Vatican ‘must immediately remove’ child abusers – UN
The UN has demanded that the Vatican “immediately remove” all clergy who are known or suspected child abusers.
The UN watchdog for children’s rights denounced the Holy See for adopting policies allowing priests to sexually abuse thousands of children.
In a report, it criticised Vatican attitudes towards homosexuality, contraception and abortion.
The Vatican responded by saying it would examine the report – but also accused its authors of interference.
“The Holy See takes note of the concluding observations on its reports… [but] does, however, regret to see… an attempt to interfere with Catholic Church teaching on the dignity of the human person… [and] reiterates its commitment to defending and protecting the rights of the child,” it said in a statement.
And a Vatican official, speaking to Reuters news agency on condition of anonymity, said the statements on homosexuality, contraception and abortion were outside the committee’s remit and “heavily agenda-driven and smacking of acute political correctness”.
The Vatican has set up a commission to fight child abuse in the Church.
The UN committee’s recommendations are non-binding and there is no enforcement mechanism.
In its report, the UN Committee on the Rights of the Child (CRC) said the Holy See should open its files on members of the clergy who had “concealed their crimes” so that they could be held accountable.
The committee said it was gravely concerned that the Holy See had not acknowledged the extent of the crimes committed.
In the report, the committee expressed its “deepest concern about child sexual abuse committed by members of the Catholic churches who operate under the authority of the Holy See, with clerics having been involved in the sexual abuse of tens of thousands of children worldwide”.
It also lambasted the “practice of offenders’ mobility”, referring to the transfer of child abusers from parish to parish within countries, and sometimes abroad.
The committee said this practice placed “children in many countries at high risk of sexual abuse, as dozens of child sexual offenders are reported to be still in contact with children”.
The UN report called on a commission created by Pope Francis in December to investigate all cases of child sexual abuse “as well as the conduct of the Catholic hierarchy in dealing with them”.
Ireland’s Magdalene laundries scandal was singled out by the report as an example of how the Vatican had failed to provide justice despite “slavery-like” conditions, including degrading treatment, violence and sexual abuse.
The laundries were Catholic-run workhouses where some 10,000 women and girls were required to do unpaid manual labour between 1922 and 1996.
The report’s findings come after Vatican officials were questioned in public last month over why they would not release data and what they were doing to prevent future abuse.
The Vatican has denied any official cover-up. However, in December, it refused a UN request for data on abuse on the grounds that it only released such information if requested to do so by another country as part of legal proceedings.
In January, the Vatican confirmed that almost 400 priests had been defrocked in a two-year periode by the former Pope Benedict XVI over claims of child abuse.
The BBC’s David Willey in Rome says the Vatican has set up new guidelines to protect children from predatory priests.
But, he adds, bishops in many parts of the world have tended to concentrate on protecting and defending the reputation of priests rather than listening to the complaints of victims of paedophile priests.
Many campaigners feel the Vatican should open its files on priests known to be child abusers
Not very much attention has been paid to the centenary of the Dublin lock-out, which was reaching its tragic denouement this time in 1913, as near-starvation, together with the TUC’s failure to organise solidarity strike action, began to drive the trade unionists back to work, which often also involved having to sign pledges renouncing union membership.
Thanks to Terry Glavin (via Facebook) for drawing my attention to Des Geraghty’s splendid documentary. Terry writes, “To the blessed memory of Big Jim Larkin and the centenary of the 1913 Frithdhúnadh Mór Baile-Átha-Cliath, the 1913 workers’ uprising in Dublin. An hour well spent, splendid documentary film-making here”:
Below: Sean Matgamna describes events, with particular emphasis on the role of the Catholic church in sabotaging efforts to move the starving children of the locked-out workers to England where they would be fed:
Dublin 1913: Against the priests and the bosses
By Sean Matgamna
In the years before the First World War, the great Jim Larkin organised the savagely oppressed workers of Ireland’s capital city and made them a power in Ireland.
Organisation, labour solidarity, the sympathetic strike by workers not directly in dispute—these were their weapons. These weapons began to mark them out as no longer a driven rabble but a class, women and men increasingly conscious of a common interest, a common identity and common goals.
The bosses organised a ‘union’ too and fought back.
Their leader was WM Murphy, one of Ireland’s biggest capitalists, and a prominent Home Rule nationalist politician. In August1913, they locked out their employees, intent on using starvation to get them to submit and foreswear “Larkinism”. The British state in Ireland backed them, sending hordes of police to attack strikers, some of whom were beaten to death. It turned into a war of attrition.
Here, fighting impoverished workers with no reserves, all the advantages were with the employers. The workers’ chance of victory depended on two things: on an adequate supply of food or money from sympathisers, and on an industrial solidarity that would tie up the whole trade of Dublin. It was to the British labour movement that Dublin’s workers had to look for help.
Magnificent help came. Ships full of food for the strikers came up the Liffey, and all over Britain the labour movement rallied, collecting money and food. But industrial action did not come, and that was decisive: money and food would keep Dublin’s workers in the fight, but only industrial action in Britain —by the NUR and the Seamen’s Union, for example—would allow them to win.
In Britain, militants argued for industrial action, even for a general strike, in support of Dublin. But the trade union leaders—who held a special conference in December 1913 on Dublin—would not agree to take action.
The strike dragged on 8 months, and then, beaten but not crushed, the union, whose destruction had been the bosses’ prime aim still intact, the last workers went back to work, or accepted that they had been sacked.
What follows is the story of an episode in this struggle, the attempt to move starving Dublin children to homes in Britain where they would be fed. It is told as much as possible in the words of Dora B Montefiore, who—62 years-old and in frail health—organised it.
In mid October 19l3, two months into the strike, Dora Montefiore spoke in the Memorial Hall, London—one of many enormous meetings being held all over Britain to build support for the Transport Workers’ Union. As she sat on the platform listening to Larkin talk of Dublin, Montefiore remembered what had been done to save the children of strikers during bitter battles in Belgium and in the USA.
When Larkin sat down she passed a note along the table suggesting that the starving children of working-class Dublin should be evacuated from the labour-war zone, to be looked after by the British labour movement for the duration of the strike. Would he, she asked, back such a scheme?
Larkin passed a reply back along the table: yes, he would. He thought it was a fine idea.
Montefiore then passed a note to another of the speakers, the Countess of Warwick — an unlikely but genuine socialist — asking if she would be the Treasurer. Warwick replied: Yes. So a committee was set up.
