沙文,基督徒每日係全球各地做慈善幫助他人，點解你扮盲公，詐帝睇唔到？
點解一有極少數基督徒做錯事，你就無限放大，借機抹黑所有基督徒？
沙文，做人，都係善良D好！

沙文

唔係啦，N-1經常都有唱好。在#1早已說明。

設世界全部在職神父數=N
每報道一個神父強姦，即係表示其餘神父未作出類似行為

你睇唔到咩？

beebeechan

都有caffeine㗎, 唔好飲咁多
沙文 發表於 2022/4/16 23:15

   
凡事都有好, 壞一面既
人缺少了咖啡因亦會唔掂
淨係講啲唔好野一樣死......好似你呢到個N-1咁, 只管唱衰

沙文

都有caffeine㗎, 唔好飲咁多

beebeechan

I've always been the victim. 我從來冇試過嘴人。我嘅初吻係被基督徒嘴。
沙文 發表於 2022/4/16 05:09

真可惜, 你無咗「欲拒還迎」嗰種feel.....(男人至愛)
你只有「急不及待」.....
好似咖啡, 奶茶咁....睇落去似, 但是係兩樣野嚟

沙文

I've always been the victim. 我從來冇試過嘴人。

我嘅初吻係被基督徒嘴。

beebeechan

男大生在教室與教會旁連續強吻女教友 法官判刑

〔記者蔡彰盛／新竹報導〕新竹市黃姓大學生在教會認識女子 ...
沙文 2022/4/16 00:32 提交

沙文初嘴羅莎蓮時係咪都係近似手段。
唔通蘿莎蓮會話；嘴我喇、嘴喇……咁？

沙文

男大生在教室與教會旁連續強吻女教友 法官判刑

〔記者蔡彰盛／新竹報導〕新竹市黃姓大學生在教會認識女子小君（化名），竟乘她來不及抗拒之際，分別在教室與教會旁馬路上連續強吻小君，小君憤而報警偵辦，新竹地院依性騷擾防治法判處黃男拘役30天。

判決書指出，25歲的黃男是小君在教會結識的朋友。2020年12月4日上午10點多，黃男在學校教室內，乘小君不及抗拒而為強吻。去年1月1日上午11點，在教會附近馬路上，再次親吻小君。

法官認為，黃男為逞一己私慾，竟2次乘被害女不及抗拒之際強吻，除造成被害人心理陰影，並對兩性平權產生不良影響，所為實屬可議，最後依性騷擾防治法判處拘役30天，得易科罰金。

唔知點解唔報道罰金若干$$$

Pope invites Poles to celebrate Easter with Ukrainian refugees
Pope Francis again turns his thoughts to the many Polish citizens who have opened their doors to Ukrainians fleeing war, inviting them to contemplate the Crucifix together as they await the Resurrection and peace in Ukraine.
By Linda Bordoni

Greeting Polish pilgrims gathered in the Paul VI Hall for the weekly General Audience, Pope Francis noted that many Polish nationals are approaching Easter as the war in neighbouring Ukraine continues to rage.

“This year you will celebrate Holy Week an Easter in a special way: together with many Ukrainian guests.”

Poland has opened its doors to more than 2.5 million Ukrainian refugees since the Russian invasion on 24 February.  

Over 300,000 Ukrainians, of which 100,000 are children, have found refuge in Warsaw alone. Authorities and civil society organizations are engaged in providing the support they need to continue their lives, and already 15,000 Ukrainian refugees are enrolled in Polish schools.

“Easter is a family celebration,” the Pope said, “and opening your homes to them you have become their families."

The Holy Father also noted that many Ukrainians who belong to Catholic Eastern Rites will be marking Easter a week later, according to the Julian calendar.

“You are all together now, contemplating the Crucifix, waiting for the resurrection of Christ and peace in Ukraine.”

He concluded by imparting his heartfelt blessing.

It is not the first time Pope Francis has expressed gratitude to Poland for offering concrete generosity and solidarity to their neighbours.

Speaking during the General Audience on 2 March he said: "You are the first ones who have supported Ukraine opening your borders, your hearts, the doors of your homes to the Ukrainians who are escaping the war. You are generously offering everything that is necessary so that they can live in a dignified way despite the dramatic moment. I am profoundly grateful, and I bless you from my heart."

On 28 March, Pope Francis reiterated his gratitude during a meeting with the President of the Polish Bishops’ Conference.

教宗公開接見：戰爭褻瀆並背叛復活的主
教宗方濟各在聖週期間的例行週三公開接見活動中，再次譴責權力和暴力的邏輯，提醒世人明白唯有耶穌通過良善和十字架帶給世界真正的和平。
（梵蒂岡新聞網）教宗方濟各4月13日在週三公開接見活動的要理講授中，再次譴責“這些天的武裝攻擊”是“有辱天主的暴行”。教宗邀請衆人祈求被釘十字架上的耶穌，獲得内心的平安和世界的和平。

教宗的講話從聖枝主日展開。他首先解釋道，聖枝主日是聖週的開始，它紀念耶穌榮進耶路撒冷，耶穌“作為默西亞受到歡迎”。教宗說，歡呼祂的人群期望耶穌作為一個強大的解放者帶來和平，或者是開啓一個社會正義的新時代。可是，耶穌並沒有如他們所願，而是騎著驢駒進入耶路撒冷。耶穌“通過溫和及良善帶來和平”，世間從來沒人如此做過。

