An In-Depth and Necessary Examination 

The Report, presented on November 19 of this year, sheds light on 63 cases of sexual violence, committed by 46 priests, a figure that represents approximately 3% of the 1,491 Religious who served during the period analyzed. These numbers, although striking, reflect only part of the reality.The PFM acknowledges that the real number of victims is probably greater, and is committed to continue listening and supporting those that have yet to report.

From Indignation to Learning

The Superior General of the Foreign Missions expressed “graveness, sadness and indignation” when receiving the Report. However, this exercise of self-evaluation not only intends to acknowledge past errors, but also to establish solid bases for the future.The Report is not just a diagnostic but gives recommendations to implement a culture of protection, which encompasses all levels of the organization.

Preventive and Corrective Measures

Over the last years, the PFM has adopted concrete measures to improve its response to these problems. Since the creation of an Evaluation Council, which includes expert members in law and ethics, and the formation of local protection agents, the institution has shown a clear will to change. In addition, it has established accessible and transparent reporting channels to guarantee that the victims can seek justice and support without obstacles.

Lessons from the Past, Commitment to the Future

The Report is particularly critical of the handling of cases during the decades prior to the 2000s, when many alerts were not properly addressed. Between 1950 and 2000, only eight cases of abuse were confirmed, while the remaining 55 did not have sufficient evidence. These figures reflect a time in which the norms of protection were practically inexistent, something that the PFM is determined to correct with new policies and protocols.

The Importance of Restorative Justice

The publication of this Report represents for the victims a step towards recognition and reparation. Although in many cases the judicial avenues are no longer available, due to the time transpired, the PFM promotes alternatives such as restorative justice, offering spaces of listening and concrete measures to repair the damage caused.

Building a Safe Environment

The Report also points out the need of an integral focus on the protection of vulnerable individuals. Included among the key recommendations is the creation of a map of risks to anticipate vulnerabilities, the generalization of formation programs and more effective communication regarding the preventive measures adopted.

A Living Testimony of the Gospel

The PFM concludes that this effort is not only an administrative question but a testimony of the respect and dignity that the Gospel exacts for all persons. In the words of the organization’s Superior General, this Report marks a new beginning, where transparency and commitment to protection become the heart of its mission.

The path to justice can be long and painful, but the Paris Foreign Missions seem determined to undertake it with firmness, offering a model of accountability that could inspire other institutions in the quest for a safer and more human future.

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A Controversial Decision Resurfaces 

The controversy centers on Carey’s advocacy for David Tudor, an Anglican priest suspended in the 1980s for sexually abusing multiple teenagers. In 1993, Carey, then Archbishop of Canterbury, supported Tudor’s return to ministry under supervision—a decision the Church now admits was a grave mistake.

Leaked documents show that Carey went beyond advocacy, facilitating Tudor’s reinstatement by removing his name from the central list of disciplined clergy. This act enabled Tudor to resume pastoral duties, albeit under restrictions that barred him from being alone with minors.

“Deeply Flawed Judgments” 

The Church of England has condemned Carey’s actions as “deeply flawed,” acknowledging the inadequate safeguards that allowed Tudor to continue serving in ministry for decades. Despite restrictions, Tudor’s pastoral presence posed ongoing risks. He was finally removed from ministry in October after admitting to “inappropriate sexual behavior.”

Critics argue that Carey’s decision to reinstate Tudor prioritized institutional preservation over the welfare of victims. One survivor, Rachel Ford, described Tudor as “prone to inappropriate touching” and slammed the Church’s response as “utterly devoid of empathy.”

A Chain of Accountability 

Carey’s resignation also casts a harsh light on current Archbishop of York Stephen Cottrell, who has faced scrutiny for his handling of the Tudor case during his tenure as Bishop of Chelmsford. Cottrell, aware of Tudor’s restrictions since 2010, permitted the disgraced priest to continue ministering and even supported his appointment as honorary canon of Chelmsford Cathedral.

