Later On

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Archive for the ‘Religion’ Category

After Nice, do not award ISIS what it wants

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Murtaza Hussain writes at The Intercept:

Not much is yet known about Mohamed Lahouaiej Bouhlel, the 31-year-old man French police say is responsible for a horrific act of mass murder last night in the southern city of Nice. In the wake of the killings, French President Francois Hollande has denounced the attack as “Islamist terrorism” linked to the militant group the Islamic State. Supporters of ISIS online have echoed these statements, claiming responsibility for the attack as another blow against its enemies in Western Europe.

While the motive for the attack is still under investigation, it is worth examining why the Islamic State is so eager to claim such incidents as its own. On the surface, ramming a truck into a crowd of people gathered to watch Bastille Day fireworks seems like an act of pure nihilism. No military target was hit. Initial reports suggest that the killings may lead to French attacks on ISIS’s already-diminishing territories in Iraq and Syria. And French Muslims, many of whom were reportedly killed in the attack, will likely face security crackdowns and popular backlash from a public angry and fearful in the wake of another incomprehensible act of mass murder.

But the Islamic State’s statements and history show that such an outcome is exactly what it seeks. In the February 2015 issue of its online magazine Dabiq, the group called for acts of violence in the West that would “[eliminate] the grayzone” by sowing division and creating an insoluble conflict in Western societies between Muslims and non-Muslims. Such a conflict would force Muslims living in the West to “either apostatize … or [migrate] to the Islamic State, and thereby escape persecution from the crusader governments and citizens.”

This strategy of using violence to force divisions in society mimics the group’s tactics in Iraq, where it used provocative attacks against the Shiite population to deliberately trigger a sectarian conflict, one that continues to rage to this day.

It may be that the Islamic State had no direct line of communication to Bouhlel. Unlike many other previous attackers, he had not been on the radar of French security services. There is no indication that he had received training or traveled to ISIS territory. Initial reports from those who knew him paint a picture of a depressed and angry man who “spent a lot of his time at a bar down the street where he gambled and drank.” He had a history of petty crime, including an arrest this past May following a road-rage incident.

But in a way, these details don’t matter. ISIS’s model for terrorism relies on the weaponization of individuals such as Bouhlel; the group calls on the young, angry, and purposeless around the world to lash out at those around them in its name. In this way, the power of desperate insurgents is magnified through a combination of social media and propaganda of the deed. An influential text used by the group, titled The Management of Savagery, prescribes terrorist attacks as a means of “inflam[ing] opposition,” to drag ordinary people into conflict whether “willing or unwilling, such that each individual will go to the side which he supports.”

Far-right parties hostile to minorities are growing in popularity in Europe, while in the United States, polls show significant public support for once-unthinkable measures like banning non-citizen Muslims from the country. Like a hurricane in slow motion, every act of violence seems to do incremental damage to the possibility of a tolerant, liberal society.

After yesterday’s attack in Nice, former Republican House Speaker Newt Gingrich piled on by calling for “[testing] every person here who is of a Muslim background” and adding, “If they believe in Sharia, they should be deported.” . . .

Continue reading.

Written by LeisureGuy

15 July 2016 at 3:04 pm

The Terrorists the Saudis Cultivate in Peaceful Countries

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In the NY Times Nicholas Kristof writes:

FIRST, a three-part quiz:

Which Islamic country celebrates as a national hero a 15th-century Christian who battled Muslim invaders?

Which Islamic country is so pro-American it has a statue of Bill Clinton and a women’s clothing store named “Hillary” on Bill Klinton Boulevard?

Which Islamic country has had more citizens go abroad to fight for the Islamic State per capita than any other in Europe?

The answer to each question is Kosovo, in southeastern Europe — and therein lies a cautionary tale. Whenever there is a terrorist attack by Muslim extremists, we look to our enemies like the Islamic State or Al Qaeda. But perhaps we should also look to our “friends,” like Saudi Arabia.

For decades, Saudi Arabia has recklessly financed and promoted a harsh and intolerant Wahhabi version of Islam around the world in a way that is, quite predictably, producing terrorists. And there’s no better example of this Saudi recklessness than in the Balkans.

Kosovo and Albania have been models of religious moderation and tolerance, and as the Clinton statue attests, Kosovars revere the United States and Britain for averting a possible genocide by Serbs in 1999 (there are also many Kosovar teenagers named Tony Blair!). Yet Saudi Arabia and other Gulf countries poured money into the new nation over the last 17 years and nurtured religious extremism in a land where originally there was little.

