The Stranger has a revealing article on pedophile priests — in particular, it focuses on the native populations of Alaska and Canada, which were used as a nice, obscure dumping ground for the very worst sexual predators the Catholic Church could provide. Small children were raped, entire villages are decimated by mental health trauma and suicides brought on by these monsters, and in one particularly appalling instance, a priest was caught raping a dying woman he was supposed to give the last rites.
Shocking. Well, okay, actually, none of this should surprise you by now, don't you know that is the true face of Catholicism?
The source article is quite long, so I'll just give you some highlights.
http://www.thestranger.com/seattle/the- ... id=1065017
Alaska Natives are accusing the Catholic Church of using their remote villages as a “dumping ground” for child-molesting priests—and blaming the president of Seattle University for letting it happen.
The sheer concentration of known sex offenders in these isolated communities begins to look less like an accident than a plan. Their institutional protection looks less like an embarrassed cover-up than aiding and abetting. And the way the church has settled case after case across the country, refusing to let most of them go to trial for a public airing, is starting to look like an admission of guilt.
Roosa and his associate Patrick Wall (a former Benedictine monk who once worked as a sex-abuse fixer for the Catholic Church) said they knew of 345 cases of molestation in Alaska by 28 perpetrators who came from at least four different countries.
These abusers in Alaska, Wall said, were specifically sent to Alaska "to get them off the grid, where they could do the least amount of damage" to the church's public image.
Alphonsus Abouchuk, wearing a black leather jacket and sunglasses, talked about how poor his family was and how the priests used to give him quarters after abusing him.
Rena Abouchuk, his sister, cried while she read a letter to a Franciscan monk named Anton Smario (currently living in Concord, California) who taught her catechism classes. "You did so many evil things to young children," she read, gripping her letter in one hand and an eagle feather tied to a small red sachet in the other. "God will never forgive you... You took a lot of lives." Six of her cousins, she later said, committed suicide because of Brother Smario.
The lawsuit states that Brother Smario offered children food and juice to coax them to stay after class: "He then would unzip his pants, and completely expose his genitals to these children, and masturbate to ejaculation as he walked around the classroom. He would ask the girls to touch his penis and would rub his erect penis on their backs, necks, and arms. Sometimes he would wipe or rub his semen on the girls after he ejaculated."
According to the allegations, Father Joseph Lundowski molested or raped James Does 29, 59–71, and 73–94, plus Janet Does 4–7—a total of 40 children—giving them "hard candy, money he stole from the collection plate, cooked food, baked goods, beer, sacramental wine, brandy, and/or better grades (silver, blue, or gold stars) on their catechism assignments in exchange for sexual favors."
The lawsuit also alleges Father George Endal raped and molested several boys—and, as Smario and Lundowski's boss, was the person who put Lundowski in charge of the boys dormitory in the Holy Rosary Mission School in Dillingham, Alaska, where catechism classes were split between Smario (in charge of the girls) and Lundowski (in charge of the boys). On separate occasions, Father Endal and another priest named Norman E. Donohue—who allegedly raped James Doe 69—walked in on Lundowski while he was molesting children and either quietly left the room or did nothing to stop it.
Father Francis Fallert, principal of the Copper Valley School and head of the all the Alaska Jesuits from 1976 to 1982, is accused of molesting Janet Doe 6.
So Wall packed up, moved into the boys dormitory, quickly intuited who else on the floor had been abused (5 out of the 90 residents), and coaxed them into talking about what had happened. Those cases never became public and were settled out of court. "If you're good," Wall says, "the assignments build." Wall was so good, he was ordained a year early and kept busy, working as many as 13 cases per month.
"If you're the cleaner, you rarely find out the resolution to these things," Wall says. "Because survivors had to sign confidentiality agreements." The ultimate objective, for a cleaner, was to keep things quiet so the details never became public or went to trial. Wall slowly came to believe that his superiors were more concerned with protecting their public image than caring for survivors.
