“Spotlight” FAQs

Answers to frequently asked questions

The movie “Spotlight,” set for wide release Nov. 20, tells the story of how a team of Boston Globe journalists broke the story of mishandled allegations of sexual abuse by clergy in the Archdiocese of Boston. The movie is likely to generate a lot of questions about the sexual abuse scandal. Here are answers to some of the most frequently asked questions.

Download this FAQs sheet here

What has been the Archdiocese of Denver’s response to the sexual abuse scandal?

Since 2002, the archdiocese has accepted the Church’s duty to help support and heal victims of clergy abuse by emphasizing prevention, training, and redress for victims. The Archdiocese of Denver has been found compliant with the USCCB audit for the Charter for the Protection of Children and Young People every year.

The archdiocese’s compliance with the Charter has been willing, committed and constant. The archdiocese will continue to report to the civil authorities all allegations of sexual abuse of a minor.

Further, the archdiocese continues its practice that every credible allegation of sexual abuse of a minor against clergy and church or school employees results in immediate removal of the alleged offender from his or her position.

What is the Charter for the Protection of Children and Young People?

The Charter is the policy for addressing allegations of sexual misconduct with minors that was adopted by the United States Conference of Catholic Bishops in 2002. Before 2002, each diocese addressed sexual abuse allegations with its own policies. The Charter brought those policies together into one uniform procedure.

The Charter includes: pastoral care for victims (Article 1), review boards, policies and procedures (Article 2), prohibition of confidentiality agreements (Article 3), Requirements to report allegations to public authorities (Article 4), zero tolerance of sexual abuse (Article 5), codes of conduct (Article 6), open and transparent communications about abuse allegations (Article 7), training adults to create safe environments (Article 12), training children to recognize grooming behavior and to report it (Article 12), background evaluations on clergy, adults working with children (Article 13), prohibition of transfers of clergy who have committed an act of sexual abuse against a minor (Article 14), ongoing formation of clergy (Article 17).

At the end of the movie, a statement is made that major abuse was also uncovered in numerous dioceses, and Denver is listed. What abuse cases have happened here?

Between 2006 and 2010, the Archdiocese of Denver settled numerous allegations of sexual abuse by two priests—Harold Robert White and Leonard Abercrombie—which occurred between 1954 and 1981. Both priests are deceased.

In the movie, it showed how the Church would enter into confidentiality agreements with victims to ensure their silence. Does the Archdiocese of Denver use this tactic?

The archdiocese does not enter into confidentiality agreements, unless requested by a victim.

In “Spotlight,” an ex-priest named A.W. Richard Sipe is quoted as saying that the celibacy requirement of priests is the cause of sexual abuse by priests. Is this true?

A.W. Richard Sipe is routinely interviewed by the media as an “expert” on Catholicism and the priesthood, and in “Spotlight” he is quoted as stating that celibacy is the root cause of the sexual abuse scandal and then goes on to make a series of other claims regarding sexuality of priests.

The claims made by Sipe are not substantiated or proven, nor is another viewpoint or perspective offered.

Sipe has made unsubstantiated claims over the years, such as claiming that celibacy caused the Holocaust. “I cannot forget that the people and forces that generated Nazism and the Holocaust were all products of one Christian culture and the celibate/sexual power system” (pp. 180, “Sex, Priests, and Power: Anatomy of a Crisis”).

The movie is not intended to portray a balanced view of the sexual abuse crisis, and its reliance on Sipe shows the biased approach. For some objective numbers of rates of sexual abuse by celibate clergy, see this Newsweek article from 2010—“Priests Commit No More Abuse Than Other Males.” In breaking down the stats gleaned from Newsweek’s reporting, Ross Douthat noted in his blog post “Does Celibacy Increase Sex Abuse?” that “Catholic clergy currently abuse children and teenagers at about one-fifth the rate of the male population as a whole.”

In some news articles there are those who say that nothing has been done by the Church in response to the sexual abuse crisis, and even more, that the problem is worse now than ever. Is that true?

IMG_0337There are no facts to substantiate these claims. In fact, every annual report by the Center for Applied Research in the Apostolate (CARA), which has been tasked with tracking new allegations of sexual abuse cases by clergy since 2004, reveals that most of the abuse cases reported are from the 60s, 70s and 80s. See report here: http://www.usccb.org/issues-and-action/child-and-youth-protection/upload/2014-Annual-Report.pdf

In the last 10 years, there is a national average of 8.4 credible new cases of sexual abuse of a minor per year. In 2014, the USCCB reports that there were six substantiated claims from July 2013 to June 2014.

In the current cultural and media landscape, it would be very difficult to conceal any departure from the Charter for the Protection of Children and Young People. The Archdiocese of Denver takes every allegation of sexual misconduct seriously. If there is a concern, please contact the Office of Child and Youth Protection: 303-715-3241 or victim.assistance@archden.org.

What do I do if I suspect a child I know is being abused?

If you suspect a child is being abused by anyone, you can contact the State of Colorado’s reporting line 1-844-CO-4-KIDS.

