A five-year study commissioned by the nation’s Roman Catholic bishops to provide a definitive answer to what caused the priest sexual abuse crisis has concluded that neither the all-male celibate priesthood nor homosexuality are to blame.

Instead, the report says, the abuse occurred because priests who were poorly prepared and monitored, and were under stress, landed in the midst of the social and sexual turmoil of the 1960s and 1970s. Known incidents of sexual abuse of minors by priests rose sharply during those decades, the report found, and the problem grew worse when the church’s hierarchy responded by showing more care for the perpetrators than the victims.

The “blame Woodstock” explanation is the same floated by bishops and Pope Benedict XVI since the church was engulfed by scandal in the United States in 2002 and in Europe in 2010.

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“It’s a step forward. … It’s an acknowledgement that the problem is universal,” said Nicholas Cafardi, a law professor at Duquesne University, former chairman of the National Review Board that advises the U.S. bishops on the issue, and author of “Before Dallas,” a book on the canonical history of sex abuse in the church.

“But I certainly would caution that we had guidelines in 1992 in the United States, and guidelines on their own did not solve the problem.”

Each bishops’ conference has until May 2012 to write and submit guidelines to the Vatican.

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During a daylong trial Friday, there wasn’t much disagreement about whether a 74-year-old at St. Luke’s Episcopal Church was bumped by her pastor hard enough that she lost her balance.

But it took a Kalamazoo District Court jury less than 45 minutes to decide that the incident didn’t rise to the level of assault and battery. That cleared the Rev. Jay R. Lawlor of the misdemeanor charge.

“I’m very relieved,” Lawlor, 41, said of the not guilty verdict. “I feel vindicated.”

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Among the important responsibilities of the Diocesan Bishop in his task of assuring the common good of the faithful and, especially, the protection of children and of the young, is the duty he has to give an appropriate response to the cases of sexual abuse of minors by clerics in his diocese. Such a response entails the development of procedures suitable for assisting the victims of such abuse, and also for educating the ecclesial community concerning the protection of minors. A response will also make provision for the implementation of the appropriate canon law, and, at the same time, allow for the requirements of civil law.

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Peterson, too, sets himself against the dominant trends in both church and culture. “The vocation of pastor has been replaced by the strategies of religious entrepreneurs with business plans,’’ he writes early on in a scathing critique of much of what passes for pastoral ministry in contemporary American culture. Indeed, he says, it is that very culture the pastor must navigate and resist.

“I love being an American,’’ Peterson writes. “I love this place in which I have been placed””its language, its history, its energy. But I don’t love ”˜the American way,’ its culture and values. I don’t love the rampant consumerism that treats God as a product to be marketed”¦.The cultural conditions in which I am immersed require, at least for me, a kind of fierce vigilance to guard my vocation from these cultural pollutants so dangerously toxic to persons who want to follow Jesus in the way that he is Jesus.’’

Peterson takes for the book’s epigraph a sentence from Herman Melville’s Moby Dick: “To insure the greatest efficiency in the dart, the harpooners of this world must start to their feet from out of idleness, and not from out of toil.”

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Two months after the Rev. Jay R. Lawlor allegedly shoved an elderly parishioner at St. Luke’s Episcopal Church in Kalamazoo, both sides are standing their ground.

Marcia Morrison wants Lawlor to be prosecuted for assault; Lawlor wants a trial to prove his innocence. There were no resolution during a status hearing earlier this week, and the case goes to trial today before District Judge Vincent Westra, said Carrie Klein, Kalamazoo County chief assistant prosecutor.

Lawlor, 41, is facing a charge of assault and battery for allegedly shoving Morrison during a confrontation at the church on March 6. Lawlor resigned as pastor three days later.

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Bishop Michael’s homily focused on the Resurrection narratives (noting his early sighting of a Pittsburgh road sign proclaiming Resurrection Avenue – “you can’t get better than that!”) Calling the post-Resurrection appearances “spine-tingling” and “out of this world, in every sense of that term”, he expressed his puzzlement as to why the Apostle Thomas has had such an unfavorable press, given that he is a model for Christians and Christian community. It is he who acknowledges Jesus with the stunning declaration “My Lord and My God”. From Thomas, members of the Church – and future clergy – should learn to point always to Jesus and our Lord’s encounter with Thomas may be understood in liturgical terms, as both acknowledgment and acclamation.

Bishop Michael decried the tendency of contemporary evangelical revivalism to emphasize the person making the decision to accept Christ, almost to a Pelagian level, when the truth is that such decisions can only be a response to God’s choosing and calling. Everyone will have a different story – as it should be – and the call of today’s graduating class has been tested and matured and will now be evidenced in ministry. Companionship – not just of God but of mentors – will be important on their present journey.