Since then, he and Roosa—who often collaborate on cases with attorney John Manly—have worked over 250 cases together, all of them settled without going to trial. "I would like to see any of these cases go to trial to expose the corruption of the system," Wall says. But the church would rather pay the money than subject itself to public scrutiny, and survivors generally prefer to avoid the increased emotional turmoil of a trial. "There was one survivor who went through 11 days of questioning, of deposition," Roosa says. "The defense lawyers can make it so painful."
Their clients have described, in sworn testimony, Poole pressing his erections against girls during junior-high dances, being caught by his own mother while masturbating in front of young girls, and much worse. "The defense lawyers have been so disgusted with Poole," Roosa says, "that they've told me off the record, 'anything you tell me about Poole, I'd believe.'"
Roosa tells a story about Poole molesting a 9-year-old girl in Portland, Oregon, while simultaneously having an affair with the girl's mother. Poole supposedly told the girl's mother he would quit the priesthood and marry her, but abruptly returned to Alaska. The girl's mother committed suicide. According to Wall and Roosa, that same girl says she was molested by another priest, one who has been listed in at least three settlements in cases that reach back to the 1960s. They say that, in one incident, this priest was called to a house in Yakima to administer last rites to a dying woman in 1989. "He raped the woman on her deathbed," Roosa says. "He told the family to go into the other room, the husband heard a weird noise, went into the bedroom, and caught him raping his unconscious wife."
Hargreaves, Poole, and other problem priests continued to work in the ministry during Sundborg's tenure between 1990 and 1996 and, in Elsie Boudreau's words, "We know that he knew."
Father Poole came under scrutiny as early as 1961, when complaints about his behavior reached Rome and the Father-General of the Jesuits initiated an investigation.
Dr. Greenberg—the counselor to whom Sundborg had sent Poole, Laudwein, Boly, and others for evaluation—was arrested in the summer of 2007 for surreptitiously filming staff members and patients using the bathroom at his office and, according to Roosa, filming himself masturbating while watching the films. A few weeks later, he rented a room at a motel in Renton, where he committed suicide.
This isn't Sundborg's first go-around with fending off a sex-abuse case. In 2006, the Jesuits settled a $350,000 suit against Father Michael Toulouse, a philosophy professor at Seattle University accused of abusing a 12-year-old boy in his residence in 1968. At the time of the settlement, Father Sundborg argued that Seattle University wasn't liable, even though the abuse happened on campus, because the abuse occurred outside of his official duties as a teacher—a rare Catholic argument for the separation of church and sex.
In those villages, the priests had unusual authority. "In the village, our elders loved the church and the priests so much," Boudreau says. "They were like honored guests in our land. The priest had the utmost power, power that historically the village shaman would have had." If children complained about the priests, it was tantamount to complaining about the village shaman. "I've talked to hundreds of victims in Alaska," Boudreau says, "and many were physically hurt by parents for speaking about this."
In 2003, the Archdiocese of Boston agreed to pay out $85 million to 552 victims of clerical sex abuse.
In September 2005, former Cardinal Joseph Ratzinger—who'd just become the pope—asked the justice department of the Bush administration to grant him immunity from prosecution in sex-abuse cases in the United States. Ratzinger, the onetime head of the Vatican's Congregation for the Doctrine of the Faith, was accused of "conspiring to cover up the sexual molestation of three boys by a seminarian" in Texas, according to the Associated Press. Ratzinger had "written in Latin to bishops around the world, explaining that 'grave' crimes such as the sexual abuse of minors would be handled by his congregation. The proceedings of special church tribunals handling the cases were subject to 'pontifical secret,'" Ratzinger's letter said. The Bush administration granted Ratzinger the immunity.
In 2007, the Archdiocese of Los Angeles agreed to pay $660 million to more than 500 victims of clerical sex abuse.
Why does the church keep sending these priests, who have come to be such a major liability, back into ministry? "It's all about keeping the stores open, keeping the revenue rolling," Wall says.
The lawsuits against the Northwest Jesuits regarding abuses of Alaska Natives are not over. Within the coming weeks, Roosa and Wall say, more claims will be filed, more press conferences will be held, and more stories will come out.
What can even be said? Clearly the Church ranks as one of the great enemies of humanity, it can't be denied.