The tragic nature of life was brought home to me this weekend when a man whose marriage I celebrated 30 years ago came to tell me of his very sad year.
I celebrated the marriage of Peter and Deirdre in The Oratory 30 years ago.
Sadly, Deirdre, perished of cancer one year ago yesterday, January 21 st.
That was enough tragedy for anyone for a year of longer.
But nine months Peter and Deirdre’s son Peter (28) died tragically – unable to cope with the loss of his mother.
And, sadly, there was more tragedy.
I celebrated the marriage of friends of theirs in St Peter’s Cathedral 40 years ago and sadly this bride is now also dying of cancer.
So, yesterday, I offered my 12 noon Mass for Deirdre, Peter Junior and Kate.
I wanted to ask my blog readers to keep these people in your prayers.
Of course, we must accept that tragedy is a fact of life.
And we must also try to find ways of coping with life’s tragedies.
The worst thing that ever happened to me was the death of my mother Jo (Josephine) in August 2006.
I was the first born of her 17 children.
And she lived with me at The Oratory for the last 16 years of her life.
How did I cope with her loss?
1. Well, first of all I was helped by my faith. I KNEW she was in Heaven and I KNOW I will see her again.
2. I had no problem in allowing myself to weep bitterly and often about her loss. I cried at home in and out of bed. I cried in the car. When it rained I would stop the car and let go completely.
3. I continued to this day talking about her and every chance I get I recall her life in all its detail.
4. I went into bereavement counselling in Belfast – both one to one counselling and, later, group counselling.
Coming towards the end of my counselling I did something I had never even thought about before. I gave Jo my PERMISSION to be gone.
5. On her first anniversary I was having dinner and a drink with 4 friends and some of them were playing music.
All of a sudden one ofbtgem said to me: “Pat, there’s a woman st the door looking gor you”.
I looked at first and thought it eas my sister. Then I realised it was my mother. We all raced to the door and all 5 ofbus saw her standing in the garden beside a beautiful Chinese Lantern tree. She smiled at me and waved at me. I knew she was telling me everything was ok and that she was happy.
That appearance happened at 10.40 pm on the night of August 3rd 2007. It hapoened again at 11.10 pm the same night – and it has never hapoened since.
6. Occasionally I feel her shadow passing me in the house or get a whiff of her favourite perfume.
Do I still miss her?
Of course I do.
Would I bring her back?
I know that’s an impossibility and there’s no point pondering on it.
In ways, she is still here with me.
So I think I have learned how to cope with tragedy:
1. Allow yourself to experience your tragedy in all its force and power and stay with it as a rider stays with a bucking bronco.
2. Cry yourself dry as often as you can and for as long as you can.
3. If you can, pray and believe.
4. Proactively, put yourself into counselling and therapy and stick with it.
5. Give the tragedy permission to been in your life for as long as it wants and takes.
6. Keep as busy as you can and keep out and don’t spend too much time alone.
7. And keep telling yourself that sone day soon it will get better.
8. Spend time with family and friends and do things that give you pleasure and peace of mind.
9. Realise that physical activity is a great antidote to a tormented mind.
As “God” said to the “Athiest” in the film OH GOD starring George Burns and John Denver:
“When you are not normal, behave normal and soon you will feel normal”.
THIS PRAYER HELPS ME WHEN I AM TROUBLED
I Kiss the Wounds…
I kiss the wound on Your Sacred Head, With sorrow deep and true; May every thought of mine today Be a thousand acts of love for You, Of love for You, dear Lord.
I kiss the wound on Your Sacred Shoulder, With sorrow deep and true; May every cross I bear today, Be a thousand acts of love for You, Of love for You, dear Lord.
I kiss the wounds on Your Sacred Hands, With sorrow deep and true; May every task I do today, Be a thousand acts of love for You, Of love for You, dear Lord.
I kiss the wounds on Your Sacred Feet, With sorrow deep and true, May every step I take today, Be a thousand acts of love for You, Of love for You, dear Lord.
I kiss the wounds in Your Sacred Heart, With sorrow deep and true; May every beat of my heart today, Be a million acts of love for You, Of love for You, dear Lord.
Painful as it was for me to do, I watched Eamon Martin’s whole interview on BBC i player.
It was obvious to me that he was making a great effort to be very politically correct – the mourner’s tone, the sticcato verbalisation, the quasi tearful eyes, etc.
He went way over the top in trying to shift the blame as much as he could away from the Church to society as a whole.
But society does not just emerge without movers and shakers and without people and organisations that actually shape it.
The society that existed in the Republic of Ireland was shaped almost wholly by the Roman Catholic Church – apart from the obvious effects caused by the 800 years of British occupation – which had more effect on politics rather than life in general.
Society in the Republic of Ireland between 1921 and perhaps 1970 was a confessional Roman Catholic society.
The Purple Parliament at Maynooth dictated to the Dail and in the person of John Charles McQuaid, who was De Valera’s friend, confident and Lord Archbishop, there was the REAL ruler of Ireland.
Not only did Dev genuflect to McQuaid and kiss his bejewelled hand, but he also involved McQuaid and a number of Holy Ghost and Jesuit priests in the writing of the 1937 Constitution.
The Constitution declared that Roman Catholicism was the state religion.
And Dev & Co put the church in charge of schools, hospitals, universities, orphanages, mother and baby homes, Magdalen Laundries etc.
In opposing the minister for health, Dr Noel Browne, McQuaid insisted that the bodies, sexuality and souls of women and children were EXCLUSIVELY a matter for the RCC and none of the state’s concern or business.
McQuaid even rebuked the editor of The Irish Press for carrying women’s underwear adds that showed an obscure image of the vagina – what McQuaid called the “mons veneris”.
The RCC owned the vaginas, breasts, wombs and fallopian tubes of every Irish Catholic woman and would limit, control and dictate their use.
So the attitude of the whole of Irish society on all these matters were created and maintained by the bishops, priests and religious
Irish ethics and morals had to conform, in every detail to Roman Catholic doctrine and teaching.
And if doctors, policemen, lawyers, journalists etc wanted to keep their jobs they upheld that teaching too.
It was people like McQuaid who banned the writer and teacher John McGahern from teaching and forced him into exile in England.
Amy is trying to push the blame on to society.
That society was a creation of the RCC.
It was not society that forced women to eat their own vomit in mother abd baby homes. It was Roman Catholic nuns who did that.
It was not society that made a pregnant woman mop up after her waters broke. It was an RC nun.
It was not Adel’s (the lady we read about tge other day) father who drove her to imprisonment. It was her parish priest.