COMING UP: Did Christians ban the Games? Tales, myths and other fun facts about the ancient Olympics

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The 2020 Summer Olympics began less than a week ago, and as is usually the case, there’s been enough stunning athleticism, shocking upsets and yes, even a little bit of drama on display to keep the water cooler chatter abuzz until at least the 2022 games.

At their best, the Olympic games bridge cultural divides and unite countries around the world as the greatest living athletes around the globe compete for the coveted gold medal in their respective events. There’s a spirit of global camaraderie that welcomely comes about during every Olympiad; whether watching the Games at home with the family or going to a local bar to cheer on your favorite country, the Olympics bring people together in a way that most other sporting events do not.

Another astounding thing about the Olympics is how they’ve endured over the millennia. Indeed, they provide a special glimpse into the history of the world and those common qualities of humanity that will never die; namely, the need for both unitive, universal community and friendly but fierce competition.

The first recorded Olympic games took place in 776 B.C., though some historians speculate that they could have began as early as the 10th century B.C. The games were held every four years in Olympia to honor the greek god Zeus as one of four Panhellenic festivals, this one coinciding with the second full moon following the summer solstice, usually at the end of July or early August. The Olympics became so significant that the term Olympiad was used to mark a year the games took place, and became a common unit of historical time measurement.

Now, the ancient world wasn’t exactly known for its amicability or even peacefulness, as indicated by the countless wars and power usurpations that took place throughout its history. However, Olympic festivals were marked by a truce among the Greeks called ekecheiria, which roughly means “holding of hands.” This ensured safe travels for athletes and spectators as they made their way to the festival and was a common basis for peace among the Greeks. That the Olympic games could get even the constantly feuding Greeks to lay down their arms and come together in a spirit of solidarity speaks to their significance in ancient history.

Early Olympic events included the footrace, wrestling, the long jump, the javelin throw, the discus throw and boxing. Of course, it’s nigh impossible to read about the ancient Olympics and not come across epic tales of chariot racing, an event which was briefly banned early on but was reinstated by the first century B.C. and drew the interest of several key Roman figures (more on that later).

By the fifth century B.C., athletes from all over the Greek-speaking world came to Olympia for the games. The footrace, also called the Stade or Stadion, was considered the most prestigious event, and is where the english word “stadium” is derived from. Stade was a unit of measurement in ancient Greece which modern historians say is the rough equivalent to 600 feet or 200 yards, though the actual length has been a subject of debate for many years. Either way, it represents the length which runners in the Stadion ran to prove themselves as the fastest sprinters in the ancient world.

Interestingly, very little record about the Olympics games during the time of Christ exists. History tells us that the Roman emperor Tiberius, who was emperor during Christ’s life, won the chariot races during the 194th Olympiad in 4 B.C. In 17 A.D., the popular Roman general Germanicus, who was Tiberius’ adopted son and the future father of the third Roman Emperor Caligula, won the chariot races in 17 A.D., presumably around the time Christ was a teenager.

About those chariot races: they were known to attract elite political figures, some of whom won based on true skill, and others who only wanted the appearance of winning to further exert their power and status. During the 211th Olympiad, Emperor Nero, known for his fierce persecution of Christians and rather narcissistic personality, forcibly moved the Olympic games set to take place in 65 A.D. to 67 A.D. so he could compete while on a tour of Greece. He participated in the chariot races (with six more horses than the other competitors), and declared himself the greatest Olympic victor of all time, though historical eyewitness accounts tell a different story. Nero actually nearly died after a severe wreck, but Nero being Nero, he was still declared the winner.

Thankfully, Nero’s title as an Olympic victor and the Olympiad he “won,” which did not adhere to the established chronology of the games, were subsequently stricken from the official Olympic records after his death.

The Olympics grew over the course of 1,200 years until 393 A.D., when Emperor Theodosius I banned all Pagan festivals from the Roman emperor after Christianity became adopted as the state religion. Popular culture and history has long maintained this story of Christianity being to blame for the halt of the Olympic games. However, in recent years, some historians have disputed this account, saying that it was not for religious reasons but rather economic reasons that the games ended when they did. In fact, even after Theodosius’ death, there are still records of Olympic games taking place up until the fifth century. As the administration of Roman Empire evolved, the Olympics could no longer be sponsored by civil funds and instead became sponsored more and more by rich elites of the time. Simply put, the games became too expensive, and no one wanted to pay for them anymore.

The Olympics did not make a return for 1,500 years, until the Athens Olympics in 1896. Over the last 125 years since their reinstatement, the Games have become an integral piece of modern culture and a remnant of ancient history that was revived to great avail. As the Olympics in Tokyo continue over the next week and athletes compete for the gold, the words of St. Paul in his first letter to the Corinthians serve as a pertinent reminder of how the spirit of an Olympian imitates closely that of a Christian:

“Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it. Every athlete exercises self-control in all things. They do it to receive a perishable wreath, but we an imperishable. So I do not run aimlessly; I do not box as one beating the air. But I discipline my body and keep it under control, lest after preaching to others I myself should be disqualified” (1 Cor 9:24-27).

So let the Games continue! And may the race be run not for a perishable prize, but an imperishable one.


Featured photo: Met Museum, Terracotta Panathenaic prize amphora (jar), ca. 510 B.C. Attributed to the Leagros Group.