27 February 2004
To the Companions and Colleagues of the Society of Jesus in the Oregon Province
Dear Friends and Colleagues: Peace of Christ!
I write today on the matter of clergy sexual abuse of minors, as it applies to the Jesuits of the Oregon Province. Though this is not an easy letter to write, I think you who have so faithfully shared with us our life and the mission of the Society deserve to hear this information from me directly. I invite you to share it with others in your apostolate, though I would encourage you to refer any media enquiries to the Province offices (503-226-6977).
This morning, at 9:30 am EST, a report was released on sexual misconduct by clergy that was commissioned by the National Conference of Catholic Bishops and conducted by the John Jay College of Criminal Justice at City University of New York. As our companions in the ministry of the Society of Jesus in the Northwest, I wish to give you the information that was reported to this study by the Oregon Province before it is released to the media. Further, I wish to tell you what the Province is doing to protect young people now and to insure that structures of education and interdiction are in place to prevent future misconduct. Finally, I wish to offer you—and all those who will suffer because of these revelations—the Province’s commitment to reconciliation and to healing for all victims. The Jesuits of the Oregon Province (and I, personally) sincerely regret and apologize for the pain that has been suffered through the actions of some of our brothers—pain suffered most profoundly by the abused, but pain that also touches you, our companions, and all who share their lives with us in mission.
Today our mission together will be contextualized by the John Jay study, by the Society’s failures and the failures of the Church throughout the United States; it will be contextualized by the need and the willingness of Jesuits to ask forgiveness, as well as by the People of God’s ability to forgive. And while it may be tempting to distance ourselves from this crisis—to blame the bishops, or the lawyers, or the victims, or any other them we can imagine—I would ask you to join the Jesuits in resisting this temptation and acknowledging that we are one body, called together under the banner of the cross. The victims and the victimizers, alike, are a part of us—children of the same God. Both those for whom we weep and those whose sins we detest deserve our love; and, indeed, both—in their own way—demand that we put in place structures to safeguard all the children of God who come into our care.
I. The John Jay Study
The John Jay study arose following the passage by the National Conference of Catholic Bishops of the Essential Norms for Diocesan/Eparchial Policies Dealing with Allegations of Sexual Abuse of Minors by Priests or Deacons (the Charter). The John Jay College of Criminal Justice at City University of New York was given the task of surveying the dioceses of the United States regarding the number of credible allegations of clergy sexual abuse of minors received from 1950 to 2002 against priests or deacons (non-ordained ministers and seminarians were not part of the study). Although much else was asked, the fundamental elements of the survey involved this compilation of allegations, along with the number of men against whom allegations had been made, and the amount of money paid out in settlements, legal fees, and treatment for victims.
Although, as part of our desire for the healing of the Church, all ten Jesuit provinces in the United States responded to the survey, the question remained as to whether or not the numbers from the Oregon Province (or any individual province) should be released more widely. After much prayer and consultation, I have chosen to do so. In making this choice, my first consideration is a desire for healing and reconciliation—not just for the victims of abuse, towards whom we have a particular responsibility—but also for the Society itself, and for all those who join us in ministry. Though undoubtedly some of the public interest in this scandal comes from mere voyeurism, the Church’s often reactive response towards secrecy has, likewise, manifested a dark and malevolent spirit. As Ignatius reminds us, “When the enemy of our human nature tempts a just soul with his wiles and seductions, he earnestly desires that they be received secretly and kept secret. . . . For he knows he cannot succeed in his evil undertaking, once his evident conceits have been revealed” (Spiritual Exercises, 326). To deny this dark spirit, we must abjure this secrecy. We—Jesuits especially—must understand and receive these numbers as one part of our historical identity, an identity always in need of Christ’s truth, Christ’s healing, Christ’s gracious and redemptive love.
Consequently, I have released these numbers to the Jesuits of the Province and now release them to you, our companions. Though I will also release these numbers publicly, when asked, it is important to me that their publication begins with you and not with the media. And so here are the statistics for the years 1950-2002:
- Number of priests and deacons in the Province: 662
- Number of priests or deacons accused of misconduct: 16
- Number of victims who made allegations: 32
- Amount of money expended: $2,522,848
According to these figures, the Oregon Province has a rate of alleged sexual misconduct with minors of approximately 2.4%, during the period surveyed. Though most of these cases are decades old and many of the accused are dead, this remains a sobering and disturbing statistic—and would be even if only a single case of abuse were present. For the sexual abuse of a child is more than a failure of a Jesuit to live his vows, and even one case would be too many. Such abuse traumatizes the victim—sometimes irreparably—and compromises the very identity of the Society of Jesus. In justice, we must and will do what we can to safeguard young people and to reconcile those who have been harmed; in this we will be true to our promise that “in the conduct of our personal and community lives, and in whatever ministries we undertake . . . we will live in ways which look to the fullness of the Kingdom in which justice, and not human sin, will hold sway” (GC 34, 35).