It was not the unfortunate women who sold their babies into adoption. It was the RCC that did that.
WHAT TO DO NEXT
1. We need a full public enquiry, North and South into everything that went on in RC institutions.
2. Any priest or nun still alive who was part of the RC gulags should be prosecuted and imprisoned.
3. The state should confiscate RCC bank accounts and properties to give all survivors the most generous of compensation.
4. And I imagine this will never happen, but the RCC should be a proscribed organisation like other organisations responsible for torture and death.
Historically the RCC is guilty of various forms of terrorism.
The women and children in those homes experienced real terror. And those who inflicted the terror on them are surely to be called terrorists?
I was born in 1952.
I experienced terror, physical and emotional in the RC schools I attended.
I entered seminary in 1970 and I experienced forms of emotional and intellectual terrorism in Clonliffe Seminary, Dublin.
I experienced severe bullying at the hands of clergy in Wales and Down and Connor.
But most of us, thank God, have never suffered the terrors and horrors suffered by those poor women and children.
I often ask myself why God has never repaid the RCC for all the evil it has done.
And then I remember that God has nothing to do with the Roman Catholic Church.
EAMON MARTIN, in his words and tweets pretends to be a pious Roman Catholic.
But Martin’s piousness is a “front” that hides another type of man – a devoted member of the Irish Roman Catholic mafia who will do everything he has to do to protect the organisation to which he belongs and has sold his soul to, if he has a soul.
At least you knew where you stood with people like Archbishop John Charles McQuaid who was up front about his fundamentalist and unthinking Roman Catholicism and its plan to rule the world.
You can counteract that type of man and movement with political theory, rational theology etc.
But EAMON MARTIN in a she wolf in sheep’s clothing.
He smiles. He twinkles. He waltzes around like the “pinkie” we all know he is.
But behind that beguiling facade there is a scheming, malevolent, gutless character that is willing to do whatever he has to, to defend what I can only call, a name I hardly ever use, “The Whore of Babylon”.
They say you can judge a man by his fruits and actions.
Lets look at Amy’s action in recent times.
1. Appointed McVeigh as PP, who showed gay porn to his parish parents at a Holy Communion meeting.
2. Is planning to reappoint Rory Coyle who showed his genitals and face to a former school boy, on social media, to a diocesan appointment this coming summer.
3. Has McCamley doing parish work in County Louth after he broadcast his genitals on late night social media.
4. Treated Bill Mulvihill with contempt after Mulvihill told the truth about clerical misbehaviour in Armagh.
5. Continues to shelter seminarian Stephen Wilson in spite of grave concerns expressed by so many.
IN MY OPINION Eamon Martin is a totally untrustworthy and a contemptible excuse for a man.
6. Continues to play down the role of the RCC in the Mother and Baby Home evil.
The only value he has is that he and his antics will play a major role in helping the population of Ireland to see that the RCC is, in Pope Francis’ words, CACA.
May the God of Abraham, Isaac and Joseph, soon rid our country of the Whore of Babylon.
THIS BLOG WILL SOON BE REVEALING MORE ABOUT THE DARK UNDERBELLY OF THE ARCHDIOCESE OF ARMAGH.
BLOG READERS have been comparing current abortion in Ireland with the murder and torture revealed in the evil Mother and Baby Homes.
In my mind, they are two completely different issues.
What happened in the Mother and Baby Homes was systemised murder and torture presided over by the Roman Catholic Church and its bishops, priests and religious.
The state and the other non church players do deserve some of the blame.
But, in their defence, they were members of the RCC Cult – which was more of a cult then than it is now, and they were brainwashed by bishops, priests and religious into believing that what they said and did was God saying and doing, and to challenge and disobey them was disobeying and challenging God.
At that time bishops and priests could publicly condemn you and you woukd ve shunned by the whole community.
Bishops and priests condemned many thousands of people – pregnant women, homosexuals, protestants, to flee to England or the USA.
In one sense the bishops, priests and religious were the Irish Nazis / Third Reich / Gestapo and those in “society” were like the German population frightened into silence for fear of reprisals by the bishops, priests and religious.
And the Mother and Baby Homes were the Irish equivalent of Hitler’s concentration camps – where those who were not “good enough” for the RCC crowd, to be put out of sight, used for slave labour, tortured, sexually abused and even murdered and buried in unmarked graves.
The bishops, priests and religious were the Nazis of post treaty Ireland and the silent population, professions etc were the fearful, silenced, intimidated, brainwashed, equivalent of silent Germany.
I am not opposed to abortion because of RCC teachings.
I’m opposed to abortion because I’m a human being and a Christian.
I believe killing a baby in the womb is always wrong – except in some rare circumstances.
And those rare cases do not make abortion a GOOD. At best they make it A LESSER OF TWO EVILS.
I believe calling the baby a “fetus” or a “collection of cells” is to take away from the dignity of human life and a cop out.
However, Irish law now allows abortion.
All Christians and others are allowed to condemn abortion publicly and to campaign for a change in the law.
After that we must leave those who have abortions, support abortion and perform abortions to the judgement of God.
BUT abortion and the Mother and Baby Homes are two totally different issues.
MAYBE WE NEED THE IRISH EQUIVALENT OF THE NURMEMBURG TRIALS TO SORT IT OUT.
We could start them by bringing Amy Martin and Donal McKeown as witnesses or co-defendants before them?
By Chris Page BBC News Ireland Correspondent 26.1.21.
Image captionAdele had herself been adopted from a mother-and-baby home in Belfast in the 1950s
Adele is almost 70 – but even now she said the smell of lavender wood polish triggers a memory rewind of more than half a century.
Aged 17, she was brought to Marianvale mother-and-baby home in Newry, County Down.
She had been taken in her parish priest’s car after discovering she was pregnant.
Once she arrived, Adele said the nuns who ran the institution took away her name.
“They said I could no longer use my ordinary name, and I was given a name to use while I was there,” she explained.
Adele herself had been adopted from a mother-and-baby home in Belfast in the 1950s, after being born to a single mother.
Her adoptive family were “good people” but she feels “there wasn’t a lot of affection and love in the household”.
She said she “looked for love in the wrong places”.
The journey to Marianvale was “frightening”, she said.
“I didn’t know what was going to become of me.”
Aside from the distinctive odour in the home’s main hall, Adele remembered being brought to meet the other girls with whom she would share a dormitory.
They were told not to tell each other about their own circumstances – but “of course, we did talk”.
Life in the home was “very austere, very regimented”.
She worked in the kitchen, and scrubbed floors on her hands and knees.
Later, she cleaned a family home, but was given no wage.
