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Award-winning artist David Troncoso on life in a camper van, the Renaissance, and learning from the masters
Posted on 11/27/2021 16:42 PM (CNA Daily News - US)
Kingston, New York, Nov 27, 2021 / 07:42 am (CNA).
Sacred artist David Troncoso paints in the Renaissance style with DaVinci, Michelangelo, and Rafael as his guides. His art, he says, draws him closer to God and has deepened his prayer life.
Troncoso, 35, a some-time resident of Long Island, produces large oil paintings with gesso and frames he makes by hand. When not at his physical studio in Kingston, N.Y., he travels and works from a camper van, which he renovated during the pandemic.
His dedication to the daily craft of producing art led recently to a 2nd place award in the Catholic Art Institute’s Sacred Art Competition. The winning piece? A dramatic depiction of St. Michael slaying the devil on a golden background in a frame he built from scratch.
Troncoso was featured on BYUtv’s series artFUL earlier this year, a series, which according to their website, is “about the inner workings of the creative spirit and how personal faith influences artists and their art.”
CNA had a chance to talk with Troncoso about his art, his faith, and his plans for the future. The interview has been edited for length and clarity.
How did you discover art? Is it something you’ve always done or did you find it later in life?
I’ve always been drawing, ever since I was a little kid. I loved drawing Looney Tunes, and from there, I went to superheroes and comic book characters. I was constantly drawing portraits and making comic books. Then, as I got older, I learned more and more about artists of the past, and eventually what it means to be a renaissance artist. I wanted to learn from the best.
What has been the most meaningful experience in terms of your training as an artist?
The most meaningful was that I studied at the Grand Central Atelier in New York City and that’s where I really learned how to refine my drawing technique to be more realistic. When I left there, I started going to all the museums in the city, especially the MET. I would spend every day copying and sketching old master paintings and drawings, and then do an exact replica of the paintings from the museum.
What do you find beautiful or intriguing about Renaissance art?
There’s many things; I look at it from so many aspects. First, there’s the craftsmanship involved, and how long it takes to make these great works of art. I know all the time that the artists put into it to learn anatomy, and how to draw correctly, how to paint forms. They studied for years and years under their masters, so there's just so much craft and technical knowledge that I love about it.
Then, there’s the colors that I love that you maybe don't see in contemporary work. Then, what the paintings are actually made of — like the wood — all these paintings start from freshly dried wood and glue to make a panel. Then, you make the gesso out of rabbit skin and powdered pigment. You’re making it from scratch, you even make your paint. I like the idea that everything you are doing, you are making it yourself.
Then, also, it's the spiritual aspects of it. I find, in these paintings, they're searching or they speak about higher things that contemporary work or modern work doesn't really do.
That actually leads into my next question: Would you mind telling us a little bit about your personal faith journey and what that means to you?
It goes along the same lines as I discovered Renaissance work. I became obsessed with wanting to make Madonnas, and at some point, I had to question, “Why do I want to make these beautiful paintings of Mary or Christ?” and it just led me down the path of questioning my spirituality and religion. I learned more and more about being a Catholic.
The more I learned about Renaissance work and these Christian symbols, I began to pray more and pray to be able to paint beautiful things or to have beautiful ideas. It led me to, in the morning before I start, I would pray and ask God to guide me to make something beautiful for him.
My artwork and my faith is so wrapped up into each other, and it's this very personal experience. I have this feeling that your creativity, your imagination, it comes from the divine. It doesn't come from this world. It comes from the heavens. So, as an artist, it's like God speaking through you as a medium, and that's how I like to think about it.
Have you ever faced any kind of resistance or misunderstanding when you tell somebody that you enjoy painting religious art?
In the art world, I never feel like I really fit in. I never wanted to be an artist where I’m talking about myself or my ego. I never wanted to be that artist or “this show is about me.” I always wanted to make work for beauty, for God, for higher aspirations.
The art world today, I don’t understand it. I can’t connect with it. Medieval Renaissance all the way up until the 19th century were, for me, the best painters, and they were all producing work about and for the Church. You had beautiful narrative paintings about biblical subjects. At some point, society turned away from history, religious narratives, and beautifying spaces. It’s moved away from trying to talk about the divine God, our spirituality, and our place in this world.
What does a typical day look like for you in your line of work?
I like to wake up early, have my coffee, and get into the studio early. My studio is in this old building from 1742 — it predates the Revolutionary War — and it has beautiful Gothic windows. It almost feels like I’m in a monastery. It's so quiet. As soon as I go there, I feel like it’s this very sacred sort of space. I like to say a prayer, focus, and get into my zone.
Every day for the last seven or eight years, I’ve listened to the same music, these classical composers. I start the day, every day, with John Field’s “Nocturnes,” and then it eventually leads into baroque and medieval music.
I’ll work on a painting for a few hours, and then I’ll have to put it aside so I don’t overdo it. Then, I might work on a new idea or finish up some old ones. I’m also a woodworker, so I build and carve all the frames that I have for my artwork. So, some days will be spent in my wood shop, carving and building elaborate frames that I gesso and guild myself as well.
Beyond your studio, what does home look like for you?
Well, I’ve been living in a camper since the beginning of COVID. My fiancé and I renovated a 24-foot camper and have been living in it and traveling in it. I have a mini studio for when I’m on the road. It’s so much fun, it just felt like the time was right. There’s so much of the country we want to see. We got it [the camper] from our aunt, gutted the inside and rebuilt everything, so it’s very homey inside.
We park it at campsites or at family’s property if we’re in upstate New York. If we go down to Long Island, we park it at my parents’ house. We spent the whole summer at the beach. I can bring portable tools with me while I’m doing that, and I use hand tools as well, so I don’t need any power for that.
I’m jealous! Of all the places you’ve traveled, which has been the most inspiring for your creativity?
I don't know if it's because I grew up by the ocean, but I'm drawn to the sea very much. We love to go up to rocky, treacherous coastlines. We spent an amazing time up in Newfoundland for a few weeks, and that was an incredible experience with its rocky coasts. Also, Iceland was incredible. It was just out of this world, it was just such a special, amazing landscape. Rocky, stormy coastlines really gets me, and I feel that power of nature. When you feel that power of nature, then you also feel the power of God in a way.
In thinking a little bit about the many years you’ve produced art, have you ever come across a mental block or a time when it was really challenging to create? If so, what was that like?