教宗解釋道，天主的方式與世界的方式不同。耶穌沒有遵循武力和征服的世俗策略來實現和平，這樣的和平是虛假的，只不過是戰爭之間的暫時停火而已。相反，“上主的和平遵循溫柔和十字架的道路，也就是為他人承擔起責任”，就如同耶穌為了使我們獲得自由，承擔了我們的罪和死亡一樣。

教宗繼續説道，耶穌帶來的和平“不會壓迫他人”。它“不是一個武裝的和平”，相反，“福音的武器是祈禱、溫柔、寬恕，以及對近人、對所有的近人自由地施予不求回報的愛，這就是天主的和平降臨於世界上的方式”。在另一方面，不僅是現在的衝突，而且是所有的戰爭都代表著“有辱天主的暴行，對復活之主的褻瀆和背叛，喜好以這個世界虛僞之神來取代耶穌良善的面容”。教宗說：“一直以來，戰爭就是一種促成崇拜權力的人類行為。”

接著，教宗指出，在逾越節來到之前，耶穌告訴祂的門徒不要煩惱或害怕。雖然世間的權勢會讓人死亡和毀滅，但基督的平安“建立起歷史，它從每一個接納基督平安的人的心中開始”。於是，教宗表示，我們期待復活節成為“天主和人類真正的節日，因為基督在十字架上奉獻自己所獲得的和平已經分施給我們了”。

教宗在結束講話前，鼓勵在場信衆人說，復活慶節“是一個蒙受祝福的轉變時刻”。願世人“從世界之神轉向基督之神；從我們内心的貪婪轉向那讓我們獲得自由的仁愛中；從期盼武力能帶來和平，轉變成努力為耶穌的和平作具體的見證”。

最後，教宗邀請所有人把自己置於“我們的和平之源、被釘在十字架上的那位”身上，“向祂祈求心靈的平安和世界的和平”。

沙文

原來修女都申意玩信女。我細個讀修女學校，幸好暫時未發現有玩男仔的修女，唔係就諗起都驚驚豬

Survivors of sex abuse by nuns suffer decades of delayed healing


From left: Anne Gleeson at age 12 in 1971; Gleeson in 2019; Cáit Finnegan as a high school student in the 1960s; Finnegan today. Both women spoke to Global Sisters Report about their sexual abuse by a woman religious. (Provided photos)

Anne Gleeson was 12 years old when she says Sister of St. Joseph of Carondelet Judith Fisher — her charismatic, redheaded history teacher at Immacolata School in Richmond Heights, Missouri — began singling her out for special attention.

"She'd wander around the classroom, and she'd lean on my chair and press her fingers into my back. Or she'd send me a little note or leave a present in my desk," Gleeson, now 63, said. The secret, forbidden touches gave Gleeson shivers.

She says the rape began in 1971 when she was 13, although it would take three decades and some therapy for her to recognize it as such. In Gleeson's adolescent mind, she was simply head over heels in love with a woman 24 years her senior. The sexual contact happened anywhere and everywhere, Gleeson said: in stairwells at the school, in Fisher's bedroom at the convent, on the overnight trips Fisher arranged with Gleeson's mother and another Sister of St. Joseph.

gleeson at 13 2 cc.jpgAnne Gleeson at age 13, her age when she says Sister of St. Joseph of Carondelet Sr. Judith Fisher, 24 years her senior, initiated a sexual relationship with her. "She completely stole my adolescence," Gleeson told Global Sisters Report. (Provided photo)

"To me, it was almost miraculous," Gleeson told Global Sisters Report. "I was even kind of jealous of the ring on her finger. She was the bride of Christ — and, yet, she told me that we would always be together forever."

According to the watchdog group BishopAccountability.org, as of September 2020, 162 women religious have been publicly accused of sexual abuse in the United States. Mary Dispenza, who heads the subgroup within the Survivors Network for those Abused by Priests (SNAP) for those abused by Catholic sisters, has received more than 90 phone calls and emails with stories of both physical and sexual abuse, about 60 of them just in the last two years.

But Dispenza, a former Religious of the Sacred Heart of Mary, suspects that the real total might be in the thousands. After all, there are more than 6,700 credible abuse accusations against priests, and women religious, globally, outnumber priests by more than 200,000.

But for two decades, the singular focus of both the media and the Catholic Church when it comes to sexual abuse seems to have been only priests.

Two years ago this week, Pope Francis called the world's bishops to Rome to address the failure of the church to protect children against predatory priests and cover-ups by bishops, decades after initial reports about these egregious acts. Before the summit on abuse, leadership groups of both men and women religious issued a joint statement acknowledging that "abuse has taken place in our Congregations and Orders, and in our Church."

Meanwhile, those sexually abused by women religious say they have been largely overlooked and ignored.

Virtually all of their stories are decades old. It took some of the survivors that long to understand that what had happened to them was, in fact, abuse and not a consensual relationship with a Catholic sister. And once they did, the statute of limitations laws in most states were against them and they did not see the point in going public.

That shifted somewhat in 2018. It's not that people hadn't been reporting sexual abuse at the hands of women religious before (they had), but suddenly allegations were showing up in local media with increased frequency.

In July 2018, for example, a New York woman accused a Franciscan Sister of Allegany of abusing her with a crucifix when she was 5 years old. In December 2018, a woman in Ohio said a Dominican Sister of Peace molested her after providing refuge from an abusive situation in her home in 1982. In March 2019, a Connecticut man told his local paper that he'd been raped by a Sister of the Holy Family of Nazareth in 1963. Just to name a few.