Nuns “repeatedly called us fallen women, bad women – told us we had to pay for our sins”.
One memory seems to sting particularly sharply: “On one occasion, we had to put on a show for them.
“I can’t remember whether it was St Patrick’s Day or Easter.
“We had to dance like monkeys for their entertainment.
“It was horrendous, and it will stick in my head until the day I die.”
She gave birth to her son in hospital in Newry – an experience she described as “traumatic” and “lonely”.
Adele returned to Marianvale with her boy. “I had been told by my family and the nuns, in no uncertain terms, that the baby was going to be adopted,” she said. “I was given no other option.”
After a few months she was told the adoption arrangements were in place and she was to get the baby ready.
“I dressed him in some of the clothes which I had knitted and some of the things I had bought,” she recalled.
“I wrote a little letter and I hid it at the bottom of the bag to send to his adoptive parents, telling them a little about me.
“Then I carried him down a corridor, handed him to a nun, and that was the last I saw of him for forty years.”
This is the point in Adele’s powerful, brave story when she is the most visibly emotional.
She went back to her family and her child was never mentioned in the house again.
Later she married and had more children.
Ten years ago, her first child made contact with her and she went to meet him in a hotel.
“I had so many feelings, it was frightening, it was exciting, it was upsetting.
“It was so marvellous to see the baby I had given birth to, now a grown man and the connection was there immediately, on both sides.”
She has met his wife and children.
She had always wanted to know what his life was like: “Was he loved? Did he have a decent home?”
She found out that he had “a good life” during their first meeting and remembered saying to herself: “I can die now, I’m happy.”
She wants a public inquiry into the institutions for unmarried mothers in Northern Ireland and for those who ran them to be held to account.
“They took our dignity. They took our rights. They took our freedoms.
“You have to shine the bright light of truth upon this; it’s no longer acceptable for them to hide in the shadows and for us to hide guilty secrets.
“They’re not guilty and they’re not secret any more.”
The people who were born in the homes also want accountability and answers.
Mark McCollum was born in Marianvale in 1966 and then taken across the border to an orphanage in County Donegal in the Republic of Ireland.
He said the fact he was taken out of one jurisdiction and adopted in another, where laws were different, was “not right on any level”.
Image captionMark McCollum found out his birth mother was Kathleen McGuire from Londonderry.
Mark stressed he had a “fantastic” upbringing with a loving adoptive family.
But he said he had been “looking for his identity” his whole life.
Last year, he obtained his birth certificate for the first time
It showed him he had been named Paul Anthony McGuire.
He said Mark McCollum “is sort of made-up – he doesn’t have a birth certificate”.
‘I need to know what happened to my brothers’
I first spoke to Mark in 2018, for a report on BBC Radio 4’s PM programme when he was trying to trace his birth mother.
A few months ago, he discovered her identity.
She was called Kathleen McGuire and was from Londonderry – “a wee Derry girl, she worked in the factories”.
She moved to the north of England. Mark found out she “died young” and that he was her only child.
Mark McCollum said the church and state should make reparations for what happened.
“It was lovely to find her, but it’s also bittersweet because I was denied the right to information which would have allowed me to do that 20 or 30 years ago.
“You kind of think, things could have been different.”
He said the institutions were similar on both sides of the Irish border – “they had the same purpose, to punish the girls for their sin”.
“The church at the time was looking at Ireland as a single state.
“That was the rationale about moving babies from Marianvale over to Donegal, they didn’t see anything wrong with that.”
Poignantly, he said: “We, the babies, were the physical embodiment of sin. We weren’t regarded as being worthy of love and affection, because we were spoiled fruits.”
He believes there should be a public inquiry and that the Stormont Executive should commit to implementing its recommendations.
Mark also wants memorials to be created and for the church and state to make “reparations” for the stigma and misogyny suffered by women like his mother.
“This was going on for seventy years,” he said. “It was a complete abuse of power.”
Solicitor Claire McKeegan, who represents the group Birth Mothers and Their Children For Justice NI, said she expected the research would reveal “a litany of human rights violations” and “an appalling scandal”.
She points to a series of investigations which have been held over the course of a number of years into institutions in the Republic of Ireland, including mother-and-baby homes and Magdalene Laundries, where women branded as “fallen” were forced to do unpaid labour in oppressive conditions.
The research commissioned by the devolved government in Belfast, which has been carried out by Queen’s University and Ulster University, has examined both types of institutions in Northern Ireland.
Ms McKeegan said: “The abuse of women and babies did not stop at the border.
“The state in Northern Ireland not only permitted what happened, but also policed it.
“It is critically important that an independent and prompt inquiry now takes place, to allow these women to have truth, justice and redress.”
Tens of thousands of people, in both Northern Ireland and the Irish Republic, have been affected by the past practices of moral exile and institutionalised shaming.
And given the last homes closed only in the 1990s, this is not “history” to many people. Survivors, and their families, live with the legacy every day.
Another tragic episode of cruelty and abuse in a premises owned and run by an RC religious order of nuns.
Adele and Mark and their mothers and families sufferered horrendously – along with tens or hundreds of thousands of others.
CHANNEL 4 AND ALL 4 has recently released a five part ptogramme called IT’S A SIN.
It is a very moving and heart-wrenching look at the dawn of AIDS / HIV in 1981.
I watched all five parts of the series on Saturday evening.
It brought me right back to the 1980s in Belfast when I found myself ministering to several young men in the AIDS ward at Belvoir Park Hospital, Belfast.
I loked after two young nen especialky who were dying – Tony in his 30s, a brilliant actor and Jim in his 20s who went on to be a barman in London.
At that time it was a little understood illness and people thought you could contract it by drinking from a cup an AIDS patient had drunk from before you.
When we were visiting and ministering these patients we were made to dress up almost in space suits.
Everybody was really scared.
One of the big side effects then affecting AIDS patience was a cancer of the skin and lymph nodes calked KAPOSI’S SARCOMA
Kaposi’s sarcoma (KS) is a type of cancer that can form masses in the skin, lymph nodes, or other organs. The skin lesions are usually purple in color.They can occur singly or in a limited area, or may be widespread. It may worsen either gradually or quickly.Lesions may be flat or raised. Human herpesvirus 8 (HHV8) is found in the lesions of all those who are affected. Risk factors include poor immune function, either as a result of disease or specific medications, and chronic lymphedema.
The patients I looked after had KS.
They suffered horribly, phycically, in the last months abd days of their lives.
They also suffered terribly from the mental and emotional points of view and were cobsidered to be modern day lepers by ignorance people.
The situation today is totally changed. Most people who contract HIV never go on to develooe AIDS.
