Bishop Francis Lagan, the retired auxiliary bishop of Derry passed away recently.

In the 1980‘s he was the parish priest of Creggan, Derry.

On one occasion he caught his curate ( a monk) naked in bed with a 10 year old little girl.

What did Lagan do?

Call the police?

Call social services?

No, he put the little girl’s clothes back on her, let her out a window and told her to go home.

Former cleric jailed for child sex abuse two decades ago is cleared of further charges

09 December, 2014 00:00

A FORMER priest jailed for sexually abusing children in Derry 20 years ago was found not guilty of further charges yesterday after prosecutors offered no evidence.

Gerard John McCallion (66) had been due to go on trial at Derry Crown Court accused of three
counts of indecent assault and one of gross indecency on a boy under 12.

The charges dated back to 1987/88, when the Cistercsan monk had been on loan to the parish of St Mary’s in the Creggan area as a curate.
McCallion was defrocked in the 1990s when his abuse came to light after he was discovered in bed with a 10-year-old girl in the Creggan parochial house.

Described by a judge as a “sexual parasite”, he was jailed for two years after admitting nine indecent assault charges involving three primary school girls and given a suspended sentence for indecently assaulting a young woman while she was in bed at Altnagelvin Hospital with a kidney infection.

In 1998 at Letterkenny Circuit Court he also admitted indecently assaulting a seven-year-old girl at a house in his home town of Lifford.

After a jury was sworn in to hear the latest charges yesterday, a prosecution barrister told the court that the prosecution would be offering no evidence against the defendant, whose address was given as Ballynally, Iniscarragh in Co Cork.

Judge Philip Babington directed the jury to return a not-guilty verdict and told McCallion he was free to go.

Gareth O’Callaghan. Facebook.

If evil could be given a name, it would be called Father Bill Carney. The former priest was possibly the most dangerous paedophile of his generation and his trail of destruction will resonate for decades to come, such are the broken lives he has left in his wake. I must advise that this post does not make for easy reading. That said again, it needs to be written.

Carney masterminded and managed one of the most evil clerical paedophile gangs in the Dublin diocese in the 1970s and 1980s. There were at least five of his fellow priests who connived and shared information, swapping their victims freely and at random within the gang and beyond. The five main players were: Carney, Francis McCarthy, Harry Moore, Tony Walsh, and Patrick Maguire.

Others included Donal Gallagher, Gus Griffin, Tom Naughton, John Boland, Noel Reynolds, and James McNamee (who built a swimming pool in the back garden of his house when he was parish priest of Crumlin with the specific intention of abusing young boys).

Bill Carney first met Francis McCarthy when they were both studying for the priesthood at Clonliffe College, in Dublin. They were the same age, late teens, when they started their mission to abuse young children. During his final year in college, Carney became friends with James Kavanagh who had just been appointed as auxiliary bishop in Dublin in 1973. Carney had officiated as a deacon at Kavanagh’s inauguration as bishop.

Carney and McCarthy were ordained in 1974. The two paedophiles were now free to roam the diocese as priests. They wasted no time in starting their long, destructive 30-year trail of child abuse and human destruction. For the purpose of this post today I am going to keep the focus on Carney who, for generations to come, will be regarded as a monster who cleverly exploited the corruption of the State at that time to get away with his crimes.

Carney was appointed as chaplain to a number of schools following his ordination because, he explained to his bishop, he was “interested in childcare”, and worked “best with the unintelligent”. Long before his ordination, unknown to the church authorities, Carney was a serial child abuser. Not that they would have cared.

It took almost ten years, until 1983, before Carney came under the investigative spotlight of the gardai. The parents of a young boy gave statements at Whitehall garda station on Dublin’s northside. Carney was sexually abusing their son. The boy’s father wanted action taken urgently. Carney at that time was a curate in Ayrfield. The bishop with responsibility for the area was none other than James Kavanagh, Carney’s close friend. The chief superintendent with policing responsibility in that area of Dublin based in Whitehall garda station was senior garda Maurice O’Connor, who ironically was a friend of Bishop James Kavanagh!

Bishop Kavanagh dropped into Chief Supt O’Connor’s office one afternoon during this time for a chat. It was something he did quite often. On this occasion, Supt O’Connor informed the bishop that Carney was under investigation for inappropriate behaviour involving a young boy. Kavanagh asked O’Connor if he could “do anything” in Carney’s support. O’Connor told the senior bishop that it was “unlikely” the charges against Carney would succeed and there was most likely little to worry about.

In other words, it was the “I’ll look after it for you” attitude that was prevalent in the way justice was (and still is) so often misled in Ireland.

Luckily, a young garda called Garland was already investigating the case and managed to drive it through to a successful conclusion in favour of the young boy. That conclusion would take many years; and consequently a long time before Carney would be stopped in his tracks. But clearly during those intervening years, in the eyes of his clerical peers, Carney was still suitable to perform his duties as a priest in Dublin parishes.

(I often wonder how many of his colleagues knew about what he was doing but said nothing. I would hazard a guess here and say that there must have been quite a few.)

In the years that followed Bill Carney was moved through and around four different Dublin parishes where he continued to abuse children at will without any prevention from the church or the law.

Carney was also targeting residential homes around the city that housed orphaned and troubled children, including St Josephs in Dun Laoghaire, the Grange Home, also in Dun Laoghaire, and Lakelands Home in Stillorgan. He would bring small groups of these children back to his house for weekends (wherever he was based). He would then dose the children with alcohol that he had added to their bottles of minerals and rape and abuse them. He abused children from at least eight different refuge homes around the city.

His colleagues (mentioned above) would often call in over the weekends to avail of the opportunities. Few people on the outside could understand why Bishop James Kavanagh continued to have a “soft spot” for a psychopathic abuser who was clearly out of control. Kavanagh continued to support him where and when he could.

If Bill Carney had not been named in the Murphy Report in 2009, he would have remained invisible right up until his death last September.

His victims believe, and rightfully so, that the Catholic church kept Bill Carney invisible and immune for all of those years that he “disappeared off the face of the earth” once it became clear what he had been getting away with for almost forty years.

In the end, it took a reporter from BBC’s Newsnight programme to find him in early 2010. Olenka Frenkiel’s seach for Bill Carney led her to Lanzarote, in the Canary Islands. She eventually found him. As she said herself, it wasn’t that hard to find him.

(If that’s the case, then why weren’t the Irish government and the gardai actively searching for him? Remember – this is only seven years ago.) 

He had an apartment in a holiday resort that was very popular with Irish families. Carney would sit watching the beach most days, small children who played together unaware that they were being watched by one of the most evil predators this country has ever known.