Dispenza credits the uptick to a confluence of the #MeToo movement, which was re-popularized in 2017, with the release of a grand jury report in 2018 that accused more than 300 Pennsylvania priests of sexual abuse. Now armed with the literal language of "me too," survivors of nun abuse — as it's called in SNAP lingo — looked at the Pennsylvania grand jury report, didn't see any women religious among the accused and finally felt empowered to speak up.

"Survivors are beginning to say, 'What about me? I'm not on that list; my perpetrator is not there. Why? She's as important as a male perpetrator,' " Dispenza said.

Five women spoke to GSR about their sexual abuse at the hands of a woman religious. All of the accused sisters have died — one as recently as last month. Some of the abuse survivors have settled their cases, while others have not attempted any form of litigation. None of them said she has gotten any sense of closure for the rape, both physical and spiritual, that derailed their lives.

What they do want, however, is to be heard.

Downplayed and dismissed

Gleeson's family reported her abuse as soon as they found out.

When Gleeson was a sophomore in high school, her mother found the Winnie the Pooh calendar she kept hidden under her mattress that chronicled the details of her so-called relationship. Every meeting. Every sexual encounter. Her parents immediately went to the parish monsignor, Fr. Cornelius Flavin.

Dixon V.B. Gleeson, a deeply devout man, cried in the rectory. He'd purposefully placed his five children in a school run by the Sisters of St. Joseph because St. Joseph was the protector of families. How could this have happened to his daughter?

gleeson at 13 cc.jpgAnne Gleeson at age 13 (Provided photo)

Fisher and Gleeson were ordered to stay away from each other. But Gleeson said the police were never called, Fisher remained at Immacolata School and she continued meeting Gleeson in secret until 1977 — almost seven years after the abuse started.

The Sisters of St. Joseph of Carondelet declined to comment on Gleeson's case, citing a need to respect the privacy of anyone reporting abuse, but told Global Sisters Report in a recent statement that the congregation was "committed to doing everything within our power to prevent the sexual abuse of minors and to bring healing to those who have been abused."

In 2003, Gleeson tried to sue Fisher, the St. Louis Archdiocese and the Sisters of St. Joseph of Carondelet, but the 69-year-old Fisher died suddenly in 2004, around the time of her scheduled deposition. At that point, Gleeson, depressed and recovering from a serious accident, settled the case. She did not want to disclose the amount of the settlement to GSR but said it did not even cover her therapy costs.

Other abuse survivors told GSR they had similar experiences when they told someone in the church or in a religious community what a Catholic sister had done to them: Their claims were downplayed or dismissed, and the sister in question faced no immediate consequences; if she was ever removed from active ministry, it was not until decades later.

Theresa Camden — Detroit, Michigan

Theresa Camden told GSR that she and one other woman were discharged without explanation from the Sisters, Home Visitors of Mary novitiate in Detroit in 1972, after they were sexually abused by their novitiate director, Sr. Mary Finn. Finn would invite the two women to weeklong retreats at secluded cottages, telling them they needed to experience nature or the seasons. There, she would sexually violate them — or at least that's what Camden has come to understand.

While Camden remembers the years of emotional abuse and manipulation she endured under Finn, she has no memory of the actual sexual abuse due to dissociation, a psychological phenomenon in which victims of sexual trauma can detach themselves from their bodies as a coping mechanism. It's only been in talking with the other woman who Finn abused during these trips that Camden says she came to realize what also happened to her.

Camden maintains that all along the rest of the community knew something wasn't right but, by that point, Finn herself was "untouchable."

"[She] was beginning to get a lot of fame in the Archdiocese of Detroit," Camden said, noting that Finn was even appointed to be the archdiocesan delegate for religious — the primary liaison between the bishop and local religious communities. "So she was becoming one of the good ol' boys, you know, one of the protected ones."

Camden and the other woman, who has remained anonymous, went to Bishop Allen Vigneron with their allegations against Finn in the 1990s. They also brought their allegations to the Home Visitors of Mary.

Local media reported that the congregation paid Camden's co-accuser $20,000 (to help cover her therapy costs, the congregation said), but no other action was taken, even as Finn began earning a reputation for being "handsy" at Sacred Heart Major Seminary in Detroit where she'd been teaching since 1969.

Finn eventually resigned from the seminary in 2019 — the day before local news outlet Deadline Detroit published a story about the abuse allegations against her. In a statement posted by the archdiocese, Finn apologized for using her position of authority to engage in "inappropriate conduct with two adult novices." Vigneron, now archbishop of Detroit, also apologized, saying he had mistakenly believed the situation had already been resolved.

Camden's co-accuser died of COVID-19 in May 2020, after which Camden said Finn attempted to call her. "She still [didn't] get it," Camden said.

The Home Visitors of Mary have repeatedly declined to comment on the allegations. Finn died in January 2021.

Becky Starr — Milwaukee, Wisconsin

Another woman, who uses the pseudonym Becky Starr to protect her family's privacy, said the School Sisters of Notre Dame refused to even engage with her when she told them she'd been molested by Sr. Mary Olivia Reindl.

