Saturday, 22 October 2016



Image result for gay priests in sauna


Priests, like all other human beings have no say over their own sexual orientation. Their sexual orientation is a "given" - either by nature, by experience or by a combination of both.

NOBODY can help their sexual orientation - but EVERYONE has to control their sexual urges and use them in a loving and non abusive way.

However if you are professing to be a Christian - especially if you are a "professional", preaching Christian like a priest - you are bound by the boundaries of Christian morality?

If you preach one thing - and practice another thing you are quite frankly a HYPOCRITE.

The fact that you are a priest - and dress like a priest - whether in the street or in the church means that you are PUBLICLY PROFESSING that you believe in and agree with the teachings of that church.

If you wear a Roman collar in the street - and vestments at Mass - and after Mass sneak off to have sex with another man - or attend a gay sauna - you are CONTRADICTING your professed beliefs.

When you were ordained a deacon - a year before you were ordained a priest you made a promise / vow to be celibate.

Being a Roman Catholic priest celibate means that you are expected not to marry and not to be sexually active. If you are sexually active you are breaking the promise you made.

If you are doing that how can you stay in a job that publicly upholds that sex outside of heterosexual marriage is a mortal sin?

You are like a doctor who has taken the Hippocratic Oath to save and preserve human life but you really privately believe and practice the belief that it is okay to take human life. 

That's the first principle.

If you are a gay priest and cannot cope with celibacy and have a private LOVER whom you treat with love and respect you are still breaking your celibacy promise but somehow morally you are not like a priest who:

Is sexually promiscuous.

Has many sexual partners.

Hunts for promiscuous sex on mobile and internet sites.

Practices unsafe sex and puts himself and others in danger.

I know both types of gay priests. I know priests who have one long term partner and lover.

But I know the other types too - priests who are sexual hunters - priests who want new guys all the time - priests who want no strings attached sex - priests who are absolutely cynical about faith and using people who talk about the men they have sex with as "MEAT".

And more and more in the Church - as we see in Maynooth and probably every Irish diocese we have gangs of seminarians and priests who are actually associate in vicious predatory  cabals or gangs and want to seduce others into their gang or bully them out of seminary or priesthood altogether.

They are 21 st century Roman Catholic priests - involved in 1st century Roman Empire orgies and subcultures.

These men have no belief or faith. They do not pray. The priesthood merely affords them comfort, security, prestige and cover and gives them access to more and more "meat".  

They truly are "wolves in sheep's clothing" - and even that description is not strong enough and is unfair to the wolf species. 

And some of them become bishops, archbishops and cardinals.

This is one - if not the most serious issue - causing the decline of the RC Church.



The blog has received a number of communications about Clonard Monastery in Belfast - nearly all of them asking questions about the rector - Father Noel Kehoe.

For some reason some of the correspondents refer to the good rector as "Nasty Noel" ! Is that really fair?

Two common questions come up.

1. Did family connections of Father Kehoe get appointed as the contractors on recent work in Clonard?

2. Are the new fleet of Clonard cars provided by a family car firm?

Father Noel is a Redemptorist and the Redemptorists have a reputation for being holy men and just men.

So I would imagine that any accusations of nepotism are absolutely unfounded. 

It might be no harm though if Father Noel made a statement about these unfounded accusations and put the rumour mongers to shame.


Friday, 21 October 2016


Colm Tobin

Colm Tóibín


The new dean, Dr Ledwith, was young and friendly and open and very good-looking. He was also reputed to be really smart. One of my friends knew him from home so he often stopped to talk to us. He was a new breed of priest; he had studied in Europe and America. Many of the teaching priests spent their summers in parishes in America so they were full of new ideas. Everything was open for discussion, or almost everything. I went to a brilliant lecture by Dr Ledwith on ideas of paradox within Catholic doctrine. It was whispered that he would one day be a great prince of the Church.
I got to know some of the other priests and realised that for some students – there were three hundred boarders – being friends with a priest meant that you could go up to his room and hang out, make phone calls, listen to music, watch TV. I became friends with a few of the priests, but in my last year became especially friendly with a physics teacher, Father Collins, because my best mate was one of his brightest students.
All of the teaching priests, except Father Collins, had rooms off a corridor in a modern extension. Father Collins’s rooms were in an older building. It was easy to go up and down to his room without being noticed, as the two other priests in his part of the building were often away. His stereo system was amazing. I listened to Tommy there and Jesus Christ Superstar. He always had a box of sweets. I could ring home on his telephone. On Saturday nights after lights out, with his full connivance, we could break all the rules and sneak up to his room and watch The Late Late Show, a controversial chat show on Irish television. We were often there until after midnight.