Olenka confronted Carney in Lanzarote and asked for his reaction to the Murphy Report. Carney told her (on camera) that he hadn’t read it. This is despite the fact that he was clearly one of its main protagonists. Olenka presented him with a copy and then met him again some time later. “No comment” was his reaction to her original question – with that hiddeous, evil smirk that Carney was famous for.

Olenka Frenkiel confronted Archbishop Diarmuid Martin some weeks later as he left a church ceremony in Dublin, in the aftermath of the Murphy Report. Martin told her to “give forward” all the information she had. She then alerted the gardai here as to Carney’s precise location in the Canary Islands. Diarmuid Martin claimed during this confrontation that the gardai knew where Carney was. Clearly they didn’t because local police in Lanzarote had no idea who Carney was, considering he had been living on their doorstep for years.

As Olenka Frenkiel said at the end of her BBC Newsnight report, “if they [gardai] were really looking for him, he wasn’t hard to find”. So why weren’t the Irish gardai looking for Carney? It took Olenka Frenkiel to tell them where he was. Why weren’t they listening to his victims when even they knew where he was?

It was only in recent times that I found out why a senior bishop would continue to support a child abuser like Bill Carney who could have been stopped in his tracks and shut down almost forty years ago, but instead was allowed to continue his abuse on an epic scale.

It becomes obvious when you consider the identities of those individuals who regularly called into Bill Carney’s house on those Sunday afternoons in the 1980s while he was throwing “parties” and abusing small children in his care. You also have to wonder why the gardai never intervened in these strange arrangements that he had with the people who ran the orphanages and homes where these children resided during the week.

One of the individuals who called into Bill Carney’s house very regularly on those Sunday afternoons was none other than Bishop James Kavanagh.


The whole Derry / Lagan thing is shocking.

The whoow Dublin / Carney / McCarthy thing is even more shocking.

What was going on in Clonliffe that three predators were ordained in the one year – 1974 ‘ Carney / McCarthy and Meldon?


They are not getting away with covering up for child abuse.


They are still getting away with covering up for out of control seminarians, priests and bishops.

The only consolation is that the victims are 18+ and not < 18

But is that still ok ???



I entered Clonliffe Seminary in Dublin in September 1970.

Gradually I became aware of a small amount of homosexual activity among those in Senior House – those studying theology.


The one case I was especially aware of was a very young seminarian who was having a sexual liaison with a senior seminarian, Peter Meldon, who was ordained a priest in 1974 and became the curate in Bray where he went on to engage in sexually inappropriate behaviour with young men.

A Brian Macken published the following post on Facebook after Peter Meldon died in 2017

“Good evening everyone. Hope you are all having a great New Year? This next few words may or may not persuade you to come forward. But with the recent passing of Fr. Peter Meldon it was sad . But not all as it was seemed . He made a pass at me also others in the Folk Group. I have just recently heard from many others threw personal Messages that he “Preyed” on young Vulnerable people. His excuse was because I come from a Dysfunctional family I need extra Loving. 

People he trusted in I am really Sorry but I speak the truth especially after today’s messages”.

Here is Peter Meldon being interview on radio the day before he left Bray where he had been for six years and where Brian Macken had come across him.


Another current Dublin PP who was senior to me in Clonliffe has led a long life of seducing young men, some under 17. A fellow Dublin PP recently said to me that he has been very lucky not to be caught and prosecuted. I have no details about his activities.


Bill Carney, the convicted child abuser was in Clonliffe in my time. I was not aware of any of his activities apart from dreading going swimming with college groups. Carney would grope the genitals of many semiarians and pull their swimming shorts down. I, am many others were afraid of him and avoided him as much as we could. If you want to know what Carney became Google his name.


It was a regular thing for groups of altar boys to come on trips to Clonliffe to be encouraged to become priests.

I have no personal knowledge of these trips but I have listened to a long and very persuasive story of one former altar boy who claims he was sexually abused by priests and seminarians on a visit to Clonliffe. He told me he was abused in a room with floor to ceiling mirrors. This was the former robing room of the college president Bishop Joseph Carroll.

There is absolutely no suggestion that Bishop Carroll was involved as he had left Clonliffe when the abuse too place and the mirrored room had become redundant.


I was only aware of one sexually active seminarian in Waterford. He went on to be ordained and become a sexually active gay priest.


This priest was president of the college from 1985 to 1994.

He was accused of abusing a child in a friend’s house in Waterford and the matter was settled between the diocese and the parents. To my mind the police were not involved?


I went to Cardiff in August of 1976. Two canons of the diocese attempted to seduce me – Canon Cornelius Reidy and Canon Sean Kearney.

The Reidy incident was the most embarrassing. I was returning to Ireland for a holiday on the Swansea Cork ferry and Canon Reidy asked me for a lift As we were getting into Cork late in the day we booked a twin room In a Cork hotel.

When the receptionist showed us to our room and left Reidy pushed me down on one of the beds and got on top of me. Just as this happened the receptionist walked back into our room with our bags and saw what was happening. I was 25 at the time and he was70.

I made it clear to him that we were not going there and after that he blanked me for not only that evening but forever afterwards. I was not angry with him and was not going to report him to anyone. He was just angry that I had not co-operated.

He tried to persuade me that telling me that then then auxiliary bishop of Cardiff Daniel Mullins had been his curate, co – operated with him and that had led to a mitre?

Bishop Mullins brother, Canon Edmund Mullins, my PP in Briton Ferry had a long term girlfriend.


I have lived in Down and Connor since 1978 – 42 years.

In the earlier years I was conscious of heterosexual priests being active. My Adm in St Peter’s Cathedral Belfast couldn’t keep his hands off women.

Other priests I lived with sneaked women in late at night and out before dawn.

One or two of the older priests gathered children which the diocese and bishops hid away and financially supported.

The most infamous hetero D&C priest is Father Ciaran Dallat the PP of Loughlinisland who made a Belfast parishioner pregnant and went out for dinner with friends while the woman lost the baby in her bathroom.

Many D&C priests are now sexually active homosexuals with several of them being notorious for public promiscuity.


After the Bishop Casey scandal I was contacted by a number of women who had been or were involved with priests – 113 women in total. Six had priest’s babies and two had abortions paid for by the priest.

One priest used to give his mistress Communion and instead of saying “The Body of Christ” would say “Christ what a body”.

Many women were involved with religious order priests with solemn vows of chastity.

One such priest had 3 women – two married women and a nun. He was spiritually married to the nun and had full intercourse with her. With the other two he only went “some of the way”.