Next day, Dora Montefiore explained her plan in the Daily Herald. Soon they had offers of 350 places for children, and more were coming all the time. Labour movement bodies, trade union branches and trades councils offered to take the responsibility for one or more children. So did sections of the militant suffragettes, the WSPU. It was not as critics said and the Stalinist historian Desmond Greaves repeats in the official history of the ITGWU, an irresponsible stunt by busy-bodies, but a properly organised part of the effort of British labour to help Dublin. Dora Montefiore reported to the readers of the Daily Herald on 14 October:
“From Glasgow, Liverpool, London and a dozen other places, come the welcome offers, and I know that if the Dublin mothers could read some of the letters, it would do their hearts good to know the sort of mothers and fathers who are planning these temporary homes for their little ones.
“Several Roman Catholics have written and one friend offers ‘travelling, lodging and board expenses for two Dublin children while the strike lasts’, and suggests ‘boarding them for a time in a convent in Liverpool or London”‘.
And on 17 October she wrote:
“…Plymouth friends offered to house 40 children and 5 mothers, and they wired later that they were in communication with the Catholic parish priest and Catholic medical officer re the care of the ‘kiddies”‘.
On 17 October, Dora Montefiore, Lucille Rand and Grace Neal, a TU organiser who acted as secretary, went to Dublin to organise the migration of the children.
They were given a room at Liberty Hall, the Transport Union HQ and a meeting of wives of strikers was called. These mothers of hungry children eagerly grasped at this offer of help.
“Meetings of wives of the locked-out workers were then called, and we three delegates from the English and Scottish workers gave our message and laid the scheme before them. As a result Grace Neal was kept busy Tuesday and Wednesday registering the names of mothers who were anxious to take advantage of our offer. The passage leading to our room was blocked ’til evening with women and children. We tried to let them in only one at a time, but each time the door opened the crush was so great that often two or three mothers forced their way in….
“When the work of registration was over, 50 children were selected to meet Lucille Rand at the Baths, where a trained woman had been engaged to clean their heads and bodies [of lice, which were endemic]… Grace Neal presided over a batch of volunteer workers at our room in Liberty Hall, who were sewing on to the children’s new clothing labels bearing their names and addresses, and small rosettes of green and red ribbon.”
But if the strikers saw Montefiore’s plan as the rescue it was, so too did the bosses and their friends. They resented this attempt to deprive them of one of their traditional weapons—the power to weaken and break the spirit of strikers and their wives by forcing them to watch while their children starved and wasted. More: they saw the chance to whip up a political and sectarian scandal as a weapon to undermine “Larkin” by lining up Catholic lreland against him. Read the rest of this entry »
Above: Michael Coren exposes himself as a stupid bigot, even in this friendly interview
Standpoint magazine, a publication supposedly dedicated to enlightenment values, seems to be increasingly in thrall to religion – or at least to Christianity and to a lesser extent Judaism. The mag maintains a hostility to Islam that I would describe as “healthy” but for the evident fact that it takes such a sympathetic line on other religions.
Last month’s edition carried a particularly crude and self-righteous attack on Richard Dawkins, penned by one Michael Coren (billed by Standpoint as “a broadcaster and columnist in Canada”). A clue as to where Mr Coren was, so to speak, coming from, might have been picked up from his comments about Catholic child abuse (involving “at most 3 per cent of clergy” and “the vast majority of cases were in the past”) as well as his approving reference to a particularly silly quote from the Catholic fake-”Marxist” Terry Eagleton. Oh, go on then: read it for yourself here.
Matters were made worse by the fact that the magazine (as part of its regular “Overrated … underrated” feature, compared Dawkins unfavourably to the egregiously overrated misanthrope and ontonologist, C.S. Lewis.
I intended to write in, mainly to point out Lewis’ grotesquely inflated reputation and all-round unpleasantness, but of course didn’t find the time. The eulogy to Lewis remains unanswered, but I’m pleased to note that at least two Standpoint readers have rallied to the defence of Dawkins and their excellent letters are worth reproducing here (especially as they don’t appear on the mag’s website):
Michael Coren’s foam-flecked hatchet-job on Richard Dawkins (Overrated, November) is one of the most singular examples of the pot calling the kettle black that I can ever recall reading.
He castigates Dawkins for having “this selfish, perhaps genetic, need to be noticed.” This is rich coming from a notoriously abrasive, attention-seeking controversialist who has regularly appeared on shouty talk shows on North American television such as Two Bald Guys with Strong Opinions.
Having sneered at Dawkins for having “suburban” views, he proceeds to accuse him of being “snobbish”, albeit in a context which suggests he is ignorant of the meaning of the word.
He claims that Dawkins would be anonymous were it not for his “ostentatious” atheism. His own Catholicism, as expressed in books entitled Why Catholics are Right and Ten Lies They Spread About Christianity, is no less ostentatious. Dawkins’ followers, he alleges, often act in a “cult-like manner”. What is the Catholic Church if it is not a cult? (OED: “a system of religious worship directed towards a particular figure or object”.)
Dawkins, he further alleges, “is a man happy to silence those with ehom he disagrees”. Has no pontiff ever done this?
If Coren doesn’t enjoy the experience of being “ridiculed with contempt” by the likes of Dawkins, the remedy is in his own hands: he can refrain from slash-and-burn polemics in trying to defend the indefensible.
Martin Green, Bridgnorth, Shropshire
So for Richard Dawkins to expect that the prevalence of abusers in the Catholic clergy might be less than 3 per cent was for him to operate with a “deeply flawed premise”.
I am sure that Dawkins will have no difficulty in lowering his future expectation so that it more accurately reflects the empirical evidence. And he might do so even though “the vast majority of cases were in the past” because it is not as if they could be anywhere else.
However, for my own part, I think I shall abstain from expecting that an Emeritus Fellow and retired Professor for Public Understanding of Science be at the “cutting edge” of evolutionary biology. I would not wish to incorporate a false premise into my own arguments.
R. Thomas, Newcastle upon Tyne
Thanks to Comrade Coatesy and also Bob from Brockley for drawing this bizarre business to my attention. You don’t need to be a supporter of the Syrian rebels (certainly, neither Coatesy nor us at Shiraz are) to be appalled at people like Newman’s Socialist Unity blog and Rees’ Stop the War pimping for Assad’s fascistic regime. The following comes from Tendance Coatesy:
Mother Agnès-Mariam de la Croix will not be attending the Stop the War Coalition’s International Anti-War Conference on the 30th of November.