In 1954, Starr, an enthusiastically religious 13-year-old who used to get up early to sing at Mass every morning before breakfast, was allowed to join the School Sisters of Notre Dame in Prairie du Chien, Wisconsin. But after a decade, she was unhappy and began therapy with Reindl, a psychologist, as she discerned if religious life was right for her.

Sometimes, during therapy sessions, Starr said, Reindl would put her hands up the sleeves of Starr's habit and massage her bare shoulders. Years later, after Starr had left the congregation but returned to Reindl's practice, Reindl began removing her own clothes from the waist up during sessions and nursing Starr like a baby.

Starr assumed these were normal therapeutic practices. "I know it sounds weird now, but she was a therapist and she had a lot of power over me," she said in an interview.

In the 1980s, when Starr finally realized that what Reindl had done to her was sexual abuse, she said she wrote to her former community, asking them to do something. In response, Starr said, she was told that when she left religious life in 1964, she had absolved the congregation of any responsibility for her.

The Central Pacific Province of the School Sisters of Notre Dame, which includes the former Milwaukee province, told GSR that they could find no report of abuse or accusations of abuse in Reindl's file and, therefore, could not confirm this claim.

Starr also wrote to then Milwaukee Archbishop Rembert Weakland and to Pio Laghi, then papal nuncio to the United States. In a written response dated May 10, 1988, Weakland — who was later found to have paid a man $450,000 to stay quiet about their affair — told Starr it was difficult for him to be sympathetic to her when she tossed "all the blame on one party" and assumed none herself.

"My hope and prayer is that you would be freed from this obsession and come to know a loving, forgiving, and caring God," Weakland concluded. In his response, Laghi referred Starr back to Weakland.

Weakland Letter c.jpgA 1988 response to Becky Starr from Milwaukee Archbishop Rembert Weakland regarding her abuse allegations against School Sister of Notre Dame Sr. Mary Olivia Reindl. (Provided photo, with Starr's real name removed for privacy)

Starr wrote to the state Psychology Examining Board in 1985, which, following an investigation, suspended Reindl's license for a year in 1987 after finding that she had "sexual intimacies" with a patient. That same year, Reindl left her position on the provincial council to become a part-time pastoral minister in the small town of Mazomanie, Wisconsin.

The School Sisters of Notre Dame, again, said there is no indication in Reindl's file that she was ever accused of abuse and that she moved to Mazomanie not in response to any accusations but to be closer to her birth family.

Reindl died in 2012.

"The School Sisters of Notre Dame Central Pacific Province does not tolerate any kind of abuse and takes allegations seriously," they said in an email comment to GSR. "Anyone experiencing harassment, or who knows of potential harassment, are strongly encouraged to file a complaint. … All complaints will be promptly and thoroughly investigated and appropriate disciplinary actions will be taken."

Read full document

1987 suspension order for Sr. Mary Olivia Reindl, from the state of Wisconsin's Psychology Examining Board

Marya Dantzer — Detroit, Michigan

The sister accused of abuse by Marya Dantzer, Adrian Dominican Sr. Mary Gael, left religious life in 1971, before Dantzer ever reported what happened to her. But that didn't stop Dantzer from trying to sue Mary Gael — then married and known as Gael Biondo — the Adrian Dominicans and the Archdiocese of Detroit in 1995.

Thirty years earlier, Dantzer had been a shy, only child from a difficult home environment; she told GSR she did not get along with her adoptive mother, and that her adoptive father, though kind, was a binge drinker. She said Sr. Mary Gael, her freshman English teacher, gave her the connection she craved. Mary Gael mentored Dantzer in poetry and in interpretive reading.

She also began kissing and touching Dantzer in sexual ways that became increasingly more invasive, although Dantzer says there was only one instance of sexual penetration — in 1968 when Biondo, who had since been transferred to another high school, organized a field trip to the University of Michigan where Dantzer was then a freshman English major.

When Dantzer filed her lawsuit, thought to be one of the first such suits against a Catholic sister, she was drawn into a series of conversations with the Adrian Dominicans that she described as chilling. Ultimately, a lawsuit seemed too expensive and Michigan's statute of limitation laws were not in her favor, so Dantzer settled out of court in 1996.

In a statement to GSR, Sr. Patricia Siemen, prioress of the Adrian Dominicans, said the sisters' hearts ached for everyone who suffers sexual abuse. "We are committed to taking every measure possible to prevent such abuse, to investigate and report wrongdoing, and to act justly and compassionately throughout."

Biondo died in May 2020.

Cáit Finnegan — Queens, New York

Cáit Finnegan told GSR that Sister of Mercy Sr. Juanita Barto, the jovial Spanish teacher at Mater Christi Diocesan High School* in Queens, New York, molested her regularly over a four-year period, beginning when she was a sophomore in 1966.

It started with little notes. Barto would leave them in Finnegan's locker, asking her to come talk in her classroom. She also invited Finnegan to attend Broadway shows with her. The more they talked and developed a "special" friendship, the more Finnegan began to confide in Barto and come to love her like a family member. Soon, Barto started locking the classroom door during their talks and sexually violating Finnegan.

Finnegan, an aspiring Sister of Mercy with budding musical talent, said she didn't understand what was happening to her ("In my Irish Catholic family, there was no such thing as sex," she said), but Barto told her that God was love and this was how people expressed love.

finnegan and barto at mater christi c.jpgCáit Finnegan, right, and Sister of Mercy Sr. Juanita Barto in Barto’s classroom at Mater Christi Diocesan High School in Queens, New York. Finnegan says her abuse began with Barto asking her to attend special meetings in her classroom. (Provided photo)

In 1970, Finnegan tried to join the Sisters of Mercy but was rejected. She said the vocation director told her it was because they suspected she was in an "immoral relationship" with Barto. Furious, Finnegan accused Barto of ruining her life, and Barto never touched her again, she said.