Cottrell has since expressed profound regret, stating, “I am deeply sorry for not acting sooner.” However, survivors and advocates have criticized his explanation, arguing that legal limitations should not have excused inaction.

A Pattern of Institutional Failure 

The scandal surrounding Carey follows the resignation of another former Archbishop of Canterbury, Justin Welby, who stepped down last month amid separate allegations of mishandling abuse cases. Welby, too, faced accusations of inaction and systemic failures to address misconduct within the Church.

During his tenure, Welby acknowledged that the Church had failed its most vulnerable members, stating, “We grievously neglected our duty of care, and I am profoundly sorry.” Yet his admission did little to satisfy critics, who accused Church leaders of fostering a culture of cover-ups and complacency.

The Impact on the Anglican Church’s Credibility

These cascading scandals have further eroded trust in the Church of England. Survivors and advocates demand meaningful reforms to ensure that safeguarding measures are more than perfunctory. Many argue that the Church’s repeated failures to prioritize victims over institutional reputation have left deep scars on its moral credibility.

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***

False Mysticism and Spiritual Abuse

The term “false mysticism” appears in the regulations of the Dicastery for the Doctrine of the Faith (DDF) within a very specific context: namely, issues related to spirituality and alleged supernatural phenomena, which now are handled by the Doctrinal Section. This includes “problems and behavior connected with the discipline of the faith, such as cases of pseudo-mysticism, alleged apparitions, visions, and messages attributed to supernatural origin…” (Art. 10, 2).

In this context, “false mysticism” refers to spiritual approaches that harm the harmony of the Catholic understanding of God and our relationship with the Lord. It is in this sense that the phrase appears in the Magisterium. For example, in the encyclical Haurietis Aquas, Pope Pius XII rejects as “false mysticism” the conception of God present in Jansenist groups, which did not account for the mystery of the Incarnation in their spirituality:

“It is wrong, therefore, to assert that the contemplation of the physical Heart of Jesus prevents an approach to a close love of God and holds back the soul on the way to the attainment of the highest virtues. This false mystical doctrine the Church emphatically rejects as, speaking through Our predecessor of happy memory, Innocent XI, she rejected the errors of those who foolishly declared: ‘(Souls of this interior way) ought not to make acts of love for the Blessed Virgin, the Saints or the humanity of Christ; for love directed towards those is of the senses, since its objects are also of that kind. No creature, neither the Blessed Virgin nor the Saints, ought to have a place in our heart, because God alone wishes to occupy it and possess it.’” (Encyclical Letter Haurietis Aquas, 15 May 1956, IV: AAS 48 [1956], 344).

There is no delict in Canon Law classified by the name “false mysticism,” even though canonists occasionally use the expression in a manner that is closely tied to crimes of abuse.

However, in the new Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena, the DDF specified that “the use of purported supernatural experiences or recognized mystical elements as a means of or a pretext for exerting control over people or carrying out abuses is to be considered of particular moral gravity” (Art. 16). This consideration allows the situation described here to be evaluated as an aggravating circumstance if it occurs together with delicts.

At the same time, it is possible to classify a delict of “spiritual abuse,” avoiding the overly broad and ambiguous expression of “false mysticism.”

It is proposed to entrust to the Dicastery for Legislative Texts and the Dicastery for the Doctrine of the Faith the task of analyzing this possibility and presenting concrete proposals, forming a working group between them, chaired by the Prefect of the Dicastery for Legislative Texts.

Víctor Manuel Card. Fernández
Prefect

Ex Audientia Die 22.11.2024
Franciscus

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The event will bring together experts and leaders from various nations to explore innovative strategies for safeguarding children who face exploitation, abuse, war, and extreme poverty. In a heartfelt gesture, Pope Francis highlighted the role children themselves will play in preparing for this historic day, symbolizing the essence of empowerment and inclusion.

A Global Appeal for the Vulnerable

“Millions of children live in precarious conditions, are exploited and mistreated, and suffer the devastating consequences of conflict,” Pope Francis stated, marking the occasion of the International Day of the Rights of the Child. “This meeting is an opportunity to identify new ways to help and protect them.”