This is mainly down to the drugs call ANTIRETROVIRALS.
Antiretrovirals (ARVs) are the cornerstone of HIV/AIDS management, as there is currently no cure nor vaccine available for HIV. If an individual with a non-resistant strain of HIV takes the appropriate antiretroviral treatment as directed, the replication of HIV will be effectively suppressed in about 80% of cases. Some individuals may have trouble tolerating ARV treatment due to side effects, or they may not work effectively for that individual, requiring them to change to a second- or third-line treatment regimen. If individuals do not take the medication as directed (for example, taking it occasionally or intermittently), it can increase the likelihood of resistance, where the HIV strain adapts to the treatment and make ARV medications ineffective.
ARVs have been consistently proven to reduce death due to HIV/AIDS and to reduce the development of AIDS-defining conditions. These AIDS-defining conditions are a range of infections, cancers and illnesses that can occur due to advanced stages of HIV infection. An ART regimen should be selected by a specialist doctor in consultation with the individual who has HIV. This ensures that ARV treatments are personalised to the individuals’ HIV strain (and any resistance it may have), as well as considering treatment effectiveness, toxicity, possible side effects, tolerability, dosing frequency, interactions with other medications or illnesses, financial cost and individual preferences.
The vast majority of patients who faithfully take their ARV’s will NEVER develope AIDS and will like everyone else into their 80s or 90s abd die of the things that kill everyone else – heart attacks, strokes, cancer etc.
When a patient is properly taking their ARVs and are what is called: “undetectable” (tests cannot trace any HIV in their blood) they cannot pass HIV to anyone else.
The doctors call it U = U – UNDECTIABLE = UNTRANSMITTABLE
FROM HARVARD MEDICAL SCHOOL
Today, about 1.1 million people in the US are living with HIV (human immunodeficiency virus). Every year, almost 40,000 people are diagnosed with HIV. A diagnosis of HIV was once presumed to be fatal, and many lived in fear of transmitting the virus to others. This contributed to decades of stigma for those living with HIV.
What is the U=U campaign?
U=U means “undetectable equals untransmittable.” More specifically, it means that people living with HIV who have an undetectable level of virus in their blood due to treatment are unable to transmit the virus to others.
The U=U campaign hopes to spread awareness that medications for HIV are extremely effective. If you are a person living with HIV and the virus level in your blood is suppressed by effective treatment, you cannot pass on the virus to others.
BISHOPS, PRIESTS AND RELIGIOUS LIVING WITH HIV.
Many priests and religious are living with HIV.
Many died with AIDS before ARVs.
I dont think we have the real figures because priests and religioys with HIV keep it hidden.
Many priests are secretly living with HIV.
Some priests have HIV, dont know it, and are having unprotected sex!
25% of the people with HIV in Northern Ireland have it and dont know!
I personally know priests with HIV.
ITS A SIN reminds us of what people suffered in the past.
Its a riveting and must see watch.
Thank God things have improved so much.
Quite literally, diabetes is now a more problematic disease than HIV.
A look at bishopaccountability.org also shows a major problem with Jesuit abuse in the USA.
One Jesuit Donald McGuire sexually abused one boy 1,000 times!
. Donald J. McGuire, S.J. Career, Accusations of Abuse, Information Sources, and Documents
This webpage gathers information about Rev. Donald J. McGuire, a convicted serial pedophile whom the Jesuits allowed to continue functioning as a priest for 35 years after they first received allegations in the late 1960s. The page includes a chronology of McGuire’s career and the allegations against him; collections of media reports and legal filings; and an archive of Jesuit documents and complaints by parents. In addition, this page is linked with two accounts of McGuire’s career: a detailed assignment record prepared by BishopAccountability.org and a timeline of McGuire’s career prepared by the law firm of Kerns, Pitrof, & Pearlman.
McGuire worked as a teacher at the Jesuit’s Loyola Academy in Chicago and at San Francisco University, and as a prolific retreat master. He gave retreats for aspiring diocesan priests, and for many years was spiritual director for the Carmelite Sisters and the Missionaries of Charity, whose leader and founder, Mother Theresa, selected McGuire to be her confessor. Through his Mission FIDES organization, McGuire organized and led Ignatian retreats for lay people. He collaborated with EWTN in the early 1980s and was chaplain of the National Federation of Catholic Physicians in the early to mid-1990s. McGuire preyed upon his students and upon boys in the devout families who attended and funded his Ignatian retreats, especially ones who acted as his personal assistants.
The McGuire cases are significant for many reasons: for the number of his victims; for the duration and severity of the abuse; for the callous dishonesty of the Jesuit order in ignoring complaints; for McGuire’s arrogant manipulation of Catholic families’ faith and trust; and for his national and international travels while abusing his victims. McGuire has been charged in federal court with “traveling in interstate and foreign commerce for the purpose of engaging in a sexual act with a minor.”
Career of Donald J. McGuire, S.J.
The following table presents information on McGuire’s Jesuit assignments and on the allegations against him. See also our detailed McGuire assignment record with links to legal complaints, media reports, and other sources of information.
Eleven victims of McGuire are currently known; some were abused hundreds of times. Pornography and confession were used in the grooming and abuse, and the victims were often transported across state and international boundaries. Abuse included digital penetration and forced oral sex.
McGuire’s career as priest and predator falls into two phases – an academic phase 1954-81 during which McGuire taught high school and college, with interludes to acquire advanced degrees; and a spiritual direction phase 1981-2003 during which he traveled extensively directing retreats and providing advice to nuns, priests, and lay people. In the transition 1970-83 between these two phases, after the Jesuits were informed of McGuire’s abuse of John Doe 84 in 1969, McGuire worked as an educational consultant and was involved in several experiments in liberal education.
McGuire’s MO was to isolate his targets by arranging for them to live with him and travel with him. In the academic phase, he would present this isolation as academically beneficial. In the retreat phase, the boys were often given a non-paying year-long position as his assistant. McGuire’s status among his followers as a sickly saint provided the rationale for such assistance. Once with him, the boys were plied with pornography and discouraged from maintaining close contact with their parents. Using this technique, McGuire was often able to abuse a victim hundreds of times before moving on to the next boy. His peripatetic schedule (dozens of out-of-state and foreign retreats each year) constantly shifted the victims away from persons likely to notice or object. McGuire was also adept at cultivating relationships with orthodox nuns and lay people who would be impressed by his status with Mother Theresa and less inclined to scrutinize his arrangements with his assistants. “We were mistaken and perhaps taken in by our own pride,” wrote one victim’s father.