The following year, Finnegan was accepted into the community, but she sensed that the other sisters were trying to protect her from Barto. Once, at a vacation house, Finnegan recalls that an older sister swapped her black veil with Finnegan's white novice veil so Finnegan could escape to her room without drawing Barto's attention.

Looking back on it as an adult, Finnegan said she isn't sure if the sisters actually suspected sexual abuse or just knew Barto's penchant to develop what she called "obsessions" with people.

Regardless, Finnegan was not allowed to make vows at the end of her novitiate, and she never learned why. Barto, however, continued her teaching career until 1988, after which she worked as the assistant manager in a Catholic Charities home on Long Island for people with developmental disabilities.

It wasn't until she was an adult that Finnegan came to understand that she had been a victim of pedophilia, but by that time, the statute of limitations in New York had run out. In 2003, the Sisters of Mercy agreed to pay for Finnegan's therapy but denied her requests to meet with Barto. In 2014, Barto died without Finnegan ever having the chance to confront and — as she desired — to forgive her.

Two years ago, New York extended the statute of limitations for second- and third-degree rape, and Finnegan considered filing a lawsuit — something she never thought she would live long enough to be able to do. But she said that after a mediation phone call with Sr. Patricia Vetrano, president of the Sisters of Mercy Mid-Atlantic Community, in October 2020, she decided instead to settle with the Sisters of Mercy and the Diocese of Brooklyn.*

The Sisters of Mercy declined to comment on the specifics of Finnegan's allegations, although Vetrano said in a recent statement to GSR that the congregation was "deeply saddened by the disturbing allegations of sexual abuse by one of its deceased members from 50 years ago," and that they had established policies and procedures to help prevent sexual abuse.

Finnegan said her goal has always been restorative justice — not vengeance — and she is optimistic that Vetrano will make good on her word to work with her in showing other communities of women religious how to model the Gospel when dealing with survivors. It's not enough for them to feel sorry, Finnegan said.

"You need to do something about this."

General Minister of the Order of Friars Minor visits Ukraine
The General Minister of the Order of Friars Minor joins an “Interfaith pilgrimage of solidarity with the Ukrainian people" to express the closeness of the Franciscan family to all those suffering the war.
By Vatican News reporter

The General Minister of the Order of Friars Minor (OFM), Brother Massimo Fusarelli, OFM, began a week-long visit to Romania, Ukraine and Poland on Sunday to express the  closeness of the Franciscan family to all those suffering the war in Ukraine.

The pilgrimage of solidarity with the Ukrainian people
Up until April 12, he will be joining an international delegation of religious leaders traveling to Romania and Ukraine for an "Interfaith pilgrimage of solidarity with the Ukrainian people" organized by the US nonprofit organization ‘Peace Department’ and by the Elijah Interfaith Institute of Jerusalem.

Other members of the delegation, include the Anglican Archbishop Emeritus of Canterbury Rowan Williams, British Rabbi Jonathan Wittenberg, the Grand Mufti emeritus of Bosnia, Mustafa Céric, Orthodox Archbishop of the United Kingdom Nikitas Lulias, Italian Muslim  Imam Yahya Pallavacini,  Hindu Monk Swami Sarvapriyananda and Buddhist Sister Giác Nghiêm from France.

The highlight of the pilgrimage will be a public event to be held on April 12, in the main theater of Chernivtsi n Western Ukraine, in which the  speeches by the religious leaders will be accompanied by the testimonies of Ukrainian refugees..
As pointed out by the organizers,  the aim of the pilgrimage is to show by example that in times of war and division we can and must continue to appeal to the highest values of humanity that unite us, and which unite all religious faiths.  "This is the first time ever that an interfaith delegation has embarked on a mission of friendship and solidarity, entering a country at war”, noted Rabbi Goshen-Gottstein, founder and executive director of the Elijah Interfaith Institute.

Meeting Franciscan friars and refugees in Ukraine and Poland
From 13 April, Brother Massimo Fusarelli  who is accompanied by the Provincial of Assisi, Br. Francesco Piloni, will continue his journey in Ukraine by visiting a house of the friars of the Greek Catholic rite and two religious houses of the friars' Province of St. Michael, and  meeting refugees and people in need of assistance there.

The General Minister will conclude his visit in Kalwaria, Poland,  where he will meet friars and more Ukrainian refugees who have found shelter there.

Greeting cards from a prison cell: Life beyond death row
Dale Recinella, the former Wall Street finance lawyer who assists prisoners on death row in Florida together with his wife Susan, shares his experience and tells the stories of those he meets.
By Dale Recinella

Since 1999, my annual rituals include February, April, and May pilgrimages to the discount stores across rural north-central Florida from Jacksonville to Lake City to Gainesville to Starke. Each year I need about 1,400 Valentines’ Day cards.  Mothers’ Day cards – about 900. Fathers’ Day cards – about 700. All to be passed out to the death row inmates at cell front.