The upshot is that, according to the Kosovo government, 300 Kosovars have traveled to fight in Syria or Iraq, mostly to join the Islamic State. As my colleague Carlotta Gall noted in a pathbreaking article about radicalization here, Saudi money has transformed a once-tolerant Islamic society into a pipeline for jihadists.

In a sign of the times, the government last year had to turn off the water supply in the capital temporarily amid fears of an Islamic State-inspired plot to poison the city’s water.

“Saudi Arabia is destroying Islam,” Zuhdi Hajzeri, an imam at a 430-year-old mosque here in the city of Peja, told me sadly. Hajzeri is a moderate in the traditional, tolerant style of Kosovo — he is the latest in a long line of imams in his family — and said that as a result he had received more death threats from extremists than he can count.

Hajzeri and other moderates have responded with a website,Foltash.com, that criticizes the harsh Saudi Wahhabi interpretation of Islam. But they say they are outgunned by money pouring in from Saudi Arabia, Kuwait, Qatar, the United Arab Emirates and Bahrain to support harsh variants of Islam through a blizzard of publications, videos and other materials.

“The Saudis completely changed Islam here with their money,” said Visar Duriqi, a former imam in Kosovo who became a journalist who writes about extremist influences. Duriqi cites himself as an example: He says he was brainwashed and underwent an extremist phase in which he called for imposing Shariah law and excusing violence. Those views now horrify him. . .

Continue reading.

Written by LeisureGuy

3 July 2016 at 9:56 am

Atheists and believers are reading the Bible the wrong way

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A very interesting op-ed in the LA Times by Carel van Schaik and Kai Michel:

Believers read the Bible as the word of God. That is not always easy. Many biblical  stories do not speak clearly to modern ears. People seek the help of theologians to wrest lessons from its opaque verses, but theologians often disagree.

Nonbelievers, and in particular the vehement group known as New Atheists, argue that Holy Writ has nothing to say at all. Author Sam Harris, for instance, bets that if you enter a bookstore and pick a random book off its shelf, it would have more “relevance and more wisdom for the 21st century than the Bible.” And evolutionary biologist Richard Dawkins maintains that its contents are “just plain weird, as you would expect of a chaotically cobbled-together anthology of disjointed documents.” At best, they argue, the Bible has literary value and can serve as a helpful source of pithy aphorisms.

The Bible, then, has it coming from both sides. This may explain why today hardly anyone still reads the Old Testament beyond Genesis. That is unfortunate, because the Good Book is neither incomprehensible nor nonsensical. We just have to read it in a new way: as humanity’s diary.

People keep diaries to make sense of the maelstrom of everyday events, and there was a lot to mull over during the time the Bible was written and the preceding millennia, when some of its stories took shape. The Bible’s texts echo the consequences of humans moving from living off the land to producing food themselves. The adoption of agriculture was unprecedented in the evolution of life on Earth. Wherever this radical shift happened, it touched off a cultural big bang.

The new agriculturalists had to toil for long hours and contend with droughts, floods and damage to crops and stores. Devastating epidemics arose as a result of the new lifestyle:  sedentary, in densely packed villages and in intimate contact with farm animals. Humans got smaller and died younger. Women began to have trouble giving birth.  As states arose sometime later, and with them much more systematic inequality and violence, as well as dirty, overcrowded cities, things only got worse. Old customs  became counterproductive and new, more effective ones had to be invented, fast.

The Bible has to be read against this background. The authors reasoned like everyone else did in those days. They explained events as actions by invisible actors, and bigger events, such as natural disasters, meant bigger actors — gods — were at work. In an interesting freak of history, the storytellers of the Bible added this persuasive innovation: There is  just one, all-powerful God, whose anger is aroused by particular human actions, which leads him to correct those disobeying his wishes, often by punishing the collective, as in epidemics, earthquakes or floods — events we still call acts of God.

If a single God is responsible for all calamities, terrible events become almost predictable and preventable. The writers of the Bible therefore produced rule after rule — the Ten Commandments are just the beginning — with  a single goal in mind: to keep from provoking God’s wrath again.

As time went by, it became clear that even strict adherence to the rules could not guarantee peace and prosperity. So the Bible’s authors did what good scientists today would do: They adjusted their explanatory model. For instance,  illness and catastrophe were God’s punishment in the early books of the Old Testament; by the time of the New Testament, they had become the work of the devil and his demons.