I knew that Father Collins took a very dim view of homosexuality because he had deeply disapproved when I told a joke about Oscar Wilde at the debating society. And when a friend, who looked slightly effeminate in any case, began to part his hair in the middle, he was told by Father Collins that it was better to part it at the side; a middle parting, he said, was a sign of homosexuality. Nonetheless, there were often vague whisperings about Father Collins. I knew that he liked my friend, but I never allowed myself to think too much about the implications of that. Nothing ever happened.

The dormitory was overseen by a seminarian whom I liked and respected. He was fair-minded and decent. Through him, I got to know another seminarian called James Doyle. He would stop and talk if we met in the corridor, even though fraternisation between seminarians and lay students was frowned on. He had many opinions and enjoyed gossip and had a habit of winding me up so I could never quite tell whether he was serious or not. I liked him.
In the second half of the 1990s these three men – Michael Ledwith, Donal Collins and James Doyle – became part of the pantheon of Irish priests whose names were often mentioned on the news. In 1990 James Doyle pleaded guilty to indecent assault and common assault on a young man and was given a three-month suspended sentence. Five years later, Dr Ledwith resigned suddenly as president of Maynooth College, Ireland’s main seminary, and went to America. He had been secretary to three synods of world bishops in Rome and had served three full terms on the International Theological Commission, the group of 30 theologians who advise the pope. He had made a private settlement with a young man after allegations of inappropriate sexual behaviour. He is no longer involved with the Catholic Church. In 1998 Father Collins was sentenced to four years’ imprisonment, after pleading guilty to four charges of indecent assault and one charge of gross indecency at St Peter’s College between 1972 and 1984.
These men and others like them became public enemies; they were often filmed leaving courthouses with anoraks over their heads (although it should be emphasised that Dr Ledwith never faced any charges in court). Part of the reason Doyle was given a suspended sentence was that he promised to leave the Republic of Ireland. He went to England. The country wanted rid of these priests.


According to the Ferns Report, the bishop ‘believed that the problem had been solved’ by sending Father Collins to England for two years and that it ‘would be unfair and vindictive to pursue the matter further’. The bishop is reported to have said to his secretary: ‘Hadn’t he done his penance?’ In 1968, Herlihy ordered Collins back to teaching. This time, however, the bishop instructed that the erring priest should have his lodgings in the old building, at a distance from the dormitories, so that he would not be so easily tempted when night fell.
What is interesting about all of this is that no one at any point considered calling the police. The Catholic Church in Ireland in those years was above the law; it had its own laws. 
Also, the report states that ‘at least six priests’ working in the college at the time knew why Father Collins had been sent to England in 1966. The bishop’s vicar-general said in a statement to police in 1995 that ‘it was generally believed that Father Collins had a problem with abusing young boys in 1966 and that Bishop Herlihy had sent him away because of it.’ I presume that he meant the priests only when he said ‘it was generally believed’, because it was not, in my opinion, generally believed by the students, despite the evidence given to the Ferns Report by past pupils; it lay instead in the realm of innuendo, rumour and nudges. It was not generally believed, in my opinion, by the young boys getting swimming lessons or being taught to develop photographs, with the exception of the very few picked on for abuse, most of whom told nobody what was happening until many years later, or by parents, or by the police.
Father Collins began to abuse at St Peter’s again in the early 1970s, according to the report. Once more, he measured penises, but this was only for starters. Over a four-year period one boy was masturbated four to six times a year by Collins. In the 1990s, ten boys made allegations against him, including that he ‘forced’ one of them ‘to engage in mutual masturbation and oral sex’ and that he on one occasion attempted anal sex. All of this occurred between 1972 and 1984. In court in 1995, some of his victims spoke about the detrimental effect the abuse has had on their lives.
Collins knew no fear. In 1988 he took time off from his many extra-curricular activities to apply to become principal of the school. By this time Bishop Herlihy had gone to his reward, and there was a new bishop, Brendan Comiskey, an outgoing, friendly man who paid serious attention to the press and to public relations. He appointed Donal Collins as principal, despite being warned against doing so, according to the Ferns Report, by two priests.