We called our group BETHANY REVISITED. It was not a campaigning group but a group that put priest’s mistresses in touch with each other for support.


A Cistercian tried to grope me on several occasions and told me that he had 18 sexual partners during his time in the monastery.

A young novice of the same monastery said to me: “Father Xxxx is always touching my arse”. He told of another monk who grabbed him from behind, held him tight and kissed the back of his head.


In the past 50 years I have seen the priesthood go from being largely celibacy observing to being largely celibacy non observing.

I have also seen the number of heterosexual priests decline and the number of homosexual priest increasing.

A factor in this is that heterosexual young men are not prepared to forfeit their sexual lives and the opportunity to marry and have a family.

Another factor is the increase in education standards and the vast variety of careers in secular society.

Current priests, with exceptions are typified by three things:

1. Not being the brightest intellectually.

2. Being gay and actively gay.

3. Not having a real faith or prayer life.

The more active homosexuals you get in the priesthood the more homosexuals you attract.

A young man nowadays can be an active homosexual priest and have;

1. A position of importance in the community.

2. A good living and a free house.

3. Power over parishioners, parents, children etc.

4. A great sex life without any responsibilities.

Personally, I do not agree with the RCC’s teachings on sexuality or celibacy.

But I am not in the RCC and am not receiving position, respectability etc from it.

It is pure HYPOCRISY for a seminarian or priest to be taking all the benefits and not living up to the obligations.

It is also WORSE HYPOCRISY for sexually active priests to be preaching / upholding RCC doctrine in the pulpit  the confessional and in daily life and have a secret sordid life in the background.

An alter Christus at the altar and an alter de Sade in the sauna?

The aircraft of Catholic priesthood has lost all its engines, is in fatal descent and is going to crash killing all on board.


Irish Seminary Leaders Defy Vatican Ban, Welcome Gay Men Called to Priesthood

Ribert Shine. New Ways Ministeries. From November 17, 2019 6 months ago

St. Patrick’s College, Maynooth

Leaders of Ireland’s main seminary have said they would welcome gay men called to priestly ministry as long as the men remained celibate, a statement that contradicts the Vatican’s instruction banning gay men from being considered as candidates for priesthood.

Fr. Tomás Surlis, rector of St. Patrick’s College, Maynooth, and Fr. Declan Marmion, the school’s dean of theology, made their comments in an interview with The Irish Times:

“Asked whether a gay man who believes he has a vocation and is capable of living a celibate life would be accepted, Fr Surlis responded, ‘I would say, yes. The same issue arises for a man who identifies as homosexual as arises for a man who identifies as heterosexual’.

“Rev Marmion said: ‘I think we all know priests and bishops who are excellent ministers and make a great contribution to the church and society, who are gay but who are celibate. Being frank about it, I think that’s something we shouldn’t be afraid of saying.’

“He said Pope Francis does not have problem with gay priests.* ‘Does he have a problem with deep-seated homosexual tendencies or people supporting and actively involved in gay culture? Yes.’ But this view would also apply where heterosexuals were concerned, he insisted.”

These statements by Frs. Surlis and Marmion are significant because homosexuality at the seminary was a point of controversy just a few years ago. In 2016, anonymous reports from former students complained both that a “gay culture” existed but went unaddressed and that one seminarian was expelled after failing to report classmates who had engaged in same-gender sexual activity.

These disputes led two Irish bishops to withdraw seminarians they had assigned to study at the college. Dublin’s Archbishop Diarmuid Martin explained his decision to remove seminarians was in part due to “a homosexual, a gay culture, and that students have been using an app called Grindr.” [Editor’s note: Grindr is a gay dating app.]

Importantly, Martin has been deeply critical of the seminary system itself as well. Bishop Alphonsus Cullinan of Waterford and Lismore also withdrew seminarians. Other bishops, however, defended St. Patrick’s College, Maynooth.

But this controversy in 2016 prompted a discussion in Ireland about gay priests that was in many ways healthy and honest. One columnist at the time said reviewing how priests are formed could ““kickstart an authentic reform and renewal of Irish Catholicism.”

These latest remarks by seminary leaders may reflect such an internal reckoning about homosexuality, sexuality generally, and formation issues.

The leaders’ other comments in The Irish Times interview on issues of church reform, like lay leadership being a necessity with so few priests, support the idea that such reflection is occurring.

Most significant, however, is that by welcoming gay men to the seminary publicly, St. Patrick’s leaders are defying the Vatican’s ban on gay priests, which was reaffirmed in 2016.

These Irish leaders join their German counterparts in this defiance, and they align themselves with the many Catholics who recognize and affirm the good works that gay priests and seminarians offer the church.


I do not agree with the Vatican on sexuality or celibacy.

And that fine as I am not connected to the Vatican or the RCC.

But I cannot understand two RCC priest formators ignoring the rules of the organisation they belong to.

Neither Surlis and Marmion have the right to be paid for running an RCC seminary while ignoring the plain rules of HQ.

They are not being paid to form young men in Surlisism or Marmionism.

They are being paid to form them in Roman Catholicism.

What they are doing in causing confusion and opening the door to the kind of promiscuous gay sex that has become rampant.

Why are the Irish bishops allowing it?

Is it because they all need to keep the supply of seminarian rent boys topped up?




Elizabeth Moberly is a British research psychologist and theologian.

Moberly is the author of Homosexuality: A New Christian Ethic, in which she suggests several possible causes of male homosexuality and a therapeutic cure.

Moberly was involved in ministry to homosexuals as Director of Psychosexual Education and Therapy for BCM International. She subsequently became involved in cancer research.


Moberly is a theologian and self-proclaimed psychoanalyst. She thinks that the primary cause of homosexuality is the failure of bonding with the same-sex parent, and that homosexuality is a reparative drive to repair this lack of affection. She advocates homosocial bonding instead. She implies that gay activists are basically dishonest.

She coined the term ‘reparative therapy’ to describe her therapeutic approach to restore one’s sense of gender identity. Where the failure of bonding is particularly severe, ‘a defensive detachment from the same sex implies disidentification: not just an absence of identification but a reaction against identification’. In other words, transsexuality is extreme homosexuality. 

Her research did not involve psychotherapy with any gays or transsexuals.

She simply did an extensive review of the previous writings of Irving Bieber, Lawrence Hatterer, and Sigmund Freud. No trained psychologist or psycho-analyst would restrict themselves to just these three writers.

She admitted that she had done no new research.

Her work was never peer-reviewed by any psychologists or psycho-analysts.