Yeah, I feel like I go through that all the time. Being an artist, it’s like one of those things you just accept. It’s like this rollercoaster — sometimes you're producing a lot of work and you feel this creative spirit. There’s new ideas coming to you.
Then, you work on a project, but when the project is over, you can fall into a depression sometimes. It’s almost like being in a relationship; you’re in a relationship with this painting, with this idea, and then once you close the book on that, it’s done. So, you could feel empty at times.
It happens a lot, but once you get into those lows, I think those are the moments when you question things more or you question life more. It’s a time to rethink things. It could be a daily thing, it could be monthly, but it happens all the time.
What are some ways or techniques you have to break through those creative blocks?
I find meditation and prayer works a lot, and then sometimes I just have to do something completely different from art. I’m really into vintage motorcycles, so something like that where you get away from your art world and you go onto something different. I’ll get one, strip it apart, take the engine apart, gut it, and clean it, and it’s sort of meditative. All the parts have to go back in the right place, and all your hard work when you try to start it up, and it starts up. It’s an amazing feeling.
Also, I play a lot of instruments, so that’s something I might do. I’ll grab a banjo, ukulele, or a guitar and strum on that.
Of all of the different pieces of art that you've created, what is the one that stands out the most to you or that you're most proud of?
I'd say the most proud of is this one I just finished up, the altarpiece I've been working on for the last few years. That's sort of the accumulation of everything I've learned, from everything I've studied at school, classical painting, old master works, and woodworking. I put a year of planning into it, making blueprints and sketches and bigger sketches. I built the panel that you paint on. I got raw lumber from a lumberyard — I cleaned it and jointed it, and learned how to glue up a large panel and made everything from scratch. It was everything I’ve been striving for as an artist.
The large piece you mentioned was temporarily installed in a church. What was it like to have a piece like that of yours installed in a sacred space?
I didn’t even know it was going to happen. When the artFUL crew came to film, I had the piece set up in my studio. They said, “No, this really belongs in a church,” and they worked some magic. They called up the church and they said we could install it there for a bit. We got a U-Haul and carried it around the block.
It was all set up — they had the lights on, and I went into the church to see it. I became emotional. I didn’t realize it would affect me that much. I get hard on myself about my own work, but seeing it in a church was like it was at home. It was everything that I had been working so hard for all these years. It was a very special moment.
Tell me more about artFUL. I heard they just showcased your work. Can you tell us about how you got connected with BYUtv for the episode?
I got an email one day and they were like, “Hey, we really like your work and we’d love to see if you would be a good fit for the show.” I had a phone interview, and a couple weeks later, they said, “We’ll be there in a month.”
It was such a fun experience. They filmed for about two and a half days, from 7 in the morning to 9 or 10 at night, some interviews and some art. They got a taste of my life and whatnot. I’m a very private person, so it was very out of my element, but it was such a cool experience.
What advice would you give other budding artists, or perhaps, a younger David Troncoso?
Definitely study the old masters to the fullest — see what they did and try to learn from them. Then, the biggest thing is perseverance. I failed so many times and on so many projects, and I tried to give up art many times. You are an artist and you can’t give it up. Don’t doubt yourself, keep working hard, and have faith.
What’s next for you? What other pieces can we expect to see in the future?
I’m working on a whole new body of work right now, so that’s pretty exciting. There's a few Virgin Mary commissions, which will be paintings and frames, and some other work that incorporates a lot of woodworking as well.
I'm also starting to work with the architects and designers to make paintings for churches and cathedrals. My main ambition is to keep connecting with people and to keep making beautiful things for the church.
Posted on 11/26/2021 09:00 AM (CNA Daily News - US)
Denver Newsroom, Nov 26, 2021 / 00:00 am (CNA).
Progress in Christian-Muslim dialogue ultimately must come from Catholics and others who deliberately make efforts to befriend and understand Muslims, said the French-born Father Jean Druel, O.P.
Druel, the longtime head of a Cairo-based Dominican institute on Islam in the Arab world stresses the need to have friendships, study and self-understanding that crosses religious lines.
“Maybe I’m very naïve but I’m a scholar in the end. I believe that intelligence and studying and reason, rationality, is the best weapon against stupidity, against violence,” Druel told CNA.
“Once you know why the other person says this, once you know why you say this, where this and that rule comes from, you get more freedom,” he said. “Freedom is the opposite of fear. If you know it, you gain freedom, you lose your fear, and you begin to engage with your own tradition freely, with a free mind.”
Druel is originally from the countryside of the Anjou region in western France. As a Dominican brother, he was sent to Cairo in 1994 for his two years of military service. He returned to Egypt in 2002 and specialized in Islamic studies, especially the Arabic language. He received a doctorate in Arabic grammar in 2012 from the Netherlands’ University of Nijmegen.
From an Islamic perspective, Druel noted, Arabic is a theological topic that belongs to religious studies. From 2014 to 2020, the priest served as the director of the Cairo-based Dominican Institute for Oriental Studies. The institute, also called by its French acronym IDEO, studies Arab Islam and cultivates academic and interreligious dialogue.
“There are a lot of misunderstandings about what dialogue is, with lots of very, very high expectations from everybody. There is a lot of frustration because of those very high expectations and misunderstandings,” he said.
In Druel’s view, high-level meetings between popes, other churchmen, and leading Muslim clergy are significant in importance, but only in a symbolic or diplomatic sense. For him, the basis for progress must include more Christians who actively seek out Muslims as friends and collaborators.
“You can never talk together, work together, if you’re not friends. That’s very basic,” he said. “If you put a Christian and Muslim in a room who don’t know another and you ask them to talk, nothing would happen.”
“If you don’t have a Muslim friend, you can talk about Islam for hours and hours but it does nothing. It’s a theoretical question. It’s absolutely pointless,” said the priest.
When Druel teaches a classroom of Christians, he sometimes deflects questions about Islam back on his students.
“You should ask your Muslim friends,” he likes to answer. “This results in silence, because no one has Muslim friends.”
“The day every Christian has a real Muslim friend, and the day every single Muslim has a real Christian friend, will be a big step forward,” said Druel.
“Usually people would wait for the pope to meet with an imam, but don’t do anything on their own level,” he said. “You can complain over and over that Christians are being persecuted in Pakistan. OK, but what are you doing with your neighbors? Are you visiting a mosque?” he asked.
'Do you think we are like that?'