The first allegation of sexual abuse since 1966 came in 1989, within seven months of Father Collins’s appointment as principal. In 1991, as more allegations were made, Collins removed himself to Florida, where he sought help and worked in a parish. Bishop Comiskey did not tell the parish in Florida of his history. Although Collins admitted ‘the broad truth’ of the allegations against him to the bishop in 1993, the bishop told the police in 1995 that the priest was continuing to deny the charges.
The first allegations against James Doyle were made to my old friend Dr Sherwood in 1972. Sherwood’s response was, according to the report, ‘questioning and dismissive’. When the president of the college heard the allegations in 1972, however, he suggested that Doyle should join a religious order and not become a diocesan priest. This president was replaced the following year by a president who allowed Doyle to be ordained. When Bishop Herlihy heard a complaint against Father Doyle in 1982 he sent him to a psychologist who wrote that it would ‘seem desirable that he should have a change of role, away from working with young people’. When a new priest, in whose parish James Doyle was a curate, was appointed in 1985, no one informed him of this report. Five years later, Doyle pleaded guilty to indecent assault and received a suspended sentence.
His case is interesting because it was the first prosecution in the courts of a Ferns priest. It is not hard to imagine how much the people of the diocese could have hated James Doyle. Surely he would have been pelted with turnips, which grow plentifully in the area, as he left the court? Instead, people blamed the local newspapers for printing the story, provoking, the Ferns Report says, ‘a considerable backlash’ against one local paper in the Wexford area ‘as it was felt that Father Doyle had been badly treated by the publicity his case had attracted. As the media had already given enough information to disclose the identity of the complainant, this backlash was also directed towards him and his family.’ Thus in 1990 it was made clear that complaining about these priests to the civil authorities would take considerable courage. Bishop Comiskey told the Ferns Inquiry that ‘prior to 1990, the question of reporting child abuse complaints or allegations to the Garda authorities never arose.’

An old priest rubbing his face and mouth around your jaw is bad enough, but many of the cases in the Ferns Report are much more severe. The year after I left St Peter’s, Sean Fortune arrived in the seminary. It was alleged to the Ferns Inquiry that he started almost immediately to abuse. He began by fondling boys and masturbating. On one car journey, for example, he asked a boy about a scar on his face and then began masturbating. When he ejaculated, he smeared his sperm on the boy’s face, telling him that it would heal his scar. Within a few years the allegations included oral sex, and then he began to rape his victims anally, leaving one 16-year-old boy ‘in a mess on the floor, bleeding heavily’. He befriended families so he could meet their sons, picking on students and altar boys. One of his alleged victims committed suicide in the late 1980s. Father Fortune himself committed suicide, while facing multiple charges, in 1999, 26 years after he began his career as an abuser.
No one was safe from them. One woman who had had an operation on her lower abdomen was visited by a Ferns priest. ‘He fondled her’ and she ‘could feel his fingers moving around the vaginal area. She said that she attempted to get up when Father Gamma’ – he could not be named by the report – ‘pushed the elbow of his arm into her stomach to restrain any movement’. Another priest, whom the report calls Father Delta, was visited by a young man about to get married seeking a Letter of Freedom. The priest asked the young man to unbutton his trousers to check that ‘everything down there was in working order.’ The priest fondled his private parts for approximately ten minutes. Another young man approached a priest to report that Father Fortune had abused him. The priest asked the young man to demonstrate what Fortune had done, which included touching his penis, thus beginning to abuse him all over again.
Some of the abuse was from a bad S&M porn movie. In the mid-1960s at St Peter’s, a priest told a boy that there was a researcher from America investigating the development of boys and that he ‘would be an ideal candidate in terms of age and height’. He was told to report to a room where, eventually, he was ‘blindfolded, stripped and caned. His penis was measured and he thinks, but cannot be certain, that he was masturbated.’ He is 99 per cent certain that all this was carried out by the original priest.