The American Psychological Association, American Psychiatric Association, American Academy of Pediatrics have all condemned reparative therapy as ineffective.

She was invited to speak at ex-gay conventions in the US in the movement that produced NARTH (National Association for Recovery and Treatment of Homosexuality).

Moberly’s opinions continue to be endorsed in Christian circles as ‘scientific’. 

She now works in cancer research. 

Elizabeth R. Moberly. Psychogenesis: The Early Development of Gender Identity: London & Boston: Routledge & Kegan Paul 1983.

Elizabeth R. Moberly. Homosexuality: A New Christian Ethic. Cambridge: James Clarke 1983.

Jeffry G. Ford. “Reparative Therapy is Neither”.

Elizabeth Moberly. “Homosexuality and The Truth”. Leadership U. March with reponses at


I was unable to find a clear statement of what qualifications, if any, Moberly has. No writers claim that she has any qualifications in either psychology or psychoanalysis. The assumption is that she has a degree, a PhD even, in theology. Sometimes Cambridge is mentioned, sometimes Oxford. Or maybe she was a child in Cambridge.


No respected scientist or medic nowadays supports the designation “disordered” to homosexuality.

More interesting scientific study will be done into the whole area of sexual orientation and what determines it.

Father Marsden & Co must reach back 40 or 50 years to find “experts” that back their positions.

We must never allow our own, even unrecognised, prejudices to inform out theology or psychology.

From the theological and pastoral perspectives there are serioys and important questions to be asked about the development and presence of the homomafia in the church.

From the spiritual and even mental and physical health point of view the behaviours of some homosexual priests and seminarians is a very big problem that has to be addressed.

But the answer is not to be found in putting people back in societal chains or in telling them they are going to hell.


“To live in the House of the Lord all the says of my life”.


“A Defence of why the Catholic Church teaches that Men with Homosexual Tendencies are unsuitable for Priesthood”.


I promised that I would read this booklet and summarise it on the blog.


“We are created and drawn into this life (God’s) through two distinct modes of being. The identity of fatherhood defines a man as motherhood defines a woman” p 1

“Rebellion against against our own gifted ness as Mothers and Fathers is to refuse the authority of God our heavenly Father”. p 1

….what has changed is the way a significant section of the psychological world evaluates homosexuality. This shift has been brought about exclusively by a crusade of strategic lobbying and political agendas” p 17

“Yet despite decases of militant activism, endless campaigns and celebrity endorsements, one fact remains remarkably unchanged, “no theorist has yet presented a credible model of non-traumatic early development that would result in homosexuality”. p 18

“…….homosexual desires (are) the result of a psychological or emotional wound that impedes the developmental maturation of the individual into adulthood”. p 18

“Dr Elizabeth Moberley …early 1980s – ..she identified a rupture in the normal attachment process of a child with their same sex parent due to a perceived deficit of that parent’s nurturing role”.  p 18

“The neurotic nature of homosexual relationships manifests itself due to each partner seeking to heal psychological wounds”. p 24

“Candidates who have a sibling with same sex attraction who is actively campaigning for the rights of homosexuals ……raises a red flag as regards the candidate’s suitability for Holy Orders”. p 33


“….an initial homoclique can become a homolobby then strengthen into a homomafia”. p 39


“Satan’s primary strategy is to damage and abolish human fatherhood”. p 44


Quoting a Father Cipolla

“One one of my many stats in Italy I noticed that many of the baby strollers were built such that the baby sat in his seat and faced the mother who was pushing the stroller”. p45

“I would attest that the radical innovation,  never mandated by the Council or any liturgical book, of celebrating Mass with the priest facing the people, has transformed the priest’s role at the Mass from Father who leads his people to offer Sacrifice to the Father  to the mother whose eye contact and liturgical patter banter with the people whose sometimes deliberately silly behaviour, as if the people are infants, reduces his role as a priest to the mother of the infant”. p 45


“If the Catholuc faith is to re revitalised it will need the priesthood to regain its proper sense of paternal authority.

“The task of acquiring effective maturity for the seminarian requires an increased emotional vocabulary  the honing of relational skills and the ability to build collaboratively, but priests are first and foremost men”. p 46


“Priesthood is intrinsically bound to fatherhood in that their modes of being are almost identical”

“The very essence of Hod as father is symbolised in the malness of the priest at the altar” p 47


I do point out that I am only publishing parts of Fr Marsden’s book. There is the argument that the full booklet must be read to give everything the proper context.

He certainly sets out his stall with conviction.
But is his conviction based on sound science or has he allowed very right wing RC teaching to pollute his science?

Can we regard God as purely MALE?

Is not God ultimate oneness and ultimate diversity. Can God be squeezed into absolutely into only MALENESS and FATHERHOOD?

Is Marsden not implying that you cannot be a real man if you are not fathering?

I think that his contention that homosexuality is a woundedness based on childhood trauma and a bad father is extremely controversial and unscientific.

Are all homosexual neurotic – and more neurotic than heterosexuals?

I agree with him that the RCC has progressed from HOMOCLIQUE to HOMOLOBBY TO HOMOMAFIA.

The bit about Mass facing the people sounds psychobabble.

Are priests first and foremost men? Are they not first and foremost human beings?

I imagine very few psychological scientists would agree with Marsden.

I imagine very few theologians would either.

If I had a seminary would I put him in charge of it?


I do not accept, generally, his theology and psychology.




Chapter 26 Fr Harry Moore


26.1 In March 1982, Archbishop Ryan received the following letter:

“At 4am approx. on Sat., February 27th 1982, I was indecently assaulted by Fr. H. Moore C.C. of St. Josephs parish, Glasthule Co. Dublin.

Inquiries subsequently conducted by me lead me to believe that this was 0by no means an isolated incident.

I therefore earnestly request that appropriate action be taken without delay”.

26.2 The sender of this letter identified himself and his address. However, he did not give his age but he is likely to have been in his late teens. The
response of Archbishop Ryan was as follows: “In view of the fact that your letter of the 8
th March was marked “Private and Confidential”, there is little I could do about the matter. If, however, you wish to discuss the matter further,
I would ask that you get in touch with Monsignor Jerome Curtin, who is a Vicar General of the Diocese”.

Priest’s history

26.3 At the time of this complaint Fr Harry Moore was a curate in Glasthule parish and the alleged assault was said to have taken place in the presbytery.

Fr Moore was born in 1936 and was ordained in 1960. His first appointment was as chaplain to Artane Industrial School from 1960 – 1967. During his time there he compiled a report at the request of Archbishop McQuaid on the conditions under which the boys lived in Artane. This report was handed over by the current Archbishop of Dublin to the Commission to Inquire into Child Abuse.

