Betrayal: The Crisis in the Catholic Church

"The clergy sexual abuse story is still unfolding, and it will likely take years before all the facts are known and all the changes it sets off are in place. This book, written from the epicenter of the scandal in Boston, examines the scandal's origins and causes, the behavior of abusive priests and their impact on victims, the role of key figures including Geoghan and Law, and the decline of deference among the faithful and how the Catholic Church might change as a result."

Betrayal: The Crisis in the Catholic Church
Betrayal: The Crisis in
the Catholic Church

Betrayal: The Crisis in the Catholic Church
by the investigative staff of the Boston Globe

Foreword | Introduction | Page 1 |
Page 2 | Page 3 | Page 4 | Page 5 |
Page 6 | Page 7

In June 2001, Cardinal Bernard F. Law, the longtime Roman Catholic archbishop of Boston, used a routine court filing to make an extraordinary admission: seventeen years earlier he had given Rev. John J. Geoghan a plum job as parochial vicar of an affluent suburban parish, despite having been notified just two months previously that Geoghan was alleged to have molested seven boys.

For the investigative staff of the Boston Globe, that document was a turning point: a story about a priest who was accused of molesting children was now a story about a bishop who protected that priest. The document, and a defense offered in late July by the cardinal's lawyer asserting that physicians had cleared Geoghan for ministry, set off a lengthy investigation by the Globe's Spotlight Team, which set out to determine whether the Geoghan case was an anomaly or part of a pattern.

The troubling answer to that question—dozens of Boston-area priests had molested minors, and in too many cases bishops had known about the abuse but failed to remove the priests from their jobs—was revealed in a series of stories published in early 2002 that has triggered the most serious crisis to confront the Catholic Church in years.

The Globe's reporting, and the events it set off, led to the writing of Betrayal, which is the story of priests who abused the children in their care, victims whose lives were shattered at the hands of those priests, bishops who failed to prevent the abuse, and laypeople who rose up in anger.

"Since the mid-1990s, more than 130 people have come forward with horrific childhood tales about how former priest John J. Geoghan allegedly fondled or raped them during a three-decade spree through a half-dozen Greater Boston parishes," began the Spotlight Team's first article on the subject, published in January 2002."Almost always, his victims were grammar school boys. One was just 4 years old."

Over the next four months, the Globe ran nearly 300 stories about clergy sexual abuse. Though the problem had been widely known nationally and sporadically written about since the mid-1980s, the Globe's reporting used the Church's own documents to demonstrate that high-ranking officials had repeatedly put the welfare of their priests ahead of that of the children in their care.

Rev. John Geoghan
Former priest John Geoghan

"In the Geoghan case a succession of three cardinals and many bishops over thirty-four years had failed to place children out of Geoghan's reach, sending the priest compassionate letters even as they moved him from parish to parish, leaving a trail of victims in his wake.

The first Globe stories struck a nerve. Catholics were furious and felt betrayed. Cardinal Law apologized, and in the ensuing days and weeks, he agreed to turn over the names of all priests, past and present, accused of sexually abusing minors, even though such reporting was not then required under Massachusetts law. He announced a zero-tolerance policy, vowing to oust any priest against whom a credible allegation was lodged, and promised new efforts to reach out to victims.

But the dam had burst. Many Catholics called for Law's resignation and began withholding contributions to the Church. State legislators passed a bill requiring clergy to report allegations of sexual abuse to secular authorities. Prosecutors began issuing arrest warrants for priests.

This story began, as all stories do, with a group of reporters trying to answer a set of questions. The Globe's Spotlight Team—editor Walter V. Robinson and reporters Matt Carroll, Sacha Pfeiffer, and Michael Rezendes—set out to discover how many priests in Boston had molested children, and how much the Church had known about the abuse.

within a few days, the reporters discovered that Geoghan was merely the most well known example of a much deeper problem. The Archdiocese of Boston had quietly settled claims of abuse against multiple priests in recent years. Most of the claims had been settled in private, with no public record. It was an agreeable arrangement: the Church got to keep the ugly truth under wraps; shame-filled victims, having no clue that there were so many others, were able to protect their privacy. Victims' lawyers received a third or more of the financial settlements without ever having to test their cases in court. Even in the infrequent instances when lawsuits were filed, the reporters found that official records often had vanished. That was because judges agreed to impound the cases once they were settled, shielding from the public not only the outcomes but any traces that the suits had even been filed.

Reporters met another roadblock. In the scores of civil lawsuits pending against Geoghan, a judge had placed a confidentiality seal on all the documents produced in the case, including depositions and Geoghan's personnel records.