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“Presbyterians join a growing Protestant movement of Lutherans, Episcopalians and United Church of Christ members who have eliminated official barriers to leadership by lesbian, gay, bisexual and transgender persons,” a coalition of pro-gay Presbyterians said in a statement.

The momentum of the gay clergy movement, however, may soon grind to a halt.

“There is not another denomination I see on the horizon right now that is on the cusp of this,” said Robert P. Jones, CEO of Public Religion Research Institute, a nonpartisan research and consulting firm.

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“God is the God of surprises,” so says the newly ordained Rev. Marcia Owens McRae of Bainbridge. After all, it was her husband, John, who was considering the Episcopal priesthood ”” not she ”” when God revealed His plan to her so many years ago.

But the former Valdostan ran … for more than 30 years.

Drama has always been a part of Marcia’s life ”” As a child, she participated in children’s theatre in Fairhope, Ala., performing three roles in a single play, Captain Hook, Peter Pan and Smee in “Peter Pan.” At Valdosta State College, she not only won Best Stage Technician her freshman year, but also an acting award later. At Valdosta and Lowndes high schools, she would teach drama, among other courses ”” so God chose a dramatic way to reveal His plan for her life.

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A recent Navy memo that would permit military chaplains to officiate at same-sex marriage ceremonies upon repeal of the military’s Don’t Ask/Don’t Tell policy is creating tension amid an already fractious debate.

“It is absolutely deplorable,” said the Rev. Billy Baugham, executive director of the International Conference of Evangelical Chaplain Endorsers. “It is a total surprise to us in the sense that we did not know it would really come to this.”

The chief of Navy chaplains announced in an April 13 memo that training materials for the expected repeal have been changed to allow chaplains to officiate at some same-sex ceremonies.

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The denomination “has talked about, prayed about, worked, discussed, discerned for 35 years,” …[the Rev. Ann Deibert] said. “It feels like an enormous gift and a breath of the Spirit. What it means is we are recognizing the gifts and graces of God in more and more people.”

But the Presbyterians for Renewal, a Louisville-based coalition of evangelical churches, lamented “this unfaithful action” in a statement.

“In a lot of presbyteries, evangelical folks didn’t show up in enough numbers that it swung some votes,” added its executive director, the Rev. Paul Detterman. “How opposing sides can work together without compromising their core identities under the same denominational canopy is the question of the day.”

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A debate that has raged within the Presbyterian Church for more than three decades culminated Tuesday with ratification of a measure allowing the ordination of gay and lesbian ministers and lay leaders, while giving regional church bodies the ability to decide for themselves.

With the vote of its regional organization in Minnesota, the Presbyterian Church USA became the fourth mainline Protestant church to allow gay ordination, following the Episcopal and Evangelical Lutheran churches and the United Church of Christ. The Minnesota vote was closely followed by one in Los Angeles.

“This is an important moment in the Christian communion,” said Michael Adee, a Presbyterian elder who heads an organization that fought for gay ordination. “I rejoice that Presbyterians are focusing on what matters most: faith and character, not a person’s marital status or sexual orientation.”

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With a vote in Minneapolis, the Presbyterian Church (U.S.A.) is expected to pass a measure on Tuesday afternoon allowing openly gay people in same-sex relationships to be ordained as ministers, elders and deacons.

Although Presbyterians have been debating the issue since 1978, the news will most likely come as a surprise to many church members. Only two years ago, a majority of the church’s regions, known as presbyterys, voted against ordaining openly gay candidates.

This time, 19 of the church’s 173 presbyterys so far have switched their votes from no to yes. The Twin Cities presbytery, which covers the Minneapolis and St. Paul region, is expected to cast the deciding vote at its meeting on Tuesday.

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Churches in northern Minnesota are part of a presbytery that voted in favor in February. The presbytery in southern and western Minnesota voted against it in April.

“There is more and more ambiguity within the culture and within the church on topics like human sexuality,” said the Rev. Paul Detterman, the executive director of Presbyterians for Renewal, a group that opposes the change in ordination standards. “It does nothing to clarify questions that people are asking. What it basically also does is it removes a national standard for ordination, and it makes this much more of a territorial issue.”

Detterman conceded the measure is likely to pass. His group of opponents will meet in Minneapolis in late August to consider next steps. He said if the vote is about inclusivity, he hopes that will also will extend to accepting Presbyterians who disagree on the matter, and he says leaving the church would be a last resort.