Although McGuire’s emphasis changed from academic to spiritual over the years, the spiritual element was present in early arrangements and the academic element may be seen in later ones. McGuire was doing retreats as early as the mid-1960s, and to his early academic victims he posed as a counselor. The earliest person known to have been victimized on a retreat (Individual G) was abused in the late 1970s, well before McGuire’s retreat mill was in full production. Likewise, McGuire maintained the academic approach late into his career, as a method to impress parents and victims. Victim 8, who was abused 1999-2003, delayed college and stayed with McGuire to pursue his studies with the priest.
In the table below, the victim’s names are linked to a more detailed account with links to documents and other sources. Below the table on this page, we have assembled collections of media reports and legal filings; and an archive of Jesuit documents and complaints by parents.
ASSIGNMENTS ALLEGATIONS • 1947-1951 Novitiate of the Sacred Heart in Milford OH (novice) • 1951-1952 West Baden College in West Baden Springs IN (B.A.) • 1951-1952 Loyola University in Chicago IL (major in Classical languages) • 1952-1954 West Baden College in West Baden Springs IN (Licentiate in philosophy) • 1954-1957 Loyola Academy (Latin teacher) • 1955 Loyola University in Chicago IL (M.A. course work) • 1957-1961 West Baden College in West Baden Springs IN (Licentiate in theology) • 1961 Ordained • 1961-1962 Westphalia Jesuit seminary (5th-year theology) • 1962-1965 University of Innsbruck (doctoral study) • 1965-1970 Loyola Academy (Greek teacher, department chair, guidance counsellor) • Loyola Academy Honors Program (cofounder)
• 1970-1974 Loyola University in Chicago (M.A. in Classics) • 1972 Newman College in Normandie MO (cofounder) • 1974-1977 Loyola University in Chicago (Ph.D. in Classics) • 1976-1981 University of San Francisco, Ignatius Institute (teacher, retreats, counseling)
• 1976- Carmelite Sisters of the Most Sacred Heart in LA (retreats, conferences) • 1978- Carmelites of Cristo Rey in San Francisco CA (retreats, consulting) • 1981-1989 Bellarmine Hall in Barrington IL • 1981-1983 EWTN in Birmingham AL (televise university seminars) • 1983-1984 DeRance Foundation and Santa Fe Communications TV
• 1983- Missionaries of Charity (retreats, seminars) • 1989-1993 Canisius House in Evanston IL
• 1993 St. John Vianney treatment center (1993) • 1993-2003 Canisius House in Evanston IL
• 1994- Mission FIDES
• 2003-2005 Clark Street Residence in Chicago IL
EF (early 1960s)
Victor Bender (1966-68) MS (1968) John Doe 84 (1968-69) R
Individual G (late 1970s)
John Doe 117 (1988-94) Victim 6 ( -1993) R
Victim C (1998-99) Victim 8 (1999-2003) John Doe 116 (1999-2003) John
Currently, we are battling against the Coronavirus.
But we are still experiencing the effects of another horrible pandemic – the pandemic of Roman Catholic priests, sisters and brothers sexualky abusing the young and the vulnerable.
Recently the Spanish Jesuits have held up their hands.
Before that the Jesuits in the USA held up their hands and have gone public about their abusing members.
Some weeks ago there were reports of a County Down priest buying his drugs from Loyalist paramilitaries.
And the other day on this blog we had the story of a young man claiming that a Northern Ireland priest had raped him after drugging him.
The priest in question has a reputation for drug abusing.
And during the Maynooth Summer of Love in 2016 we had regular reports of certain seminarians supplying other seminarians and lay students with poppers and Class A drugs.
Priests on drugs is just a part of the spread of a drug culture continually developing drug problem in society.
Im told that many business lunches no longer involve lots of alcohol which means going back to the office for the afternoon is difficult but instead there can be a line of coke for each business man to sniff – leaving them still fit for the office afternoon.
Why are young priests and seminarians using drugs?
I can only ponder on the reasons.
Is it a sign of the absence of faith?
We know that illegal drugs are evil and causing great evil in society. How can someone charged with promoting Gospel values be using and distributing drugs tgat make people ill, addicted and often the cause of family break up and suicide?
Is it a sign of an absence of spirituality?
Surely those of us who are called to prayer and a relationship with God dont need artificial and dangerous ways of going on the inward journey. Does not our real pleasure come from trying to be good and doing good?
Is it because that young priests now are sucked in, hook, line and sinker to the secular, dark and promiscuous gay scene where the pursuit of selfish pleasure, at any cost, is the norm.
We Catholic Christians believe and preach that the body is the Temple of the Holy Spirit. Why woukd we want to pollute that temple with substances that destroy, contradict and mock the presence of God.
Priestly use of drugs is a further proof that the modern-day Catholic priesthood has sunk deep into the sewers of depravity.
MMM raised the question as to whether or not belief is higher among the less educated than among the highly educated.
Here, from Wikipedia is a list of currently living scientists who are also Christian believers.
Wikipedia also has a list of deceased Christian scientists.
I welcome readers views and comments
This is a dynamic list and may never be able to satisfy particular standards for completeness. You can help by adding missing items with reliable sources.
This is a list of Christians in science and technology. People in this list should have their Christianity as relevant to their notable activities or public life, and who have publicly identified themselves as Christians or as of a Christian denomination.
BIOLOGICAL AND BIOMEDICAL SCIENCES.
Denis Alexander (born 1945): Emeritus Director of the Faraday Institute at the University of Cambridge and author of Rebuilding the Matrix – Science and Faith in the 21st Century. He also supervised a research group in cancer and immunology at the Babraham Institute.
Werner Arber (born 1929): Swiss microbiologist and geneticist. Along with American researchers Hamilton Smith and Daniel Nathans, he shared the 1978 Nobel Prize in Physiology or Medicine for the discovery of restriction endonucleases. In 2011, Pope Benedict XVI appointed Arber as President of the Pontifical Academy—the first Protestant to hold that position.
Robert T. Bakker (born 1945): paleontologist who was a leading figure in the “Dinosaur Renaissance” and known for the theory some dinosaurs were warm-blooded. He is also a Pentecostal preacher who advocates theistic evolution and has written on religion.
Dan Blazer (born 1944): American psychiatrist and medical researcher who is Professor of Psychiatry and Behavioral Sciences at the Duke University School of Medicine. He is known for researching the epidemiology of depression, substance use disorders, and the occurrence of suicide among the elderly. He has also researched the differences in the rate of substance use disorders among races.