Martin Baron, who had just become editor of the Globe, decided that the newspaper should challenge the judge's confidentiality order on the grounds that the public interest in unsealing the documents outweighed the privacy concerns of the litigants. In August 2001 the newspaper's lawyers filed a motion seeking to unseal the Geoghan papers.

Superior Court Judge Constance M. Sweeney ruled in the Globe's favor in November. The Church appealed the decision, but in December a state appeals court judge upheld Sweeney's ruling. The documents would be released sometime in January 2002.

On December 17, 2001, Wilson D. Rogers Jr., the cardinal's lawyer, sent the Globe a letter threatening to seek legal sanctions against the newspaper and its law firm if the Globe published anything gleaned from confidential records in the suits. He warned that he would seek court-imposed sanctions if reporters even asked questions of clergy involved in the case.

But by this time, the Spotlight Team had determined through numerous interviews that many priests in the Boston archdiocese had faced sexual abuse allegations in the last decade that were credible enough that the archdiocese had paid settlements to the victims—and had done so secretly. The team used the Church's annual directories, which list where priests are assigned, as its compass. The reporters developed a database showing that scores of active priests had inexplicably been removed from parish assignments around the time the victims were receiving secret settlements. The scope of the abuse was far greater than previously known.

With Geoghan due to face his first criminal trial on a variety of sex abuse charges in January, the Spotlight Team put aside the secret-settlements story in mid-December and began work on what was initially conceived as a three-thousand-word article that would set the stage for the first Geoghan trial. This was not to be a full-blown investigation but a three-week, in-depth look at the wrecked lives Geoghan had left in his wake during the course of a thirty-four-year rampage.

But after just a week of combing through court files, the Globe found never-publicized documents that were extremely damaging to the archdiocese. The documents included a 1984 warning to Law from one of his bishops that Geoghan remained a danger; a 1982 letter from a parishioner to Law's predecessor, Cardinal Humberto S. Medeiros, laying out Geoghan's abuses and demanding to know why he was still allowed to serve in a parish with children; and some of Geoghan's psychiatric records. The documents proved that the archdiocese had known of Geoghan's abuse of children for decades.

The Globe published its first Spotlight series on the Geoghan case on January 6 and 7. Law declined to be interviewed for the articles. Then, in anticipation of the public release of about ten thousand more pages of Geoghan court documents on January 25, the Globe obtained the documents early and published excerpts and stories about them on January 24, adding rich detail and context to the initial series.

On January 31, the newspaper ran the piece it had first undertaken the previous summer, revealing that over the past decade the Archdiocese of Boston had secretly settled cases in which at least seventy priests had been accused of sexual abuse. The story—based on court documents and records, a database, and interviews with attorneys and other sources involved in the cases—was a watershed, establishing that the Geoghan case was not an aberration.

within weeks, and under pressure from prosecutors, the archdiocese dug into its files and turned over to local district attorneys the names of more than ninety priests about whom it had received credible sexual abuse complaints over the previous forty years. Soon, prodded by their local media, other dioceses around the country were also combing their files for past complaints and jousting with authorities about what to do with their accused priests. Many of the dioceses began to formulate new policies on how to deal with sexual abuse complaints, and the U.S. Conference of Catholic Bishops prepared to adopt a national policy for the first time.

As the crisis in the Church grew, the Globe doubled to eight the number of staffers assigned to the story full-time, adding projects reporters Stephen Kurkjian, Thomas Farragher, and Kevin Cullen, and religion reporter Michael Paulson. Over time, other reporters contributed on an ad hoc basis.

This book builds on the extensive reporting the Globe has done on the clergy sexual abuse scandal. Some of the interviews and facts have previously been reported in the newspaper, but no articles were reproduced wholesale; much of the reporting is new, and the book was written from scratch. Reporting for the book, from which any profits will go to charity, also produced stories for the paper. Those articles included previously undisclosed instances of sexual abuse, the interplay between local prosecutors and the Boston archdiocese, and the expanding effort by Catholic laity to challenge the Church's hierarchy.

The clergy sexual abuse story is still unfolding, and it will likely take years before all the facts are known and all the changes it sets off are in place. This book, written from the epicenter of the scandal in Boston, examines the scandal's origins and causes, the behavior of abusive priests and their impact on victims, the role of key figures including Geoghan and Law, and the decline of deference among the faithful and how the Catholic Church might change as a result."