For Druel, one of his most moving experiences with Muslims came in the wake of the horrific atrocities of the Islamic State group in Iraq, Syria, and other countries in the mid-2010s. Students from Cairo’s Al-Azhar University, one of the most prominent in the Muslim world, came to him and the other Dominicans of his community to ask their thoughts about ordinary Muslims and Muslim extremists.
“They came out and talked to us,” he recounted. They asked questions such as “Do you see us like that? Do you think we are like that?”
Another question they asked, he said, was this: “How do you do it? How can you at the same time be so religious, priests and monks, and so open-minded at the same time, and liberal?”
“For them it was a contradiction,” Drool said. “What they see in the media about Islam, just like everybody does, is you have to choose between jihad and atheism. And they said ‘we refuse to choose between the Islamic state and atheism. We want to be faithful Muslims and open-minded.’”
Druel’s advice for them? To study, to engage with religious traditions, texts, and interpretations, and to deepen one’s religion beyond the level of mere “identity.”
“Once you enter into this discussion, you become part of the discussion. You’re not at an identity level anymore. You gain some freedom and some empowerment in the discussion itself,” he said.
Christians, too, could follow this advice to get past the false dichotomies of their societies, Druel believes.
Druel has his own analysis of prominent Christian-Muslim dialogue, such as when the pope meets a high-level Muslim leader, or a priest and an imam take pictures together, or a Christian woman and a Muslim woman appear on stage for a joint talk.
“This is very much symbolic. To be honest, there is no content. You can’t expect any content from these meetings,” he said. “For many people it’s the only thing they see of inter-religious dialogue, and they don’t understand why there is no progress, because that’s not the point.”
Pope Francis’ own recent collaboration with Muslims includes the February 2019 joint signing of a document on human fraternity, world peace, and coexistence with Sheik Ahmad el-Tayeb, Grand Imam of al-Azhar. The grand imam heads the mosque linked to the university of the same name and is considered a major leader of Sunni Islam.
Such encounters are “diplomatic,” in Druel’s view.
“When the pope and Sheik el-Tayeb sign a document in common, the biggest thing they can say is ‘we are brothers,’” he said.
“We have not waited until 2019 to discover that we are brothers,” Druel said. While people can find this frustrating because they have such high expectations, these meetings are nonetheless very important.
“It is great progress in itself that most Christian and Muslim leaders are willing to meet,” Druel said. “This level of dialogue is extremely important, extremely needed. But it only brings symbolic results. If you don’t accept this you feel extremely frustrated.”
Scholarly interaction also key
For Druel, academic dialogue between Christian and Muslim scholars is “an extremely important part of interreligious dialogue.” This dialogue is not very visible, but these scholars deal with specific topics and benefit from not needing to serve as representatives of their religion. This work is “extremely rich in terms of content,” but “invisible,” he noted.
These efforts aim to reach agreement on definitions and history. They seek to answer questions like “Can we describe together the same events? Can we talk, on an academic level, about the history of the Quran and the history of Mohammed?”
Druel lamented that some academics, especially in France, show “a very anti-religious tendency” and have reservations about religious or theological studies. Only private French universities have theology departments. The German academic situation is somewhat better, where some academies have Christian or Muslim specialties.
Another way to think about Christian-Muslim dialogue is how to undertake common endeavors such as Druel’s institute, which employs people of both religions.
“We have to run a library. We have to publish a journal,” he said. “We don’t talk of religion, because nobody is a specialist. It would be dangerous to deal with religious topics. But we have actions in common. We learn about one another through doing things.”
He referred to the young adult association in France called Coexister, dedicated to bringing Jews, Muslims, Christians, and atheists to take community action together. One of its principles is not to talk about religion.
“It seems paradoxical: They do things like help the poor, distribute food in the streets, talk about citizenship, you’d expect them to talk about religion,” said Druel.
Similarly, the Dominican institute’s Christian and Muslim employees never talk religion because, in Druel’s words, “they do not have the tools, the epistemology, the experience, and knowledge to deal with this topic peacefully.”
“Any discussions would devolve into sentiments like ‘we are right, you are wrong’,” he said.
Nonetheless, their collaboration helps Christians and Muslims get to know one another.
“We go to their festivities, they come to ours,” said the priest.
From his work, Druel has learned of the need to hire both Christians and Muslims, through practicing what he called “positive discrimination,” roughly equivalent to what Americans know as affirmative action. This practice is against his first instincts.
“As a Frenchman I’m very much against it,” he said, but in the context of Egypt “one would end up in a ghetto very quick” without being intentional about seeking out religiously diverse employees. If the center only asked its Christian employees for recommended candidates for a cook or a gatekeeper position, they would only recommend other Christians.
He suggested Christians can think about this in seeking to rent an apartment to someone.
“Are you expressly going to look for a Muslim or are you going to spontaneously rent to a Christian guy?” he asked.
“How willing am I to rent my flat to a Muslim family? How willing am I to hire a Muslim employee?” he asked, adding, “Muslims should ask themselves the same about Christians.”
He suggested that those who read his remarks to CNA introduce themselves to Muslim neighbors or seek out Muslims to befriend. They should go to a mosque themselves.
“But if they are not willing to do this, then there is no point in talking about Christian-Muslim dialogue, and criticizing it. There is no point, at all,” he said. “This is a very realistic expectation, very easy to do, and it’s very rewarding. You can’t be disappointed. You will have an experience, I promise.”
Marriage between Christians and Muslims is also an area for inter-religious dialogue, and a large focus of Catholic-Muslim dialogue in France.
“Interreligious marriage is beautiful and very rich and amazing, until you have children,” the priest said. “Then when you have children it explodes. Because you have to transmit something, you have to transmit your values.
“This is where most marriages would just explode, when children come,” he said. “Are they going to be Christian? Are they going to be Muslim?”
People should not reject a friend or family member’s fiancée for being Muslim, but they should be realistic with the engaged couple about the difficulties of religious differences about their children’s future, Druel advised. These engaged couples should know that “most of these marriages fail because of the children,” he said.
The priest warned against a “rather fake” concept of Christian-Muslim interaction, as when people claim to know about Islam because they live in an apartment or a neighborhood with Muslim neighbors.
“But you don’t talk to them. And then you draw conclusions,” he said. Whether Christians live in predominant Muslim countries or in predominantly Muslim suburbs of French cities, many claim to know Muslims and Islam and “believe they are specialists” but “they have no Muslim friends, they have never been to a mosque, they never talk to Muslims or work with them.”
