What should the Taoiseach say to the Pope?

Enda Kenny must acknowledge the damage done by the Catholic Church to Ireland

Ireland's very own bronze-haired, twinkly-eyed Taoiseach Enda Kenny is today meeting Pope Benedict XVI in Rome. As to what should be on his lips is anyone's guess. One hopes that he is mindful of our history, and that his smile does not take precedence over the articulation of anger felt by our - although economically burdened - still optimistic people and that he makes the Catholic Church acknowledge the irrevocable damage inflicted by them and their institution head-on, face to face.

"A society of albanised peasants," was the damning depiction of 1960s Ireland declared by the late writer, Sean O'Faolain. Run, as he said we were then, by a completely obscurantist, repressive, regressive and uncultivated church, it was theocracy that managed the holy land of Ireland. And it was here, as in other places, that politics and religion have had an incestuous relationship. Ireland is a wicked example of what can go wrong.

While most of the west in the 19th century was industrialised and urbanised, Ireland remained an impoverished Catholic society, shackled with arrested development, where the men of the holy cloth had the last word not only in sermon, but on all sorts of policy, public and social. The Catholic Church was the alpha and the omega. There was deep attachment to land and faith, tradition and ritual. The modernisation of Ireland, however, inevitably would be in opposition to religion. Television, the sexual revolution and globalisation, all contributed fiercely. It was the sex scandals, though, that would be the killer element in the implosion of the church.

The church made expensive effort to hide the rape and torture of children from the relevent authorities, even forcing child victims to put their names to secrecy oaths that prevented them from testifying. A cocktail of fear and naivete enabled the silence to endure. Starting in the 1990s, a series of criminal cases and Irish government inquiries established that hundreds of holy men had acted in the most unholy fashion. In many cases, these men were shifted to other parishes to avoid embarrassment and scandal, assisted by those at a more senior level - an institutional conspiracy. 

Kenny's host, Pope Benedict XVI or Joseph Ratzinger as he was, is closely associated with this obstruction of justice. When promoted to cardinal, he was singularly responsible for the direction of "the congregation for the doctrine of the faith". In 2001, Pope John Paul II assigned Ratzinger's department to manage the investigation of child rape and torture by Catholic priests. Ratzinger promptly penned a letter which he sent swiftly to every bishop, in which he promoted secrecy around inquiries into sexual misconduct. 

Enda Kenny was accurate last year when he said that there was dysfunction, disconnection, elitism and narcissism dominating the culture of the Vatican to this day, and that the rape and torture of Irish children was downplayed or managed to uphold, instead, the primacy of the institution, its power, standing and reputation. All is now under question as its irrelevance gains momentum. A reiteration of this personally to Pope Benedict would be diligent.

He should also address the position of Cardinal Sean Brady, disgraced leader of the Irish Catholic Church, and his information about Father Brendan Smyth. Kenny should demand answers and justice on behalf of the victims who are of his electorate, whom he represents. This is an opportunity for him to gain some public clout, but, also too, an opportunity to show he has some steel behind his words. We can only hope that he acts diligently and addresses these issues, instead of aquiescing to this negligent institution.

Pope Benedict XVI at the Vatican. Credit: Getty Images
ROBERTO SCHMIDT/AFP/Getty Images
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Unlikely sisters in the Gaza Strip

A former Jewish settler in Gaza recalls her childhood friendship with a young Palestinian.

It was well after midnight, one summer night in 1995, when Inbar Rozy, a 13-year-old living in the former Israeli settlement of Alei Sinai in the northern Gaza Strip, heard her parents answer the phone. Sitting up in bed, surrounded by potted plants, candles and fairy dolls lit by shafts of light from a nearby security outpost, Inbar listened closely.

“I could hear everyone talking around me, making calls,” Inbar said when we met recently in Nitzan, southern Israel. When she got up to find out what was happening, her parents told her to make up a second mattress. As dawn broke, they led into the room a young woman carrying a small bag and wearing a black shirt and jeans. “She had shoulder-length dark hair dyed with red henna and beautiful eyes – big, black with thick eyelashes,” Inbar told me, smiling. “[She was] quiet. She looked scared.”