The announcement resonated deeply with those gathered, particularly the children present, who rushed to embrace the Holy Father. This visible connection underscored the Pope’s profound commitment to fostering a world where the youngest and most vulnerable are seen and valued.

Establishment of the Pontifical Committee for Children’s Rights

Coinciding with the announcement of the February summit, Pope Francis introduced the formation of the “Pontifical Committee for the World Day of Childhood”, tasked with organizing initiatives that promote children’s welfare globally. Father Enzo Fortunato, named president of the committee, praised the Pope’s unwavering focus on the future of the world’s youth.

“This is a testament to the Church’s dedication to protecting the smallest among us,” Father Fortunato remarked. “It is a call to action, not just for Catholics, but for humanity as a whole.”

The committee will work closely with the Community of Sant’Egidio, Auxilium, and other organizations to ensure the success of this event and future initiatives, including the “World Day of Childhood” slated for September 2026.

A Historical Perspective on Children’s Rights

The February summit aligns with a long history of advocacy for children. The International Day of the Rights of the Child commemorates the adoption of the 1989 United Nations Convention on the Rights of the Child, a landmark document rooted in principles first articulated in the 1924 Geneva Declaration on the Rights of the Child.

For over three decades, these frameworks have underscored the global responsibility to ensure children’s access to safety, education, and dignity. The Vatican’s upcoming meeting reaffirms this commitment while seeking fresh solutions to contemporary challenges.

Children at the Heart of Change

The Pope’s focus on involving children in the preparation of the summit is emblematic of his belief in their agency. The young participants at the announcement represented diverse backgrounds, including Catholic schools in Rome, Indonesia’s community, and peace schools run by Sant’Egidio. Their enthusiastic response reflected the universal relevance of this mission.

In the words of Father Fortunato: “The world’s smallest voices often carry the greatest truths. Through this initiative, Pope Francis reminds us to listen and act.”

A Message of Hope and Urgency

As wars rage and inequalities deepen, the Vatican’s call for global collaboration on children’s rights serves as a clarion reminder of shared human responsibility. February’s summit will not only spotlight the challenges but inspire concrete actions, urging leaders to prioritize the well-being of the youngest members of society.

By placing children at the heart of its mission, the Church is extending an invitation to the world: to protect, to empower, and to love without bounds. As the Pope concluded his announcement, the children in attendance offered the simplest yet most profound response: “Thank you.”

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Central to the High Court’s decision was the issue of whether a church could bear indirect responsibility in the absence of an employment relationship between the priest and the diocese. The High Court found that vicarious liability typically applies to employer-employee relationships, and Victoria’s laws regarding institutional responsibility for abuse cases did not provide a foundation for extending such liability to the church in this case.

This ruling comes as a setback for DP, a man who came forward in 2021 with allegations that he had been abused by a priest when he was five years old in the town of Port Fairy, Victoria, approximately 300 kilometers southwest of Melbourne. The accused priest, identified by Australian media as Bryan Coffey, died in 2013, having previously received a three-year suspended sentence in an unrelated case involving sexual abuse of other minors.

The High Court’s decision follows widespread public scrutiny and legal efforts to hold institutions accountable for decades of abuse within Australia. The issue of institutional child abuse has been a contentious one in the country, culminating in a Royal Commission established in 2012 to investigate systemic failures in religious, public, and community organizations. The Royal Commission’s final report in 2017 documented a “national tragedy” with roughly 4,500 complaints of abuse from 1980 to 2015 involving nearly 1,900 priests, religious figures, and church affiliates.

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Smyth’s abuse spanned years, concealed behind the closed doors of a soundproofed shed and veiled by a culture of secrecy. Despite initial warnings in 1984, he moved to Zimbabwe, where he continued his “camp” practices, leading to the tragic death of a young boy, Guide Nyachuru, in 1992. When Smyth faced renewed scrutiny and arrest in Zimbabwe, he fled to South Africa, where he lived unpunished until his death.