Secularism and ignorance can be a barrier, too, according to Druel.
“In France we have a problem with religion, not with Islam. Because people are so ignorant of their own religion — Christians and Muslims alike, and atheists, too. There is an illiteracy about religion.”
He continued: “Everything becomes ‘identity.’ You have to dress as a Muslim, or as a Christian; it’s nothing related to faith, or understanding, or intention. People fight over crosses in school rooms or halal meat at school just for the sake of identity.”
Druel reiterated that simply visiting with Muslims is the best way to overcome obstacles and misunderstanding.
“I’ve been to mosques every week for years. I’ve been taking non-Muslim friends to mosques. They’ve been frightened, worrying that something will happen, but nothing happens,” he said. “We’ve always received very positive reactions.”
Posted on 11/25/2021 18:00 PM (CNA Daily News - US)
Denver Newsroom, Nov 25, 2021 / 09:00 am (CNA).
Biological parents to two daughters and two sons, Bruce and Lisa Alexander first considered adoption after their youngest was born. However, it was not until the 2012 March for Life that the Catholic couple decided to proceed.
At the time, Lisa was thinking about adoption and decided to ask her husband about it. He was thinking the same thing.
“From then on, the Holy Spirit was with us,” she said in a 2018 interview with EWTN Pro-Life Weekly that CNA is highlighting for National Adoption Month.
Bruce recalled, “The fact that things lined up as quickly as they did, and what were typical … delays where the process normally drags on or gets held up — we didn’t experience that.”
Realizing that they were older in age than most adoptive parents, the Alexanders decided to adopt an older child by making a switch from the infancy program to the early child program. On Jan. 14, 2014, they made their decision but, that same day, they received a call from the adoption agency.
“She told me … ‘I know you’re interested in maybe switching but I’d like to tell you that we have a baby girl,’” Lisa explained. “Neither one of us needed to take any time. We knew that God had just placed this girl, even at that point, we thought that this was the child that was for our family.”
The little girl’s name was Katharine.
Holding back tears, Bruce added, “Even at the call, it was intuitively obvious we were being called.”
Throughout the adoption process, the Alexanders had been set on adopting a little boy. When they found out it was a little girl, they considered it to be a sign from above.
That sign came in the wake of tremendous heartache. In 2009, the Alexanders’ oldest daughter, Codi, was riding her bike home when she was hit by a car. Five days later, Codi died at the age of 16.
“Our older daughter, who is with Jesus in Heaven, is who I prayed to and the Blessed Mother,” Lisa explained. “And I had a feeling that Codi had something to do with bringing this little girl to our family.”
This little girl, though, was born facing an increasingly common problem. Her birth mother was addicted to oxycodone. The adoption agency assured the Alexanders that she was weaned off, but did suggest contacting their pediatrician.
“Their response was that there simply just isn’t enough research,” said Lisa. “We just thought that we would be provided for if Katharine needed something that later on in life that was tied with this addiction.”
Fast forward ahead and nothing is stopping little Katharine, or as she prefers being called, “Peanut.”
Big brothers Chase and Brandon Alexander have embraced their new roles from playing baseball to tackling the playground with Katharine and welcomed the new energy that has filled their home.
“A lot of the new creativity comes from her,” said Chase.
While Katharine, now 7, brings a new energy into their home, there is also a sense of familiarity.
“It was the wittiness, I thought, that both Katharine and my older sister Codi had that they share,” explained Chase. “Not so much cracking a joke but more of like the comment at the right time that you wouldn’t expect from a four year old but just kind of fits in.”
“It’s not coincidence,” expressed Bruce.
Lisa added, “I have always believed that Katharine was heavenly sent. … If you knew Codi, she definitely had her way with deciding who was going to come to our family.”
“There have been some tough times in our family, but God has always been there,” she concluded.
Posted on 11/25/2021 09:00 AM (CNA Daily News - US)
Washington, D.C. Newsroom, Nov 25, 2021 / 00:00 am (CNA).
Tributes have continued to pour in in the wake of the SUV attack at a Christmas parade in Waukesha, Wisc., as the death toll continues to rise, with the wife of a Catholic radio host among the victims.
On Tuesday, 8-year-old Jackson Sparks succumbed to his injuries and became the youngest fatality of the attack. The death toll now stands at six, with at least 50 injured. He was marching in the parade with his baseball team, the Waukesha Blazers.
Sparks was remembered by his baseball organization’s president Jeff Rogers as someone who was “a sweet, talented boy who was a joy to coach."
“He was an awesome utility player and played on the Blazers Wolfpack team. Jackson was sweet and tender-hearted with a contagious smile. He was the little guy on the team that everyone supported. You couldn’t help but love him," Rogers said in a Facebook post.
The attack on Nov. 21 involved a red SUV that barreled through barricades and into a crowd marching down the main street of Waukesha just before 4:40 p.m. on Nov. 21. The driver, Darrell Brooks Jr., was arrested.
Videos posted on social media showed the vehicle racing down the parade route, with police in pursuit, past horrified onlookers moments before marchers were struck.
A priest injured in the attack was released from the hospital on Monday, according to the Catholic Community of Waukesha.
Father Patrick Heppe, a parish priest of the Catholic Community of Waukesha, a cluster of the four Catholic churches in the Milwaukee suburb, is recovering well.
“At the prayer service last night, Fr. Matthew informed everyone that Fr. Pat is at home and recovering from a concussion after spending Sunday night in the hospital,” said a Nov. 23 statement from Monica Cardenas, the parish’s director of stewardship and communication.
“At this time, he is resting, maintaining his sense of humor and his prognosis is good. He appreciates your prayers and is thinking of and praying for our community,” she said.
A message sent to Archbishop Jerome E. Listecki of Milwaukee said that the pope was “asking the Lord to bestow upon everyone the spiritual strength which triumphs over violence and overcomes evil with good.”
“The Holy Father asks you kindly to convey the assurance of his spiritual closeness to all affected by the tragic incident that recently took place in Waukesha,” said the telegram, released on Nov. 23 and sent on the pope’s behalf by Vatican Secretary of State Cardinal Pietro Parolin.
“He commends the souls of those who died to Almighty God’s loving mercy and implores the divine gifts of healing and consolation upon the injured and bereaved.”
Four of the dead were affiliated with a popular local dancing troupe, the “Milwaukee Dancing Grannies.” The “Dancing Grannies'' perform at parades throughout Wisconsin and Minnesota. Two dancers, their choreographer, and the husband of a dancer were killed, and others were injured.