It seems that two speakers due to speak at the event – Owen Jones and Jeremy Scahill – threatened not to come unless her invitation was withdrawn.
The Stop the War Coalition announced on Saturday,
Over the last few days a campaign has developed over the invitation we extended to Mother Agnes — a nun from Syria, who leads a campaign called Mussalaha (Reconciliation) — to speak in London at the International Anti-War Conference on 30 November organised by Stop the War Coalition.
Mother Agnes has now withdrawn from speaking at the conference.
In inviting speakers to participate in its events, Stop the War has never sought to endorse all their views. We have always provided a platform for a diversity of opinions within a broad anti-war perspective.
John Wight of Socialist Unity writes today,
She has been demonised by her detractors as a ‘pro regime stooge’ due to her support for Assad and his government. But why wouldn’t she? As with the majority of Syrians who support their government – and none more so than Syria’s various minority communities – she understands that the only force capable of preventing her country being turned into a killing field by western and Saudi backed savages is the Syrian Government, the Syrian Arab Army and its allies.
The BBC reports on Mother Agnès-Mariam (Extracts)
In recent weeks she has become the focus of media attention because of her attempt to prove to the world that Syrian opposition activists fabricated the videos showing victims of the Damascus chemical attack.
She argues the horrifying scenes – of men, women and children either dead or dying from inhaling sarin gas – which caused such international outrage were stage-managed.
The BBC’s Richard Galpin spoke to Mother Agnes.
Mother Superior Agnes Mariam de la Croix sprinkles blessings liberally over our conversation.
I’ve phoned her to request an interview about her strange role as an analyst of the chemical weapons attack in Damascus.
In her most startling conclusion she alleges some of the people seen in the videos are in fact women and children abducted by rebels from minority Alawite areas of the country. President Bashar al-Assad and his family belong to this community.
The BBC asks, “So how credible are the claims made by Mother Agnes which have been so eagerly seized upon by Moscow as it still tries to save the Assad regime?”
There’s just no basis for the claims advanced by Mother Agnes,” says Peter Bouckaert, emergencies director of Human Rights Watch, which has produced many detailed reports on Syria.
“She is not a professional video forensic analyst… we have found no evidence to indicate any of the videos were fabricated.”
One by one, Mr Bouckaert rejected the claims, saying:
- There were tens of thousands of civilians trapped in the Ghouta area of Damascus, according to very regular reports received by Human Rights Watch
- Children were often sleeping in the basements of buildings in significant concentrations because of the intense shelling and that is why so many died (Sarin gas accumulates at low levels)
- The dead and those injured in the chemical attack were moved from place to place and room to room both at the clinics and ultimately for burial
- There were many men and women who were victims of the attacks. But there were separate rooms for the bodies of children, men and women so they could be washed for burial
- Almost all of the victims have been buried
Human rights researchers have spoken to the relatives of Alawite women and children abducted by rebels. None of them said they had recognised their loved ones in the gas attack videos
It is perhaps not a coincidence that arch-conspiracy theorist lunatics Lyndon LaRouche’s group have diffused (November the 14th) a video of an interview with Mother Agnès-Mariam.
Bob from Brockley has been following this controversy closely.
He comments (yesterday),
Her invitation provoked outrage from Syrians and supporters of the Syrian revolution, as “Mother Agnes” has been a widely disseminated mouthpiece for the Assad regime’s propaganda, including vigorously denying some of Assad’s war crimes. (Of pictures of dead children in Ghouta, for example, she claims they are only sleeping.) Her lies are widely promoted by Russian media sources, by Christian news agencies, and by the LaRouche network. There are also live allegations about her own involvement in war crimes, and in the regime murder of journalists. Below the fold, I have pasted some information about her, but some good starting points are Linux Beach, Democratic Revolution, and Pulse.
The Stop the War Coalition could do without this kind of “opinion” amongst its “diversity”.
My friend and comrade Sean Matgamna has lately been the target of an ignorant and/or malicious campaign of largely synthetic outrage and accusations of “racism” (described and analysed here) from sections of the “left” who don’t like his militant secularism and anti-clericalism. The following short piece (from 2002) explains some of the background to Sean’s stance:
The Communist Party with Catholic Irish immigrants then, and the Left with Muslims now
There are striking parallels between the conventional Left’s attitude to Islam now and the way the Communist Party used to relate to Irish Catholic immigrants in Britain. I had some experience of that.
For a while, over forty years ago, I was involved in the work of the Communist Party among Irish people of devout Catholic background in Britain, people from the nearest thing to a theocracy in Europe, where clerics ruled within the glove-puppet institutions of a bourgeois democracy.
Hundreds of thousands of us came to Britain from small towns, backward rural areas, from communities of small commodity-producers that were very different from conditions we encountered in Britain. We spoke English and were racially indistinguishable from the natives, but we brought with us the idea of history as the struggle of the oppressed against oppression and exploitation, derived from what we had learned from teachers, priests, parents and songs, and from reading about Ireland’s centuries-long struggle against England.
Such ideas had very broad implications. It needed only a small shift – no more than a refocusing of those ideas on the society we were now in, and which at first we saw with the eyes of strangers not inclined to be approving – for us to see British society for the class-exploitative system it is, to see our place in it, and to reach the socialist political conclusions that followed from that.
Vast numbers of Irish migrants became part of the labour movement. Quite a few of us became socialists of varying hues, a small number revolutionary socialists. Catholicism was the reason why large numbers of Irish immigrants, whose mindset I have sketched above, did not become communists.
The CPGB ran an Irish front organisation, the Connolly Association. Instead of advocating socialism and secularism and working to organise as communists those being shaken loose from the dogmatic certainties we had learned in a society ruled by Catholic “fundamentalists”, the Connolly Association disguised themselves as simple Irish nationalists. They purveyed ideas not seriously different from those of the ruling party in Dublin, Fianna Fail, except for occasional words in favour of Russian foreign policy.
The real history of 20th century Ireland, and the part played by the Catholic Church and the Catholic “Orange Order”, the Ancient Order of Hibernians, in creating the conditions that led to Partition, were suppressed by these supposed Marxists. Instead, they told a tale in which only the Orange bigots and the British were villains. The concerns and outlook of narrow Catholic nationalism were given a pseudo-anti-imperialist twist. All that mattered was to be “against British imperialism”.
