· Complicating the probe, the official said, Ramirez did not respond to requests for an interview, a contention Ramirez denies. A family photo …
· Born in the Dominican Republic, Father Manuel is a priest of the Diocese of Brooklyn, N.Y. In this episode of Sunday to Sunday, we witness Father Manuel’s apostolic zeal that marks his every ...
· 3. 1 of 3. A third accuser says that Manuel La Rosa-Lopez, then a seminarian, molested him in the early 1990s when he was an altar boy at St. Thomas More Catholic Church in Houston. The man did ...
· The orders the Rev. Carlos Rodriguez got from his religious superiors after he confessed to molesting a 16-year-old boy just hours before were …
His lawyer, Adam Dinnell, told the Chronicle in October that the priest inappropriately touched his client at least four to five times — always during Sunday Mass in an ante room. “I was ashamed. I didn’t want to go to church anymore,” the man said.
Third accuser says archdiocese knew about abuse allegations by Houston-area priest as early as 1992. A third accuser says that Manuel La Rosa-Lopez, then a seminarian, molested him in the early 1990s when he was an altar boy at St. Thomas More Catholic Church in Houston. The man did not want to be identified when he posed for a portrait ...
24. He met with Conroe’s investigators on Oct. 10 and was interviewed by the Texas Rangers on Oct. 31, according to his lawyer.
He was ordained the following year — about two weeks before the priest’s Christmas birthday. La Rosa-Lopez received his first pastoral posting to the Sacred Heart Catholic Church in Conroe in 1997. “He should have never been a priest,” his latest accuser said. Latest allegations.
The same search warrant used for the Archdiocese of Galveston-Houston also made reference to two letters from October 1992 provided to the Conroe Police Department. The letters described the diocese’s internal probe about his claims against La Rosa-Lopez.
Manuel La Rosa-Lopez is pictured in the "Clergy Pictorial Directory" by the Diocese of Galveston-Houston after his posting to the Sacred Heart Catholic Church in Conroe, where two former parishioners say he sexually abused them. Courtesy handout. He was months into his sixth-grade year at the parish school when La Rosa-Lopez joined ...
The exhaustive search warrant made only the barest mention of the third accuser, identifying him only by his initials, and the priest has not been charged in connection with the third claim. Files showing treatment of more than 20 priests were among the documents seized from the Shalom Center.
From 1950 to 2002, 4,392 priests were accused of abuse, according to a study by John Jay College of Criminal Justice. The pace of lawsuits escalated as public awareness grew, and besieged church leaders looked to a new option: bankruptcy.
Casados says that when he was a 10-year-old altar boy, fresh off his first communion at Holy Cross Catholic Church, Father Marvin Archuleta molested him. Archuleta was charged in February with raping a first-grade boy at Holy Cross in the mid-’80s; a jury trial is slated to begin in January.
In court papers, the archdiocese reported owning $49 million in real estate, cash, and investments. That figure included its Albuquerque headquarters, corporate and municipal bonds, a half-dozen cars and pickup trucks, and an unspecified amount of gold and silver.
Seven states and the District of Columbia passed laws in 2019 that suspend the statute of limitations on civil sex abuse suits, and at least three other states are considering them.
Parishes continue to pay 12.5% of their Sunday collection plates to the archdiocese, according to a 2018 deposition. Photographer: William LeGoullon for Bloomberg Businessweek. As a very rough guide, an archdiocese in bankruptcy will settle with clergy abuse victims for roughly half the value of its estate.
Photographer: William LeGoullon for Bloomberg Businessweek. James Stang, lead lawyer for the alleged clergy abuse victims in the bankruptcy, wrote in a June court filing that the incorporations and transfers were made with the intent to “hinder, delay, or defraud” the claimants. J.
Many victims didn’t come forward in time to make the June deadline, say victims’ lawyers. “That will leave out a significant portion of people who are still too ashamed, too wounded, too fearful to come forward,” says Robert Weisz, a Santa Fe psychologist who’s treated clergy abuse victims for 15 years.
Attorneys say those files hold the key to discovery in civil lawsuits because they contain information regarding clergy, and ultimately, potential church misconduct.
Hanratty came forward last summer after reading the Pennsylvania grand jury report, which detailed allegations against more than 300 priests for abusing more than 1,000 minors.
The fact that a diocese lists a priest as credibly accused does not mean it will reveal what it knows about a priest's past behavior. Nor does it mean that a diocese will accept responsibility for any alleged abuse.
The Attorney General's Office in New York state cannot convene a grand jury, but it is partnering with district attorneys across New York in case the need arises to prosecute criminal offenses.
Underwood and other state attorneys general started civil probes in response to last year's high-profile Pennsylvania grand jury report about clergy sexual abuse. She said the report "shined a light on incredibly disturbing and depraved acts by Catholic clergy, assisted by a culture of secrecy and coverups in the dioceses. Victims in New York deserve to be heard as well — and we are going to do everything in our power to bring them the justice they deserve."
Growing numbers of dioceses have released lists of credibly accused priests in recent years and established compensation funds for clergy abuse victims, but survivors across the country, like Novozinsky, say it's not enough. They are calling for the church to release their "secret files."
These archiv es are believed to contain priest personnel files, including potentially incriminating information about allegations of abuse and the participation of supervisors in coverups. In other words, who was told what, all the way up the chain of command.
Miguel de Unamuno has been mostly forgotten in the English-speaking world, but he was one of the most important Spanish intellectuals of the twentieth century (photo: AP).
The short story “San Manuel Bueno, Martir” (“Saint Manuel the Good, Martyr”), published by the Spanish existentialist Miguel de Unamuno in 1931, can help us to sort out the feelings of the unbelieving minister, particularly the one who remains in the ministry even after losing faith. Unamuno has been mostly forgotten in the English-speaking world, but he was one of the most important Spanish intellectuals of the 20th century and an important figure (along with people like Kierkegaard, Gabriel Marcel and Paul Tillich) in what we might call Christian existentialism. His Christianity, however, was conflicted to the point that it might not be accurate to call him a Christian at all. Certainly he was disgusted by the alignment of the Spanish church with antiliberal political forces, but he also believed the death of his son was punishment for Unamuno’s abandoning Catholicism.
Michial Farmer is the author of Imagination and Idealism in the Works of John Updike. His essays have appeared in The Cresset, Front Porch Republic and Touchstone.
As if to drive this last point home, Unamuno shuffles Angela off the page for the story’s final two paragraphs. An unnamed editor, presumably a fictionalized version of Unamuno himself, tells us that he isn’t an editor at all, that the story we have just read is Angela’s memoir as it was given to him. He offers his own cryptic commentary, centering on Jude 9: “Yet the archangel Michael, when he argued with the devil in a dispute over the body of Moses, did not venture to pronounce a reviling judgment upon him but said, ‘May the Lord rebuke you!’”
They are convinced that Lazaro will convert to Catholicism. And he does, albeit not in the way they imagine. He tells Angela “how Don Manuel had spoken to him, especially during the walks to the old Cistercian Abbey, trying to convince him to join the religious life of the people and even if he did not believe, pretend to believe, in order to hide his thoughts. And without trying to catechize him, he converted him in a different way.”
Even when the ritual—and it is ritual, above all, by which Father Manuel performs his duties—is specifically Christian, Manuel does not so much teach as inhabit it:
First, Harris announced that he had (rightly) denounced his book and the culture it helped create; a few months later, he announced that he was no longer a Christian in any meaningful sense.