William Cecil Campbell (born 1930): Irish-American biologist and parasitologist known for his work in discovering a novel therapy against infections caused by roundworms, for which he was jointly awarded the 2015 Nobel Prize in Physiology or Medicine
Francis Collins (born 1950): director of the National Institutes of Health and former director of the US National Human Genome Research Institute. He has also written on religious matters in articles and the book The Language of God: A Scientist Presents Evidence for Belief.
Peter Dodson (born 1946): American paleontologist who has published many papers and written and collaborated on books about dinosaurs. An authority on Ceratopsians, he has also authored several papers and textbooks on hadrosaurs and sauropods, and is a co-editor of The Dinosauria. He is a professor of Vertebrate Paleontology and of Veterinary Anatomy at the University of Pennsylvania.
Lindon Eaves (born 1944): British behavioral geneticist who has published on topics as diverse as the heritability of religion and psychopathology. In 1996, he and Kenneth Kendler founded the Virginia Institute for Psychiatric and Behavioral Genetics at Virginia Commonwealth University, where he is currently professor emeritus and actively engaged in research and training.
Darrel R. Falk (born 1946): American biologist and the former president of the BioLogos Foundation.
Charles Foster (born 1962): science writer on natural history, evolutionary biology, and theology. A Fellow of Green Templeton College, Oxford, the Royal Geographical Society, and the Linnean Society of London, Foster has advocated theistic evolution in his book, The Selfless Gene (2009).
Tyler VanderWeele: American epidemiologist and biostatistician and Professor of Epidemiology in the Departments of Epidemiology and Biostatistics at the Harvard T.H. Chan School of Public Health. He is also the co-director of Harvard University’s Initiative on Health, Religion and Spirituality, the director of their Human Flourishing Program, and a faculty affiliate of the Harvard Institute for Quantitative Social Science. His research has focused on the application of causal inference to epidemiology, as well as on the relationship between religion and health.
John Gurdon (born 1933): British developmental biologist. In 2012, he and Shinya Yamanaka were awarded the Nobel Prize in Physiology or Medicine for the discovery that mature cells can be converted to stem cells. In an interview with EWTN.com on the subject of working with the Vatican in dialogue, he says “I’m not a Roman Catholic. I’m a Christian, of the Church of England…I’ve never seen the Vatican before, so that’s a new experience, and I’m grateful for it.”
Brian Heap (born 1935): biologist who was Master of St Edmund’s College, University of Cambridge and was a founding member of the International Society for Science and Religion.
Malcolm Jeeves (born 1926): British neuropsychologist who is Emeritus Professor of Psychology at the University of St. Andrews, and was formerly President of The Royal Society of Edinburgh. He established the Department of Psychology at University of St. Andrews.
Harold G. Koenig (born 1951): professor of Psychiatry and Behavioral Sciences at Duke University and leading researcher on the effects of religion and spirituality on health. He is also a Senior Fellow in the Center for the Study of Aging and Human Development at Duke.
Larry Kwak (born 1959): renowned American cancer researcher who works at City of Hope National Medical Center. He was formerly Chairman of the Department of Lymphoma and Myeloma and Co-Director of the Center for Cancer Immunology Research at MD Anderson Hospital. He was included on Time’s list of 2010’s most influential people.
Noella Marcellino (born 1951): American Benedictine nun with a degree in microbiology. Her field of interests include fungi and the effects of decay and putrefaction.
Paul R. McHugh (born 1931): American psychiatrist whose research has focused on the neuroscientific foundations of motivated behaviors, psychiatric genetics, epidemiology, and neuropsychiatry. He is Professor of Psychiatry and Behavioral Sciences at the Johns Hopkins University School of Medicine and former psychiatrist-in-chief at the Johns Hopkins Hospital.
Kenneth R. Miller (born 1948): molecular biologist at Brown University who wrote Finding Darwin’s God ISBN 0-06-093049-7.
William Newsome (born 1952): neuroscientist at Stanford University. A member of the National Academy of Sciences. Co-chair of the BRAIN Initiative, “a rapid planning effort for a ten-year assault on how the brain works.” He has written about his faith: “When I discuss religion with my fellow scientists…I realize I am an oddity — a serious Christian and a respected scientist.”
Martin Nowak (born 1965): evolutionary biologist and mathematician best known for evolutionary dynamics. He teaches at Harvard University and is also a member of the Board of Advisers of the Templeton Foundation.
Bennet Omalu (born 1968): Nigerian-American physician, forensic pathologist, and neuropathologist who was the first to discover and publish findings of chronic traumatic encephalopathy (CTE) in American football players. He is a professor in the UC Davis Department of Medical Pathology and Laboratory Medicine.
Ghillean Prance (born 1937): botanist involved in the Eden Project. He is a former President of Christians in Science.
Joan Roughgarden (born 1946): evolutionary biologist who has taught at Stanford University since 1972. She wrote the book Evolution and Christian Faith: Reflections of an Evolutionary Biologist.
Mary Higby Schweitzer: paleontologist at North Carolina State University who believes in the synergy of the Christian faith and the truth of empirical science.
Andrew Wyllie: Scottish pathologist who discovered the significance of natural cell death, later naming the process apoptosis. Prior to retirement, he was Head of the Department of Pathology at the University of Cambridge.
Peter Agre (born January 30, 1949): American physician, Bloomberg Distinguished Professor, and molecular biologist at Johns Hopkins University who was awarded the 2003 Nobel Prize in Chemistry (which he shared with Roderick MacKinnon) for his discovery of aquaporins. Agre is a Lutheran.
Andrew B. Bocarsly (born 1954): American chemist known for his research in electrochemistry, photochemistry, solids state chemistry, and fuel cells. He is a professor of chemistry at Princeton University.
Gerhard Ertl (born 1936): 2007 Nobel Prize winner in Chemistry. He has said in an interview that “I believe in God. (…) I am a Christian and I try to live as a Christian (…) I read the Bible very often and I try to understand it.”
Brian Kobilka (born 1955): American Nobel Prize winner of Chemistry in 2012, and is professor in the departments of Molecular and Cellular Physiology at Stanford University School of Medicine. Kobilka attends the Catholic Community at Stanford, California. He received the Mendel Medal from Villanova University, which it says “honors outstanding pioneering scientists who have demonstrated, by their lives and their standing before the world as scientists, that there is no intrinsic conflict between science and religion.”
Todd Martinez (born 1968): American theoretical chemist who is a professor of chemistry at Stanford University and a Professor of Photon Science at the SLAC National Accelerator Laboratory. His research focuses primarily on developing first-principles approaches to chemical reaction dynamics, starting from the fundamental equations of quantum mechanics.