The Church likes to think that situations like Ferns and St Peter's are "IN THE PAST".

But St Peter's is still open and operates as a 700 pupil secondary school and as part of the Carlow Institute of Technology. Young people and children go there every day.

A number of people committed suicide because of their abuse in Ferns. Their families must remember them when they have to pass that building?

There are still many living victims of Ferns abuse. They do have to pass that building and indeed the Bishops House where it was covered up.

There are victims in Ferns who have never spoken out. How many? We do not know.

There are priests in Ferns who know a lot more than we do about the whole affair and have kept silent.

Many Ferns priests were trained in St Peters and must have been affected by the carry on there.

St Peters and the Bishops House are almost stone and brick reminders of the darkest of the dark.

Ferns Diocese may never recover from its dark history. 

A Dark Cloud hangs over the whole place. 

Its an Irish Auschwitz. 

"For all the truth about us will be brought out in
the law courts of Christ;
And each of us will get what we deserve
For the things we did in the body;
Both good and bad" 
(Cor 5)

Thursday, 20 October 2016


Josephine McKenna

Several senior cardinals in Rome are apparently furious about plans to open a new McDonald's restaurant in the shadow of St. Peter's Basilica and have reportedly asked Pope Francis to stop the expansion from going ahead.
But that's not the only charge of cultural heresy invading the Vatican's sacred precincts this week: Questions are also being raised after the Holy See gave approval for the Hard Rock Cafe chain to open a store on Via della Conciliazione, the main boulevard leading to St. Peter's.
The Hard Rock Cafe is set to replace a long-standing religious bookstore; the site is currently being renovated and a panel in the window confirms Hard Rock will be the new tenant.
Hamish Dodds, the CEO of Hard Rock, was quoted in the Italian daily La Repubblica as saying the store would only be selling T-shirts and musical memorabilia.
In the wake of Italy's economic crisis, such changes are becoming commonplace around the Vatican as banks and bookshops have been replaced by more bars, restaurants and stores filled with tourist souvenirs.
But the advent of a McDonald's seemed to be especially galling.
Italian Cardinal Elio Sgreccia was the first to publicly sound the alarm, saying the proposal to open an outlet of the global fast-food chain below a Vatican-owned building where several cardinals live was a "controversial, perverse decision."
In an interview published over the weekend in La Repubblica, Sgreccia said the proposal was "not at all respectful of the architectural and urban traditions" of a destination -- just a block from St. Peter's Square -- that draws thousands of pilgrims and tourists a day from around the world.
He also said serving burgers and fries in the neighborhood was unacceptable because McDonald's cuisine breached Italian taste.
"It's a commercial decision that ignores the culinary traditions of the Roman restaurant industry," said Sgreccia, 88, who is president emeritus of the Vatican's Academy for Life, which leads the church's fight against abortion and euthanasia.
One angry cardinal has even written a letter to the pope urging him to intervene against the decision despite the fact that it would reportedly bring 30,000 euros ($33,000) a month in revenue to the Vatican, La Repubblica said.
Sgreccia does not live in the building but was apparently speaking on behalf of some of the seven cardinals who live above the 5,800-square-foot site, which is being rented out by the authority that manages the Holy See's real estate. The authority goes by the acronym APSA.
The retired cardinal said the space should be used to help the needy in keeping with the pope's desire to create a "church for the poor."
Sources told the Italian news agency ANSA that the cardinals who live in the building were further angered after receiving letters from APSA advising them that they would be required to contribute to renovation work to accommodate the new tenant.
But Cardinal Domenico Calcagno, head of ASPA, denied the claim about the contributions and told La Repubblica he was "not going to back down" because the deal was legally valid.
"I don't see the scandal," he said.
Staff from Hill & Knowlton, the public relations firm that represents McDonald's in Italy, did not respond to several requests from RNS for comment on Tuesday (Oct. 18).
The cardinals may not be alone in their protests.
Local merchants and residents in the historic Borgo district next to the Vatican have also joined the fight against the proposed fast-food restaurant, describing it as "a serious assault" that does not enhance the artistic and cultural value of the quarter.
Representatives from Rome's City Council are also taking formal steps to block the McDonald's from going ahead, at least in the short-term, according to Italian media.
The first McDonald's opened in Rome near the Spanish Steps in the heart of the Eternal City's historic center in 1986 despite vocal protests.
There was a similar outcry in Florence earlier this year when McDonald's sought to open next to the Renaissance city's landmark cathedral, known as the Duomo.


