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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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Conversion of St. Paul: Paul’s entire life can be explained in terms of one experience—his meeting with Jesus on the road to Damascus. In an instant, he saw that all the zeal of his dynamic personality was being wasted, like the strength of a boxer swinging wildly. Perhaps he had never seen Jesus, who was only a few years older. But he had acquired a zealot’s hatred of all Jesus stood for, as he began to harass the Church: “...entering house after house and dragging out men and women, he handed them over for imprisonment” (Acts 8:3b). Now he himself was “entered,” possessed, all his energy harnessed to one goal—being a slave of Christ in the ministry of reconciliation, an instrument to help others experience the one Savior. 
<p>One sentence determined his theology: “I am Jesus, whom you are persecuting” (Acts 9:5b). Jesus was mysteriously identified with people—the loving group of people Saul had been running down like criminals. Jesus, he saw, was the mysterious fulfillment of all he had been blindly pursuing. </p><p>From then on, his only work was to “present everyone perfect in Christ. For this I labor and struggle, in accord with the exercise of his power working within me” (Colossians 1:28b-29). “For our gospel did not come to you in word alone, but also in power and in the Holy Spirit and [with] much conviction” (1 Thessalonians 1:5a). </p><p>Paul’s life became a tireless proclaiming and living out of the message of the cross: Christians die baptismally to sin and are buried with Christ; they are dead to all that is sinful and unredeemed in the world. They are made into a new creation, already sharing Christ’s victory and someday to rise from the dead like him. Through this risen Christ the Father pours out the Spirit on them, making them completely new. </p><p>So Paul’s great message to the world was: You are saved entirely by God, not by anything you can do. Saving faith is the gift of total, free, personal and loving commitment to Christ, a commitment that then bears fruit in more “works” than the Law could ever contemplate.</p> American Catholic Blog If you’re confused as to why God would die for you, you either need to rethink your vision of His mercy or of your own worth.

 
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