And so, for more than 1,000 years, many authors added new stories — about Job and the Apocalypse, for example — to humanity’s collective diary and continued to edit older texts, and so kept it up to date. But by the 5th century CE the emerging Christian church needed to establish its authority. The Bible was canonized; it became Holy Writ: the perfect word of a perfect God. It was eternal, unchangeable, and thus its explanatory model grew increasingly outdated. No wonder exegesis became ever more convoluted.

Viewed from this cultural evolution perspective, the Bible was an ambitious attempt to come to grips with new challenges to our earthly existence — pestilence, injustice, war, suppression — at a time well before we had natural science to help. Of course, it got much of its explanations wrong, and most of us no longer accept them as accurate.

But modern evolutionary biology has confirmed that the Good Book got its fundamental picture of human nature right. . .

Continue reading.

Written by LeisureGuy

10 June 2016 at 2:31 pm

Posted in Books, Religion

Study Calls On Obama to Withdraw Legal Memo That Allows Faith-based Charities to Discriminate

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Wow. This gets it out in the open.

Written by LeisureGuy

10 May 2016 at 1:01 pm

Islam, the jihadists, and Muslim countries

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Jonathan Guyer interviews Adonis, “the Paris-based Syrian exile who invented the Arabic prose poem and who has frequently been mentioned as a candidate for the Nobel Prize in Literature,” in the NY Review of Books:

In the Arab world, they say, everyone is a poet. And everyone knows Adonis, the Paris-based Syrian exile who invented the Arabic prose poem and who has frequently been mentioned as a candidate for the Nobel Prize in Literature.

Since 2011, he has also been a controversial figure in the debate about the war in Syria. As the Syrian uprising began in early 2011, Arab intellectuals awaited Adonis’s comment, not only because of his stature as a poet but also because he is Alawite, the sect to which Syrian President Bashar al-Assad belongs. In June of that year, Adonis wrote an open letter to al-Assad, calling for a democratic transition. Yet the Assad regime had already killed some 1,400 civilians, and many criticized Adonis’s response as too little, too late.

Now eighty-six, Adonis has elaborated his views about the failure of the Arab Spring in a regular column in verse for the Pan-Arab newspaper Al-Hayat, and in a recent book,Violence et Islam. It was released in France in November, the same month as ISIS’s rampage in Paris that killed 130 people.

I met Adonis at a cafe on the Champs-Élysées.


Jonathan Guyer: At the beginning of the Syrian war you wrote a letter to President Bashar al-Assad. What would you say to him now?

Adonis: Nothing has changed. On the contrary, the problems are bigger. How can forty countries ally against ISIS for two years and not be able to do a thing? Nothing will change unless there is a separation between religion and the state. If we do not distinguish between what is religious and what is political, cultural, and social, nothing will change and the decline of the Arabs will worsen. Religion is not the answer to problems anymore. Religion is the cause of problems. That is why it needs to be separated. Every free human believes in what he wants, and we should respect that. But for religion to be the foundation of society? No.

When was the last time you visited Syria?

In 2010.

Before the war. Can you talk about the atmosphere then?

I don’t know—I hear the news, just like you. I know that Syria was destroyed, but for what? What is the project? Look, the revolutionary must protect his country. He fights the regime, but defends institutions. I heard that Aleppo’s markets were totally destroyed. This wealth was like no other, how do they destroy it? The revolutionary does not loot museums. The revolutionary does not kill a human because he is Christian, Alawite, or Druze. The revolutionary does not deport a whole population, like the Yazidis. Is this a revolution? Why does the West support it?

Your views on the Syrian conflict have drawn criticism in the Arab world.

You know, there are many Arabs who are employed by the revolutionaries and they always criticize me. They say that I am not with the revolution—[the revolution] that destroyed the museums.

What is the revolution and who is with it?

Something that cannot be said…A writer can never be on the side of killing. It is not possible, you know. But some people love killing and violence. How can a poet or a painter be on the [same] side as a person with an explosive belt who goes into a school and detonates himself? How? Those are children. How, how do you kill them? It is an unimaginable monstrosity. My brother, if the regime is tyrannical then fight the regime. Do not fight children and schools. Do not destroy the country. Do not kill innocent people. Fight the regime. It is humiliating. To belong to this world is humiliating. I have not seen anything like this in history, to destroy a country entirely—like Yemen—just to put in place an imbecile as president…

You see people supporting it. Intellectuals. How can you fight them? They criticize you for not being on their side. You have to become a monster like them.