Would the same cardinal object to a 3 star Michelin restaurant being opened in the same premises in which they, their fellow cardinals and their boyfriends could  eat. ABSOLUTELY NOT,

If anything the Vatican should have a deal with the new McDonalds to feed the poor and the hungry with vouchers distributed by the Vatican.

Many of us love an occasional BIG MAC -in spite of its 2,000 calories.

A visit to McDonalds is very often a treat for poor families and poor children.

The objections just show how out of touch many of these curial cardinals are.

AND - the new McDonalds is bring in a rent of Euros 360,000 per year for the Vatican.

Those cardinals would do well to spend one day a week feeding the poor in a drop in centre or making bed in a homeless hostel.

Another sign of just how un-Christlike the Vatican and the RC institution is.


Priest Who Wrote Vatican’s Anti-Gay Guidelines Accused of Sex With Male Seminarians Michael Fitzgerald

Monsignor Tony Anatrella – who earlier this year told new Bishops they are not obligated to report a suspected abuser to authorities – is still regularly consulted on matters of sexuality by the Vatican.
One of his accusers said that Anatrella engaged in various sex acts with him in the Monsignor’s Paris office, with the activity allegedly occurring up until a few years ago. Daniel Lamarca claims Anatrella said he could rid him of his “pseudo-homosexuality” by performing sex acts.
According to Religion News Service, Lamarca added that although he reported Anatrella to the archbishop of Paris in 2001, nothing was done.
Another ex-seminarian alleges that he was counseled by Anatrella for 14 years up to 2011 and that after the first few years the Monsignor began “special sessions” that included episodes of mutual masturbation.
Earlier this month, the Archdiocese of Paris acknowledged that in 2014, the current archbishop of Paris received a written complaint about Anatrella but the church could not pursue the matter because the complaint was made anonymously.


In 2005, Anatrella allegedly helped the Vatican to write guidelines aimed at keeping gay men out of the priesthood.
He wrote an article in the Vatican daily, L’Osservatore Romano, stating that homosexuality was “like an incompleteness and a profound immaturity of human sexuality.” He argued that homosexuality is “a problem in the psychic organization” and said that for theological reasons the Catholic Church can only ordain “men mature in their masculine identity.”
He also provided a list of “warning signs” that that a seminarian is gay. These included students who had trouble relating to their fathers, tended to isolate themselves, viewed themselves as victims and looked at pornography on the Internet.
In February, he organized a conference on priestly celibacy at the Pontifical Gregorian University in Rome.

Wednesday, 19 October 2016



Irish Independent

Recently retired Knockbridge Parish priest, Fr Gerard McGinnity, has revealed how he is thinking of writing a book about his life and his role in highlighting problems at St Patrick's Seminary, Maynooth, days after Archbishop Diarmuid Martin revealed he is to send trainee priests from his diocese to the Irish College in Rome.

A series of senior bishops have backed the college amid allegations of a 'gay culture' in St Patrick's College. Archbishop Martin has withdrawn his trainee priests from Maynooth due to what he described as allegations of a 'homosexual, gay culture, that students are using an app called Grindr, a gay dating app'.