Prayers to the family and friends of Tamara Durand who died yesterday in the tragedy in Waukesha WI.— Minnesota MAGA Girl (@maga_minnesota) November 22, 2021
Tamara Durand, 52, was making her debut performance as a “Dancing Granny.” Durand’s husband, Dave, is a Catholic author and the host of “The Dave Durand Show” on Relevant Radio. According to local media reports, Tamara was actively involved in her parish and hoped to one day travel to the Vatican.
“Please pray for the repose of the soul of Tamara Durand, wife of Dave Durand, part of our Relevant Radio family,” Cale Clark, host of “The Cale Clark Show” on Relevant Radio, tweeted on Wednesday. “She lost her life in the tragedy that occurred at the Christmas parade in Waukesha, Wisconsin, on Sunday.”
Another “Granny,” Virginia “Ginny” Sorenson, 79, was the “heart and soul” of the team. In an August 2021 profile of the team by CBS 58, Sorenson explained that although she was sidelined from performing due to surgery, she stayed in the group as their choreographer.
Glencastle Irish Dancers, Inc., where Sorenson's daughters and granddaughters take dance lessons, spoke of her friendly personality.
“She always had a smile on her face and a kind word to share,” the dance organization said in a Facebook post on Nov. 22. “Our hearts are heavy today for the family and all who knew and loved Ginny. Please keep this family and all families affected by this tragedy in your thoughts and prayers.”
Leanna Owen, 71, was the shortest and smallest “Granny.” A Catholic, she was described by the Washington Post as “a Packers fan and an animal lover” who owned an English bulldog. She managed apartment buildings and “didn’t have a mean bone in her body.”
Posted on 11/25/2021 09:00 AM (CNA Daily News - US)
Washington, D.C. Newsroom, Nov 25, 2021 / 00:00 am (CNA).
A thanksgiving should be made to God each and every day, according to the saints in heaven. In special celebration of the Thanksgiving holiday, here are 10 saintly quotes on the importance of gratitude.
1. St. Mother Teresa of Calcutta: “The best way to show my gratitude is to accept everything, even my problems, with joy.”
2. St. Gianna Beretta Molla: “The secret of happiness is to live moment by moment and to thank God for all that He, in His goodness, sends to us day after day.”
3. Pope St. John Paul II: “Duc in altum! (Put out into the deep!) These words ring out for us today, and they invite us to remember the past with gratitude, to live the present with enthusiasm and to look forward to the future with confidence.”
4: St. Thérèse of Lisieux: “Jesus does not demand great actions from us, but simply surrender and gratitude.”
5. St. Josemaría Escrivá: “Get used to lifting your heart to God, in acts of thanksgiving, many times a day. Because he gives you this and that. Because you have been despised. Because you haven’t what you need or because you have. Because he made his Mother so beautiful, his Mother who is also your Mother. Because he created the sun and the moon and this animal and that plant. Because he made that man eloquent and you he left tongue-tied … Thank him for everything, because everything is good.”
6. St. Teresa of Ávila: “In all created things discern the providence and wisdom of God, and in all things give Him thanks.”
7. Blessed Solanus Casey: “Thank God ahead of time.”
8. St. Mary Euphrasia Pelletier: “Gratitude is the memory of the heart.”
9. St. John Vianney: “Believe and adore. Believe that Jesus Christ is in this sacrament as truly as He was nine months in the womb of Mary, as really as He was nailed to the Cross. Adore in humility and gratitude.”
10: St. Francis, in his “Canticle of the Sun”:
Be praised, my Lord, through all Your creatures,
especially through my lord Brother Sun,
who brings the day; and You give light through him.
And he is beautiful and radiant in all his splendor!
Of You, Most High, he bears the likeness.
Be praised, my Lord, through Sister Moon and the stars;
in the heavens You have made them bright, precious and beautiful ...
Praise and bless my Lord, and give thanks, and serve Him with great humility.
Posted on 11/25/2021 03:04 AM (CNA Daily News - US)
Los Angeles, Calif., Nov 24, 2021 / 18:04 pm (CNA).
A statue of Saint Junipero Serra must return to the Loyola Marymount University campus, an alumni group has said in a letter and petition to the president of the Los Angeles-area Catholic university.
St. Junipero Serra “recently completed the lengthy and rigorous examination process involved in becoming a canonized saint,” Marcos Chavira, a Loyola Marymount University 1995 graduate, said in an open letter to university president Timothy Snyder, posted at the Renew LMU website.
“Regardless of what any committee may recommend to you, we hope your decision about this statue does not further erode our Catholic identity,” Chavira said.
He cited Pope Francis’ words about Serra during a Sept. 23, 2015 canonization Mass. Serra “sought to defend the dignity of the native community, to protect it from those who had mistreated and abused it,” the pope said.
Chavira’s letter to Snyder cited recent comments from Archbishop José Gomez of Los Angeles and Archbishop Salvatore Cordileone of San Francisco.
Serra “defended indigenous people’s humanity, decried the abuse of indigenous women, and argued against imposing the death penalty on natives who had burned down a mission and murdered one of his friends,” the archbishops wrote in a Sept. 12 essay for the Wall Street Journal. “At age 60, ill and with a chronically sore leg, Serra traveled 2,000 miles to Mexico City to demand that authorities adopt a native bill of rights he had written.”
The statue dates back to the 1990s, when it was placed outside the campus library as a gift of William H. Hannon, a Catholic philanthropist and passionate admirer of Serra. Hannon was a major benefactor of the campus, an honorary trustee, and regent emeritus. Many campus buildings are named for him at the university, which claims affiliation with both the Society of Jesus and the Religious of the Sacred Heart of Mary.
In a Nov. 24 statement to CNA, the university said: “In summer of 2020, the statue of Rev. Serra on LMU's Westchester campus was removed to conduct repairs. When the campus reopened from the pandemic in fall of 2021, the university convened a task force to invite feedback from the community and to develop recommendations on future plans. No final decisions have been made, and the university remains committed to a thoughtful process of open dialogue.”
Chavira said Snyder’s choice to remove the statue was “one more step you have made towards LMU losing its distinctive identity and becoming just like any secular school.”