Like the jihadists—

Not only the jihadists, because the jihadists are part of the people. The people who do not want this should announce their refusal publicly. Have you ever read a single official statement against this? There are individuals who say what we are saying now. But have you read an official statement from [an Arab] country, from a prominent political party, or a big group against what is being done by the jihadist groups? There is a kind of acceptance. Patience is a kind of acceptance. There was not one single protest in any Arab country against what is happening. What is the meaning of this? They kill humans and sell women in markets. They are destroying museums, the greatest human achievements, and there has not been a single protest, not a single statement [against it].  [emphasis added – LG]

In your new book, Violence et Islam, you wrote that ISIS represents the end of Islam. Will there be a new beginning?

You know, we have to remain believers. How so? If people, if humanity, comes to an end, then the world ends. As long as there are individuals—what I am saying now is that I am not alone. There are many individuals, in Egypt and other countries, who say what I am saying. This is why we have to remain confident that the human will reach a stage where he will find better solutions. But when and how will be determined in time. But I can say that the Arabs will never advance as long as they think and operate in this old, jihadist, religious context. It is not possible. This is what is extinct, what has ended. ISIS is the last shout. Like a candle about to go out, it ends with strength.

The renaissance needs time. Our society, during the fifteen centuries since the foundation of the first Islamic state, has not been able to establish a society of citizens. With a citizen’s duties come rights. Until now, Arab societies are formed of individuals who carry out the same duties but have different rights: the Christian does not have the same rights as the Muslim, for instance. Fifteen centuries. How can we solve fifteen centuries in a week or two, a month or two? But I trust that the time will come, but outside this context.

Does change require a new engagement with the West? I read your poem, “Desire Moving Through Maps of Matter” (1987), about the Eiffel Tower floating in the Mediterranean Sea, and a conversation you wrote between Abu Nawas and Victor Hugo. The bridge between Arabs and the West— . . .

Continue reading.

Written by LeisureGuy

18 April 2016 at 3:47 pm

Another bad consequence of religious-exemption laws: Religious day cares get freedom from oversight, with tragic results

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Amy Julia Harris reports in Reveal:

The God Loophole: Thousands of religious day cares across America legally are allowed to run their facilities with little government oversight. But freedom from regulation can come at a high price for children. And when things go wrong, parents have little recourse.

Like many parents, when Juan Cardenas began looking for a day care for his 1-year-old son, Carlos, he relied on word-of-mouth. A friend recommended Praise Fellowship Assembly of God in Indianapolis.

Cardenas never had planned to put his baby in day care, so he didn’t know the questions to ask. He just knew Praise Fellowship was a church. He is devoutly Catholic, so he trusted that.

“I thought they were going to do a good job because they served God,” he said.

Almost immediately, Cardenas noticed things were amiss. One day, he arrived to pick up Carlos and found the children waiting in the dark. When he asked why, someone at the day care threw the question back at him: “Do you want to pay for the lights?”

That’s when Cardenas decided Praise Fellowship wasn’t going to work out after all. He found another day care in the area, and Carlos was set to start the next week.

He never made it.

What happened next wasn’t an inexplicable tragedy. An investigation by Reveal from The Center for Investigative Reporting found it might have been an avoidable disaster.

On Feb. 22, 2012, as Cardenas sat at his desk at a medical lab, his cellphone rang. It was his girlfriend, Maricela Serna, with disturbing news: The church had called. Their son was missing.

“Is that even possible?” Cardenas thought as he called the day care. A worker told him to calm down. They were looking for Carlos.

The day care was understaffed that day – with only four or five workers caring for at least 50 children – and somehow, the women in charge lost track of Carlos. A supervisor later admitted that “there was no system to know where each child was supposed to be and which staff member they were supposed to be with.”

At most day cares across the country, workers are required to always be within sight and sound of the children. But Praise Fellowship wasn’t like most day cares. Because it’s attached to a church, it is absolved from most of the rules designed to keep kids safe.

Sixteen states have carved out exceptions for some faith-based day cares. Freedoms vary from state to state, ranging from the minor, such as waiving a registration fee, to the extreme, where religious day cares aren’t licensed and follow virtually no rules.