Artem R. Oganov (born 1975): Russian theoretical crystallographer, mineralogist, chemist, physicist, and materials scientist. He is a parishioner of St. Louis Catholic Church in Moscow.
Henry F. Schaefer, III (born 1944): American computational and theoretical chemist, and one of the most highly cited scientists in the world with a Thomson Reuters H-Index of 116. He is the Graham Perdue Professor of Chemistry and Director of the Center for Computational Chemistry at the University of Georgia.
Troy Van Voorhis: American chemist who is currently the Haslam and Dewey Professor of Chemistry at the Massachusetts Institute of Technology.
John White (chemist): Australian chemist who is currently Professor of Physical and Theoretical Chemistry, Research School of Chemistry, at the Australian National University. He is a Past President, Royal Australian Chemical Institute and President of Australian Institute of Nuclear Science and Engineering.
PHYSICS AND ASTRONOMY
Stephen Barr (born 1953): physicist who worked at Brookhaven National Laboratory and contributed papers to Physical Review as well as Physics Today. He also is a Catholic who writes for First Things and wrote Modern Physics and Ancient Faith. He teaches at the University of Delaware.
Jocelyn Bell Burnell (born 1943): astrophysicist from Northern Ireland who discovered the first radio pulsars in 1967. She is currently Visiting Professor of Astrophysics at the University of Oxford.
Arnold O. Benz (born 1945): Swiss astrophysicist, currently professor emeritus at ETH Zurich. He is known for his research in plasma astrophysics, in particular heliophysics, and received honorary doctoral degrees from the University of Zurich and The University of the South for his contributions to the dialog with theology.
Katherine Blundell: British astrophysicist who is a Professor of Astrophysics at the University of Oxford and a supernumerary research fellow at St John’s College, Oxford. Her research investigates the physics of active galaxies such as quasars and objects in the Milky Way such as microquasars.
Stephen Blundell (born 1967): British physicist who is a Professor of Physics at the University of Oxford. He was the previously head of Condensed Matter Physics at Oxford. His research is concerned with using muon-spin rotation and magnetoresistance techniques to study a range of organic and inorganic materials.
Andrew Briggs (born 1950): British quantum physicist who is Professor of Nanomaterials at the University of Oxford. He is best known for his early work in acoustic microscopy and his current work in materials for quantum technologies.
Joan Centrella: American astrophysicist known for her research on general relativity, gravity waves, gravitational lenses, and binary black holes. She is the former deputy director of the Astrophysics Science Division at NASA’s Goddard Space Flight Center, and is Executive in Residence for Science and Technology Policy at West Virginia University.
Raymond Chiao (born 1940): American physicist renowned for his experimental work in quantum optics. He is currently an emeritus faculty member at the University of California, Merced Physics Department, where he is conducting research on gravitational radiation.
Gerald B. Cleaver: professor in the Department of Physics at Baylor University and head of the Early Universe Cosmology and Strings (EUCOS) division of Baylor’s Center for Astrophysics, Space Physics & Engineering Research (CASPER). His research specialty is string phenomenology and string model building. He is linked to BioLogos and among his lectures are “”Faith and the New Cosmology.”
Guy Consolmagno (born 1952): American Jesuit astronomer who works at the Vatican Observatory.
Cees Dekker (born 1959): Dutch physicist and Distinguished University Professor at the Technical University of Delft. He is known for his research on carbon nanotubes, single-molecule biophysics, and nanobiology. Ten of his group publications have been cited more than 1000 times, 64 papers got cited more than 100 times, and in 2001, his group work was selected as “breakthrough of the year” by the journal Science.
George Francis Rayner Ellis (born 1939): professor of Complex Systems in the Department of Mathematics and Applied Mathematics at the University of Cape Town in South Africa. He co-authored The Large Scale Structure of Space-Time with University of Cambridge physicist Stephen Hawking, published in 1973, and is considered one of the world’s leading theorists in cosmology. He is an active Quaker and in 2004 he won the Templeton Prize.
Paul Ewart (born 1948): professor of Physics and head of the sub-department of Atomic and Laser Physics within the Department of Physics, University of Oxford, and fellow and tutor in physics at Worcester College, Oxford, where he is now an emeritus fellow.
Gerald Gabrielse (born 1951): American physicist renowned for his work on anti-matter. He is the George Vasmer Leverett Professor of Physics at Harvard University, incoming Board of Trustees Professor of Physics and Director of the Center for Fundamental Physics at Low Energy at Northwestern University.
Pamela L. Gay (born 1973): American astronomer, educator and writer, best known for her work in astronomical podcasting. Doctor Gay received her PhD from the University of Texas, Austin, in 2002. Her position as both a skeptic and Christian has been noted upon.
Karl W. Giberson (born 1957): Canadian physicist and evangelical, formerly a physics professor at Eastern Nazarene College in Massachusetts, Giberson is a prolific author specializing in the creation-evolution debate and who formerly served as vice president of the BioLogos Foundation. He has published several books on the relationship between science and religion, such as The Language of Science and Faith: Straight Answers to Genuine Questions and Saving Darwin: How to be a Christian and Believe in Evolution.
Owen Gingerich (born 1930): Mennonite astronomer who went to Goshen College and Harvard. He is Professor Emeritus of Astronomy and of the History of Science at Harvard University and Senior Astronomer Emeritus at the Smithsonian Astrophysical Observatory. Mr. Gingerich has written about people of faith in science history.
J. Richard Gott (born 1947): professor of astrophysical sciences at Princeton University. He is known for developing and advocating two cosmological theories with the flavor of science fiction: Time travel and the Doomsday argument. When asked of his religious views in relation to his science, Gott responded that “I’m a Presbyterian. I believe in God; I always thought that was the humble position to take. I like what Einstein said: “God is subtle but not malicious.” I think if you want to know how the universe started, that’s a legitimate question for physics. But if you want to know why it’s here, then you may have to know—to borrow Stephen Hawking’s phrase—the mind of God.”
Monica Grady (born 1958): leading British space scientist, primarily known for her work on meteorites. She is currently Professor of Planetary and Space Science at the Open University.
Robert Griffiths (born 1937): noted American physicist at Carnegie Mellon University. He has written on matters of science and religion.
Frank Haig (born 1928): American physics professor
Daniel E. Hastings: American physicist renowned for his contributions in spacecraft and space system-environment interactions, space system architecture, and leadership in aerospace research and education. He is currently the Cecil and Ida Green Education Professor at the Massachusetts Institute of Technology.