The CPGB thus, for its own manipulative ends, related to the broad mass of Irish Catholic immigrants – who, in the pubs of places like South Manchester, bought the Connolly Association paper Irish Democrat, in large numbers – by accommodating to the Catholic nationalist bigotries we had learned from priests and teachers at home and battening on them.
We had, those of us who took it seriously, a cultural and religious arrogance that would have startled those who did not see us as we saw ourselves – something that, I guess, is also true of many Muslims now. The CPGB did not challenge it. (If this suggests something purely personal to me, I suggest that the reader takes a look at James P Cannon’s review of the novel Moon Gaffney in Notebook of an Agitator.)
For the CPGB this approach made a gruesome sense entirely absent from the SWP’s antics with Islam, because Moscow approved of Dublin’s “non-aligned” foreign policy, which refused NATO military bases in Ireland. Russian foreign policy, and the wish to exploit Irish nationalism against the UK – that was the CPGB leader’s first and main concern.
In this way the Connolly Association and the CPGB cut across the line of development of secularising Irish immigrants: large numbers became lapsed Catholics, but without clearing the debris of religion from their heads. It expelled from its ranks those who wanted to make the Connolly Association socialist and secularist. Instead of helping us move on from middle-class nationalism and the Catholic-chauvinist middle-class interpretation of Irish history, it worked to lock us back into those ideas by telling us in “Marxist” terms that they were the best “anti-imperialism”. What mattered, fundamentally, to the CP leaders was who we were against – Russia’s antagonist, Britain.
(from the Workers Liberty website)
Above: the wreckage of a Jewish shop in Berlin, the day after Kristallnacht
From the Irish Times:
It took a month – and a pointed request from Dublin – for our man in Berlin to file a report on Kristallnacht, November 9th, 1938.
Now a Berlin synagogue destroyed 75 years ago in the so-called “Night of Broken Glass” is exhibiting Charles Bewley’s “disgraceful and unfathomable” report.
The 13-page document, condemning the “undesirables in the Jewish race”, is notorious in Irish diplomatic and academic circles. But a German curator expects it to cause “astonishment” when it goes on display for the first time on Monday in Berlin.
“That a diplomat let fly like this is singular, I’ve never seen anything like it and I’ve read a lot of reports,” said Dr Christian Dirks, curator of the exhibition of diplomatic dispatches on the 1938 pogrom.
After years of official harassment of Jews in Nazi Germany, the state-sanctioned violence against Jews, their businesses, homes and places of worship on November 9th-10th, 1938, is seen as the start of the rapid road downhill to the Holocaust.
The Nazis dubbed it a “spontaneous expression of outrage” at the murder of Ernst vom Rath, a German diplomat in Paris, by Herschel Grynszpan, a German-born Jewish refugee of Polish parents. But many of the 100 diplomats cited in the exhibition noted that Germans were ashamed of this flimsy attempt to cover up high-level Nazi involvement.
The Bulgarian embassy wrote that it seemed “nothing will be able to stop a permanent solution to the ‘Jewish question’”.
Even Italy, a future Axis ally of Nazi Germany, was shocked by events, writing that it was “simply not imaginable that, one day, 500,000 people will be put up against a wall, condemned to suicide or locked up in huge concentration camps”.
Nazi propaganda minister Joseph Goebbels noted in his diary on November 11th: “We’ll wait for the reactions abroad. For now there’s still silence, but the uproar will come.”
There was much uproar, just not from Bewley. In sober language he describes the growing exclusion of Jews from German public life and describes the events of November 9th as “obviously organised”.
But his report, which begins in the tone of a dispassionate diplomatic observer, soon identifies with claims in Germany of the time that Jews dominated the worlds of finance and entertainment and used their influence to instil what he calls “anti-Christian, anti-patriotic and communistic” thinking.
He says their corrupting moral influence – promoting abortion, controlling the white slave trade – helps explain the “elimination of the Jewish element from public life”.
“Of all the diplomatic reports this one is usually demagogic and nasty,” said Dr Hermann Simon, director of Berlin’s Centrum Judaicum. “He really left no cliche out.”
In the report’s last section, Mr Bewley takes issue with the Irish media for following the pro-Jewish line of the “British press, itself in Jewish hands”, and “Anglo-Jewish telegraph agencies” by displaying prominently news of oppression against Jews but suppressing news of crimes perpetrated by Jews and anti-fascists.
In his conclusion he holds back from advising Dublin on how to correct what he believes is Ireland’s one-sided view of what he calls the “Jewish problem”, while leaving little doubt that he views Jews themselves as the key issue.
The anti-Semitic virulence in Bewley’s report is “unique” among the diplomatic dispatches, according to curator Christian Dirks.
“The report bowled us over,” he said. “It proffers an educated anti-Semitism which doesn’t just blame the Jews for everything but provides alleged reasons for anti-Jewish feeling. In many passages it recalls arguments you hear today from neo-far right thinkers like David Irving. ”
As well as quotes from the Bewley report in translation, the exhibition details his appointment to Ireland’s mission to Berlin in September 1933, his recall in summer of 1939 and subsequent departure from the diplomatic service. He settled in Rome and died there in 1969.
Above: Dawkins interviewed by devout Muslim Mehdi Hasan earlier this year
In case you missed it, Richard Dawkins caused a minor row last week with some comments he tweeted about Muslims, viz:
“All the world’s Muslims have fewer Noble Prizes than Trinity College, Cambridge. They did great things in the Middle Ages, though.”
The twitter storm that followed included comparisons between Dawkins and David Irving and the suggestion that he be ‘no platformed’ as a racist.
Dawkins defended himself by pointing out that his comments about Muslims’ lack of (recent) scientific achievement is simply a statement of fact, and that Islamism is a belief, not a form of ethnicity. Both those points are plainly true and the suggestion that Dawkins is any kind of racist is plainly nonsense.
Nevertheless, his comments about Muslims (as opposed to other religious people) are worrying, and the reason isn’t difficult to fathom:
Above: secular campaigners of all races. ‘Cardinal’ Newman doesn’t like this.