However, the leader of the Catholic Church in Ireland, and Dundalk's parish priest, will continue to send trainee priests to Maynooth. A spokesman for Archbishop of Armagh Eamon Martin, the Primate of All Ireland, said the Archdiocese was 'extremely grateful to St Patrick's College, Maynooth, for the spiritual, human, pastoral and academic formation that he received therehis post after he raised complaints seminarians then had brought to him. Speaking to RTE Radio 1's News at One last week, Fr McGinnity he said the current controversy was 'like deja vu in many respects' and recalled what happened when he brought trainee priests' complaints to the hierarchy.
Fr McGinnity said: 'When they first came to me, they were six senior students, who were very mature and some had been in training elsewhere and came to Maynooth a little later in life.
'They had a good perspective and outlook and they are working well since in their dioceses. I took them seriously. They were afraid that they may be disciplined if they were not taken seriously. I relayed their concerns to a number of the (college) trustees at that time. It unfolded, in a nutshell, that I was deprived of my position. The person about whom they expressed concerns was promoted and later I had to resign etc. That's history, but they were proven true and I felt they should be taken seriously at the time.

'So what I would say to would-be whistle blowers (in Maynooth) is to be prepared for a difficult passage. It's very sad this has to be said but unless there is someone there to protect you, you may lose everything.
'It was appalling what occurred to me when I came back from enforced sabbatical I found efforts to discredit me and undermine my credibility'.

And Fr McGinnity said he 'thoroughly agrees' with the Dublin Archbishop. He added he had kept a diary during that turbulent time in Maynooth 'to preserve my sanity' and said he was 'aware of so much else and other individuals I felt it would be necessary to have that to keep the record straight'.

He said: 'I'm considering and thinking and praying about writing a book in the immediate future'.


In the 221 years of Maynooth there have been countless injustices done - including the horrific injustice done to Fr Gerard McGinnity.


Fr McGinnity was the dean when Monsignor Ledwith was president and was misbehaving sexually with seminarians.

Some students approached Fr McGinnity to complain about Monsignor Ledwith and Fr McGinnity - a good and just man - brought the complaints of the Irish Bishops. 

The answer of the Irish Bishops was to shaft Fr McGinnity and remove him from his role as dean.

The disgraced Bishop Eamon Casey tried to cover up the Ledwith affair helped by all his fellow bishops.


The job of decapitating Fr McGinnity was given to his bishop - Cardinal Tomas O'Fiach. In this case O'Fiaich proved himself to be a total COWARD.

He should have stood up for Father McGinnity and the whistle blowing seminarians. 


The incident proves that while many people regard O'Fiaich as having a heart - he certainly had no balls!

Father McGinnity deserves a MASSIVE PUBLIC APOLOGY from the Irish Bishops. Of course he will never get that - because there is not a true Christian or a  real man among them. 

There have been problems in Maynooth since the day it opened. In recent decades the problem seems to be focused on unsuitable priests in control of formation and a favoured gang of seminarians bullying other seminarians.

Maynooth needs to be CLOSED as a seminary and the building handed over to the Maynooth secular university as a hall of residence - or better still a centre for the homeless and refugees.

Father McGinnity. Write your book. Tell us the whole truth of the sordid affair in which they did for you and let Maynooth and the Irish Bishops once again hang their heads in shame!



The Punisher's torment: 

How Philippines President Rodrigo Duterte's bloodthirsty war on drug dealers is driven by being sexually abused by a Catholic priest as a child

·         Philippines President Rodrigo Duterte was sexually abused as a child
·         Said his experience with the Catholic priest shaped his values as an adult
·         Is waging a brutal war on drugs in which over 3500 people have died 
·         'You destroy my country I'll kill you', he said in his first interview 
PUBLISHED: 04:14, 17 October 2016 UPDATED: 05:32, 17 October 2016

Philippine President Rodrigo Duterte was sexually abused as a child by a Catholic priest, a traumatic experience which now drives his bloody war on drugs.

In his first interview since taking office 100 days ago, President Duterte told Al Jazeera that his tumultuous childhood shaped his current beliefs and policies.

'It's what you get along the way that shapes your character'.

Known as 'the Punisher', Duterte first spoke about being sexually abused as a child during a press conference in December 2015.

He claimed he was 'fondled' by a priest in the late 1950s, while attending the Jesuit-run Ateneo de Davao High School.

At the same time he made the suggestion that he was not the only one to have fallen victim to his attacker, but said he did not report the abuse out of fear.