The Makin report’s release, over a decade in the making, revealed a web of delayed responses and inadequate resources from the Church of England, a fact that has deeply angered victims. “Justice delayed is justice denied,” victims expressed, grieving the years it took to acknowledge their suffering. They pointed directly to Welby’s office as the root cause of this delay, emphasizing that the Church’s hesitation only intensified their anguish.

In a particularly controversial twist, Archbishop Welby, who had once been connected to the Iwerne Trust camp as a youth leader, is now implicated for alleged failures to act despite having received a briefing on the extent of Smyth’s abuses in 2013. His response to these revelations has been seen as inadequate by both victims and clergy alike. In interviews, Welby acknowledged “incompetence” but denied any deliberate cover-up, a sentiment that has left many victims unsatisfied.

The frustration over Welby’s actions has resonated within Church leadership, especially after his 2017 interview on LBC, where he mistakenly claimed the Smyth case had been reported to the police. In reality, no such action had been taken, and it was only through the intervention of journalist Kathy Newman that police involvement eventually occurred.

In a recent interview with Newman, Welby was asked if his failure to act was motivated by a desire to protect the Church. Welby’s response was telling: “If this report were a mortal blow to the institution, so be it. God will raise another.” Despite acknowledging his failures as “incompetence,” Welby’s reluctance to resign has fueled calls for his departure from figures within the Church, including Reverend Fergus Butler-Gallie. In an open letter, Butler-Gallie pleaded for Welby’s resignation, stating, “For the love of God, and only for Him, please go.”

The Archbishop’s acceptance of responsibility for his mishandling of the Smyth case has not softened the blow for many, who argue that his response lacks the action needed to restore faith in Church leadership. With Welby now formally stepping down, he leaves a legacy fraught with controversy and hard questions. Will his departure pave the way for a more transparent and trauma-informed Church of England? For many of Smyth’s victims, only time will tell if this painful chapter in the Church’s history will lead to a genuinely restorative future.

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This inaugural Report is configured as a tool for rendering accounts and transparency, driven by the direct mandate of Pope Francis, who has made it clear that the protection of minors is a central priority of his pontificate. In a significant reform of the Roman Curia, the Holy Father established the Pontifical Commission for the Protection of Minors to work in close collaboration with the Dicastery for the Doctrine of the Faith, with the commitment to inform the Pontiff directly. 

Safeguards in the Church: A Path of Learning and Change

This pioneer Report, divided in four sections, examines the policies of several local Churches, and the efficacy of the Curia in the safeguarding and collaboration of the Church in the social realm. From its first pages, the document traces a fundamental transformation in the Church: progress towards greater responsibility and transparency. In Cardinal O’Malley’s words, the Commission acts with a clear mandate  to “include and acknowledge the victims and survivors of abuses in the life of the Church.” The Cardinal denounced firmly the period in which the Church responded ineffectively to the abuses, describing that stage as “dark” and pointing out that, fortunately, progress is being made towards a new era where listening and responding to victims has become a priority.

Through endeavours such as the Memorare Initiative, the Commission intends not only to revise the Church’s safeguarding policies, but to promote constant improvement in the training of individuals involved in the ministry of child protection. Cardinal O’Malley pointed out that, the presentation of this first Annual Report is part of a continuous cycle of evaluation and improvement that intends to generate a significant change in the Church’s culture.

Global Focus: Inequalities in Protection and Lack of Data

Although in various countries the Church has implemented strict guidelines, which have drastically reduced cases of abuse, the Report reveals that this “learning curve” has not happened in other parts of the world. The Commission emphasizes especially the shortcomings in the Global South, where the lack of resources and data limits progress in safeguarding. Mexico, among others, is an example of this reality. The lack of detailed statistics in many regions hinders an in-depth analysis and the effective implementation of protection protocols that, according to the Commission, requires greater investment in infrastructure to guarantee the rendering of accounts. 