The misnamed Socialist Unity blog seeks to witch-hunt a Labour Party woman who dares to fight for secularism:
The increasingly bizarre religious apologist Andy ‘Cardinal’ Newman writes:
I first came across Anne Marie Waters when she put herself forwards for the South Swindon selection, and very unusually for a Labour politician Waters gave as her personal reference a Central Committee member of the Worker Communist Party of Iran, Maryam Namazie. It was also very difficult to get a straight answer from Ms Waters what she actually does for a living, and how it is funded.
Both Namazie and Anne Marie Waters signed a letter in 2010 to the Guardian opposing the state visit of His Holiness Pope Benedict XVI to the UK.
I would submit that Newman’s use of the title “His Holiness” tells us all we need to know about this character’s attitude to religion.
Newman gives his filthy, reactionary, little game away when he admits: “alongside her bigoted anti-religious views she is also a pro-NHS campaigner, there is a danger that the left and some unions may support her for the Labour candidacy.”
The liar Newman deliberately misrepresents Waters when he suggests she made an anti-immigration broadcast. Watch it for yourself, and you’ll see she makes it absolutely clear that she’s not arguing against immigration.
Mind you, if you did want to find an example of anti-immigration agitation within the labour movement at the moment, you could do worse than check out the resolutions passed at the recent GMB congress (Mr Newman is an enthusiastic supporter of the GMB leadership), and especially motion 239 (passed with support from the leadership):
“This Congress calls on the GMB, along with the Labour Party, to present a constructive policy on future immigration, in time for the next election, to stop the growth of the smaller political parties, which in most cases are anti-trade union and racist.”
I’m sure we call all work out what that really means.
So Newman’s a rank hypocrite as well as a religious bigot and enemy of democracy, the enlightenment, and secularism.
As the white smoke rises from the Sistine Chapel and Pope Francis emerges into the public gaze, now seems a good time to draw readers’ attention to David Lodge’s How Far Can You Go?, one of the wittiest and most intelligent novels ever written about Catholics and Catholicism. Although published in 1981, it’s set in the 1960′s, when the Church was riven by a simmering dispute between traditionalists and modernisers, with the question of sex at the heart of the crisis. For a while the modernisers seemed to in the ascendant, only to have their hopes dashed. Sounds familiar?
Here’s an excerpt:
In the early nineteen-sixties, however, [the modernisers'] main hope was that the official Church would change its mind on birth control; that they would wake up one morning and read in the papers that the Pope had said it was all right for them to use contraceptives after all. What a rush there would have been to the chemists’ and barbers’ shops, and the Family Planning Clinics! In hindsight it is claer that this was a fairly preposterous expectation, for such a reversal of traditional teaching would have dealt a blow to the credibility of papal authority so shattering that no Pope, not even Pope John, could reasonably have been expected to perpetrate it. Miriam [one of the group of young Catholic friends in the novel] was right: instead of waiting for the Pope to contradict his predecessors, they should have made up their own minds. This in fact they did, in due course, but it took a lot of misery and stress to screw them up to the point of disobedience. In the early nineteen-sixties they were still hoping for a change of heart at the top, at least in favour of the Pill, to which, some progressive theologians claimed, the traditional natural law arguments against artificial contraception did not apply.
In other respects the Church undoubtably was changing. Ope John, against all expectations (CARETAKER PONTIFF ELECTED, Angela and Dennis had read on newspaper placards when they returned from their honeymoon) had electrified the Catholic world by the radical style of his pontificate. “We are going,” he declared, “to shake of the dust that has collected on the throne of St Peter since the time of Constatine and let in some fresh air.” The Second Vatican Council which he convened brought out into the the light a thousand unsuspected shoots of innovation and experiment, in theology, liturgy and pastoral practice, that had been buried for decades out of timidity or misplaced loyalty. In 1962, Pope John actually set up a Pontifical Commission to study problems connected with the Family, Population and Birth Control. This was encouraging news in one sense, since it seemed to admit the possibility of change, but disappointing in that it effectively removed the issue from debate at the Vatican Council, which began its deliberations in the same year. Pope John died in 1963, to be succeeded by Pope Paul VI, who enlarged the Commission and instructed its members specifically to examine the Church’s traditional teaching with particular reference to the progesterone pill. Catholics, especially young married ones, waited impatiently for the result of this inquiry.
Meanwhile, other changes proceeded at a dizzying pace. The mass was revised and translated into the vernacular. The priest now faced the congregation across a plain table-style altar, which made the origins of the Mass in the Last Supper more comprehensible, and allowed more of the laity to see for the first time what the celebrant actually did. All masses were now dialogue masses, the whole congregation joining in the responses. The Eucharistic fast was reduced to a ngligible one hour, before which any kind of food and drink might be consumed, and the laity were urged to receive communion a every mass — a practice previously deemed appropriate only to people of great personal holiness and entailing frequent confession. Typical devotions of Counter-Reformation Catholicism such as Benediction and the Stations of the Cross dwindled in popularity. Rosaries gathered dust at the backs of drawers. The liturgy of Holy Week, previously of a length and tedium only to be bourne by the most devout, was streamlined, reconstructed, vernacularized, and offensive references to the “perfidious Jews” were removed from the prayers on Good Friday. Ecumenism, the active pursuit of Christian Unity through “dialogue” with other Churches, became a recommended activity. The change of posture from the days when the Catholic Church had seen itself as essentially in competition with other, upstart Christian denominations, and set their total sumission to its own authority as the price of unity, was astomishingly swift. Adrian,looking through his combative apologetics textbooks from Catholic Evidence Guild days, before sending them off to a parish jumble sale, could hardly believe how swift it has been. And from the Continent, from Latin America, through the religious press, came rumours of still more startling innovations being mooted — married priests, even women priests, Communion in the hand and under both kinds, inter-communion with other denominations. “Liberation Theology”, and “Catholic Marxism”. A group of young intellectuals of the latter persuasion, based in Cambridge, founded a journal called Slant in which they provocatively identified the Kingdom of God heralded in the New Testament with the Revolution, and charcterized the service of Benediction as a capitalist-imperialist liturgical perversion which turned the shared bread of the authentic Eucharist into a reified commodity.
These developments were not, of course, universally welcomed.