26.4 His next appointment after Artane was as a curate in Ringsend parish until 1975. He was then sent to Kilquade parish for one year. He asked to be reassigned because of loneliness and he was given a position as assistant priest in a Catholic youth organisation.

26.5 During this period Fr Moore developed a serious alcohol abuse problem and was admitted to St John of God Hospital in 1977. A comprehensive medical report from this hospital was provided to Archbishop Ryan in March 1977. This report stated that Fr Moore was admitted “ostensibly because he had a problem with alcohol” which he said started
about three years earlier and had progressively become worse over the years.

26.6 The report stated that Fr Moore had begun to drink heavily in his early curacy and was consequently sent to a parish in Wicklow for six months where, owing to maladjustment, he was removed to the Catholic youth organisation for another six month stint. This in turn was followed by a year‟s sabbatical to study theology. By this time, the report noted, he had had two hospital stays for alcohol addiction.

26.7 He underwent various psychiatric and personality tests while in the hospital. The doctor noted that he had real concerns about Fr Moore‟s sexual functioning as he had “difficulty in satisfying his strong affectionate needs because of his inability to establish mature adult relationships”. His was described as a personality with “a very strong element of psychopathy and
hysteria”. He recommended Fr Moore forteam-based occupations if supervised correctly, but he did not recommend him for parish work.

26.8 Despite this medical report, Archbishop Ryan returned Fr Moore to active parish ministry, appointing him a curate in Edenmore parish in
November 1977.

26.9 Over the next two years he is recorded as receiving treatment for alcohol dependency. Despite leaving one of the facilities without completing his therapy, he was appointed a curate in Glasthule in February 1980. It is while he was assigned to Glasthule that the complaint of indecent assault noted above was conveyed to the Archdiocese (in March 1982).

26.10 In August 1982, it was suggested to Archbishop Ryan, by his auxiliary bishop, Bishop Comiskey, that Fr Moore needed treatment in Stroud. Fr Moore himself reacted negatively to that proposition. Within hours of having been informed of this proposal he was reported as having been discovered drunk and “with some young lay men”.

LHe had to be admitted to hospital suffering from an ulcer.


26.11 In September 1982, Fr Moore was sent to a therapeutic facility in the UK (not Stroud). Archbishop Ryan wrote to the administrator outlining Fr Moore‟s situation. He explained that various attempts had been made to rehabilitate him but all had failed. He stated that in addition to his alcoholism “there is some evidence of sexual indiscretions during Fr Moore‟s drinking bouts but it has been rather difficult to collect evidence concerning the nature and extent of these activities”.

26.12 Of particular significance is the fact that Archbishop Ryan does not appear to have sent the report from the St John of God‟s doctor although he did send a confidential letter from a friend of Fr Moore.

26.13 Fr Moore was relieved of his curacy in Glasthule due to ill health. He remained at the UK facility until March 1983. The final report from the facility said that Fr Moore had explored his use of alcohol “as a means of covering his confused sexual identity, his way of evading responsibility…”. Further therapy was advised.

26.14 In June 1983 Fr Moore was appointed curate in Bayside parish. It was while he was there that he committed a number of very serious sexual
assaults, including buggery, on a young teenager.

Complaints in relation to these assaults were not received by the Archdiocese until 1999. The
Archdiocese was, however, aware of his escalating alcohol problem while in Bayside. In 1985 he had become unmanageable because of his alcoholism
and the parish priest had asked for him to be removed.

He was then appointed to Francis Street but relapsed again.

26.15 Despite the 1982 complaint from Glasthule and his prior history, Fr Moore was appointed chaplain to a secondary school for boys in October
1986. He also had an appointment in Cabinteely parish. He complained in
1992 about the lack of an official appointment to the secondary school. It was

Patrick Walsh was approached for a further assessment of Fr Moore, after he had been reported to have made inappropriate remarks to parents at a school function.

26.20 Dr Walsh informed Monsignor Stenson that Fr Moore “shows every sign of gravitating towards young people, especially males, as objects of
affection”. He also warned the authorities to be vigilant in their supervision of him and stated “unless he was prepared to engage over a long period of time lwith a therapeutic programme and with a system of supervision and regular
reviews, I believe there are considerable risks of a return to alcohol abuse or to inappropriate behaviour, particularly towards young people”.

26.21 In May 1995, at a meeting in Archbishop‟s House attended by the auxiliary bishops, the conclusion was reached that the only alternatives left to the Archbishop were:

a) the complete removal of Fr Moore from ministry for life;

b) that the Archbishop receive a report that would enable him to give Fr Moore an appointment.

26.22 In the end, Archbishop Connell terminated Fr Moore‟s tenure in Cabinteely and released him from all priestly duties. Fr Moore was still
attending Dr Walsh at this stage and was recorded as making progress.

26.23 In October 1995, Dr Walsh wrote to Archbishop Connell stating that the medical professionals were more optimistic of a meaningful recovery. He said: “as long as he remains sober, he will not, I believe, act out” and added that Fr Moore was adamant that “he has never sexually abused children or adolescents”. In light of his known history, Fr Moore‟s assertion should have been troubling to the Archdiocese.

26.24 Fr Moore expressed worry about the newly stated policy of the bishops of reporting all cases of child sexual abuse whether current or past. In November 1995, the Archdiocese did report theGlasthule incident to the Gardaí. When contacted by the Gardaí, the complainant did not want to make a formal complaint at that particular time but the matter was left open.

Somewhat late in the day, in 2002, the suspicions that arose in 1993 and

26.25 Fr Moore was very annoyed about the reporting to the Gardaí and claimed that his recovery had been sabotaged and retarded by the disclosure.

Monsignor Curtin, who had spoken to Fr Moore at the time of the Glasthule complaint and again in May 1995 about the 1995 adverse reports, was also annoyed about the matter, condemning what he saw as “a grave violation of justice and charity”. In February 1996, there was some discussion about
whether Fr Moore might have some sort of informal chaplaincy with the Alcoholics Anonymous (AA) group, with which he was already involved.

The advisory panel

26.26 In April 1996, the file was passed to the recently established advisory panel who noted that the file is “light on certain important facts, particularly the ages of the young people involved”.

The panel expressed reservations on
the proposed appointment of Fr Moore as chaplain to the AA until there was a comprehensive assessment and treatment programme establishing whether there existed “significant danger of inappropriate behaviour occurring other
than in an alcohol related situation”.