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I have been a priest in the Episcopal church since March of 1999. I was introduced to a new word by Epsicopalians, “low Sunday” years ago. Low Sunday is the Sunday after Easter. While it is not on the calendar, it is engraved in the heart of many people. It is a long standing tradition that you simply blow off the Sunday after Easter.

This year we had some 450 attend Easter services. This weekend we probably saw less than 200. That makes me sick. Easter is a fifty day celebration of the resurrection of Jesus Christ. It ends on Pentecost. We Christians struggle to make it last for a week.

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Despite the growing acceptance of a woman in the pulpit, congregants often worry about how the church will deal with her absence when her baby is born. When Cornwell took eight weeks of maternity leave, she arranged for others to fill in on Sunday mornings.

“You always have this issue if the young woman you hire ”¦ gets pregnant, then who’s going to take care of their church?” said Adair Lummis, a sociologist at Hartford Seminary who has studied women clergy.

The Rev. Tonya Vickery of Cullowhee Baptist Church in Cullowhee, N.C., said she and her co-pastor husband split parenting and pastoral duties between them, with each of them baptizing one of their two daughters.

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Speaking to The Church of England Newspaper about his retirement, announced last October, the Rt Rev Michael Scott-Joynt said that more work needed be done in encouraging young men and women away from well-paid City jobs to roles which society really needs, such as being a priest, teacher or nurse.

In addition, the Bishop said that in looking back on his years in General Synod and in the House of Lords he said he regretted much of the arguing about gender and sexuality issues but believed he was there for a purpose to defend a conservative position.

He also said the Church of England should not “slither off” and become like the majority of the US Episcopal Church, which would be the end of the Church of England.

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[Sunday] Suva’s Holy Trinity Cathedral…[hosted a service in which] fifteen candidates to Holy Orders were ordained ”“ six to the diaconate, and nine to the priesthood.

The new priests included Brenda Reid Sio of Samoa, who became the first Pacific woman ordained to the priesthood in the Pacific.

And the deacons included Feteleni Havea, who is pioneering a congregation of Tongan Anglicans in Christchurch. They meet once a month at St Barnabas Fendalton.

The service also marked the launch of the 34th synod of the Diocese of Polynesia, and later in the afternoon, Archbishop Winston Halapua, the Bishop of Polynesia, delivered his charge, which was entitled: God’s mission-shaped diocese and moana leadership.

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In his Testament, the new Blessed wrote: “When, on 16 October 1978, the Conclave of Cardinals chose John Paul II, the Primate of Poland, Cardinal Stefan WyszyÅ„ski, said to me: ”˜The task of the new Pope will be to lead the Church into the Third Millennium’”. And the Pope added: “I would like once again to express my gratitude to the Holy Spirit for the great gift of the Second Vatican Council, to which, together with the whole Church ”“ and especially with the whole episcopate ”“ I feel indebted. I am convinced that it will long be granted to the new generations to draw from the treasures that this Council of the twentieth century has lavished upon us. As a Bishop who took part in the Council from the first to the last day, I desire to entrust this great patrimony to all who are and will be called in the future to put it into practice. For my part, I thank the Eternal Shepherd, who has enabled me to serve this very great cause in the course of all the years of my Pontificate”. And what is this “cause”? It is the same one that John Paul II presented during his first solemn Mass in Saint Peter’s Square in the unforgettable words: “Do not be afraid! Open, open wide the doors to Christ!” What the newly-elected Pope asked of everyone, he was himself the first to do: society, culture, political and economic systems he opened up to Christ, turning back with the strength of a titan ”“ a strength which came to him from God ”“ a tide which appeared irreversible. By his witness of faith, love and apostolic courage, accompanied by great human charisma, this exemplary son of Poland helped believers throughout the world not to be afraid to be called Christian, to belong to the Church, to speak of the Gospel. In a word: he helped us not to fear the truth, because truth is the guarantee of liberty. To put it even more succinctly: he gave us the strength to believe in Christ, because Christ is Redemptor hominis, the Redeemer of man. This was the theme of his first encyclical, and the thread which runs though all the others.

When Karol WojtyÅ‚a ascended to the throne of Peter, he brought with him a deep understanding of the difference between Marxism and Christianity, based on their respective visions of man. This was his message: man is the way of the Church, and Christ is the way of man. With this message, which is the great legacy of the Second Vatican Council and of its “helmsman”, the Servant of God Pope Paul VI, John Paul II led the People of God across the threshold of the Third Millennium, which thanks to Christ he was able to call “the threshold of hope”….