”As the church develops it faces new challenges and new questions but to say you have to change everything – I don’t agree … I prefer the word ‘repentence’ to [the word] ‘reform’” – Cardinal Cormac Murphy O’Connor on Radio 4′s ‘Today’ Programme, 4 Mar 2013 08:25
O’Connor and C of E chum: ecumenical bigotry
Anyone who heard O’Connor’s semi-coherent, stumbling but strangely confident and supremely complacent performance on the ‘Today’ programme (BBC Radio 4) this morning, will realise that the Roman Catholic hierarchy, of which he is Britain’s leading representative, is quite simply incapable of reform when it comes to matters of sexuality. This is only of concern to atheists like myself insofar as it will perpetuate the misery being inflicted by the Church upon people round the world, and dash the hopes of many decent Catholics who are presently in despair. The immediate issue behind the interview was the de facto admission of Cardinal Keith O’Brien, an outspoken opponent of gay relationships, that he had himself engaged in gay sexual conduct.
But the hypocrisy and self-delusion of this sad man is really the least of it. The Catholic Church’s record on paedophilia, AIDS, womens’ rights and (of course) gay rights are the real issue: as interviewer John Humphrys put it to the wretched O’Connor this morning, “If the abuse that went on in the Catholic Church had gone on in a lay organisation, it would be shut down.”
The AWL’s Sean Matgamna (as ‘John O’Mahony’) wrote this open letter to O’Connor back in 2007, when O’Connor together with the C of E’s Rowan Williams, was trying to interfere in the implementation of Britiain’s sexual orientation equality legislation in order to exempt religious believers:
Dear Mr Murphy O’Connor,
Courage in “Defence of the Faith” is, I suppose, a requirement of your office. Even so, I find it hard not to admire your courage — or bare-faced cheek — in attempting to “lay down the law” to the British government and the people it governs on what legal rights gay people in the UK should have and what legal rights granted to others should be denied them.
You are joined in this by your “brothers in Christ” Rowan Williams and John Sentamu, Archbishops of Canterbury and York respectively.
What you and your Anglican brethren demand here is that in the way it treats gay people, Britain should be ruled by the laws and prejudices of your churches and by men like yourself, who are, to put things plainly, either lifelong celibates or thoroughgoing hypocrites.
You want the state to back you in forcing those who reject your religion, including gay Catholics who reject your teaching on this point, to live by your religious rules. You claim it as a right of conscience for Catholics to be legally empowered to act punitively against those who reject your rules.
In what way is what you demand anything other than a demand for Catholic religious tyranny over gay people, including gay Catholics?
In what way is it not a demand to be given the right to impose your views on others who reject them?
In what way is your demand anything other than an assertion that the rights of gay citizens are less important than the “conscientious” right of Catholics’ to deny them those rights?
The blunt truth is that here you are demanding the right to inflict on others ethical concerns and rules of behaviour which are not theirs but yours! The rights of your religious consciences must, you insist, be elevated above other people’s civil rights!
You attempt to use blackmail, threatening to close down Catholic orphanages if you don’t get your way. That, Mr. Murphy O’Connor, shows how much you really care about the children you present yourself as being so keen to protect from the contamination of love and care by gay foster parents. Doesn’t it? If you are not allowed to inflict your own narrow mindedness on others, then, as far as you are concerned, the orphan children can, so to speak, go to Hell !
It does take courage – or a well-founded brass neck! – for a leader of a minority church to claim in the name of his religious conscience the right of his own co-religionists to determine how society treats others, here gay people. You want the religious tail to wag the large, de-facto secularist dog, Mr Murphy O’Connor!
Your “courage” here is, however, not the courage I have in mind.
For a couple of decades now, your church has repeatedly been shaken by the revelations that in Catholic care homes and schools all across the Western world, children have been subjected to systematic sexual abuse by clerics.
Such scandals have broken out all across the world, from the USA to our own Pope’s Green Ireland.
In Ireland, behind the façade of a bourgeois democracy, your church ruled for most of the 20th century over what was in effect a theocracy. So much so that Ireland was — as a 1950s writer could truly say in the Maynooth seminary’s magazine — like one great monastery, where people’s lives were in every respect governed by religion. That is by priests and bishops!
There, Mr Murphy O’Connor, where people like you ruled over a country to a degree unequalled, probably, since the Middle Ages, you made life a hell for children in the schools which, with minimal “interference” from governments, you ran, and in the orphanages and reformatories where children were at the mercy of priests and nuns.
Former child victims of such sexual mistreatment by Catholic priests and nuns, in Ireland and in many other countries, have brought a vast number of court cases and won large amounts of compensation from your church for its treatment of them when they were helpless small defenceless children.
These victims of sexual abuse have had serious psychological damage done to them. They have gone and still go through adult life blighted by their mistreatment by your priests and, typically by way of saavage violence, nuns.
By priests and nuns who themselves were victims, most of them from early childhood, of religious indoctrination, which induced them to accept a way of religious living built on the repression and condemnation of some of their own most-powerful, and most volcanic, instincts.
One does not have to think their abuse of children anything other than damnable — in your sense and mine! — to feel some sympathy for such people.
The children in that vast, world-wide archipelago of Catholic orphanages and schools had their childhoods and, many of them, their entire lives, blighted by priests and nuns whose own lives were blighted by trying to live within a rule of life-long celebacy, that was both inhuman and, for large numbers of them, untenable. The children were the victims of that system.
And you Mr Murphy O’Connor, in the name of an international organisation which, in the 20th century, functioned as a sort of International Paedophiles Anonymous — in which priests sought not cure, but licence and abundant supplies of victims – you, instead of questioning in the light of such experience your own beliefs, and the fitness of your church, and of men like yourself, to lay down rules for anyone, you claim the right to penalise gay people for not accepting the rules imposed by the clergy — the rules which so many, so very many, of your clerical brethren honoured in the breach rather than in the compliance!
As Jesus said: First remove the mote from your own eye!
Mr Murphy O’Connor, you cloak your religious prejudices in hypocritical concern for the children. What exactly is it that you fear?
Of course, any properly run adoption or fostering agency will check out the suitability of all potential foster parents, be they hetero or homosexual. It will be on guard, watching for possibilities of abuse, for predatory paedophiles, for potential violence, and so on.
For sure, the record of non-Catholic as well as Catholic foster homes, in Britain and elsewhere, as places where vast number of children were abused in various ways over many decades, does not suggest complacency about such things.
Nor do such terrible incidents as social service workers in deference to “cultural pluralism”, allowing little Victoria Climbie to be murdered by a religious maniac Christian aunt. Decent people can not be satisfied with the state of things in these institutions.