26.27 Fr Moore decided not to be further assessed and to retire on health grounds. He retained his clerical faculties. He was allowed to say mass and
hear confessions whenever there was a need, for example, if a priest was sick or on holidays.

In April 1997, he signed the following document but it was noted that he expressed “unhappiness in relation to the need for signing the document” and “unhappiness about the manner of the process”. The document reads as follows:


I, Father Harry Moore, a priest of the Archdiocese of Dublin, now retiring on grounds of health from holding any priestly office in the said
Archdiocese, hereby declare in reference to my diocesan faculties which I continue to enjoy:
1. I will confine the exercise of my sacramental ministry within

2. I will not be available for any ministry outside of the above except for the administration of the sacraments of penance and the anointing
of sick in situations of grave need.

I further declare:

1. I will attend for review meetings with Doctor Walsh on a basis to be agreed with him;

2. I will maintain contact on a regular basis with Monsignor Jerome Curtin and [another named priest]

3. I will maintain my regular involvement with A.A.;

4. To avoid even the suspicion of any possible impropriety, I shall avoid being alone with any person under 18 years of age.”

This document is signed by Monsignor John Dolan as a witness and Fr Moore, and is dated 29 April 1997.

26.28 In 1998, following a visit to Medjugorje, Fr Moore attempted to book a catholic youth hall for a weekend retreat for a number of adults and young
persons whom he had met on that trip. The diocese instructed the youth organisation not to give him the hall. It was pointed out to Fr Moore that this
activity was in breach of his contract with the diocese.

Bayside complaint, 1999

26.29 In February 1999, a man complained to the Gardaí that, while he was a teenager, he had been sexually abused by Fr Moore while Fr Moore was
attached to Bayside parish between 1983 and 1985.

The complainant had also complained to a bishop in the UK about this abuse. The UK bishop
contacted Archbishop Connell. The complainant travelled to Dublin in March 1999 to make a formal statement to the Gardaí. He told how he and a group of his friends used to drink with Fr Moore.

On one occasion he poured out his soul to the priest because he had problems at school and at home. The priest brought him to his own house and plied him with several kinds of drink. He woke from a semi-conscious state to find Fr Moore performing oral sex on him. He alleged that there was anal and oral sex frequently at Fr Moore‟s

26.30 When interviewed by the Gardaí, Fr Moore admitted that they had oral and anal sex but said that it was consensual and that it had occurred on only two occasions.

26.31 In September 1999, the 1997 declaration (see above) was amended and he agreed not to “exercise any public sacramental ministry within
churches and oratories”.

Criminal charges, 2000

26.32 In 2000, Fr Moore was charged with 18 counts of sexual assault including buggery in respect of the Bayside victim. He sought a judicial
review on the grounds of delay and was unsuccessful.

26.33 The charges were reduced to four and in July 2004, Fr Moore pleaded guilty to two charges of indecent assault and two charges of buggery while a curate in Bayside. Sentencing eventually took place in May 2005 and on that
date he was sentenced to seven years in respect of each of the buggery
charges and three years in respect of each of the sexual assault charges.

These sentences were suspended for a period of ten years and he was put under the supervision of the probation services. He was also ordered to
abide by the provisions of the Sex Offenders Act 2001.

This is generally described as „being placed on the sex offenders‟ register‟ – see Appendix 2.

26.34 While awaiting trial it was reported to Bishop Murray (who was no longer an auxiliary bishop of Dublin) in 2002 that Fr Moore had resumed giving school retreats. Fr Moore told the Commission that this was untrue.

Bishop Murray informed the Archdiocese of this report.

26.35 In 2004, the Archdiocese notified the health board about the complaints. Social workers from the area where Fr Moore lived met him to discuss the advisability of refraining from contact with children. This information was not produced in the initial HSE discovery (see Chapter 6) and was brought to the Commission‟s attention only after the HSE received the

The Commission’s assessment

Church authorities

26.36 The reaction of Archbishop Ryan to the 1982 complaint was totally inadequate. The Archbishop had a comprehensive psychiatric report detailing
Fr Moore‟s problems with alcohol and with his sexuality. Given that the Archbishop had already ignored the advice of the psychiatrist (in 1977) about not locating Fr Moore in a parish setting, the Archbishop‟s response to the 1982 complaint was inexcusable.

26.37 Here was a priest whom he knew, from the 1977 psychiatric report, had many problems. There was a complete failure on his part to
comprehensively investigate a complaint of actual sexual abuse and possible other incidents of sexual abuse as reported in the letter. His excuse, that
there was little he could do since the letter was marked private and confidential, is deemed by the Commission to be unacceptable. Had he acted appropriately in relation to this complaint, it might have prevented the very serious assaults that took place some years later on a teenager for which Fr Moore was convicted.

26.38 The Archbishop did not forward the 1977 psychiatrist‟s report to the UK therapeutic facility in May 1982, when he sent Fr Moore for treatment
there. He did however tell that facility that there had been sexual indiscretions during Fr Moore‟s drinking bouts. He also gave permission to that facility, subject to Fr Moore‟s consent, to contact St John of God Hospital directly.

26.39 One of the features of the handling of this case was the number of different doctors to whom Fr Moore was sent. There was a failure to coordinate their efforts, diagnoses and recommendations until very late in the

26.40 The Commission‟s view is that it was unacceptable for the Archdiocese to leave Fr Moore unmonitored for a period of six years in the

26.41 There was good communication between the UK bishop (to whose diocese the Bayside complaint was initially made) and the Archdiocese. The English bishop notified the Archdiocese. Archbishop Connell replied promptly that he was nominating Monsignor Dolan to deal with it. The UK bishop met the complainant and told him this. He also notified the Archdiocese that he had done so and told them that the complainant had gone to the police in the UK with his complaint.


26.42 The Gardaí handled the case appropriately and their efforts resulted in a successful prosecution.


I wanted readers to see and understand the disastrous mishandling of sexual abuse in the past.

The case above goes from 1980 to 2000

The whole emphasis was om:

1. The saving if the Church’s reputation

2. The looking after if the priest and not the victim.

Hopefully this mishandling is a thing of the past.

But If we forget our past we will repeat its mistakes.


We discovered yesterday that MJB is employed as chaplain at St Colmcille’s Hospital on the Dublin Wicklow border.

Archbishop John Charles McQuaid died there on April 7th 1973.

Its good to see that MJB has found his feet in hospital chaplaincy – a place where untold good can be done.