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As the reality of God has faded from so many lives in the West, there has been a corresponding inflation of expectations that personal relations alone will supply meaning and happiness in life. This is to load our partner with too great a burden. We are all incomplete: we all need the love which is secure, rather than oppressive, we need mutual forgiveness, to thrive.

As we move towards our partner in love, following the example of Jesus Christ, the Holy Spirit is quickened within us and can increasingly fill our lives with light. This leads to a family life which offers the best conditions in which the next generation can practise and exchange those gifts which can overcome fear and division and incubate the coming world of the Spirit, whose fruits are love and joy and peace.

I pray that all of us present and the many millions watching this ceremony and sharing in your joy today, will do everything in our power to support and uphold you in your new life. And I pray that God will bless you in the way of life that you have chosen….

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The founder of Teen Challenge and Times Square Church in New York City died in a head on collision in Texas on Wednesday.

The Rev David Wilkerson, 79, was killed when the car he was driving went into the opposite lane and collided with an oncoming truck.

His wife, who was a passenger in the car with him, was rushed to hospital where she remains in a critical condition. The truck driver was also taken to hospital.

Read it all–one of the truly bright lights in his generation; KSH.

Often the coming of Jesus into this world is spoken of as his leaving his Godhead to enter into our mortal world. His rising from the dead is seen as his return to the glory of God. And this is true. But sometimes, hidden in this thought, is the idea that Jesus took on our messy humanity as an unfortunate condition of his mission in our world and on his return he leaves all its messiness behind. But this is not so. Jesus comes to our world as the act of God’s love. He enters our flesh not as a burden to his Godhead but as an expression of the deepest nature of all that God has made, for God saw it and it was good. And in returning to his Father, Jesus does not strip away his humanity as if it were a source of impurity. No, he rises in and with his body. He carries it home. And with his risen body he carries home all of the created order, which has its being through him, the Eternal Word. Jesus, we are told, loves ”˜his own’ even to the end, even though ”˜his own’ would not accept him. But in his rising from the dead, in his own homecoming, each one of us also finds our way home opened and clearly marked out.

We may often be tempted to think of our flesh, our humanity, as the part of us that we must go beyond, which we must somehow reject. But Jesus does not do that. Rather, he raises it up to new life.

Only in this light do we see our physical world correctly….

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McGreevey — who shocked the nation in 2004 when he announced he was a “gay American” and stepped down from office — has been denied his bid to join the priesthood of the Episcopal Church, The Post has learned.

Church leaders, who have long embraced gay parishioners and clergy, were bothered by McGreevey’s bitter divorce, sources told The Post.

“It was not being gay but for being a jackass — [McGreevey] didn’t come out of the whole divorce looking good,” said a source with the Episcopal Diocese of Newark.

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I will take comments on this submitted by email only to at KSHarmon[at]mindspring[dot]com.

The England and Ireland-based St. Barnabas Society gave over $160,000 to help Anglican priests make the transition into the Catholic Church.

“It is a very generous gesture and one that will be widely appreciated,” Archbishop of Westminster Vincent Nichols said on April 15. “It is a concrete expression of the generosity which the Holy Father asked us to show towards those who are seeking full communion in the Catholic Church.”

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I believe the story. With my head, looking at the evidence and thinking logically as a person who was a research physicist for twenty-five years, I believe it. And after listening to the testimony of people ”“ from beggars to kings — through all the ages who had concluded that the story is true, I believe it. And at the innermost levels of my heart, where the deepest truths reside but are not easily put into words, I believe it is true.

And that is why I know that I will see my mother again someday. It’s not just wishful thinking, some little tale I’ve fooled myself with because I can’t face the cold hard facts of life. Yes, I will see Della Mae, and I am convinced that it will be a day of great victory and joy. St. Paul says that it will be like putting on a crown, and St. John says that it will be a time when every tear will be wiped away from my eyes. That’s what will happen someday to me. But what Jesus did affects me right here today also — I know that this Jesus who overcame death and the grave has promised not to leave me here twisting in the wind. He is with me every day, through his Spirit, to guide me, comfort me, embolden me, and use me for his glory and to serve his people, right here, right now.

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“I have eagerly desired to eat this Passover with you before I suffer” (Lk 22:15). With these words Jesus began the celebration of his final meal and the institution of the Holy Eucharist. Jesus approached that hour with eager desire. In his heart he awaited the moment when he would give himself to his own under the appearance of bread and wine. He awaited that moment which would in some sense be the true messianic wedding feast: when he would transform the gifts of this world and become one with his own, so as to transform them and thus inaugurate the transformation of the world. In this eager desire of Jesus we can recognize the desire of God himself ”“ his expectant love for mankind, for his creation. A love which awaits the moment of union, a love which wants to draw mankind to itself and thereby fulfil the desire of all creation, for creation eagerly awaits the revelation of the children of God (cf. Rom 8:19). Jesus desires us, he awaits us. But what about ourselves? Do we really desire him? Are we anxious to meet him? Do we desire to encounter him, to become one with him, to receive the gifts he offers us in the Holy Eucharist? Or are we indifferent, distracted, busy about other things?