But that is an entirely different issue to the one we are discussing: whether Catholics should be allowed to discriminate against gay would-be foster parents.
Apply your approach to adoption by gay people to other matters of conscience Mr Murphy O’Connor and you will get very strange results.
After all there are still people who think witches with Diabolical power exist, and that they work their malign practices on good Christian people. There are people who believe that Jews, or some Jews, do similar things and that they drink the blood of “Christian children”.
Isn’t it a violation of their religious rights and of their conscience to deny them the right to persecute and kill witches and Jews by burning them alive or by driving stakes into their hearts? The right to act in relation to such obnoxious and sinful people according to their own morals and consciences?
The religion-crazed Christian aunt of the little girl Victoria Climbie did just that with a child her religious beliefs and state of mind led her to brand as a witch possessed by demons. There are, apparently, many small, Africa-rooted Christian churches whose members commonly hold beliefs like this. Why don’t they have the right to act according to their consciences? Why are the consciences of such people less important than the consciences of Catholics like yourself?
Shouldn’t you campaign for Marie Therese Kouao (Victoria’s aunt) to be released from jail?
Why is it right to treat sinful gay people as you want and not right to treat witches in the good old witch-burning time-honoured way? Who decides where the line is drawn?
Vast numbers of women were burned as witches in Europe some hundreds of years ago. Witch-burning was, as I understand it, much more a phenomenon in early Reformation Protestant states than of Catholic Europe. (After all, episcopal urbanity has to be of some use!) But it did happen in Catholic countries too.
And, of course, notoriously, the Catholic Church burned heretics, whenever and wherever it was strong enough to do it. The Catholic church backed or helped initiate the systematic coercion by Louis XIV, after 1685, of French Protestants that almost wiped out Protestantism in France.
Rowan Williams’ and John Sentamu’s church inspired, backed and administered the savage coercion of Irish Catholics, under which your ancestors and mine were condemned to social and legal outlawry for over two hundred years.
For a certainty there are individual lunatics lurking in your Church and in that of Rowan Williams whose consciences would dictate to them that they should now do things like that. Quite apart from the fact that Rowan Williams and yourself would not agree on exactly who should be persecuted, you would not, would you, advocate as a matter of conscientious right, that Catholic (or Protestant) lunatics should be allowed to burn those they thought were witches, kill obnoxious Jews, persecute Protestant, Catholic or Jew or Muslim? Why not? Because you know better?
Because you live in more enlightened times — times in which the desire to continue behaving as your’s and Rowan William’s churches behaved in the past would brand such “traditionalists” as out and out lunatics?
Because you accept that the law that forbids, and would punish severely, such behaviour towards “witches”, Jews, “heretics”, Papists, etc, is a more enlightened law than the laws under which such things were done in the past?
The point, Mr Murphy O’Connor, is that so, too, is the law that now — since very recently, and very belatedly — forbids and would punish violence and discrimination again gay people.
It is a law to regulate citizens’ behaviour according to standards that are, I submit, greatly superior to your own prejudiced, Dark-Ages-rooted, mind and conscience on the rights of gay people.
Nor is your own Catholic morality immutable, as the things of the past which I have mentioned demonstrate.
Older Catholics and ex-Catholics will know very well that articles of faith in which they were educated, and trained to obey, on pain of the threat of damnation, ceased in the 60s and 70s to be Catholic law. Your attitude to gays is part of a complex of teachings on sexuality and procreation of which your attitude to contraception is also part. Such things as your churchs prohibition of contraception will, almost certainly, eventually be jettisoned, like so much in the past.
There are, perhaps, signs of that already.
You make the point, Mr Murphy O’Connor, obviously with Ruth Kelly in mind:
“It would be deeply regrettable if in seeking, quite properly, better to defend the rights of a particular group not to be discriminated against, a climate were to be created in which, for example, some feel free that members of the government are not free to hold public office on the grounds of their faith affiliation.”
The point here, though, is that no one has the right to be a minister, and impose their own faith-derived beliefs on those who reject them.
Let us, indeed, take the case of Ruth Kelly.
One could make a strong case in favour of Ruth Kelly. In contrast to most of the Blair Government’s ministers, Kelly, Minister for Women and Equality, and former Education Secretary, comes across as a proper and possibly likeable human being, a bright young woman who has managed to combine having a sizeable brood of kids, still young, with a high flying political career.
On one level, even Kelly’s Catholicism might be taken to recommend her. In contrast with most ministers and most MPs, her affiliations suggest that she believes in something other than her career and getting on in the world. She is a fervent, old-fashioned, practicising Catholic.
Though she approaches things differently, she probably believes, more than most Labour ministers, in some of the values socialists believe in. Catholic Popes have sometimes criticised capitalism for its predatory, cancerous cultural commercialism and its idolatry of the market.
Here too Ruth Kelly stands in favourable contrast with most of her government colleagues and New Labour MPs, whose capacity for belief and care is exhausted by their over-fervent belief in and care for their own careers.
But Ruth Kelly is a member of the militant Catholic cult, Opus Dei (the Work of God) — or as near to membership as a miserable, weak, sinful, inferior woman can get with this organisation. A member of an ultra-Catholic, semi-secret cult that originated in fascist Spain (and the dictatorship of Generalissimo Franco was very much a Catholic dictatorship, just as the civil war through which that dictatorship was established, was on that side very much a Catholic crusade).
Therefore, despite all the things one might say for Ruth Kelly, it is nothing less than an outrage that Kelly should have been Minister for Education, and is now, Minister for Women and Equality, in charge of deciding how the rights accorded to gay people by the British Parliament will be implemented in particular cases such as adoption policy.
Her support for the proposal that Catholic orphanages arranging adoptions and fosterings should be exempt from the legal obligation to treat gay the same as heterosexual couples, is evidence that Kelly is unfitted by her faith to hold such positions.
And of course it isn’t just a question of Kelly’s views. The Prime Minister is a crypto-Catholic, who, like Charles the Second, will formally convert to Catholicism at the end of his career. He, most likely, shares Kelly’s doctrinal guidelines on matters like this. He, after all, appointed her.
Kelly’s successor as Secretary of State for Education, Alan Johnson, is not a member of Opus Dei or even a Catholic. Yet Johnson bowed to Catholic objections to imposing on Catholic and other religious schools an obligation to take in a percentage of non-believers as pupils.
