Praxis: An Interdisciplinary Journal of Faith and Justice

This article explores issues surrounding celibacy that have been amplified by the exposure of the sexual abuse crisis within the Catholic Church, which, for some, has called such a lifestyle into question. Taking the view that celibacy can be healthy and life-giving, provided that it is discerned well, the authors consider the ways in which an unintegrated celibate life can and does cause harm and has contributed to the scandal, though not the cause of it in and of itself. Moreover, when celibacy is a gift of the Spirit, it can help to bring about a renewed, deepened understanding of sexuality needed for the Church and the world.

While the Catholic Church has taken a number of steps to create a safe environment for children, its largely procedural approach to the sexual abuse crisis leaves a lot to be desired. If the Catholic Church wants to identify and counteract the elements that precipitated this crisis, it needs to enlist Catholic universities and parents, as universities possess the intellectual resources to understand the crisis in its full depth and breadth and parents are the most capable protectors of children in the Catholic Church. Empowering these two constituencies and relying on them to lead child protection efforts represent the best chance to overcome a legacy of pain and distrust and to create a Church that is nurturing and safe for its children.

I offer examples of what Catholic liturgical law regards as liturgical abuses. I provide examples of practices that are not formal abuses but raise questions of clericalism, noting that clericalism has contributed to the Catholic sex abuse crisis. I discuss (a) recourse to the tabernacle for distribution of Communion at Mass; (b) reserving one chalice at Mass for the exclusive use of the presider; (c) the installation Mass of Archbishop Nelson Pérez of Philadelphia; and (d) a Mass in Buffalo in the wake of the resignation of then-Bishop Richard Malone. The paper concludes with reflections on what it means to offer worship to God that is necessarily imperfect.

Although blame for systemic sexual abuse in the Catholic church primarily rests with the perpetrators and institutional actors who engaged in cover-up, regular people also failed in their duties, both their secular or civil duties and their moral and religious duties. Using the language of social sin, this article examines responsibility for social sin and the structures of sin that contributed to the abuse of children within the church community. Using the tools of Catholic social teaching—especially the framework of “conversion, communion, and solidarity”—the article articulates some tenets of social morality in the wake of sexual abuse and cover-up. A conversion experience is needed to see how ordinary actions unintentionally contribute to injustice and social sin, and how structures of sin lead to intentional decisions that would not otherwise be pursued. Catholic social teaching helps to provide a framework for thinking through some of the obligations of ordinary folks in the aftermath of the collective failure to protect children from abuse and the structural injustices that encouraged it to continue.