'I was young then and I was afraid of what would happen... How could we complain? We were scared,' Duterte said


Tuesday, 18 October 2016




For the sake of BALANCE on this Blog let us talk today about SEXUALLY ACTIVE HETEROSEXUAL PRIESTS AND SEMINARIANS.

We have heard no stories of heterosexual seminarians in Maynooth bullying other seminarians. 

We did hear about the Maynooth formator Father Donal O'Neill saying inappropriate things about women to seminarians and some seminarians found him bullying.

But it is a well established fact that some heterosexual seminarians are sexually active in Maynooth and that some of them go on to be SEXUALLY ACTIVE HETEROSEXUAL PRIESTS.

So much so, that in 1992 - after the BISHOP EAMON CASEY affair I established a support group called BETHANY for women who were involved with Irish priests. To date I have been contacted by 130 such women.


What I have discovered through BETHANY:

1. That priests having affairs and sex with women is happening in every Irish Diocese and Irish religious Order.

2. That some priests have long term women partners - and that other priests have multiple partners - a woman in every parish or place where they serve.

3. That some priests respect women and some priests use women for both sex and money.

4. That some priests have multiple partners at the same time - single women, married women, widows, nuns etc.

5. That a small number of priests are bisexual and have sex with both men and women.

6. That some priests tell their women that by having sex with them they are doing GOD's WORK allowing the priest to continue in his vocation.

7. That quite a number of priests in Ireland have fathered children.

8. That some priests have encouraged women to get abortions when they fall pregnant and sometimes pay for the abortion or travel to England with the women to have the abortions.

9. That there have been famous cases of bishops and priests having women and children - Bishop Eamon Casey and Father Michael Cleary.

10. That a small number of priests have raped women either as an individual priest or even as a group of priests in priestly gang rape.




One curate from one rural Irish diocese - who was sexually active - was bisexual and had a girlfriend and a boyfriend at the same time.

The girlfriend used to attend his daily Mass and when he was giving her Holy Communion - instead of saying: "THE BODY OF CHRIST" would say to her in whispers: "CHRIST WHAT A BODY".



South Florida Sun-Sentinel
James D Davis

The Rev. Bob Deshaies never dated while growing up in Waterbury, Conn. He went to a Catholic high school seminary, then a Catholic college, then a major seminary. "You'd be giving up your ministry for a cheap piece of fluff," his spiritual director told him.

Then he met Deborah Cabral, a youth worker at a parish in Worcester, Mass. He got to know her first as a co-worker, then as a friend, then as a girlfriend. That meeting in 1985, and the relationship that followed, led into marriage, then out of the Catholic priesthood and into the Episcopal Church within two years, preceding Alberto Cutié by two decades.

"When you meet a woman who opens up your heart and soul, it's mind-shattering," says Deshaies, now rector at St. Benedict's Episcopal Church in Plantation. "It got me to rethink everything."

Cutié's exit from Catholic ranks, and his wedding at an Episcopal church this past Friday, have highlighted the issue of priests who are involved with women — relationships kept in the shadows by the requirement of celibacy.


As a handsome TV priest and pastor of a South Beach parish, Cutié made headlines worldwide with his relationship — and drew a loud protest at home.

On May 28, the day Cutié joined the Episcopal Church, Archbishop John C. Favalora said his actions "have caused grave scandal [and] harmed the Archdiocese of Miami — especially our priests."

Non-celibate priests also drew fire from Pope Benedict XVI, even as he announced the Year for Priests. "The Church herself suffers as a consequence of infidelity on the part of some of her ministers," Benedict's June 16 letter said.

Given the stigma, studies of priest-women relationships are rare. But some numbers are available.

In 2002, the late sociologist Dean Hoge of Catholic University of America estimated that 20 percent to 30 percent of resigned priests left because they fell in love with women; 5 percent to 15 percent because they fell in love with men; and 20 percent to 30 percent because they rejected celibacy in general.

According to psychotherapist A.W. Richard Sipe, 25 percent of all American priests have had relations with women at one time or another since ordination. "I think Cutié has done everybody a big service by getting it talked about," says Sipe, whose books A Secret World and Sex, Priests and Power shocked Catholic circles in the 1990s. "The average priest has the identical struggle. They're just not on film or video."