Maud de Boer Buquicchio, former UN Special Rapporteur on sexual exploitation, highlighted that the focus of the Report is based on human rights and is centered on the victims, a perspective that intends to put the dignity of persons at the center of the Church’s mission. “The clamour for justice has been ignored for too long,” said Buquicchio, stressing that the Church must respond to this call with forceful actions. 

Challenges and Commitments for The Future

Despite being an innovative tool, the Commission acknowledges that the Annual Report is a first step in a process of change and that it will have to be strengthened in future editions. Buquicchio anticipated that the next Report will focus on aspects of reparation for the victims, highlighting that psychological and social accompaniment is essential to promote a real and lasting recovery. 

The Report also points out that extensive work is necessary to involve more deeply religious and lay people in the safeguarding of minors, as it is intended that these groups should play an active role in the vigilance and support of the protection protocols. Moreover, the Commission acknowledged the need to improve the verification of data through cross-reference with outside sources, in order to offer ever more exhaustive and reliable Reports.

Reflections on Celibacy and Prevention of Abuses

As regards questions, the Commission also addressed a controversial topic: the relation between priestly celibacy and abuses. Buquicchio refuted any direct link, stressing that abuses are not about adult relationships but grave crimes against minors. According to her, to insinuate a connection between celibacy and these criminal acts is to divert attention from the true nature of these crimes, which call for a judicial response and a specialized psychological approach. 

Cardinal O’Malley supported this position, pointing out that the question of celibacy has no demonstrable connection with abuse, according to available studies. Hence, the Commission reaffirms its focus on the protection of minors through robust reporting systems, formation in the management of risks and strengthening of a safe environment for all. 

Hope in Transparency and Responsibility

Juan Carlos Cruz, member of the Commission and survivor of abuses, said he never thought the day would come in which the Church would be able to address this subject with such frankness. “We are using words that before weren’t said: ‘truth’, ‘justice’ and ‘reparation’”. Cruz thanked Pope Francis for his sincere commitment to the fight against abuses and stressed that the Report is a big first step towards a more transparent Church. 

With this Report, the Pontifical Commission for the Protection of Minors not only fulfils the Pope’s request, but also gives a message to the entire Church: the path towards a true transformation requires confronting the past and working firmly to protect the most vulnerable. 

See the Report in English here

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The Vatican’s investigation, led by Archbishop Charles Scicluna of Malta and Father Jordi Bertomeu from the Dicastery for the Doctrine of the Faith, was initiated in July 2023. Scicluna and Bertomeu met with victims and evaluated evidence concerning abuse of power, authority, and spiritual manipulation within SCV, which has cast a dark shadow over the group’s reputation. The findings have now led to the total expulsion of 15 SCV members, including founder Luis Fernando Figari, accused of sexually abusing followers. 

Accountability and Reform Amidst Revelations of Abuse

The three latest individuals to be expelled—José Andrés Ambrozic Velezmoro, Ricardo Adolfo Trenemann Young, and Father Luis Antonio Ferroggiaro Dentone—were accused of serious abuses, both in their official roles and through their conduct within the organization. The Vatican’s decision came amid mounting testimonies from victims who described psychological manipulation, spiritual coercion, and cases of physical abuse within the SCV.

In August and again in October, the Holy See’s punitive measures grew in scale. The investigation also led to the removal of Jaime Baertl Gómez and lay member Juan Carlos Len Álvarez, whose roles reportedly extended beyond personal misconduct to financial mismanagement and other alleged “irregularities” in organizations connected to SCV. The Vatican’s Apostolic Nunciature in Peru called some of Baertl and Len’s financial dealings “sinful actions that betray the Gospel,” highlighting a profound breach of ethics that not only tarnished SCV’s image but jeopardized the credibility of the Church.