“With all due respect to some on campus who see things differently, the statue of St. Junípero Serra should be returned to a place of honor,” Chavira said. “The saint’s statue should be accompanied by exactly the same contextualization, historical perspective, and critical evaluation that accompanies all the other statues, plaques, memorials, and quotations in stone on campus from figures including Winston Churchill, Martin Luther King, Jr, Mahatma Gandhi, Bill Gates, St. Ignatius of Loyola, and the Virgin Mary.”
“That is to say, none,” Chavira added. “For these figures, we do not publicly document their real or alleged sins, or the sins of those associated with them, near their sites of commemoration.”
Renew LMU has objected to the new mission statement of the university’s liberal arts college, which dropped wording that expresses a “commitment to Roman Catholicism and the Judaeo-Christian tradition.” The alumni group was also critical of the university for allowing a student group to hold an on-campus fundraiser for Planned Parenthood at the campus’ Roski Dining Hall.
Chavira referred to this event in his letter.
“If a Planned Parenthood fundraiser can be held at LMU in Roski, certainly a statue of this country’s first Hispanic saint canonized by the first Hispanic pope can be in a place of honor and respect at LMU,” he said. “If you wish to have the statue placed inside, so as to lessen the likelihood of vandalism, it should be in a place of high visibility as it was before. We suggest putting it in Roski.”
Renew LMU has asked supporters of the Serra statue to add their name to Chavira’s letter at its website, RenewLMU.com. The alumni group describes itself as “an alliance of students, alumni, faculty, donors, and other LMU supporters who seek to strengthen LMU’s Catholic mission and identity.” CNA sought comment from RenewLMU but did not receive a response by deadline.
Serra, a Franciscan friar from Spain, left a prestigious university chair in Majorca for what is now the United States in 1749. He founded a system of missions to evangelize the Indigenous in modern-day California. He celebrated more than 6,000 baptisms and 5,000 confirmations, and the missions are at the historic center of many of the state’s cities.
While he was lionized through much of the 20th century, critics have since lambasted Serra as a symbol of European colonialism. They said the missions engaged in the forced labor of Native Americans, sometimes claiming Serra himself was abusive.
Serra’s defenders point to the priest’s advocacy for native people and a champion of human rights. They note that he often found himself at odds with Spanish authorities over mistreatment of native people, and the native communities themselves showed an outpouring of grief at his death. They said Serra is wrongly blamed for injustices that came after his death.
Last year, the death of Minnesota man George Floyd during his arrest by a police officer, who was later convicted of his murder, led to racial tensions, protests against police brutality, and riots. In California, protesters and vandals targeted statues of Serra on the grounds that he represented colonialism and oppression of Native Americans. Some state and local lawmakers renewed previous efforts to remove images of Serra from public parks and other official places, and many succeeded.
The Los Angeles-area San Gabriel Mission, which Serra founded in 1771, burned in a devastating fire on July 11, 2020. The alleged arsonist, 57-year-old John David Corey, faces two felony counts in connection with the fire. He was known to the mission and had quarreled with staff members in the past. He reportedly harbored anger toward the Catholic Church.
On Nov. 4, Loyola Marymount University hosted a discussion about Serra linked to the observance of Indigenous Heritage Month, the university news site LMU This Week reported.
At the discussion Robert M. Senkewicz, emeritus history professor at Santa Clara University, cited both a letter from Serra seeking mercy for indigenous people who had attacked a mission and another letter instructing harsh punishment for indigenous people who had left a mission and were returned by force. He depicted the Catholic mission presence and the Spanish military presence as mutually reinforcing and said Catholic evangelization efforts accepted the use of force. Mexican and Californian representations of this time of history erased the indigenous peoples’ experiences, Senkewicz said.
Cecilia González-Andrieu, a Loyola Marymount professor of theological studies, said that the missions are now in mainly Latino neighborhoods, but she said there is no devotion to Serra at these places. Edgar Perez, a member of the Gabrielino-Tongva people, said the mission system planted the seeds for policies to separate indigenous people from their language and religion and lands. Serra is an integral part of that history, he said.
Than Povi Martinez, a sophomore dance major at Loyola Marymount from the Tewa Pueblo People of San Ildefonso in New Mexico, said Serra’s statue should be permanently removed. According to LMU This Week, she said the statue represents pain and racism and such representations trigger trauma.
Among the critics of Serra are the Indigenous Student Union of LMU. A petition on Change.org attributed to the group had 243 signatures as of Wednesday afternoon. The petition said Serra’s statue should “stay off of our LMU campus.”
“One of our founding goals at ISU has been the removal of the Junipero Serra statue on LMU’s campus,” the petition said. “We see this as just one step acknowledging that LMU currently resides on stolen land of the Tongva Tribe and taking action towards making our campus a safe and welcoming place for Indigenous people and others of marginalized identities and backgrounds.”
“We demand that the statue stay off campus and that the education surrounding Christian colonization be conducted through a different, more intentional manner that centers the lives of our community members of Indigenous and/or marginalized backgrounds,” the group continued. “If the university is truly committed to ongoing efforts to increase diversity and inclusion within our institution, the Junipero Serra statue would be kept off our campus.”
Dr. Reuben Mendoza, an archeologist and professor at California State University-Monterey Bay, who has studied the missions for more than 25 years, told CNA last year that Serra was motivated by a missionary zeal to bring salvation to the Native people through the Catholic faith, rather than by genocidal, racist, or opportunistic motivations.
“Serra writes excitedly about how he had finally found his life's calling, and that he would give his life to these people and their salvation,” Mendoza said.
Fr. Tom Elewaut, pastor of the Old Mission Basilica of San Buenaventura in Ventura, told CNA last year that indigenous people are not uniformly critical of Serra.
“There is substantial evidence that among the Chumash that St. Junipero Serra is revered and respected for his contributions to our country,” said Elewaut. “Their voices have not been heard or respected. Their voices should have equal weight and import.”
Some indigenous Americans, both in Ventura and Santa Barbara, are “appalled by the character assassination of St. Junipero Serra,” the priest reported.
Posted on 11/25/2021 01:17 AM (CNA Daily News - US)
Denver Newsroom, Nov 24, 2021 / 16:17 pm (CNA).
A new study by the Pew Research Center found that few Americans blame God for suffering in the world. Instead, Americans are more likely to blame suffering on random chance, the actions of others, or society at large.
The survey included questions about both religious or spiritual belief, and the meaning of suffering. Respondents who expressed a belief in God, or a higher power, were subsequently asked if they blame God when bad things happen in the world.