Scottish Registered Charity No. SC011041

Rt Rev. Joseph Toal STB KC*HS
Bishop of Motherwell

11th August 2017

Letter to the Clergy and Lay Faithful of the Diocese of Motherwell

Dear Fathers, Deacons, and Lay Faithful of the Diocese,


I have been asked in recent times by various people, clergy and lay, to say something about the
situation regarding Fr Matthew Despard. I write this letter, therefore, to record what has happened
and what the present situation is.

The canonical trial of Fr Despard for crimes associated with the publication of his book Priesthood in Crisis concluded with a Decision given by the Apostolic Court of the Roman Rota, to which Fr Despard  had appealed after the Decision reached by the Inter-Diocesan Court of the Catholic Church in Scotland.

The Decision of the Roman Rota partly affirmed and partly reversed or “reformed” the Decision made by the Scottish Tribunal.

The decision on appeal confirmed that Fr Despard had committed the crime of defamation and he was required to remove the defamatory book from the
Internet and from all other selling or distribution sites whether real or virtual, or at least, in the
judgement of his Bishop do all that he reasonably could to this end. I accept that Fr Despard has
fulfilled this requirement.

For the duration of the canonical trial Fr Despard retained the office of PP of St John Ogilvie’s, High
Blantyre, but was placed on administrative leave in accordance with the law.

Once the trial concluded, and in the light of all that had happened, I then determined it necessary to
initiate an investigation to establish whether Fr Despard should be removed as Parish Priest of the
Parish of St John Ogilvie, High Blantyre, in accord with the Code of Canon Law.

From the serious evidence gathered I concluded that Fr Despard be requested to resign as Parish Priest of St John Ogilvie’s. He agreed to do so and I accepted his resignation.

Fr Despard has requested that he now be allowed to return to public priestly ministry by being given
a new pastoral assignment in the Diocese of Motherwell.

Conscious of my canonical obligation to ensure that a person nominated to an ecclesiastical office possesses the required suitability for that
office, and having consulted the Motherwell Diocesan Consultors, I have asked Fr Despard to fulfil certain requirements. I await his response indicating his willingness to accept and carry out to my satisfaction these requirements.

I ask your continued prayer for Fr Despard, myself, and the Diocese of Motherwell.



Pat re Archdiocese of Glasgow and across Scotland. My top ten, in no particular order.

1. KOB crisis – Gilhooley and co accusers still in Ministry. Read Gilhooley’s book ‘Pajama Parade’ about sexual goings on in Scotland. He used KOB more than the other way around.

2. A serving Bishop is Scotland had a sexual relationship with KOB for several years.

3. The Parish Priest in Glasgow found with a vibro up his ass a few years back still in ministry.

4. The rent boy bribing the previous PP in St Augustines, Milton after sucking him
off in Kelvingrove Park. Retired but still does supply work.

5. The same Priest used to take in alcoholic clergy to dry them out and offered them booze in return for a BJ (wearing leathers).

6. The openly Gay high ranking Priest who has been in a sexual relationship with another Priest in next door Diocese for years, although in recent weeks they have had a tiff.

7. The same Priest attacked in a gay club and taken to a private hospital to avoid any media coverage.

8. Fr Sweeney from St Maria Goretti Parish currently suspended for trying to seduce a teenager who he was counselling.

9. The Priest from the South of Glasgow who has has seen more knob ends than I’ve seen weekends and is very promiscuous. Streams Mass on social media making out he is holier than thou.

10. The Priest in the main Cathedral who makes it know that he hates homosexuals and will always refuse absolution – clergy exempt from his rule.

Yes that’s the reality. More later!

Hi Pat,

Fresh Start Foundation represent a client who was the victim of a paedophile ring of priests in Lanarkshire from 1958 – 1961 where he was raped every school day for 4 years (700+ rapes) from the age of 8 years old by the resident priests of the diocese and by priests who were invited to visit to rape and our client was also gang-raped by priests and Brothers at a retreat called Fatima House, Symington near Kilmarnock. One of whom was Brendan Smythe and we are concerned that Coodham may have been used as a paedophiles playground within easy access of priests from Ireland , North and South and Scotland.

Our client wants nothing more than to spread the word to make sure that this does not happen to any other child and when the rapes were raised with the Catholic Church their first inclination was to cover it up.

Our client is in the process of writing his autobiography and hopefully it will help to change the way the Catholic church view children and it is clear that they need to undergo radical and fundamental change if they are to be trusted with children ever again.

There may have been as many as 14 paedophiles there and there seems to be evidence of trafficking children to Barry Bennell, another convicted paedophile.

Keep up the good work.

Take it easy,

Neil J. McKechnie

For and on behalf of

Fresh Start Foundation


It seems to me that the RCC in Scotland is in a really bad state.

Has this anything to do with KOB who spent decades involved in serious homosexual activity in both seminary and diocese?


Open air.

Maximum 5 people.

All those at the wedding travelled together in a car from Cork – one family unit.




THE HISTORICAL – Fort Augustus Abbey School

In 2013 Bishop of Aberdeen Hugh Bolbert apologised for child sex abuse at Fort Augustus Abbey School

BBC investigation heard accounts from former pupils of physical violence, rape and sexual assault.  One of Scotland’s most senior Catholic clergymen is to apologise for three decades of abuse at a boarding school.

Hugh Gilbert, Bishop of Aberdeen, told  his parishioners of his “horror and shame” over the revelations that monks raped and sexually abused children at Fort Augustus Abbey School.

A BBC investigation, aired last Monday, heard accounts from former male pupils of physical violence, rape and sexual assault by monks over 30 years at the school.

The bishop has offered an apology on behalf of the Church, in the hope of repairing its reputation following a series of scandals.

Bishop Gilbert said the “sins and failures” of the Catholic Church in Scotland must be acknowledged before the damage can be repaired.

Former pupil claims monks at closed boys’ school Fort Augustus Abbey committed ‘systematic, brutal, awful torture’

Police are investigating allegations of abuse at a Catholic boarding school in the Scottish Highlands, following complaints of a brutal regime in which boys were physically beaten, psychologically tortured and sexually assaulted. The school closed in 1993.

Officers from Police Scotland travelled to Newcastle to interview Andrew Lavery, 41, who for two years in the 1980s attended the fee-paying Fort Augustus Abbey, which was run by Benedictine monks.

“It was systematic, brutal, awful torture,” says Lavery, who says he was beaten, sexually assaulted and isolated in a locked room for days on end under “special measures”. He added: “The psychological torture was the most damaging. In the end I wanted to kill myself.”