Ben Bradlee Jr.
Deputy Managing Editor/Projects
May 10, 2002


Foreword | Introduction | Page 1 | Page 2 | Page 3 | Page 4 | Page 5 | Page 6 | Page 7



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THE APOCALYPSE OF THE SPIRIT-PARACLETE
The fulfillment of the promised divine eschatological instruction
“The original meaning of the word ‘apocalypse’, derived from the Greek apokalypsis, is in fact not the cataclysmic end of the world, but an ‘unveiling’, or ‘revelation’, a means whereby one gains insight into the present.” (Kovacs, 2013, 2) An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
Shri Mataji
Shri Mataji Nirmala Devi (1923-2011) was Christian by birth, Hindu by marriage, and Paraclete by duty.
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
Stephen E. Witmer, Divine instruction in Early Christianity   
F. B. Meyer, Love to the Utmost Robert Kysar, John, the Maverick Gospel 
Danny Mahar, Aramaic Made EZ Lucy Reid, She Changes Everything
David Fleer, Preaching John's Gospel: The World It Imagines Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology
George Ladd, A Theology of the New Testament In Spirit and Truth, Benny Thettayil
Jesus and His Own: A Commentary on John 13-17 Marianne Meye Thompson, The God of the Gospel of John
Eric Eve, The Jewish Context of Jesus' Miracles D. R. Sadananda, The Johannine Exegesis of God: an exploration into the Johannine understanding of God
Michael Welker, God the Spirit Georg Strecker, Theology of the New Testament
Tricia Gates Brown, Spirit in the writings of John Michael Welker, The work of the Spirit: pneumatology and Pentecostalism
Robert Kysar, Voyages with John: Charting the Fourth Gospel John F. Moloney, The Gospel of John
Harvey Cox, The Future of Faith Robert Kysar, John
Robert E. Picirilli, The Randall House Bible Commentary George Ladd, A Theology of the New Testament 
“The teaching of the Paraclete, as the continuation of Jesus' teaching, must also be understood as the fulfillment of the promise of eschatological divine instruction.”
Stephen E. Witmer, Divine instruction in Early Christianity

“Jesus therefore predicts that God will later send a human being to Earth to take up the role defined by John .i.e. to be a prophet who hears God's words and repeats his message to man.”
M. Bucaille, The Bible, the Qur'n, and Science

“And when Jesus foreannounced another Comforter, He must have intended a Person as distinct and helpful as He had been.”
F. B. Meyer, Love to the Utmost

“The Paraclete has a twofold function: to communicate Christ to believers and, to put the world on trial.”
Robert Kysar, John The Meverick Gospel

“But She—the Spirit, the Paraclete...—will teach you everything.”
Danny Mahar, Aramaic Made EZ)

“Grammatical nonsense but evidence of the theological desire to defeminize the Divine.”
Lucy Reid, She Changes Everything

“The functions of the Paraclete spelled out in verses 13-15... are all acts of open and bold speaking in the highest degree.”
David Fleer, Preaching John's Gospel

“The reaction of the world to the Paraclete will be much the same as the world's reaction was to Jesus.”
Berard L. Marthaler, The Creed: The Apostolic Faith in Contemporary Theology

Bultmann calls the “coming of the Redeemer an 'eschatological event,' 'the turning-point of the ages.”
G. Ladd, A Theology of the New Testament

“The Paraclete equated with the Holy Spirit, is the only mediator of the word of the exalted Christ.”
Benny Thettayil, In Spirit and Truth

“The divine Paraclete, and no lessor agency, must show the world how wrong it was about him who was in the right.”
Daniel B. Stevick , Jesus and His Own: A Commentary on John 13-17

Stephen Smalley asserts that “The Spirit-Paraclete ... in John's Gospel is understood as personal, indeed, as a person.”
Marianne Thompson, The God of the Gospel of John

“The Messiah will come and the great age of salvation will dawn (for the pious).”
Eric Eve, The Jewish context of Jesus' Miracles

“The remembrance is to relive and re-enact the Christ event, to bring about new eschatological decision in time and space.”
Daniel Rathnakara Sadananda, The Johannine Exegesis of God

“The Spirit acts in such an international situation as the revealer of 'judgment' on the powers that rule the world.”
Michael Welker, God the Spirit

The Paraclete's “Appearance means that sin, righteousness, and judgment will be revealed.”
Georg Strecker, Theology of the New Testament

“While the Spirit-Paraclete is the true broker, the brokers they rely on are impostors.”
T. G. Brown, Spirit in the writings of John

“The pneumatological activity ... of the Paraclete ... may most helpfully be considered in terms of the salvific working of the hidden Spirit.”
Michael Welker, The work of the Spirit

“The pneuma is the peculiar power by which the word becomes the words of eternal life.”
Robert Kysar, Voyages with John

“The gift of peace, therefore, is intimately associated with the gift of the Spirit-Paraclete.”
Francis J. Moloney, The Gospel of John

“This utopian hope, even when modestly expressed, links Jesus and the prophets to a much wider history of human longing.”
Harvey Cox, The Future of Faith

“Because of the presence of the Paraclete in the life of the believer, the blessings of the end-times—the eschaton—are already present.”
Robert Kysar, John