Prison regulations are strict when it comes to holiday cards for inmates to send to others. No sparkly stuff. No ribbons or fancy whatnots. No cards with 3D popups or glued inserts. No plastic. No metal. No foil. No wood. And no envelopes that are not white, light-yellow, or light-blue. The red ink imprint of the Florida Department of Corrections that is stamped on every envelope leaving a Florida prison by mail must stand out clearly.

No cards that are lewd or sexually suggestive. No cards with alcohol or drinking themes. No cards with pictures of young children. No cards that are overly romantic.

It gets harder every year to find cards that meet the prison limitations – even for Mothers’ Day. So, every year, I greedily hunt down hundreds of 50-cent cards in the discount store bins across rural north Florida’s less travelled county roads.


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Timing is everything. If one shows up just a day or two after the cards have been put out on shelves at a particular store, there can be eight or twelve or even twenty-four of a kind. I still remember vividly an awkward moment with a friend who is keeping me company on such a pilgrimage from store to store. I unexpectedly hit the jackpot in the discount card section of a remote shop. As I gleefully fill my handbasket with dozens of sets of twelve each of prison-qualified Valentines’ Day Cards, I must look a bit like Blackbeard the pirate scooping up gold coins.

My companion for the day lovingly addresses me with concern, asking, “Brother Dale, are you sure this is spiritually healthy?”

Be that as it may, there is nothing quite like the experience of stepping to the checkout line in a rural discount store with hundreds of holiday cards.

“How many mothers have you got?” is among the politest comments I have received from disgruntled clerks who must hand scan the bar code on the back of every 50-cent card individually.

Invariably, I use the opportunity to mention that the cards are for the men on Florida’s Death Row to send to their loved ones. That is guaranteed to kill the conversation for a moment or two. Then, it gets really interesting, and many of the store patrons move closer to listen in.

“So, you are against the victims and in favor of the criminals!”

“No.” I always make eye contact and speak gently. “Actually, I have become aware that the unseen victims of these horrible crimes frequently include the innocent family members of the perpetrator. So, the cards are for them – the children, the mothers, the fathers, the brothers and sisters, the wives – most of whom have done nothing wrong.”

“How do they get to be victims?”

“Nobody goes to prison alone. They always take their family to prison with them. And when a man goes to Death Row, he takes his family to Death Row with him.”

“But his crime victim is not getting to send any cards to her mom or her young’uns or her husband! What about that!”

“You’re right. And I cannot fix that. So, I do the little bit that I can by trying to relieve the suffering of the other innocent victims in his own family.”

A few store clerks register indifference. Some simply say that they are against what I am doing but have to check me out because they need their job. Some clerks have thrown the cards back at me and refused to check me out. One left the premises after telling her manager that either she or I would have to leave the store. There is no doubt in my mind that such strong emotional reactions are rooted in the horror of the loss of a loved one to a violent crime. Our society has not even tried to learn how to bring healing to those who have suffered such a horrendous loss.

There are some clerks who express surprise at the thought that people on Death Row have families and loved ones. They seem a bit shaken at that, and then are fine scanning the cards.

Several times each year, as I leave a store and tote my bags to the parking lot, someone will approach me from behind. A man, an older woman, a couple who appear married. They always speak softly and deliberatively, as though pushing out the words with great effort.

Our son is in prison… My dad is in prison… My brother is in prison… My grandfather is in prison… My mother is in prison… Our daughter is in prison… Our grandson is in prison… followed by a heartfelt sigh: “Thank you.”

In Florida ministry, volunteers have been allowed to pass out Valentine’s Day cards, Mother’s Day cards, and Father’s Day cards at Death Row cell-front since February 1999. We must clear security with them in our transparent plastic bins. If any single card in our bins turns out to have contraband hidden inside, the officer who cleared us will be looking for a new job that night. Each search of the cards is extremely thorough – and it is not unusual for the plastic bins of cards to be searched multiple times: at the prison entry gate, at the chapel, at the Death Row building entrance, at the wing entrances, and any place in between.

The first year that I carried Valentine’s Day cards into Death Row I had picked cards of different sizes with envelopes of different sizes, all neatly stacked and sorted in my bins. By the time I entered the Death Row building to begin cell-front distribution my bins looked like their contents had been shuffled and tossed. Many inmates complained that the cards they received from me did not fit in the envelopes or that the envelopes were way too big for the cards.

By the time I showed up with Mother’s Day cards two months later, all the cards and envelopes were the same size. To survive in prison, one must adapt. The prison does not adapt to us.

My responsibilities as a Catholic Correctional Chaplain on Florida’s Death Row include making myself available to the death row inmates for one-on-one pastoral counseling.  Such counseling is never initiated by me. Usually, it is at the request of the inmate. In rare instances, it can also be at the request of officers and staff who are sincerely looking out for the welfare of a particular inmate.

For example, on one occasion, officers are quite concerned about a particular inmate, who recently has suffered the loss through death of important friends and family members. The staff are worried that he might be despondent enough to attempt suicide.
Officers are assigned to be on his door – which is prison speak for suicide watch. As the staff shifts change through the day, the assigned officers rotate their vigil sitting in a metal folding chair in front of his cell. They ask me to see him pastorally. I agree to do so, so long as the inmate is willing to come voluntarily. He comes.