Six states are particularly hands off: Alabama, Indiana, Missouri, Florida, North Carolina and Virginia offer religious day cares the most leeway.

Religious groups in these states have argued successfully that regulating their day cares violates the separation of church and state. The religious exemption has become increasingly popular in places where churches most adamantly reject government interference: In Alabama and Indiana, records show almost every other day care is exempt.

Religious advocates suggest parents need not worry about the lack of oversight because day cares are guided by a moral authority that eclipses any regulatory agency.

“We feel like our responsibility for the well-being of those kids is to God,” said Robin Mears, executive director of the Alabama Christian Education Association, which pushed for that state’s religious exemption in the 1980s. “We’re going to answer to him.”

Horrible accidents can and do happen in licensed day cares. But unlicensed religious facilities are off limits to most government regulators, and when problems do arise, parents may have little recourse. Without rules, none have been broken.

Religious day cares get freedoms that are unthinkable at their secular counterparts. At some, workers don’t have to know CPR or have any child safety training. At others, they can whip and spank children. Still others, like Carlos’ day care, do not require workers to be able to see and hear the children they are paid to watch.

The religious exemption baffles child care experts. Gail Piggott with the Alabama Partnership for Children has been fighting to regulate religious day cares for years.

“This isn’t about religion and people’s faith,” she said. “It’s about common sense and protecting children.”

Many faith-based day cares choose to be licensed, following the same standards as secular facilities. But day cares have a financial incentive to seek the religious exemption: Less regulation means lower costs because they can hire fewer workers, offer little or no staff training, and rarely face the upgrades that government inspectors require.

Often, Reveal found, religious day cares cater to low-income parents who are desperate to save money and trust any institution associated with the church.

But freedom from government regulation does not stop thousands of religious day cares from collecting millions of dollars a year in government funding to care for poor children. In the states with the broadest exemptions, these day cares amassed almost $323 million in government child care subsidies from 2011 to 2014, according to available data from five states.

Limited oversight means problems are hard to track. But in the available records, Reveal found that freedom from regulation can come at a high price for children. . .

Continue reading.

Do read the entire article, which goes on to tell what happened to Carlos Cardenas, as well as giving more information.

This situation is not about religion. It’s about maximizing profit by cutting the quality of service.

Written by LeisureGuy

16 April 2016 at 11:04 am

As Pennsylvania Confronts Clergy Sex Abuse, Victims and Lawmakers Act

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I continue to find it ironic that American bishops presume to instruct us in moral matters. They seem to unaware of the passage (Matthew 7:5) in which Jesus says,

Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother’s eye.

American bishops are fully charged up about the motes in the public eye but have for decades concealed the beam in their own.

Laurie Goodstein reports in the NY Times:

LORETTO, Pa. — By the age of 12, Maureen Powers, the daughter of a professor at the local Roman Catholic university, played the organ in the magnificent hilltop Catholic basilica here and volunteered in the parish office. But, she said, she was hiding a secret: Her priest sexually abused her for two years, telling her it was for the purpose of “research.”

By her high school years, she felt so tied up in knots of betrayal and shame that she confided in a succession of priests. She said the first tried to take advantage of her sexually, the second suggested she comfort herself with a daily candy bar and the third told her to see a counselor. None of them reported the abuse to the authorities or mentioned that she could take that step.

So when a Pennsylvania grand jury revealed in a report in March that the Diocese of Altoona-Johnstown, which includes Loretto, engaged in an extensive cover-up of abuse by as many as 50 church officials, Ms. Powers, now 67, decided to finally report her case. She called the office of the Pennsylvania attorney general and recounted her story, including the name of her abuser, a prominent monsignor who was not listed in the grand jury report.

“I just felt like now, someone will believe me,” said Ms. Powers, who retired after 30 years in leadership positions at the Y.W.C.A. in Lancaster, Pa.

She was not alone. Ms. Powers was among more than 250 abuse survivors and tipsters who called a hotline set up by the Pennsylvania attorney general, Kathleen G. Kane. Twenty agents were needed to answer the phones, and a voice mailbox was set up to handle the overflow.

Nearly 15 years after Boston suffered through a clergy abuse scandal dramatized in the recent movie “Spotlight,” Pennsylvania is going through its own painful reckoning. From the State Capitol in Harrisburg to kitchens in railroad towns, people say they have been stunned to read evidence that priests they knew as pastors, teachers and confessors were secretly abusing children — findings the grand jury report called “staggering and sobering.” Victims are coming forward for the first time to family and friends, and alumni of parochial schools are pulling out their yearbooks, marveling at how smiling faces hid such pain.