II. The Protection of Young People
The safety and care of those who come to Jesuits for ministry—especially the most vulnerable—is a demand of justice, not merely a strategy for self-protection. Consequently, the Province does whatever it can to safeguard young people, while maintaining a ministry that is both life-giving and engaged. Though it is important to be prudent, we will not become removed; though we must enforce appropriate boundaries, we should not refrain from expressing the love of Christ Jesus who proclaimed, "Let the children come to me; do not prevent them, for the kingdom of God belongs to such as these” (Mk. 10:14). Thus, the protection of young people begins with appropriate testing and formation for those entering the Society, and ongoing formation for those already professed; it depends upon the establishment of good practices and healthy community and personal structures; but it ultimately rests in each Jesuit being faithful to the commitment of his vocation, and in companions who support and demand this commitment.
In the area of formation, I believe our Province can be justly proud of all that has been done in the last twenty or more years. Admission to the novitiate in the Oregon Province is a rigorous process, involving four interviews, testimonials, medical and psychological examinations, and a General Examen of the person’s life. Furthermore, beginning next year, the Province will institute a background check on all applicants, as a final step in the admissions process. The receipt of this check will offer outside assurance to our colleagues of the Society’s diligence and care in whom we admit.
Once in the novitiate, men move more and more deeply into the affective and often hidden parts of themselves. A rigorous exploration of one’s psycho-sexual development and a recurrent practice of self-revelation and manifestation allow each man to profess his vow of chastity with an understanding of what is being asked and with a freedom to assent that earlier approaches did not always ensure. Men leave the Oregon Province novitiate understanding their own sexuality well, and with a capacity to speak about struggles and graces; thereby avoiding some of the situational factors that one sees when studying older cases of abuse.
As formation continues, the internal work of the novitiate is reinforced with guidelines and workshops on appropriate ministerial and professional boundaries. In the various First Studies programs and in the Theologates, such education has been an ordinary part of formation, though pursued more comprehensively and professionally in the last few years. Furthermore, each scholastic—indeed, each man in the Province—is expected to manifest regularly his struggles with chastity in meetings with the Provincial and local Superior, and each Superior (especially the Provincial Assistant for Formation and the Provincial) ensures that men are supported with appropriate structures, including therapy, to help each one live responsible lives of chastity.
Beyond the years of formation, Jesuit community structures are the strongest means of prevention for sexual misconduct. The vast majority of misconduct cases that we have encountered are not matters of orientation but of situation. Jesuits (not just Superiors but all members of the community) are increasingly vigorous in caring for one another—in confronting alcohol and drug abuse, in treating depression and loneliness, in offering welcome through communal prayer, through faith sharing, and through personal support and challenge.
In this, as in most things, our lay colleagues are often an important dimension—acting as spiritual directors or as faithful friends, encouraging men to participate in community life and enabling such participation through flexible structures of work. In helping Jesuits to feel part of the body of the Society, our colleagues strengthen the most significant structure available for the prevention of sexual abuse by Jesuit clergy, as well as supporting one of the most valuable tools for our shared ministry.
In order to help develop appropriate structures and revitalize the structures we have, the Oregon Province—along with the other Provinces of the Assistancy and the Congregation of Major Superiors of Men—is working with Praesidium Religious Services in developing an accreditation program and a set of standards upon which we will build our future policies. Although still in development, the Praesidium standards appear comprehensive, offering a guide not only for the protection of children but for the true prevention of the conditions that lead to abuse. Having met with the woman who is primarily charged with constructing these standards, I am impressed by her zealous desire to protect children and by her strong conviction that doing so need not mean the destruction of the loving and personal care that is inherent in Jesuit ministry.
During this period of preparation, we continue to maintain the policies currently published in the Province Policy Manual, adapting them according to the provisions of the Charter and the best practices offered from the developing standards. So it is that no man, against whom an allegation of sexual misconduct with a minor has been made, is currently active in any ministry, other than the internal ministry of the Society. In all such cases, the local bishop has been notified, priestly faculties have been withdrawn, the man has been removed from all contact with minors, and he is monitored by appropriate authorities. (It should be noted that, in cases where local laws call for it, the proper civil authorities would also be notified, though this is not the case with any current member of the Province.) On the other hand, because of the nature of our life together and because of our desire to protect potential victims, the Society tries to retain even those who have abused, keeping them in monitored situations appropriate for the safety of minors.
