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Religious Communities and Sex Abuse View Comments
By Christopher Heffron

Though she has the work history, the education, and the resources to sit back and theorize on the clergy sex-abuse crisis from afar, Monica Applewhite, PhD, has, for over fifteen years, been in the weeds of this crisis, working closely with dioceses, religious orders, and review boards on matters of abuse, abusers, and protecting the innocent.

Renowned as an expert in the prevention and response to abuse of vulnerable people, this Texas resident and Catholic parent of two young children has spent her career working to identify the reasons why abuse occurs, creating ways to prevent it, and responding to accusations appropriately.

A major, though not exclusive, focus of Applewhite’s work has been religious communities. Since the crisis erupted in the media in 2002, dioceses across the country received the lion’s share of scrutiny. Religious communities, on the other hand, were spared much of the negative focus. Why?

Applewhite answered that question and many others when she spoke to St. Anthony Messenger recently. She discussed her work throughout the crisis, the roles of religious priests and brothers, the contributions of Catholic and non-Catholic laypeople, and what the future holds for our Church

Q. Describe your role during the crisis.

A. I started working with religious orders and congregations in 1996. At that time, it was not out of the question for an offender to go back into ministry. So how do you set up a supervised ministry so that offenders can’t cultivate relationships with minors?

One of the things that we learned over the next several years is that you can supervise a ministry, but it’s not possible to identify a “safe ministry” that will allow you to put a person there and never worry about them again. They will find ways to transition that ministry into something that is closer to what they’re looking for.

In 2002 there was not openness about men who had sexually offended but were taken out of ministry. That was normally how I worked: with a handful of men’s communities who wanted to develop safety plans.

Q. Were you shocked when the crisis hit in 2002?

A. It wasn’t a crisis where we suddenly had new cases. The crisis was that more people were coming forward and saying they had been abused. Suddenly we had knowledge about how much abuse had occurred. We knew that it had happened, but the volume had never been recorded to this scale before.

The commitment that was made by the Charter for the Protection of Children and Young People was that men would be laicized if they had committed sexual offenses. And in some cases that did happen. The religious communities recognized that some of their own had to be laicized because they weren’t living as religious anymore.

But there are a significant number of men who were still part of their communities and wanted to live as religious. We continued our commitment to helping them walk the path, and we wanted to do that properly and safely.

In 2003, the Conference of Major Superiors of Men (CMSM) contracted with the company I was working with at the time—Praesidium—trying to figure out what could be the standards for prevention, response, and supervising men who had abused. The CMSM adopted accreditation standards that would guide that supervision.

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Christopher Heffron is an assistant editor and the social media editor of this publication.


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Casimir: Casimir, born of kings and in line (third among 13 children) to be a king himself, was filled with exceptional values and learning by a great teacher, John Dlugosz. Even his critics could not say that his conscientious objection indicated softness. Even as a teenager, Casimir lived a highly disciplined, even severe life, sleeping on the ground, spending a great part of the night in prayer and dedicating himself to lifelong celibacy. 
<p>When nobles in Hungary became dissatisfied with their king, they prevailed upon Casimir’s father, the king of Poland, to send his son to take over the country. Casimir obeyed his father, as many young men over the centuries have obeyed their government. The army he was supposed to lead was clearly outnumbered by the “enemy”; some of his troops were deserting because they were not paid. At the advice of his officers, Casimir decided to return home. </p><p>His father was irked at the failure of his plans, and confined his 15-year-old son for three months. The lad made up his mind never again to become involved in the wars of his day, and no amount of persuasion could change his mind. He returned to prayer and study, maintaining his decision to remain celibate even under pressure to marry the emperor’s daughter. </p><p>He reigned briefly as king of Poland during his father’s absence. He died of lung trouble at 23 while visiting Lithuania, of which he was also Grand Duke. He was buried in Vilnius, Lithuania.</p> American Catholic Blog We renew and deepen our dedication to God and express that by sacrificing something meaningful to us. But as we go about our fasting and almsgiving, let’s not forget to give him some extra time in prayer.


 
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