Under pressure, Johnson buckled and settled for vague assurances from yourself, Mr Murphy O’Connor, and others who run the big network of Catholic schools in England.
Believing Muslims do not, as far as I know, dominate the present British government. Yet this wretched government has legislated to outlaw “incitement to religious hatred” — the freedom to criticise, denounce and mock religion — in a desire to placate Muslim leaders, for whom any sharp criticism of Islam is an insult and an outrage. (You, of course, also wanted such legislation. )
Blair and his colleagues thereby showed themselves to be as far from serious liberal thought in their approach to these matters as you yourself are.
Ruth Kelly is important not only because she is a member of Opus Dei in charge of ministries in which her own strong religious beliefs come into conflict with the liberal norms of the society presided over by the New Labour government, but because she dramatises the conflict between liberal social arrangements and serious, believing, Christians, Muslims and others.
She demonstrates how preposterous it is to have Ruth Kelly, or Tony Blair the crypto-Catholic, in government positions where conflict arises between the personal beliefs of the minister and the norms and expectations (and, here, laws!) of an advanced liberal bourgeois democracy such as that in which you and I, Mr Murphy O’Conno, live.
Yet the root problem is not the religious beliefs of individual ministers, or even the Prime Minister. The root problem is the framework of institutions, laws, norms and expectations within which British governments work.
You, Mr Murphy O’Connor, and Ruth Kelly and Tony Blair, can only play the role you are playing in this discussion because British institutions so far lag behind those of France and, even, the USA, in putting organised religion in its proper, subordinate, place — in constitutionally ruling out attempts by the religious to decree how non-believers will live in a common society with them.
Both France and the USA have experienced radical bourgeois-democratic revolutions. Britain, whose bourgeois revolution was made much earlier, in the 17th century, when social and class interests were cloaked in religious garb and expressed in terms of religious dogmas and disputations, is here, simply backward.
Ignorant, bigoted, backwards religion — which is often very anti-Catholic, to be sure — is a great force in the USA. It has given to the world the Magi gift of President George W Bush. They are busily attacking the secularist political traditions of US public life. Even so, the separation of church and state, established in America at the end of the 18th century, remains a great force for public good, despite such antics as Donald Rumsfeld, when he was secretary for defence, holding daily prayer meetings in his office.
By contrast, Britain has a State Church, the Anglican Church, whose titular head is the monarch, the British head of state.
Arguably the worst thing which the Blair government has done in its decade in office has been to encourage the growth of “faith schools”. A later generation, and maybe the present one, will be faced with the consequences of the religious segregation of children — religious segregation which in some cases coincides heavily with ethnic segregation. A terrible price may have to be paid for that.
Even so, put the case against Blair at its strongest, and it is still true that Blair has only built on and expanded existing traditions. Blair has sowed his poisoning crop in a garden that was laid out long before his time.
It is now almost forgotten — you won’t have forgotten it! — what an uproar greeted the proposal at the beginning of the 20th century for the British state to endow Catholic schools. Catholic schools which mainly catered for the children of immigrant (Irish) workers, much as Muslim schools do now.
Paradoxically, then as now, the argument for faith schools, for an intrinsically-divisive, religious-run system of education, for extending support to Catholic, and now to Muslim, schools, rested on the high ground of egalitarianism: the right of Catholics, as now of Muslims, to equal treatment.
Anglican schools were then already endowed, as now, when we discuss Muslim faith schools, thousands of Anglican, Catholic and Jewish state-funded schools already exist. For you, Mr Murphy O’Connor, that is how it should be.
It is a terrible judgement on the backwardness of Britain in such matters – a backwardness which your own involvement in this discussion loudly proclaims – that the separation of church and state was realised in the USA over two hundred years ago and is still unrealised in the UK!
For those of us who reject the idea that the obscurantist doctrines of archaic religions should have any influence in shaping the social laws through which we regulate our lives, a different conclusion follows.
The whole framework needs to be changed!
• The very possibility of any sort of privileging of the viewpoint or the representatives of any religion, the privilege you are now demanding for Catholics when you demand that they should have the right to discriminate against gay people — that possibility should, as far as possible, be eliminated.
• Religion must be made into a private matter in relation to society.
• Religious men and women like yourself must be, in your capacity of religious leaders, excluded from any role in the state system of education greater than that to which you are entitled as an individual citizen having a citizen’s rights.
• Catholic and other religious-run orphanages must become the property of society, rather than what they are now, receptacles in which young and vulnerable children are held at the mercy of religious indoctrinatiors.
• In every area of society, I repeat, the church should be separated from the state.
• The Anglican church should be disestablished, and disendowed, its property must be made public property.
• As part of the separation of church and state, all faith schools should be taken over and turned into secular state schools — schools in which no religion is taught and religion is studied only as comparative religion.
Paradoxically, this would have as one of its effects the strengthening of freedom of religion, which is and must be an inalienable right of the citizen.
Right now, the sniping and speculation about Ruth Kelly’s religion and its possible relationship to her judgements as a minister, is inevitably intrusive. It probes and prods at her and her religion. That is because, under the existing system, her private believes are a legitimate concern of people who know that Kelly’s religion – and yours, and Tony Blair’s — will play a part in the resolution of the current crisis.
Kelly does not have to have a placard around her neck proclaiming that homosexuals are evil and deservedly damned, etc, for people to know very plainly that she has such views and that her views cannot but influence her attitudes.
There will always be some areas in which the practices associated with or forbidden by some religion will, in the interests of others, place some limitations on the practitioner’s role in society.
The idea that a woman with her face veiled should teach was absurd, and the woman concerned was rightly sacked. Even though she had the right as a citizen to wear the veil, she had no right to teach while veiled.
You too, Mr Murphy O’Connor. You have and should retain the right to believe any absurdity you like. And the right to lay down any absurd rules you like for people who voluntarily accept what you, or your Pope, decree, as rules for themselves. You have no right to inflict your own opinions, to cramp and curtail the lives of others by the bigoted imposition on them of rules of living which they reject.
The absurdity of a compulsorily celibate man, part of a large world wide caste of compulsorily celibate men and women, championing the “traditional family”, and demanding sanctions against those who take a different view, is not only a crying, but also a vicious, absurdity!
So too is the whole British system of relationships between the state and the churches.
To adapt a slogan from the women’s movement:
Keep your hands off our bodies, Mr Murphy O’Connor! And our minds!