“They are going, by the Holy Spirit's power, to be part of the greatest miracle of all, bringing men to salvation.”
R. Picirilli, The Randall House Bible Commentary

“The Kingdom of God stands as a comprehensive term for all that the messianic salvation included... is something to be sought here and now (Mt. 6:33) and to be received as children receive a gift (Mk. 10:15 = Lk. 18:16-17).”
G. Ladd, A Theology of the New Testament


“But today is the day I declare that I am the one who has to save the humanity. I declare I am the one who is Adishakti, who is the Mother of all the Mothers, who is the Primordial Mother, the Shakti, the desire of God, who has incarnated on this Earth to give its meaning to itself; to this creation, to human beings and I am sure through My Love and patience and My powers I am going to achieve it.

I was the one who was born again and again. But now in my complete form and complete powers I have come on this Earth not only for salvation of human beings, not only for their emancipation, but for granting them the Kingdom of Heaven, the joy, the bliss that your Father wants to bestow upon you.”

THE MOTHER: Messiah-Paraclete-Ruh
December 2, 1979—London, UK


“I am the one about which Christ has talked... I am the Holy Spirit who has incarnated on this Earth for your realization.”

THE MOTHER: Messiah-Paraclete-Ruh
New York, USA—September 30, 1981


“Tell all the nations and tell all the people all over the Great Message that the Time of Resurrection is here. Now, at this time, and that you are capable of doing it.”

THE MOTHER: Messiah-Paraclete-Ruh
Cowley Manor Seminar, UK—July 31, 1982


“This is the transformation that has worked, of which Christ has talked, Mohammed Sahib has talked, everybody has talked about this particular time when people will get transformed.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Chistmas Puja, Ganapatipule, India—25 December 1997


“The Resurrection of Christ has to now be collective Resurrection. This is what is Mahayoga. Has to be the collective Resurrection.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Easter Puja, London, UK—11 April 1982


“Today, Sahaja Yaga has reached the state of Mahayoga, which is en-masse evolution manifested through it. It is this day�s Yuga Dharma. It is the way the Last Judgement is taking place. Announce it to all the seekers of truth, to all the nations of the world, so that nobody misses the blessings of the divine to achieve their meaning, their absolute, their Spirit.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
MAHA AVATAR, ISSUE 1, JUL-SEP 1980 (Date and place unknown)


“The main thing that one has to understand is that the time has come for you to get all that is promised in the scriptures, not only in the Bible but all all the scriptures of the world. The time has come today that you have to become a Christian, a Brahmin, a Pir, through your Kundalini awakening only. There is no other way. And that your Last Judgment is also now.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“You see, the Holy Ghost is the Mother. When they say about the Holy Ghost, She is the Mother... Now, the principle of Mother is in every, every scripture — has to be there. Now, the Mother's character is that She is the one who is the Womb, She is the one who is the Mother Earth, and She is the one who nourishes you. She nourishes us. You know that. And this Feminine thing in every human being resides as this Kundalini.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Radio Interview Oct 01 1983—Santa Cruz, USA


“It is the Mother who can awaken the Kundalini, and that the Kundalini is your own Mother. She is the Holy Ghost within you, the Adi Shakti, and She Herself achieves your transformation. By any talk, by any rationality, by anything, it cannot be done.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi


“She is your pure Mother. She is the Mother who is individually with you. Forget your concepts, and forget your identifications. Please try to understand She is your Mother, waiting for ages to give you your real birth. She is the Holy Ghost within you. She has to give you your realization, and She's just waiting and waiting to do it.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Public Program Mar 22 1981—Sydney, Australia


“The Kundalini is your own mother; your individual mother. And She has tape-recorded all your past and your aspirations. Everything! And She rises because She wants to give you your second birth. But She is your individual mother. You don't share Her with anybody else. Yours is a different, somebody else's is different because the tape-recording is different. We say She is the reflection of the Adi Shakti who is called as Holy Ghost in the Bible.”

THE MOTHER: Messiah-Paraclete-Ruh-Devi
Press Conference July 08 1999—London, UK

The Great Goddess is both wholly transcendent and fully immanent: beyond space and time, she is yet embodied within all existent beings; without form as pure, infinite consciousness (cit) ... She is the universal, cosmic energy known as Sakti, and the psychophysical, guiding force designated as the Kundalini (Serpent Power) resident within each individual. She is eternal, without origin or birth, yet she is born in this world in age after age, to support those who seek her assistance. Precisely to provide comfort and guidance to her devotees, she presents herself in the Devi Gita to reveal the truths leading both to worldly happiness and to the supreme spiritual goals: dwelling in her Jeweled Island and mergence into her own perfect being.” (Brown, 1998, 2)





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