The officers escort him in chains and black-box handcuffs from his cell down to the main floor counseling room and lock us in together. The inmate and I are sitting quietly across the table from one another as he sizes me up. He knows me from my death row rounds and knows that for years I have been bringing him cards to send to his mom and sister.
“Thank you for all the Christmas and Valentine’s and Mom’s Day cards over the years.”
“You’re very welcome. I hope they brought a smile to your mom and your sister.”
He waves off my social response and digs in for the meat. “Look! I’m not one of your flock, you know,” his tone is irritated and dismissive.
“Yes, I know.” I smile and nod.
“So, what the heck do you want with me?”
“A lot of people here care about how you are doing. They asked me to meet with you.”
“Okay. That’s how this meeting happened. But you haven’t answered my question. What do you want with me?”
“I want to convince you that your life is a gift from God, and that even in here your life is a gift of great value.”
“What!” he glares at me with a rapid succession of rolling-eye rim shots. “Exc-u-u-u-use me! I assumed you were a Christian, but I must have been mistaken!”
“No. No mistake. I am a Catholic Christian.”
“You Christians are the ones who want to kill me!” The black-box cuffs make a dull thudding noise as his hands beat the table, punctuating his words. “You Christians are the ones who insist on having the death penalty! And you have the nerve to come in here and tell me my life is a gift? What kind of a Christian hypocrite are you?”

“My turn?” I ask gently after allowing the energy from his tirade to dissipate.
“Have at it!” He snorts in disdain. “This should be good!”
“Not all Christians support the death penalty. In fact, the overwhelming majority do not. But we are in a country, and in a particular part of the country, where many Christians mistakenly believe that this practice is mandated by God’s will.”
“That would be the same God that you want to tell me about?” he speaks while pretending to crane his sight to the hallway, as though he wants the officers to end this pointless meeting. “This God that you want to tell me thinks my life is a gift.”
“I cannot speak for others.” I shrug with all the innocence that can be mustered under the circumstances. “I can only tell you about the God I know. And the God I know is mercy, within mercy, within mercy. He treasures your life, and does not desire the death of a sinner.”
“So now I’m a sinner am I!” I cannot tell whether this irritation is real or for effect. He again feigns the search for release and rescue by the hall officers; but this time he is smirking, obviously intending to pull my chain a bit.
“No worries,” I laugh. “Welcome to the club. I am a sinner, too.”
“So, Chaplain Sinner, cut the crap and give it to me straight. What do you want from me?”
“I want to convince you that your life is a gift from God, and that even in here your life is a gift of great value.”
He shakes his head and lowers it to the tabletop as if giving into total despair, as though we are wasting our time. “That’s your story and you’re sticking to it, huh?”
“Actually, that is God’s story, and He doesn’t change it.”
“This God that you know.” His emphasis is effectively sarcastic.
“Yes, the God I know.”
“Well don’t get your hopes up. I’m not going to pray with you, and I’m not going to read from your stupid book that all you Christians quote from to kill me.”
“You mean that ‘some Christians’ quote from to kill you, right?”
“Sure, if you say so.”
“So, does that mean you would like to meet with me regularly?”
“I wouldn’t say like.  But it will be okay.”
In the course of the next three years, that man becomes a godson to me and my wife and a regular communicant. Recently, he died peacefully of natural causes in the prison hospital after receiving the last rites from the priest for death row.

沙文

都好㗎. 其實點解我鍾意舊嘢呢? 無可否認呢排教會嘅新聞的確係少咗. 點解少咗呢? 係咪因為神父改過自身呢?
大家有冇aware, 近兩年來動態青檸, 教會實體聚會遭到無理打壓！神父冇機會接觸到信徒。呢個就係教會新聞少嘅真正原因！所以咁又引證到聖教會活動如何keeps law enforcement busy.
and武肺對社會的好處
熱烈支持動態青檸

beebeechan

咁貪新屎坑就去信新教啦笨七加個箍
沙文 發表於 2022/4/13 00:22

   

唔鍾意新屎坑咁你用番呢款哩...

又可以放係客廳當櫈坐

沙文

照鏡都俾塊新款啲哩, 仲用埋啲老款



依家照鏡用時嘜風架哩
beebeechan 發表於 2022/4/11 07:13

咁貪新屎坑就去信新教啦笨七加個箍

沙文

南加內陸牧師涉嫌綁架和性侵被拘
南加內陸河濱縣一名牧師近日被控綁架罪。當地警方進一步調查得知，該牧師還涉嫌兩起性攻擊案件。
河濱縣監獄和監獄記錄顯示，派里斯市（Perris）牧師阿古拉（Giovanny Cruz Aguilar）48歲，於3月24日涉嫌綁架、非法拘禁及強暴罪被捕，並於3月29日被檢控。被告目前已經獲保釋，尚未出庭。被告在被捕前是派里斯市教會Restoration Agape Church的牧師。
警方表示，所有對被告的指控，都來自教會外部活動。多名成人受害者都知道實施犯罪的是牧師。
參與調查警探說，由於該案仍在調查中，為避免對潛在受害者有誤導，警方目前只是有限透露一些案件信息。警方希望更多受害者提供線索，可致電警探Michael Placencia，電話951-736-2348。

克拉耶夫斯基樞機將第二輛救護車送往烏克蘭
自烏克蘭爆發衝突後，教宗賑濟所所長克拉耶夫斯基樞機第三次前往這個歐洲東部國家，將另一輛救護車送往該國。克拉耶夫斯基樞機將在基輔與因戰爭而受苦的信友們慶祝逾越節三日慶典。