III. Care for the Victims
In the gospel of Mark, the story is told of the blind man, Bartimaeus, sitting at the roadside begging, as Jesus comes walking by with his disciples: “On hearing that it was Jesus of Nazareth, he began to cry out and say, ‘Jesus, son of David, have pity on me.’ And many rebuked him, telling him to be silent. But he kept calling out all the more, ‘Son of David, have pity on me.’ Jesus stopped and said, ‘Call him.’ So they called the blind man, saying to him, ‘Take courage; get up, he is calling you.’ He threw aside his cloak, sprang up, and came to Jesus. Jesus said to him in reply, ‘What do you want me to do for you?’ The blind man replied to him, ‘Master, I want to see.’ Jesus told him, ‘Go your way; your faith has saved you’" (Mk. 10:47-52).
For far too long in our Church, the victims of clergy abuse have sat on the side of the road, blinded by what has been done to them and begging to see again. In this moment of history, their cries have suddenly been heard; the Son of David is passing by, and they shout out for him to pay attention. It is tempting, as we go on our way, to be like the disciples of Jesus—to rebuke them and say to them that what they are doing is disruptive to the good order and decorum of the Church. We are not the source of their blindness, individuals might say, and their calls can be unfairly disruptive and filled with an anger and accusation that most Jesuits, certainly, do not deserve. But, in becoming defensive, we may miss the grace that this time offers us; for it is only through the disruptive and seemingly inappropriate cry of Bartimaeus that this miracle of Christ can occur.
We—not only priests, but all Catholics who are disturbed by this message—must approach the victims of abuse not like those disciples who rebuked Bartimaeus and told him to be silent, but like those who discerned the will of the Lord and said, “Take courage; get up, he is calling you.” We must accept that their healing is the work of Christ, given to us as an example and entrusted to us as a mission; and while we look towards the future and concentrate on prevention, we must also acknowledge our failures and our need for forgiveness. We—all the members of the Church—must be about the work of healing and reconciliation. And though Jesuits and dioceses may make prudential use of lawyers and insurance adjusters, we must not allow this prudence to undermine the pastoral imperative in which we, as Jesuits and Christians, must live; for, in the words of St. Ignatius, “what does not seem to conform to human prudence may very well be according to divine prudence, which is not bound by the laws of human reason” (Monumenta Ignatiana, Epp. XI, 8).
Thus, by policy and in practice, the Oregon Province wishes to provide a pastoral and healing environment for victims of abuse. As Jesuits, we feel a profound sense of sorrow, and yet also a sense of love and duty towards those who have experienced this particularly brutal form of betrayal. While still investigating every claim and with due concern for the rights and reputation of the accused, the Province encourages all those who have suffered to speak and to be heard, to feel supported and invited to receive counseling or other treatment necessary for their healing. Each victim should have the chance to come forward and be treated with respect and dignity.
I have, therefore, asked every Jesuit, and I would ask every one of our companions: if you know someone who has been abused and is in need of healing, please encourage that person to come to the Province for what help we can offer. Though we are in the process of bringing an outside person aboard to receive these calls (since many victims would prefer not to speak to a priest at first), please be assured that any victim should feel encouraged, even now, to contact me, directly through e-mail (jwhitney@nwjesuits.org) or to contact Fr. Paul Janowiak, S.J.(pjanowiak@nwjesuits.org), or to call either of us at the Province Offices (503-226-6977) knowing that he/she will be received as Christ.
[Editors Note: Colleen Wagner has been named the Assistant for Pastoral Response for the Oregon Province. She can be reached at 509-939-9140 or cwagner@nwjesuits.org ]
My beloved friends, this is a time of testing and of pain for all of us in the Society and for all who labor in the ministries of the Province—but it is not a time of abandonment. God is calling us to be more than a survey form or a legal brief, calling us to be one body, in “service of the Crucified and Risen Lord” on a mission that “is always an entry into the saving work of the Cross in a world still marked by brutality and evil” (GC 34, 26). In facing this issue of sexual misconduct, in facing the public scorn and private sorrow, we are placed together with the Son, as Ignatius prayed we would be. I pray that you, our colleagues and companions, will continue to walk with us, teaching us how we might be healed and how we might become healers; how we might live as people touched by sin, but not overcome by it.
Thank you for your friendship. May God give you every blessing; and in our fidelity to one another, show the whole Church the way to resurrection.
Yours in the Lord,
John D. Whitney, S.J.
Provincial |