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If life’s race ended here below, we would have every reason to despair at the thought of the millions, if not billions, of human beings who start off at a great disadvantage, nailed to the starting line by poverty and underdevelopment, without even a chance to run in the race. But that is not how it is. Death not only cancels out differences, but overturns them. “The poor man died and was carried away by the angels into Abraham’s embrace. The rich man also died and was buried ”¦ in Hades” (cf. Luke 16:22-23). We cannot apply this scheme of things to the social sphere in a simplistic way, but it is there to warn us that faith in the resurrection lets no-one go on living their own quiet life. It reminds us that the saying “live and let live” must never turn into “live and let die.”

The response of the cross is not for us Christians alone, but for everyone, because the Son of God died for all. There is in the mystery of redemption an objective and a subjective aspect. There is the fact in itself, and then awareness of the fact and our faith-response to it. The first extends beyond the second. “The Holy Spirit,” says a text of Vatican II, “offers to all the possibility of being made partners, in a way known to God, in the paschal mystery.”

One of the ways of being associated with the paschal mystery is precisely through suffering: “To suffer,” wrote John Paul II in the days following the attempt on his life and the long convalescence that ensued, “means to become particularly susceptible, particularly open to the working of the salvific powers of God, offered to humanity in Christ.” Suffering — all suffering, but especially that of the innocent and of the martyrs — brings us into contact with the cross of Christ, in a mysterious way “known only to God.”

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In evil long I took delight,
Unawed by shame or fear,
Till a new object struck my sight,
And stopp’d my wild career:
I saw One hanging on a Tree
In agonies and blood,
Who fix’d His languid eyes on me.
As near His Cross I stood.

Sure never till my latest breath,
Can I forget that look:
It seem’d to charge me with His death,
Though not a word He spoke:
My conscience felt and own’d the guilt,
And plunged me in despair:
I saw my sins His Blood had spilt,
And help’d to nail Him there.

Alas! I knew not what I did!
But now my tears are vain:
Where shall my trembling soul be hid?
For I the Lord have slain!

A second look He gave, which said,
“I freely all forgive;
This blood is for thy ransom paid;
I die that thou may’st live.”

Thus, while His death my sin displays
In all its blackest hue,
Such is the mystery of grace,
It seals my pardon too.
With pleasing grief, and mournful joy,
My spirit now if fill’d,
That I should such a life destroy,
Yet live by Him I kill’d!

–John Newton (1725-1807)

Let man’s soul be a sphere, and then, in this,
Th’ intelligence that moves, devotion is ;
And as the other spheres, by being grown
Subject to foreign motion, lose their own,
And being by others hurried every day,
Scarce in a year their natural form obey ;
Pleasure or business, so, our souls admit
For their first mover, and are whirl’d by it.
Hence is’t, that I am carried towards the west,
This day, when my soul’s form bends to the East.
There I should see a Sun by rising set,
And by that setting endless day beget.
But that Christ on His cross did rise and fall,
Sin had eternally benighted all.

Yet dare I almost be glad, I do not see
That spectacle of too much weight for me.
Who sees Gods face, that is self-life, must die ;
What a death were it then to see God die ?
It made His own lieutenant, Nature, shrink,
It made His footstool crack, and the sun wink.
Could I behold those hands, which span the poles
And tune all spheres at once, pierced with those holes ?
Could I behold that endless height, which is
Zenith to us and our antipodes,
Humbled below us ? or that blood, which is
The seat of all our soul’s, if not of His,
Made dirt of dust, or that flesh which was worn
By God for His apparel, ragg’d and torn ?
If on these things I durst not look, durst I
On His distressed Mother cast mine eye,
Who was God’s partner here, and furnish’d thus
Half of that sacrifice which ransom’d us ?
Though these things as I ride be from mine eye,
They’re present yet unto my memory,
For that looks towards them ; and Thou look’st towards me,
O Saviour, as Thou hang’st upon the tree.
I turn my back to thee but to receive
Corrections till Thy mercies bid Thee leave.
O think me worth Thine anger, punish me,
Burn off my rust, and my deformity ;
Restore Thine image, so much, by Thy grace,
That Thou mayst know me, and I’ll turn my face.

”“John Donne (1572-1631)