Mer om muligheten for å utvide foreldesesfristen for overgrepssaker – samfunnet kan lære av Kirken

For noen dager siden skrev jeg om at staten New York vurderer å åpne for en utvidelse av foreldelsesfristen til 40 år (for en 1-årsperiode) for seksuelle overgrep. Hvis det skjer, leser vi på en av First Things’ blogger, the Anchoress, kan storsamfunnet ha mye å lære av Den katolske Kirke (som i USA virkelig har lært den leksa):

… the secular institutional world may soon find itself forced onto the same learning curve that has impacted and the Catholic Church over the past few years; that world too may find itself finally forced to confront the filth that too often stays hidden. The confrontation – painful as it may be – will ultimately be for the good.

There is much to think about. Talk about “crisis” and “opportunity!” For many, going back forty years may seem excessive, but others may feel that the time-frame is warranted.

As we begin to acknowledge that child sex abuse has long-infected the whole of society, and not just the churches, we will be forced to take a long and difficult look at ourselves. Church-sex stories may be sensational, but these others will quickly come to seem dreary, mostly because they will indict not just those oddball celibates and religious freaks, but our cops, our doctors, our teachers, our bureaucrats – you know, the “normal” people, all around us, in our families, attending our barbecues and graduations, healing our wounds and teaching our kids.

Extending the “open window” to include secular sex abuse cases will impact the whole of society. We will be invited to look in and-seeing the width and breadth of the problem-will be forced to ponder the human animal and the human soul in ways we have not, and would rather not. It may bring home some uncomfortable truths: that “safety” is relative; that human darkness is not limited to various “theys” but seeps into the whole of “us”; that the tendency to look at the guilt of others has, perhaps, a root in our wish not to look at ourselves; that human brokenness is a constant and human righteousness is always imperfect.

Fr. Finigan skriver også om dette – og nevner eksempler fra Finland.

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