The woman was Rina (her surname cannot be given for security reasons), a talented artist in her early twenties studying at a local art college, where she had fallen in love with a Christian boy. For Rina, coming from a traditional family, marrying a non-Muslim would be strictly forbidden.

When her parents found out, they were furious and forbade her from seeing her boyfriend. But her male cousins felt this wasn’t enough. Earlier on the day the girls first met, Rina’s cousins had attempted to kill her in retribution for her perceived “honour crime”. Seeing that another attempt on her life was likely, Rina’s father called a relative, who in turn called Inbar’s father, Yossef, a friend of many years. There was no doubt she had to leave. Ironically, a Jewish settlement protected by the Israel Defence Forces was the safest place in Gaza for her to be.

In 1967, Israel seized the Gaza Strip from Egypt during the Six Day War. In time, it settled 21 communities on a third of the land, with a population of 8,000 by 2005. Soldiers guarded the settlements from 1.5 million displaced Palestinians, tens of thousands of whom were displaced in 1967 and moved to live in nearby refugee camps. In Gaza, before Israel’s ultimate withdrawal from the Strip in 2005, relationships between Israeli settlers and Palestinians were fraught. True, many Palestinians worked in Israeli settlements, earning wages higher than elsewhere in the Strip, but the two communities lived largely separate lives.

In the mid-1990s, even after the Oslo Accords, violence was simmering. Israeli military incursions increased with the outbreak of the Second Intifada in 2000. Thousands of home-made Qassam rockets were launched by Palestinian militants at settlers and those living in southern Israel. Security measures hardened. The veteran Israeli journalist Amira Hass, who spent several years living in Gaza, describes neighbourhoods that were “turned into jails behind barbed-wire fences, closed gates, IDF surveillance, tanks and entry-permit red tape”.

And yet, in spite of the forced segregation, Inbar’s family enjoyed close links with their Palestinian neighbours. Inbar’s father worked as an ambulance driver, and on several occasions he helped transport those who lived nearby for emergency medical treatment in Israel. “Every Tuesday, my father’s Jewish and Arab friends would come to our house and we’d eat lunch together,” Inbar remembered.

Given the gravity of Rina’s situation, she couldn’t leave the house. Secrecy was paramount. The girls spent weeks together indoors, Inbar said, chatting, watching TV and drawing. “I’m not sure that as a child I actually understood it for real,” she said. “She taught me how to paint and sketch a face from sight.”

Almost as soon as Rina arrived, Inbar’s family began receiving anonymous phone calls asking about her. “My dad told me, ‘Don’t mention anything about Rina. Say you don’t know what they’re talking about – because otherwise they’ll come and kill us,’” Inbar said.

While the girls got to know each other, Inbar’s mother, Brigitte, found a women’s shelter in East Jerusalem for Rina. Whereas today Gaza is closed off by a military border under heavy surveillance, at that time it was porous. Brigitte drove Rina in to the capital, where she was given a new name and identity that would enable her to begin a new life, on condition that she contact no one in Gaza.

Today Inbar, who is 33, works at the Gush Katif centre in Nitzan – a museum dedicated to the memory of the Israeli settlements in Gaza. Despite her parents’ objections, the family was evacuated in 2005. Unlike most settlers in Gaza, some residents of Alei Sinai were determined to stay on, even if that meant forfeiting their Israeli citizenship. “I have no problem with living as a minority in a Palestinian state,” one of Alei Sinai’s inhabitants, Avi Farhan, told the Israeli daily Haaretz at the time.

Inbar now lives in Ashkelon, a city of 140,000 in southern Israel, and finds the big city alienating, especially when she recalls the warm relationships that once existed in Gaza. “I’ve never felt less secure,” she told me.

Years later, she learned that Rina had developed cancer and died. “The day before Rina left . . . she drew a portrait of me,” she said, describing how her friend had outlined, in charcoal strokes, the features of the teenager. Her parents packed the portrait with all their belongings in a shipping container the day they left Gaza. Soon after, the container was destroyed in a fire.

“I think if people had given it a chance . . . they would have had these kinds of friendships,” Inbar said, looking back. “We’d get along fairly well if we didn’t look at others as the monsters over the wall.” 

This article first appeared in the 27 August 2015 issue of the New Statesman, Isis and the new barbarism