The prevalence of the sexual abuse of children by Catholic clergy and its shocking cover-up by church officials have obscured the largely untold story of the tort system's remarkable success in bringing the scandal to light. The lessons of clergy sexual abuse litigation give us reason to reconsider the case for tort reform and to look more closely at how tort litigation can enhance the performance of public and private policymaking institutions.

The sexual abuse of children and teens by rogue priests in the U.S. Catholic Church is a heinous crime, and those who pray for a religious community as its ministers, priests and rabbis should never tolerate those who prey on that community. The legal disputes of recent years have produced many scandalous headlines and fuelled public discussion about the sexual abuse crisis within the clergy, a crisis that has cost the U.S. Catholic Church over $3 billion. In The Clergy Sex Abuse Crisis and the Legal Responses, two eminent experts, James O'Reilly and Margaret Chalmers, draw on the lessons of recent years to discern the interplay between civil damages law and global church-based canon law. In some countries civil and canon law, although autonomous systems of law, both form part of the church's legal duties. In the United States, freedom of religion issues have complicated how the state adjudicates both cases of abuse and who can be held responsible for clerical oversight. This book examines questions of civil and criminal liability, issues of respondeat superior and oversight, issues with statutes of limitations and dealing with allegations that occurred decades ago, and how the Church's internal judicial processes interact or clash with the civil pursuit of these cases.

Pope Francis and His Critics offers a broad assessment of Francis and his pontificate, keeping in mind important criticisms mounted by his detractors.

Winner of a 2018 Catholic Press Association Award: Popular Presentation of the Catholic Faith. (First Place). With atheism on the rise and millions tossing off religion, why would anyone consider the Catholic Church? Brandon Vogt, a bestselling author and the content director for Bishop Robert Barron’s Word on Fire Catholic Ministries, shares his passionate search for truth, a journey that culminated in the realization that Catholicism was right about a lot of things, maybe even everything. His persuasive case for the faith reveals a vision of Catholicism that has answers our world desperately needs and reminds those already in the Church what they love about it. A 2016 study by the Public Religion Research Institute found that 25 percent of adults (39 percent of young adults) describe themselves as unaffiliated with any religion. Millions of these so-called “nones” have fled organized religion and many more have rejected God altogether. Brandon Vogt was one of those nones. When he converted to Catholicism in college, he knew how confusing that decision was to many of his friends and family. But he also knew that the evidence he discovered pointed to one conclusion: Catholicism is true. To his delight, he discovered it was also exceedingly good and beautiful. Why I Am Catholic traces Vogt’s spiritual journey, making a refreshing, twenty-first century case for the faith and answering questions being asked by agnostics, nones, and atheists, the audience for his popular website, StrangeNotions.com, where Catholics and atheists dialogue. With references to Catholic thinkers such as G. K. Chesterton, Ven. Fulton Sheen, St. Teresa of Calcutta, and Bishop Robert Barron, Vogt draws together lines of evidence to help seekers discover why they should be Catholic as an alternative. Why I Am Catholic serves as a compelling reproposal of the Church for former Catholics, a persuasive argument for truth and beauty to those who have become jaded and disenchanted with religion, and at the same time offers practicing Catholics a much-needed dose of confidence and clarity to affirm their faith against an increasingly skeptical culture.

In the fourth century, clerics began to distinguish themselves from members of the laity by virtue of their augmented claims to holiness. Because clerical celibacy was key to this distinction, religious authorities of all stripes—patristic authors, popes, theologians, canonists, monastic founders, and commentators—became progressively sensitive to sexual scandals that involved the clergy and developed sophisticated tactics for concealing or dispelling embarrassing lapses. According to Dyan Elliott, the fear of scandal dictated certain lines of action and inaction, the consequences of which are painfully apparent today. In The Corrupter of Boys, she demonstrates how, in conjunction with the requirement of clerical celibacy, scandal-averse policies at every conceivable level of the ecclesiastical hierarchy have enabled the widespread sexual abuse of boys and male adolescents within the Church. Elliott examines more than a millennium's worth of doctrine and practice to uncover the origins of a culture of secrecy and concealment of sin. She charts the continuities and changes, from late antiquity into the high Middle Ages, in the use of boys as sexual objects before focusing on four specific milieus in which boys and adolescents would have been especially at risk in the high and later Middle Ages: the monastery, the choir, the schools, and the episcopal court. The Corrupter of Boys is a work of stunning breadth and discomforting resonance, as Elliott concludes that the same clerical prerogatives and privileges that were formulated in late antiquity and the medieval era—and the same strategies to cover up the abuses they enable—remain very much in place.

Jesus was the descendant of sexually exploited women, narrowly survived a child homicide, and grew up to be the world's most prominent defender of children. Jesus reserved his harshest words for those who abused or neglected children and went so far as to say our treatment of children says everything about our view of God. Although the early church took this message to heart and distinguished itself by its treatment of children, this message has been distorted or ignored by many modern Christian leaders. As a result, the church has often failed to protect children from abuse and, in many instances, has contributed to their maltreatment. In this insightful book, Christian theologian and internationally recognized child abuse expert Victor Vieth examines the role of Jesus' life and teachings in reducing child abuse in the New Testament world. Vieth urges Christians to once again take seriously everything Jesus had to say about children. Using the teachings of Jesus as a blueprint, Vieth sets forth a proposal for church reform to prevent many cases of abuse, improve the pastoral care of survivors of abuse, and witness to the world that Christian faith shows itself in service to children.

In this book the clergy sex abuse controversy is considered in light of three basic faith convictions that have been brought into clearer focus during and since the Second Vatican Council. The first guiding claim builds on Vatican II’s teaching, now championed by Pope Francis, that through the anointing of the Spirit of God the baptized are gifted and summoned to live out the prophetic office of all the faithful people of God by actively participating in the life and mission of the church. This is achieved through personal and collective discernment by means of synodality, that is, as all the members of the church “we” are finding our way together. The prophetic gift and office guide this journey by providing a sense of the faith in all the faithful not only to recognize, receive, and witness to the Word of God, but just as important in our endeavor in this book, to heed, receive, and respond to the voice of the Spirit perceived in the laments of victims grieving their violations, their wounds, and the disfunctions at all levels of the church made manifest in the clergy sex abuse. This requires a deeper assessment of these issues provided by post-Vatican II clarifications of social and structural sin based on a realistic assessment of the sources of the laments and conflicts, the wounds and disfunctions in the church that provide the impetus and conditions for genuine church reform. These claims will provide the theological framework of the book.