.

For instance, we still do not know if Noel Treanor in Down and Connor spent ONE MILLION of FOUR MILLION on renovating his palace in Belfast ???



Thursday, 12 October 2017



Vatican seeks prison term over hospital cash used to furnish cardinal's flat
Vatican prosecutors on Monday demanded a three-year jail sentence for the former president of the city state's children's hospital.
He is charged with embezzlement for using donations to renovate a cardinal's apartment.


Image result for cardinal bertone apartment
The Vatican said in a statement that prosecutors also asked for a finding of not guilty against a second defendant, the hospital's former treasurer, citing insufficient proof.


BERTONE

Verdicts could come as early as Saturday, when the trial resumes.
Giuseppe Profiti, the former president of the Bambino Gesu pediatric hospital, has defended spending 422,000 euro in donations to the hospital's foundation to renovate the penthouse apartment of Cardinal Tarcisio Bertone, the retired Vatican number two.


Image result for profiti
PROFITI
Profiti gave evidence that the investment would have brought in even more donations during fundraisers at the apartment.
In formulating his request, Vatican prosecutor Roberto Zanotti said Profiti, in his role as a public office holder, had "committed the vice of excessive power".
The prosecutor also demanded that Profiti pay a 5,000-euro fine and be banned from public office for life.
The hospital's current president, Mariella Enoc, testified on Monday that revelations the funds had been used for the cardinal's apartment caused "very grave damage" to the hospital's foundation.

Ms Enoc said, once she took over, she never held fundraisers at the cardinal's apartment "because it's not my style to raise money by holding dinners at the houses of cardinals or other personalities".

PAT SAYS:

The fact that nearly Euros 500,000 of donations for a Rome children's hospital was diverted into helping to renovate a Vatican apartment for a retiring cardinal is a huge scandal.

This new apartment for BERTONE on a Vatican rooftop was partly renovated by diverting donations and funds from the Bambino Gesu children's hospital.

The apartment contains a Euro 50,000 kitchen! When Pope Francis heard about it he asked: "Is it gold"?

Bertone, who looks the part of a mafia man, is in his 80's. Why does he need such an elaborate apartment at this stage of his life - when he is on his way OUT of the world?

In order to make the apartment bigger, Bertone evicted a sick old priest from the next door apartment to knock the adjoining wall down. The old priest was in hospital at the time and got home to discover his apartment gone and his belongings missing.


AND, why was Bertone not charged for taking the money from the children's hospital. After all, he received stolen money!

Apart from sexual corruption, this case and others show, that financial corruption is widespread in the Catholic Church in every country in the world and from the bottom to the top.

Its one of the reasons that I hardly ever donate to a charity run by the Catholic hierarchy.