The Vatican’s Deepening Inquiry into Sodalitium’s Activities

The Vatican’s involvement intensified after two Peruvian journalists, Pedro Salinas and Paola Ugaz, brought international attention to SCV’s abuses with their 2015 book “Half Monks, Half Soldiers”. This exposure paved the way for further scrutiny, which intensified following revelations that SCV-linked companies were embroiled in land disputes with local farmers who described their experiences as a form of «torture.» In response, Pope Francis deployed Scicluna and Bertomeu in 2023 to conduct a thorough investigation, culminating in the sweeping expulsions announced in recent months.

While the Vatican has taken decisive action, local legal efforts face challenges. Peru’s judicial system recently closed a case involving kidnapping, severe psychological harm, and illicit association among SCV leaders, citing statutes of limitations. However, another investigation regarding alleged money laundering involving SCV members is ongoing.

 A New Chapter of Transparency for the Church in Peru

These expulsions mark a turning point as Pope Francis’s administration demonstrates a commitment to rooting out abuse within religious institutions. The Vatican’s insistence on accountability and the SCV case’s visibility underscore the Church’s intention to restore its integrity and credibility, especially in Peru, where cooperation between Church and State has historically been robust.

Though the Vatican statement refrained from detailing specific financial transactions, it emphasized the Vatican’s dedication to holding religious organizations to the highest ethical standards. The Church’s focus now, as underscored by the Apostolic Nunciature’s statement, lies in ensuring that such abuses do not recur, thereby safeguarding its mission and its message in the modern world.

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The weeklong meeting of 30 expert members and personnel from across five continents was the first gathering under Commission Secretary, Bishop Luis Manuel Ali Herrera, and Adjunct Secretary, Teresa Kettelkamp since their appointment by the Holy Father last Spring.

The working sessions focused on the strategic implementation of the Commission’s mandate in three key areas: Local safeguarding capacity building through the growth of the Memorare Initiative, the testing and review of policies in the Universal Guidelines Framework and the forthcoming release of the Pilot Annual Report on Safeguarding Policies and Procedures in the Catholic Church.

The Assembly also welcomed Archbishop John Kennedy, secretary of the Disciplinary Section of the Dicastery for the Doctrine of the Faith, who was joined by Father Robert Geisinger S.J., the promoter of justice, and Father Brian Taylor, an official of the dicastery.

The joint session addressed current procedures in confronting sexual abuse in the Church, as well as safeguarding guideline development. The engagement during the Plenary Assembly was an expression of the unity of efforts in the work of prevention and provided an opportunity to explore ongoing collaboration between the Dicastery and Commission.

Great attention was dedicated to the imminent launch of the Pilot Annual Report on Safeguarding Policies and Procedures in the Catholic Church. The goal of the Annual Report, which was requested by the Holy Father in 2022, is to provide an assessment of the nature and effectiveness of safeguarding policies and procedures in the Church and offer recommendations for continuous improvement.

Members also reviewed Instrumentum Laboris or blueprint for the next Report covering the calendar year 2024/2025.It is hoped that the report will serve as a mechanism for sustainable and verifiable change in the Catholic Church’s approach to the ministry of safeguarding.

The Commission also continued developing the Universal Guidelines Framework, reviewingfeedback received from local churches to date and the ongoing pilot phase in collaboration with the church in Costa Rica, Zimbabwe, Poland and Tonga.  The next steps will be to incorporate the outcomes of the pilot into a consolidated framework which remains the Commission’s primary strategic objective and long-term goal.

The Plenary evaluated outcomes from meetings with 13 national bishops’ conferences over the past 6 months who were in Rome on Ad Limina visits. These meetings are an opportunity to learn about local safeguarding procedures and to identify those local churches that lack the necessary resources to provide adequate care.

In light of this, the Assembly assessed its safeguarding capacity building program, Memorare Initiative and its alignment to the reporting requirements of Vos estis lux mundi. The Initiative focuses on helping local churches to establish structures for receiving and managing complaints in a transparent and accountable manner and providing professional assistance services for people harmed by abuse.

It is currently active in several national episcopal conferences and conferences of religious across Latin America, Africa and Asia with 12 more local churches in the process of establishing the program.

