Organizing for America | John Brown's Blog: The defining of RC Syndrome as a condition of clergy abuse. When Syndrome becomes Culture

The defining of RC Syndrome as a condition of clergy abuse. When Syndrome becomes Culture

By JohnB - Oct 11th, 2009 at 10:22 pm EDT

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Tags: child safety, politics, religion, sex

RC Syndrome

Religious Compartmentalization Syndrome

"When Syndrome becomes Culture"

A THEORY PROPOSED BY SURVIVORS & RESEARCHERS
OF THE
GLOBAL CLERGY ABUSE CRISIS (GCAC)

OCTOBER, 2009

A call for supporting research, documentation, anecdotal, statistical or other evidence; contributing and collaborative authors.

[INITIAL DRAFT STAGE]

The notion is simple. We as human beings are able under a wide range of circumstances to compartmentalise aspects of our current or past experiences. This compartmentalisation process is carried out at any time the sufferer encounters a need or has become so conditioned that the syndrome is automated (ref: Pavlov) as they are simply at a point in an endless loop or cycle of the syndrome.

When a child is raised in an environment such as (USA, ref: Clergy abuse disclosures, legal precedents, depositions, findings & deterrents, Native American Indian populations experiencing large scale fraud and deception through to murder and theft of lands. Ireland. ref: Clergy abuse widespread through the population. Italy ref: Clergy abuse potential in the vast majority of the population. Canada ref: Genocide. School systems. Alaska ref: Innuit and Native American Indian populations.Breakdown of social order and structures creating widespread social disorder, drug and alcohol problems, breakdown of family and traditional support structures. Common to almost all Indigenous populations affected.) there is an innate requirement to survive.

Children who enter such schools or systems are most likely to come from a religious home where the process would have already been well set in place (the child is entirely compliant and will often have developed the ability to compartmentalise as their environment dictates [reason why a number of individuals in a class where a number of children have been identified as victims of a wide range of abuses - this segment often has no recall of these events or no recall of others experiencing abuse. On the contrary many see this period of their lives as 'blissful' and wonderful and they extol the virtues of those found to have committed abuses. This segment holds the greatest number of sufferers of the RC Syndrome.). This briefly describes the environment and initial development of what we encounter in a full blown stage of the syndrome where we find compartmentalisation to an extent beyond the bounds of rational thought processes which at times can place the individual in a mental situation where they are unable to process their own memories and recollections correctly.

Well documented examples of this are abundant and can be readily found in the depositions of bishops, priests, nuns, rabbis, Imams as well as in educationalists, administrators and office holders both within and without the organisational or management structure of institutions which has been comprehensively affected by the syndrome.

An understanding of the above and a review of the spread and the extent of the influence throughout society that this syndrome can reach immediately begins to answer and resolve an immense proportion of the difficulties reporting abuse victims encounter in their interactions with survivor groups, authorities, health and other support mechanisms.

The results and outcomes can be seen in all areas of life. ....

Statistics
When attempting to measure the degree of the syndrome we encounter a well developed set of regulations and systems which simply do not permit us to see the real figures. While we are entirely reliant on the Catholic church (a body identified as being in a full blown, cyclic state of RC syndrome) for figures as the gathering and processing of this type of data has been stifled and obfuscated throughout legal and governmental structures over many generations and subsequently little is really know of the relationship to crime of the various sectors classified under a heading such as that found in a census form under the title "Religion".

Profiling and identifying potential criminal activity in a RC syndrome sufferer
Profiling of community, policing, military, management and political candidates cannot be undertaken by the general population due to the lack of factual data and the inclusion into te equation of the educational experience of those experiencing the syndrome. Other aspect requiring inclusion are found when a child have without knowledge or consent been introduced into such an environment by parents who are usually at a mature stage of the syndrome in that they have achieved full cycle status.

The cycle is clearly described in the following text. The steps are broadly defined as:

Problem identification
Resolution to act
Identify outcome goal
Required actions
Actions taken
Outcome achieved
Celebration

Applied to circumstance of reference text
Problem identification       Sexually abusive priests
Resolution to act              Bring into play the full force of available resources to counter the problem
Identify outcome goal      Someone must suffer for these crimes
Required actions             Approved activities
Actions taken                  Co-ordination of actions, spread of activity to others affected
Outcome achieved         Suffering achieved
Celebration                     Cup of tea and a meal, other religious celebrations
Re-shock and re-compartmentalisation when situation is re-encountered due to the syndromes effect which caused the sufferer to conclude that the problem had been solved - return to step one for repeat of the cycle.

When applied in the general population in daily experiences this process answers the questions as to why victims self describe as being 'the crack in society which we repeatedly fall through' as well as the much lamented 'Why must we be filtered through every religious mind in the process and only after each has given their full approval will our case or documentation move further up the line only to encounter the same process once again at the next step on its fruitless and futile journey towards inevitable failure.'. Victims consistently report this encounter throughout the full extent of their healing journey and identify this as the main stumbling block in the progress of their claims, encounters with authorities, health and community providers through to victim and survivor networks (although they are quick to point out that there are those among this segment who have countered many of these issues through the benefit of their level of experience).