Nearly 75% of respondents who expressed a belief in God, or a higher power, said they “rarely” or “never” feel angry with God in the face of suffering. Protestants in the historically Black tradition and older Americans were more likely to say this, the survey found.
Fewer than 15% of those same respondents said suffering in the world makes them doubt God’s existence, omnipotence, or kindness. The survey found that doubt as a response to suffering was somewhat more common among young adults, Democrats, and religiously unaffiliated Americans.
Similarly, few of those same respondents said they believe suffering in the world is a punishment from God. Only 4% believe “all” or “most” suffering is a punishment from God, while 18% said “some,” and 22% said “only a little” is a punishment from God, the survey found.
The survey found that more than 70% of all respondents believe suffering in the world is mostly a consequence of people’s own actions, while 80% of respondents who expressed a belief in God or a higher power believe suffering in the world is mostly a consequence of people’s own actions, not from God.
Slightly more than half of those respondents believe God allows human suffering as part of a larger plan, with Evangelical Protestants most likely to hold that belief.
The survey included questions ranging from beliefs about the purpose of suffering, to beliefs in the afterlife. This was reportedly the first time the Pew Research Center attempted to pose some of these philosophical questions to U.S. adults, the survey stated. Pew asked Americans to share their views both in their own words, and by selecting from a list of options.
Posted on 11/24/2021 23:15 PM (CNA Daily News - US)
Washington, D.C. Newsroom, Nov 24, 2021 / 14:15 pm (CNA).
A pieta painting displayed at The Catholic University of America’s law school that some see as depicting George Floyd in the place of Jesus was stolen Tuesday night, the school announced.
But in an email Wednesday, Nov. 24, President John Garvey said the artwork — which sparked a social media backlash and an ongoing petition drive demanding its removal — has been replaced by a smaller version of the same painting that previously hung in the school's campus ministry office.
Titled "Mama," the painting, by artist Kelly Latimore, was installed in February outside the chapel at the university's Columbus School of Law.
Lattimore has said the painting was commissioned to “mourn” Floyd, but when asked by an interviewer if the figure in the pieta is Floyd or Jesus, he responded ambiguously, answering “yes.”
Floyd, 46, was killed in police custody in May 2020, sparking nationwide protests. Former Minneapolis police officer Derek Chauvin, who kneeled on Floyd’s neck for more than 9 minutes, was later convicted on three charges of unintentional second-degree murder, third-degree murder, and second-degree manslaughter. He was sentenced to 22 ½ years in prison.
“Many see the male figure as George Floyd,” Garvey said in the email, “but our Law School has always seen the figure as Jesus.”
In response to media coverage of the painting earlier this week, the university has received a “substantial number of emails and phone calls,” Garvey said.
“Some critics called the image blasphemous because they saw it as deifying or canonizing George Floyd. Some comments that we received were thoughtful and reasonable. Some were offensive and racist. Much of the criticism came from people unconnected to the University,” he said.
Garvey wrote that as the controversy developed, the university issued a statement, which he included in his email.
“The icon ‘Mama’ is a pieta depicting Mary and her Son, Jesus Christ. The letters in the halo are Ὁ ὬΝ, which is shorthand in Greek for ‘I Am.’ The letters are used in icons only in connection with Jesus Christ, the Son of God,” the earlier statement said.
“There are those who would like to see George Floyd as the male figure in the icon. That is not how we read it. The image represents to our community a good-faith attempt to include religious imagery on campus that reflects the universality of the Catholic Church,” the statement said.
A group of CUA students started a petition to take down the painting because they “believe they are disrespectful, and sacrilegious.” The petition, which started on Tuesday, Nov. 23, had nearly 2,500 signatures as of Wednesday afternoon.
Catholic University painting depicting George Floyd as Jesus is 'heretical, blasphemous,' student says https://t.co/pzbMENyL0C— Fox News Originals (@FNCOriginals) November 23, 2021
Garvey said would not be ordering the school to take down the painting because of his “no cancellation” policy.
“It has been the University’s policy, throughout my time as President, not to cancel speakers or prevent speech by members of the community,” Garvey said in the email.
"We hope to continue to build on campus a culture that engages in thoughtful dialogue and debate, not the sort of bully tactics epitomized by this theft," he added.
Congressman Smith: Nigeria's removal from U.S. watch list a 'retreat' from fight against religious persecution
Posted on 11/24/2021 20:45 PM (CNA Daily News - US)
Washington, D.C. Newsroom, Nov 24, 2021 / 11:45 am (CNA).
The decision to remove Nigeria from the list of “Countries of Particular Concern” was “totally unjustified,” and a backwards step in the fight against religious persecution, U.S. Rep. Chris Smith said in a speech Nov. 23.
“Despite the fact that Fulani militants are systematically targeting and slaughtering Christian farmers in Nigeria’s Middle Belt as well as attacking non-Fulanis throughout the country with the apparent complicity or at least indifference of Nigerian authorities — a record that landed Nigeria on the CPC list last year — the State Department no longer identifies Nigeria as a Country of Particular Concern (CPC), nor even places Nigeria on its Special Watch List,” Smith said.
The New Jersey Republican, the author of several bills related to religious freedom including the Frank R. Wolf International Religious Freedom Act, called the Biden administration’s decision “a retreat from the noble and necessary fight to protect victims of religious persecution.”
Each year, the U.S. Department of State releases a list of countries with egregious religious liberty violations. In its most recent report, released Nov. 15, Nigeria was not included.
The decision to exclude Nigeria from this list has angered religious freedom advocates.
Two days after the release of the report, the U.S. Commission on International Religious Freedom (USCIRF) released a statement saying that it was “appalled” at the State Department’s “unexplainable” decision to treat Nigeria as a country with no severe religious freedom violations.
The USCIRF, which also publishes an annual report on religious freedom, found that Nigerian citizens are at risk of violence by militant Islamists, as well as discrimination, arbitrary detentions, and capital blasphemy sentences by state-sanctioned Sharia courts.
Smith noted that the removal of Nigeria from the list of CPCs “coincided with Secretary of State Antony Blinken’s visit to Nigeria — when he should have been confronting President [Muhammadu] Buhari on his record.”
This removal, he said, is “appalling,” and could serve to worsen the situation in the country.
“The failure to hold Buhari to account—indeed to reward him by withdrawing the CPC designation—will only embolden Fulani militants,” he said. “The Nigerian government has also failed to protect Nigerians from other extremists such as Boko Haram, Ansaru and Islamic State West Africa.”