Lastly, Commission members were updated on several institutional meetings held during the summer months with partners in the Roman Curia including the Dicastery for Clergy, the Dicastery for Bishops, the Dicastery for Laity Family and Life and the Dicastery for Institutes of Consecrated Life and Societies of Apostolic Life.

“The Commission has ensured that safeguarding is and always will be a presence in the life of the Church,” Cardinal O’ Malley told the gathering. “While not all our goals have yet been achieved, we will continue to press for reform where we identify systemic failures. Our efforts have made a significant difference and perhaps most importantly are a sign of hope and solidarity for those who have suffered abuse and for their loved ones.”

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The abuse allegations, many of which date back to the 1940s and 50s, involve clergy, lay personnel associated with the Archdiocese, and religious order priests who served in Los Angeles over the decades. This settlement follows a 2007 agreement in which the Archdiocese paid $660 million to 500 survivors, bringing the total compensation paid to over $1.5 billion.

In a statement following the announcement, lawyers representing the victims emphasized that while no financial settlement can undo the harm caused, the outcome represents a measure of justice. «There is accountability in this resolution,» the statement read, highlighting the bravery of the survivors who came forward to seek justice and ensure the protection of future generations.

Apologies and Reforms: Archbishop Gomez Addresses the Faithful

In a letter addressed to parishioners, Archbishop José Gomez expressed deep sorrow for the crimes committed and acknowledged the Archdiocese’s responsibility. «I am profoundly sorry for each and every incident of abuse,» Gomez wrote. He emphasized his hope that this settlement would aid the healing process for those affected and reiterated the Church’s commitment to safeguarding vulnerable individuals moving forward.

Gomez also outlined the Archdiocese’s efforts over the past several years to improve safety measures and prevent future cases of abuse. «For many years now, we have faced the consequences of abuse and implemented extensive reforms,» Gomez stated. The Archdiocese has since adopted strict background checks, reporting protocols, and training programs across its parishes, schools, and ministries to create safer environments for children and vulnerable adults.

According to Gomez, new reports of misconduct involving minors are now rare, and no individual found guilty of abuse is currently serving in the ministry. He assured the faithful that the Church will «remain vigilant» in its mission to protect the most vulnerable.

A Settlement That Balances Accountability and Mission

This substantial settlement was made possible, in part, due to a California law enacted in 2019 that temporarily lifted the statute of limitations on civil lawsuits for childhood sexual abuse. This legal change opened a three-year window for survivors to file claims, resulting in nearly 1,900 lawsuits being brought against the Archdiocese.

Archbishop Gomez acknowledged the financial challenges that lie ahead but stressed the importance of fulfilling the Church’s obligations to the survivors while continuing its core mission. «Through active mediation, I believe we have reached a resolution that provides fair compensation to survivors and allows the Archdiocese to continue our ministries for the faithful and our social programs serving the poor and vulnerable,» he stated.

The settlement will be financed through a combination of reserves, investments, loans, and contributions from religious orders and other entities named in the litigation. Crucially, Gomez assured parishioners that no funds from church donations, parish campaigns, or school contributions would be used to cover the settlement costs.

A Difficult Road Ahead

While the settlement represents a significant step towards accountability and justice, Archbishop Gomez warned of the difficult financial decisions that will need to be made in the coming months. However, he assured the faithful that the Church will remain committed to its twin goals: addressing the past with compassion and accountability, while continuing to proclaim the Gospel and serve communities in need.

The Archdiocese’s approach to addressing these claims contrasts with other dioceses in California that have opted for bankruptcy as a strategy to manage similar lawsuits. Critics argue that this tactic delays compensation to survivors. In Los Angeles, however, the decision to settle reflects a commitment to resolving these cases as swiftly and fairly as possible.

As the Archdiocese of Los Angeles navigates the challenges ahead, the hope is that this resolution will provide some measure of healing to survivors, while reinforcing the Church’s determination to protect future generations from harm.

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