Areas victims highlight where they are most likely to encounter the syndrome is in policing and health areas (unfortunately these are the major areas governments provide support for victims through). Some available figures show that these areas have a recidivism rate as high as 60% in policing with an almost 95% in specialist areas of health. Psychiatry practitioners are identified by victims as having a figure above the 95% generally ascribed to health professionals. Better research in this area is urgently needed to identify the true extent of the problem identified here. Victims indicate that the number encountered in the political arena is less than the 95% although it is strongly confined to camps, factions or individuals within in party and is most often found in women; particularly those who have been marginalised, silenced or bullied.

Reported experiences strongly indicate that when a victim encounters multiple sufferers of the syndrome in one or more of the above then a 98-99% failure rate is expected. This is when syndrome becomes culture.

One of the most difficult to overcome aspects is the difficulty survivors encounter when describing their abuse as their basic instinctive response is to kill their adversary or to see them suffer an equivalent degree of harm and pain as that experienced by the victim of a sufferer of the Syndrome. Maintaining a socially acceptable behavior is extremely difficult as basic primitive instinctive notions of justice (ref: research Chimpanzee and other primates re justice and reward) are breached. The victim has little recourse but to express their anger and frustration at not being able to get at their attacker or abuser to mete out their instinctive response. This hurdle can be overcome via a variety of means including suitable psychology, (possibly brain plasticity as a result of recent research in psychiatry), low dosage medications in combination with psychology when required. Medications should be aimed at stabilising adrenalin (ref: primitive instinctive notions of justice) runaway when victims encounter self triggering as well as external triggering events. Often an understanding of these circumstance and how they affect each individual personally is sufficient for them to understand their perceived need to escalate when they perceive that someone or something is standing between them and those they identify as the perpetrator of their experience or those who impede their progress to overcome the results of the lifelong deceptions they have overcome previously and have an expectation that they are encountering or about to encounter obfuscation, delaying tactics, compartmentalisation by affected individuals of RC Syndrome.

Those well advanced through their journey or process describe the need to re-introduce basic parental instincts which have been repressed through the experience of both victim and sufferer of RCS as well as what we currently refer to as basic human rights. Once the focus of the victim is on their genetic heritage as found through their biological connection to their off-spring and they find others working towards a common goal of implementing a solution the need to take up an individual battle can be resolved and better directed towards the implementation of a social solution which is the next evolutionary step in the recovery process.

The example text

Source: http://www.thebostonpilot.com/articleprint.asp?id=10937

Laypeople invited to fast for priests Oct. 24

By Jim Lockwood
Posted: 10/9/2009

ATTLEBORO -- Anna Rae-Kelly saw the Catholic priesthood becoming embattled as a result of the clergy abuse scandal that rocked the Church beginning in 2001.

Suffering from a decline in prestige and reputation among the general public, the priesthood frequently became the butt of jokes and the center of calls for change in longstanding traditions and practices including celibacy and an unmarried clergy.

That is why Rae-Kelly felt a call to action.

“If they are under attack, we don’t receive the Eucharist and the sacrament of reconciliation,” Rae-Kelly said. “After the abuse scandal, they were weakened and we were weakened as a result.”

She organized what has since come to be an international phenomenon called the Lay Fast for Priests.

“For some time, I had felt called to pray for the priests in America and all over the world,” Rae-Kelly said.

This year, the Lay Fast for Priests will be held on Oct. 24. The fast is to be observed until 3 p.m. that day, the hour when Christ died on the cross. Participants refrain not only from food but from anything else that is “significant” to them. For example, Rae-Kelly has known of people fasting from talking, television, or other aspects of everyday life.

At 3 p.m., the fast is broken with prayer. Past fasters have prayed in their own homes or held services in their parishes.

Some people who have expressed interest in fasting have told her they will pray a Divine Mercy Office in honor of priests. At the National Shrine of Our Lady of LaSalette in Attleboro, there will be a 3 p.m. closing service that will include the exposition of the Blessed Sacrament, an international rosary in five languages representing the different continents in the world, and benediction.

“Then we go home and have something to eat,” she said.

International unity, for Rae-Kelly, illustrates the fast’s impact.

“All the people of God -- the Body of Christ -- are all fasting at the same time and praying for the same intention,” Rae-Kelly said. “That’s what gives it such power.”

When Rae-Kelly introduced this concept four years ago, she encountered her share of cynics who said it would not work; nonetheless the idea gained credence.

After obtaining permission from Bishop George Coleman, bishop of her home diocese of Fall River, she announced the fast at the La Salette shrine.

“I did a two-minute talk,” she recalled. “201 people signed up.”

At the closing service that year, she remembers a man arriving in his bare feet. The man had walked the nearly 8-mile trek from Pawtucket, R.I. as a sacrifice for priests.

“It was just moving and inspiring,” Rae-Kelly said.

Since that time, people have taken Rae-Kelly’s idea and brought it to their own parishes. It has won the blessing and approval of many, including Cardinal Seán P. O’Malley.

It has also gone global.

Last year, Rae-Kelly said, a lady arrived at the shrine dressed in traditional Korean clothing and is now organizing a fast in her native land. Last week, Rae-Kelly received an email from a woman in South Africa who translated the sign-up sheets into Zulu to bring the fast to her village.

Over the coming weeks, laity will be speaking at their parishes to promote the fast and enroll the parishioners. However, Rae-Kelly said, Catholics should not expect to hear about this from their parish priests.

“It shouldn’t be a priest who promotes the fast,” Rae-Kelly said. “This is our gift to them. If they promote the fast it’s like me asking a friend to take me out to dinner.”

For more information on the Lay Fast for Priests, visit Rae-Kelly’s website, www.annaprae.com

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