The men, therefore, must often sort through the issues alone. So do the women.

Veiling the truth

Nancy Nevius was furious when Tom Brooks told her he was a priest six months into their relationship.

The two were working in the late 1990s as psychotherapists at South County Mental Health in Delray Beach, and he didn't wear a collar on the job.

Then a friend told her of Brooks' other job. "I couldn't imagine a relationship with a priest," she says. She confronted him over dinner, yet he didn't apologize.

"People are often put off when they first hear you're a priest," says Tom Brooks, who's retired but still performs occasional weddings.

"But then we talked about it, and the relationship got more serious after that." He wrote Pope John Paul II and said he was leaving the priesthood. Nevius and Brooks married in 1992 and now live in Tequesta.

Although Tom and Nancy Brooks attend meetings with a group called Celibacy is the Issue (CITI), they don't bother lobbying anymore.

"What's important is not dogma but relationship," says Nancy Brooks. "I feel equal and treasured. Many people don't have that."

'Not lesser people'

Judy Hein enjoyed being with Father Paul Veliyathil, whether helping with his master's thesis, or sharing chicken at KFC, or just walking around the neighborhood near Johns Hopkins University in Baltimore.

His traditional Indian mother objected strongly, and they stayed apart for more than a year. Yet their love lasted, and they married in 1988 over the objections of both their families.

"It seems like a lame excuse, but we had to believe God brought us together," says Judy Veliyathil, a receptionist at a foster care agency.

They now attend Royal Palm Christian Church in Coral Springs, and Paul Veliyathil works with a hospice. He's also with Rent-A-Priest, a network of men like himself who were never laicized, or formally released from the priesthood. They do sacraments such as weddings and baptisms, although the church doesn't sanction them.

Judy calls herself "perhaps naïve," but she prays the church will eventually allow priests to marry.

"It's just too bad that men can't be who they are," she adds. "If they can live celibate, let them go for it. But they're not lesser people because they love."

Disturbing patterns

One of the newer groups dealing with priests and women is the Apostles Wives Club, a blog launched in August by Marcella Paliekara of Fond du Lac, Wis.

She was looking for women like herself who married Catholic clergy. But almost from the start, the focus shifted to women secretly involved with priests.

Paliekara posts her own comments and says she gets 85 to 100 page views a day.

She's reluctant to divulge much of what women tell her, fearful they might feel she's betrayed their confidence. But she says some think "it's something special to love a priest, like being in love with a president or a celebrity."

Another organization, Good Tidings Ministry in Canadensis, Pa., has handled contacts from 2,000 people — 90 percent of them women — since it was founded in 1983. Its current head, the Rev. Cait Finnegan, is hardest on the priests. "We thought priests would be looking to find a way out of their moral dilemma," she says. "We found they just didn't want to get caught. Many of them are playboys, serial womanizers."

That may have been one issue with two ex-pastors at St. Vincent Ferrer Catholic Church in Delray Beach. The Revs. John Skehan and Francis Guinan were found guilty this year of stealing thousands of dollars from church coffers, spending it partly on girlfriends.

Finnegan puts the ball in the priests' court because of the Catholic Church's celibacy rule. "The regulations become the men's personal decision on how to behave. A lot of them are dating, experimenting, like teenagers, at 30 or 40 years old. But without the responsibility of a man."

Organizations like Leaving the Priesthood also get entangled with the issue. The Colorado-based group, founded by an ex-priest in August, has gotten inquiries from about a dozen women who have fallen in love with priests.

The Rev. Robert Kippley, who himself left the priesthood to marry, says he finds patterns on both sides that disturb him.

Some women are frustrated if a priest doesn't express his love, says Kippley, now a Lutheran pastor. Sometimes the priest flirts, leads a woman on — a practice Kippley condemns as "emotional abuse."

For their part, some women are "attracted to forbidden love," he adds. He asked one e-mailer: "What if he left the priesthood and offered to marry you? Where would your love be in six months?" She stopped writing to him.

Almost to a person, the activists want a church-wide discussion of optional celibacy.

"There is so much secret stuff going on," says Deshaies, the Episcopal priest in Plantation. "The church has got to admit it."