Multiplying the outrage, the grand jury report supplied evidence that the police, district attorneys and judges in the Altoona and Johnstown area colluded with bishops in the cover-up, quashing the pleas of parents who tried to blow the whistle on priests who sexually abused children. Some of those officials are named in the report, and some still hold public office.

“It really hit home for me when I realized that these victims are my friends, my classmates,” said State Representative Frank Burns, a Democrat, whose district includes part of Johnstown and who attended Bishop McCort High School, where the grand jury found that the abuse was rampant. “Our region is devastated by drugs, suicide, alcoholism, and then you wonder — is this abuse tied into all of this?”

Bishop Mark L. Bartchak of Altoona-Johnstown, who cooperated with the grand jury’s investigation but did not see the report until it was released, tried to control the damage. He urged victims to call the attorney general’s hotline.

Bishop Bartchak declined to give an interview. But he said in a letter to his diocese last month: “There is no mistaking that what has been made public this past week is filled with the darkness of sin,” adding, “We will pass through this darkness.”

In Altoona’s massive cathedral, its dome looming over the nearby churches of other denominations, Bishop Bartchak ordered the removal of all banners and portraits honoring all the diocese’s bishops. His two most recent predecessors were depicted in the grand jury report as deeply culpable in having allowed known abusers to continue to have access to children. Bishop Bartchak removed five accused priests from ministry in the last year, while the grand jury was investigating, said Tony DeGol, the secretary for communications.

Nevertheless, in the state capital, calls for full disclosure and accountability suddenly have new momentum. State Representative Mike Vereb, a Republican and a former police officer from Philadelphia,wrote a letter recently to the United States attorney for the Western District of Pennsylvania calling for an investigation under the federal Racketeer Influenced and Corrupt Organizations Act, known as RICO.

“This failure was colossal. It was nothing less than organized crime,” Mr. Vereb said in an interview in his office, where he keeps his old nightstick on his desk. “There was no chance, if you were a victim, that you were going to get justice.”

A flurry of negotiations has begun over bills that had been stalled for years to extend the statute of limitations for both civil and criminal cases of child sexual abuse. Abuse victims and their advocates have long argued that just as there is no statute of limitations on murder, there should be none on the sexual abuse of children.

The legislator leading the charge to extend the statute of limitations isState Representative Mark Rozzi, a Democrat from Berks County. Still boyish at 44, he is haunted by memories of being raped by a priest in middle school — a priest he later learned went on to sexually abuse some of his friends. He said he decided to run for office in 2013 after the second of those friends committed suicide. On Good Friday a year ago, a third friend also took his own life.

“If I had spoken up when I was 13 or 14, I probably could have saved a lot of my friends. I feel a lot of guilt,” Mr. Rozzi said. “I came here to do this.”

He did not speak about his abuse until he was 39, and since then he has not stopped. He ran for office campaigning to change the statute of limitations, which imposes deadlines on when victims can bring civil suits or prosecutors can press charges. Victims of child sexual abuse in Pennsylvania can file civil suits until they turn 30, and criminal cases until they are 50.

But Mr. Rozzi says that it can take even longer than that for abuse victims to come forward. Shame, confusion, fear and denial are all factors that can inhibit them from speaking out, so Mr. Rozzi and his allies are pushing for several bills to address this problem: One bill, scheduled for a vote in the House Judiciary Committee on Tuesday, would remove all time limits for filing civil or criminal suits relating to child sexual abuse — but this would apply only to people abused after the law is passed. Mr. Rozzi also wants to pass a temporary “window” in which adults victimized years ago could file suits no matter how long ago the abuse occurred. Other states have already passed similar window laws, including California, Delaware, Georgia, Hawaii and Minnesota.

These window laws can leave the church and other institutions open to legions of suits. Lobbyists with the Pennsylvania Catholic Conference and the insurance industry have pressed lawmakers to hold the line, and they were working the Capitol’s corridors last week. . .

Continue reading.

The Pennsylvania Catholic Conference and the insurance industry have absolutely zero interest in helping the victims. They are interested only in protecting the perpetrators. The scandal continues unabated, with powerful forces working to crush the hopes of victims.

Written by LeisureGuy

4 April 2016 at 2:54 pm

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