Lavery claims he was beaten unconscious by a monk and lay master while pupils watched, then left at the playing fields to crawl back to school. He also says he experienced “greying”, which involved other pupils pinning the victim’s legs apart while his testicles were hit with a hockey stick. A monk watched without intervening. “I have had pain in my left testicle all my life,” he said.

Lavery also accuses Monk A, now a cleric in England, of physically beating and sexually assaulting him. He will tell police that when he broke his leg Monk A took advantage of his vulnerability and tried to grab his testicles.

“I told him to leave me when I went to the toilet, but he was standing over me. He said, ‘No, you need a hand.’ I heard all his heavy breathing behind me. It was the wrong sort of breathing to hear in your life. He was fumbling and I was screaming at him to get off.”

Monk A is also accused of selling alcohol to underage pupils. When contacted by the Observer, he admitted giving them beer, but said: “I never beat people up and there was certainly never any sexual stuff. I don’t know what he’s talking about.”

There has been heated debate on the school’s old boys website about abuse, with some denying it took place. Des Austin, a former pupil who privately investigated abuse at the school, posted extracts from 13 separate emails he received from old boys claiming physical and sexual assault from 1954-91.

“The thing that got to me,” one wrote, “was the sexual abuse … and the fact that no one would believe me. My mother said, ‘priests never do such things’.”

Cardinal Keith O’Brien, who resigned as Archbishop of St Andrews and Edinburgh after allegations of sexual misconduct, was a visitor to the school and guest of honour at last year’s old boys’ dinner.

Jimmy Savile, who owned a house in the Highlands, was also an occasional guest and Lavery remembers his Rolls-Royce being parked outside the monastery.

Lavery was in a senior position as an addictions nurse until last year when he suffered a traumatic physical injury. While recovering, he suffered flashbacks, recovered memories and night terrors. He no longer works. He has been diagnosed with post-traumatic stress disorder and assessed as requiring psychotherapy and specialist abuse counselling.

Another former pupil, Douglas Hiddleston, from Fortrose, remembers Lavery being treated “viciously” by pupils and staff. One of the few Protestants in the school, Hiddleston says he was also targeted. “Monk A grabbed me by the throat, pinned me up against the wall and called me a Proddy bastard,” he said.

Another pupil, who asked to remain anonymous, said Monk A “was the epitome of nastiness”. The man, who says he was once nearly drowned by fellow pupils while staff watched, also alleges that another monk was guilty of sexually predatory behaviour and tried to “groom” him. “Seediness pervaded the school,” he said.

The culture was similar for an earlier generation, according to some at the school in the 1960s. “I came close to suicide,” said Sean O’Donovan, who says he was bruised for five weeks after a birching.

“I just couldn’t see an end to it.I tried using a rope, but it was too thin. It was very painful and, since I was trying to stop the pain, that made me think.”

William Wattie, who attended from 1959 to 1964 and became a headteacher, said: “Institutionalised bullying … I could never work out where the gentle carpenter of Nazareth fitted in.” He questioned “cuddling” by monks at the school’s feeder primary at Carlekemp in North Berwick, which has also been linked to abuse allegations.

The Catholic church in Australia accepted abuse had been perpetrated by Father Aidan Duggan, a former teacher at both Carlekemp and Fort Augustus. Duggan died in 2004.

Fort Augustus monastery, which belonged to the English Congregation of Benedictines, also closed in 1998. The then Abbot President, Father Richard Yeo of Downside Abbey, admits former pupils have contacted him regarding the school. “I have heard allegations of both physical and sexual abuse which have disturbed me. If anyone comes forward to speak to me about this, I will try to be there for them,” he said.


I have been invited to contribute a report that will challenge the Scottish gay Jack the Lads priests.

As part of that I intend the names of those involved to the Scottish bishop – privately at first.

This blog has seen consistent reports from priests and laity about gay canals in every Scottish diocese – activities the bishops have failed to challenge.

I am inviting priests, laity and other concerned people to comment and email about this topic – and a future report.

This is the opportunity for those readers who have been asking for ANOTHER SCOTTISH DAY on the blog.


Father Matthew Despart  the Scottish clerical whistle blower us still living under the injustice the Scottish bishops perpetrated upon him.



If I was a bus driver and turned up for work under the influence of alcohol or drugs I would be immediately terminated for gross misconduct. And quite right too.

If I was a social worker and said the things to a client that Father John Paul Lyttle said to a parishioner  – “I watch porn, wank and am always horney” – I would be immediately terminated for gross misconduct. And quite right too.


If I was a university lecturer and seduced one of my first year students I would be immediately yerminated for gross misconduct. And quite right too. But a Maynooth seminary lecturer who does this is retained and promoted!

If I was a teacher and accidentally showed photos of naked men to a parent/ teacher meeting I would be immediately terminated for gross misconduct. And quite right too. But the Armagh PP of Pomeroy, Father Martin McVeigh, who did exactly this was simply made PP of another parish south of the Irish border!

If a local policeman flashed naked images of himself to a teenager on an internet site he would be immediately dismissed for gross misconduct. But the PP of Keady, Fr Eamon McCamley did exactly this and his archbishop continues to pay his salary and allow him to supply for other priests in Armagh’s equivalent of Siberia, County Louth.

If a training airline captain was showing his underwear to trainee pilots and quizzing them about their erections, wet dreams and masturbarory habits he would be immediately terminated for gross misconduct. Quite right too. Yet, Father Paul Prior was allowed to do this for 20 years and still be accepted into the Jesuits! True, he is now among the missing but his new bishop may very well make him a PP in Kilmore diocese?

For some reason the RCC and its officers / members seem to think that the RCC is exempt from the ordinary, decent, just standards that apply to government, industry, the charity sector, health services, law enforcement etc.

Is it because they think they were founded by God and are only answerable to him?

Is it because they think they are ontologically superior to the rest of mankind?

Is it because, that for so many centuries, the civil powers bowed down to them?

Or is it because they believe, cynically, disengenously, laughingly, that they get away with it just because they can?

The RCC needs to feel the full force of international and national law in order to rectify this massive evil.

The Vatican needs to be recognised as part of a certain axel of evil by the international community.

In many ways the RCC has behaved like an organisation of moral terrorism!

Their false statelet needs to be removed from them to make them 100 % answerable to Italian, European and international law.

And in every country on earth they should be as equal before the law as any other organisation or citizen.


The bishops, as “management” are standing by silently.

They are accepting predatory men into seminaries.

They are ordaining predatory men.

Maybe they are predators themselves – or secretly lust after predators.

They are abandoning the sheep and handing the sheep pens over to the wolves.

They are men of this world.

Not men of God!