Smith, who has led multiple hearings concerning the situation in Nigeria, said he “couldn’t be more disappointed in Secretary Blinken.”
“You can’t give President Buhari a passing grade when he has utterly failed to protect religious freedom, including and especially that of Christians,” he said. “A core principle of any robust democracy is respect for human rights, including religious freedom.”
Posted on 11/24/2021 03:35 AM (CNA Daily News - US)
Denver Newsroom, Nov 23, 2021 / 18:35 pm (CNA).
A former Catholic priest who has previously alleged that ex-Cardinal Theodore McCarrick sexually abused him when he was a seminarian has filed a lawsuit against McCarrick and the Newark archdiocese.
“I’m only doing the lawsuit mainly because three years ago when I did that, I also wrote a letter to Cardinal (Joseph) Tobin, and the Archdiocese of Newark and I never heard anything back,” plaintiff Michael Reading said in a video message posted to his attorneys’ website. “The whole thing is disappointing, but I’m just very disappointed that I never heard anything and got no response from the Church.”
When he sees media coverage of McCarrick’s court appearances, he said, “it all comes back again.”
“Today is actually the anniversary of the day I was ordained by him, 35 years ago today,” he said in the Nov. 22 video, adding that he “felt like telling my story could be helpful.”
Reading, who now lives near Seattle, is represented by Jeff Anderson of the Minnesota-based firm Jeff Anderson & Associates.
“When he was in formation, in preparation for becoming a priest, in the Archdiocese of Newark, it was then-Archbishop Ted McCarrick who was mentoring him and ultimately had the power over him to become a priest,” Anderson said at a Nov. 23 press conference. “McCarrick used his position as the archbishop, over him, to assault and coerce and exploit him.”
McCarrick’s civil attorney, Barry Coburn of the Washington, D.C. firm Coburn & Greenbaum, declined to comment to CNA. For its part, the Newark archdiocese said it takes all allegations seriously and has programs in place to prevent abuse and work with survivors.
“Although we are limited in what information we can share given pending litigation, it is important to note that the Archdiocese of Newark takes seriously all allegations of abuse,” Maria Margiotta, communications director for the Newark archdiocese, told CNA Nov. 23.
“We remain fully committed to our comprehensive programs and protocols to protect the faithful and to working with survivors of abuse, their legal representatives and law enforcement authorities in an ongoing effort to resolve allegations of past abuse,” she said.
At the Tuesday press conference with Anderson’s law firm, Reading said he initially wanted to remain anonymous because he was worried about others’ perceptions. However, he decided to use his real name to encourage other victims in New Jersey to come forward.
“I feel a sense of relief, and of a burden being lifted,” he said. “It’s a long way to go with that, but it’s a start.”
The New Jersey legislature created a special window for victims who suffered sex abuse as adults or children to file lawsuits, but this legal window closes on Nov. 30.
Reading’s lawsuit is the eighth lawsuit that Anderson’s law firm has filed against McCarrick.
Anderson has filed abuse lawsuits against the Catholic Church for decades. While some say he has been an advocate for victims, critics characterize him as a self-promoter who has sensationalized and embellished claims in order to attract media attention to litigation.
In statements about other lawsuits he has claimed papal power is to blame for abuse, and has blamed Pope Francis himself. He has cited unproven claims by the controversial Archbishop Carlo Maria Vigano about the Holy See's response to McCarrick.
Anderson’s lawsuit on behalf of Reading also cites the Vatican’s 2020 report on its investigation into what church officials knew about McCarrick.
Reading, known as Doe 308 in the lawsuit, was ordained a priest on Nov. 22, 1986. He served as a priest for only seven years.
The lawsuit accuses McCarrick of committing “harmful and offensive bodily sexual contact” on Reading. The former priest has told his story elsewhere, including in a Sept. 12, 2018 Washington Post story.
Reading told the Washington Post that in 1986 he was invited to a barbeque and overnight stay for seminarians at McCarrick’s beach house in Sea Girt, N.J. According to Reading, McCarrick lingered in the bedroom when the twentysomething seminarian was changing into a swimsuit. McCarrick later approached the seminarian after the barbeque and put his hand down his swimsuit.
The seminarian was shocked by the incident and didn’t report it or tell family members until allegations against McCarrick became public in 2018.
He said that the incident affected him throughout the rest of his time as a priest.
“I feel like the priesthood was taken away from me,” he told the Washington Post. “And I loved what I did.”
The lawsuit also alleges that Father Edward J. Eilert engaged in “unpermitted sexual contact” with Reading in 1978. At the time, the plaintiff was a parishioner at St. John the Apostle Church in Linden, N.J., a city on the state border across from the New York City borough of Staten Island.
Eilert is on the Newark archdiocese’s February 2019 list of credibly accused clergy for “multiple” allegations. He is listed as permanently removed from ministry. The website of Anderson’s law firm lists him at a retirement home for priests as early as 2005.
In 2002 Eilert was among three priests accused of sexually abusing a teenage girl in the 1980s. Though the Union County Prosecutor’s Office said the accusations were credible, charges were not allowed under the statute of limitations, NJ.com reported in 2013.
Anderson’s law firm has recently filed three separate actions against other priests who allegedly committed abuse, including one priest who is still active in ministry.
In September, McCarrick pleaded “not guilty” to several charges of sexual assault in Massachusetts regarding incidents which allegedly took place in the 1970s.
McCarrick was once a high-ranking and influential U.S. prelate with an impressive international resume. He resigned from the College of Cardinals in July 2018 following a past allegation of sex abuse against a teenager that the New York archdiocese deemed credible. In February 2019, Pope Francis laicized McCarrick after a canonical investigation found him guilty of “solicitation in the Sacrament of Confession, and sins against the Sixth Commandment with minors and with adults, with the aggravating factor of the abuse of power.”
The exposure of McCarrick prompted many questions about how he rose in the Church despite long-rumored claims of corruption. Various individuals came forward saying they had sought to report his misconduct.
In 2018, Cardinal Joseph Tobin told a journalist that shortly after his 2017 arrival as head of the Newark archdiocese, he had heard rumors about McCarrick’s sexual misconduct. He said he did not investigate those rumors because he found them unbelievable.
The Archdiocese of Newark and the Diocese of Metuchen in June 2018 acknowledged that they had reached legal settlements with some alleged victims of McCarrick in 2005 and 2007. Tobin said he did not learn about those settlements until June 2018, shortly before they were publicly announced.