Michał Heller (born 1936): Catholic priest, a member of the Pontifical Academy of Theology, a founding member of the International Society for Science and Religion. He also is a mathematical physicist who has written articles on relativistic physics and Noncommutative geometry. His cross-disciplinary book Creative Tension: Essays on Science and Religion came out in 2003. For this work he won a Templeton Prize.[note 6]
Antony Hewish (born 1924): British radio astronomer who won the Nobel Prize for Physics in 1974 (together with Martin Ryle) for his work on the development of radio aperture synthesis and its role in the discovery of pulsars. He was also awarded the Eddington Medal of the Royal Astronomical Society in 1969. Hewish is a Christian. Hewish also wrote in his introduction to John Polkinghorne’s 2009 Questions of Truth, “The ghostly presence of virtual particles defies rational common sense and is non-intuitive for those unacquainted with physics. Religious belief in God, and Christian belief … may seem strange to common-sense thinking. But when the most elementary physical things behave in this way, we should be prepared to accept that the deepest aspects of our existence go beyond our common-sense understanding.”
Joseph Hooton Taylor Jr. (born 1941): American astrophysicist and Nobel Prize laureate in Physics for his discovery with Russell Alan Hulse of a “new type of pulsar, a discovery that has opened up new possibilities for the study of gravitation.” He was the James S. McDonnell Distinguished University Professor in Physics at Princeton University.
Colin Humphreys (born 1941): British physicist. He is the former Goldsmiths’ Professor of Materials Science and a current Director of Research at the University of Cambridge, Professor of Experimental Physics at the Royal Institution in London and a Fellow of Selwyn College, Cambridge. Humphreys also “studies the Bible when not pursuing his day-job as a materials scientist.”
Ian Hutchinson (scientist): physicist and nuclear engineer. He is currently Professor of Nuclear Science and Engineering at the Plasma Science and Fusion Center, Massachusetts Institute of Technology.
Christopher Isham (born 1944): theoretical physicist who developed HPO formalism. He teaches at Imperial College London. In addition to being a physicist, he is a philosopher and theologian.
Stephen R. Kane (born 1973): Australian astrophysicist who specializes in exoplanetary science. He is a professor of Astronomy and Planetary Astrophysics at the University of California, Riverside and a leading expert on the topic of planetary habitability and the habitable zone of planetary systems.
Ard Louis: Professor in Theoretical Physics at the University of Oxford. Prior to his post at Oxford he taught Theoretical Chemistry at the University of Cambridge where he was also director of studies in Natural Sciences at Hughes Hall. He has written for The BioLogos Forum.
Jonathan Lunine (born 1959): American planetary scientist and physicist, and the David C. Duncan Professor in the Physical Sciences and Director of the Center for Radiophysics and Space Research at Cornell University.
Juan Maldacena (born 1968): Argentine theoretical physicist and string theorist, best known for the most reliable realization of the holographic principle – the AdS/CFT correspondence. He is a professor at the Institute for Advanced
Robert J. Wicks (born 1946): clinical psychologist who has written on the intersections of spirituality and psychology. Wicks for more than 30 years has been teaching at universities and professional schools of psychology, medicine, nursing, theology, and social work, currently at Loyola University Maryland. In 1996, he was a recipient of The Holy Cross Pro Ecclesia et Pontifice, the highest medal that can be awarded to the laity by the Papacy for distinguished service to the Roman Catholic Church.
David A. Booth (born 1938): British applied psychologist whose research and teaching centre on the processes in the mind that situate actions and reactions by people, members of other species, and socially intelligent engineered systems. He is an Honorary Professor in the School of Psychology at the University of Birmingham.
Robert A. Emmons (born 1958): American psychologist who is regarded as the world’s leading scientific expert on gratitude. He is a Professor of Psychology at UC Davis and the Editor-In-Chief of The Journal of Positive Psychology.
Paul Farmer (born 1959): American anthropologist, physician and proponent of liberation theology. He is co-founder of Partners In Health, the Kolokotrones University Professor at Harvard University and Chief of the Division of Global Health Equity at Brigham and Women’s Hospital in Boston, Massachusetts.
David Myers (academic) (born 1942): American psychologist and Professor of Psychology at Hope College. He is the author of several books, including popular textbooks entitled Psychology, Exploring Psychology, Social Psychology and general-audience books dealing with issues related to Christian faith as well as scientific psychology.
Andrew Pinsent (born 1966): Catholic priest, is the Research Director of the Ian Ramsey Centre for Science and Religion at the University of Oxford.
William B. Hurlbut: bioethicist and consulting professor in the Department of Neurobiology at the Stanford University Medical Center. He served for eight years on the President’s Council on Bioethics and is nationally known for his advocacy of Altered Nuclear Transfer (ANT). He is a Christian of no denomination and did three years of post-doctoral study in theology and medical ethics at Stanford.
Alister McGrath (born 1953): prolific Anglican theologian who has written on the relationship between science and theology in A Scientific Theology. McGrath holds two doctorates from the University of Oxford, a DPhil in Molecular Biophysics and a Doctor of Divinity in Theology. He has responded to the new atheists in several books, i.e. The Dawkins Delusion?. He is the Andreas Idreos Professor of Science and Religion at Oxford.
Denis Lamoureux (born 1954): evolutionary creationist. He holds a professorial chair of science and religion at St. Joseph’s College at the University of Alberta —the first of its kind in Canada. Co-wrote (with Phillip E. Johnson) Darwinism Defeated? The Johnson-Lamoureux Debate on Biological Origins (1999). Wrote Evolutionary Creation: A Christian Approach to Evolution (2008).
Michael Reiss (born 1960): British bioethicist, science educator, and an Anglican priest. He was Director of Education at the Royal Society from 2006 to 2008. Reiss has campaigned for the teaching of evolution, and is Professor of Science Education at the Institute of Education, University of London, where he is Pro-Director of Research and Development.
Hugh Ross (born 1945): Canadian Christian apologist and old Earth creationist who runs Reasons to Believe.
Bienvenido Nebres (born 1940): Filipino mathematician, president of Ateneo de Manila University, and an honoree of the National Scientist of the Philippines award
Justin L. Barrett (born 1971): American experimental psychologist and Director of the Thrive Center for Human Development and Professor of Psychology at Fuller Graduate School of Psychology after being a researcher at the University of Oxford, Barrett is a cognitive scientist specializing in the cognitive science of religion. He has published “Cognitive Science, Religion, and Theology” (Templeton Press, 2011). Barrett has been described by the New York Times as ‘an observant Christian who believes in “an all-knowing, all-powerful, perfectly good God who brought the universe into being,” as he wrote in an e-mail message. “I believe that the purpose for people is to love God and love each other.”‘