（梵蒂岡新聞網）教宗賑濟所所長克拉耶夫斯基樞機於聖枝主日再次啟程前往烏克蘭，把教宗方濟各降福過的第二輛救護車送往基輔。這輛救護車配備先進的醫療設備，比如兒童用的心臟除顫器。基輔是飽受戰爭蹂躪的城市，卻一直得到教會和教宗的關注。教宗通過聖座大使庫爾伯卡斯（Visvaldas Kulbokas）總主教，繼續與受苦的人同在，與痛失至親的人、與那些面對留下來還是永遠離開的兩難抉擇的人同在。

克拉耶夫斯基樞機將於聖週四交付這輛救護車。這個時間點極具意義：救護者車是為了治療，而聖週四的濯足禮傳達出關懷、服務和愛。克拉耶夫斯基樞機說，在一個傷者、病患或處於艱困中的人被送上救護車時，他將感受到教宗的關懷和安慰。教宗願意為那些遭受不義的戰爭暴力的弟兄姐妹濯足、親吻他們的腳。

另外，教宗賑濟所所長將在烏克蘭度過整個聖週、會見民眾，並與基督徒團體慶祝逾越節三日慶典。這舉動是邀請整個教會以謙卑的態度和基督的愛進入聖週，即使周圍持續有令人恐懼的戰爭的響聲，也要善度復活節，在聖神中煥然一新。

為貧困者服務的杜萊基金會慶祝成立十週年
為世界邊緣地區最貧困者服務的仁愛修女會的杜萊基金會慶祝成立十週年，該基金會也給人們帶去希望。

（梵蒂岡新聞網）從遭受戰爭蹂躪的敘利亞到中非共和國，到泰國、乍得、阿爾巴尼亞、印度尼西亞等30個國家，這些是杜萊（Jeanne Antide Thouret）修女創建的仁愛修女會修女們從事工作的地方。修女們通過她們的杜萊基金會在世界邊緣地區促進社會包容和人類整體發展。

這個天主教慈善組織在其創始人的神恩的啟發下於10年前成立。為了紀念成立十週年，杜萊基金會正在籌辦一系列活動，並發布了10張來自這些國家的重要照片，以每年一張代表性照片來展示修女們在4大洲開展的寶貴工作。

在過去的10年中，杜萊基金會支持許多孩童和青年的教育工作，以及為男女的全人發展的項目，這些都受到瑪竇福音段落的啟發。福音中說，“我餓了…… 我渴了…… 我作客…… 我患病…… 我在監裡。每一次，凡你們對我這些兄弟中的一個所做的，就是對我做的”（參閱：瑪廿五31-46）。

杜萊基金會協調人卡魯索（Maria Luisa Caruso）修女日前向本新聞表示，“基金會是仁愛修女會的工作的左膀右臂，它以促進人類發展為目標，為最弱小者服務”。修女解釋說，“修女們深信，要是讓最貧困者有機會發現自己的潛能，就能夠幫助他們成為自己生命的主角並為他們的團體提供有效的幫助”。這一策略的一個重要例子，是近年來向許多經濟困頓的女青年發放助學金，以免她們中斷學業。此外，杜萊基金會的工作和精神的另一個重要項目目前正在乍得開展：修女們在那裡支持35名來自偏遠村莊和貧困家庭的女孩就讀高中和大學。

仁愛修女會的修女們繼續在世界邊緣地區服務，也在仍有武裝衝突的地區工作，比如敘利亞、埃塞俄比亞的提格雷地區。最後，卡魯索修女表示，“沒有人再談這些衝突，可是那裡的情況依然悲慘。儘管有危險，我們的修女們決定留下來，不讓那些在她們身上看到希望跡象的人感到失望”。

教宗為秘魯祈禱：儘快找到和平的解决方案
在主持了聖枝主日彌撒後，教宗方濟各鼓勵因社會嚴重緊張局勢而發生騷動的拉丁美洲國家秘魯，在尊重每個人的權利和體制結構的情况下，儘快找到和平的解决方案。

（梵蒂岡新聞網）4月10日聖枝主日，教宗方濟各在帶領聖伯多祿廣場上的信友誦念《三鐘經》之前，再次呼籲停止在烏克蘭的戰爭，並祝大家善度聖週。隨後，教宗也將目光轉向大洋彼岸的秘魯。這個南美洲國家目前處於社會困境，烏克蘭戰爭造成的全球性危機也波及該國處於劣勢的勞工，民衆與政府在對社會-經濟嚴重局勢上沒有取得共識。

教宗向這個國家的人民表示：“我密切關注親愛的秘魯人民，他們正經歷著社會緊張的艱困時刻。我以祈禱陪伴你們，並鼓勵所有方面為了國家的利益，尤其是最貧窮者的益處，在尊重每個人的權利和體制結構的情况下，儘快找到和平的解决方案。”

幾天以來，抗議物品漲價的罷工行動和道路封鎖將秘魯的社會生活推向危機。總統卡斯蒂略下令在利馬和鄰近港口城市卡亞俄實施宵禁，這更加激怒了民衆的情緒，就連該國的主教們也指責這個決定“過分”。民衆襲擊了政府所在地，要求總統辭職，在與警方的衝突中至少11人受傷。

秘魯主教們與教宗的立場一致，主教團主席卡夫雷霍斯（Miguel Cabrejos）總主教呼籲政府保護人民，尤其是最貧窮的人，他們的工作不穩定，每天被迫設法賺得食物來養家糊口。