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JohnB The defining of RC Syndrome as a condition of clergy abuse. When Syndrome becomes Culture
Bookmark and Share      Created: 2009-10-12 09:32:03   Last updated : 2009-10-12 17:36:06

RC Syndrome

Religious Compartmentalization Syndrome
"When Syndrome becomesCulture"



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


The notion is simple. We as human beings are able under a wide range ofcircumstances to compartmentalise aspects of our current or pastexperiences. This compartmentalisation process is carried out at anytime the sufferer encounters a need or has become so conditioned thatthe  syndrome is automated  (ref: Pavlov) as they are simply at a pointin an endless loop or cycle of the syndrome.

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

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

Well documented examples of this are abundant and can be readily foundin the depositions of bishops, priests, nuns, rabbis, Imams as well asin educationalists, administrators and office holders both within andwithout the organisational or management structure of institutionswhich has been comprehensively affected by the syndrome.

An understanding of the above and a review of the spread and the extentof the influence throughout society that this syndrome can reachimmediately begins to answer and resolve an immense proportion of thedifficulties reporting abuse victims encounter in their interactionswith survivor groups, authorities, health and other support mechanisms.

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

When attempting to measure the degree of the syndrome we encounter awell developed set of regulations and systems which simply do notpermit us to see the real figures. While we are entirely reliant on theCatholic church (a body identified as being in a full blown, cyclicstate of RC syndrome) for figures as the gathering and processing ofthis type of data has been stifled and obfuscated throughout legal andgovernmental structures over many generations and subsequently littleis really know of the relationship to crime of the various sectorsclassified under a heading such as that found in a census form underthe title "Religion".

Profiling and identifying potential criminal activity in a RC syndromesufferer
Profiling of community, policing, military, management and politicalcandidates cannot be undertaken by the general population due to thelack of factual data and the inclusion into te equation of theeducational experience of those experiencing the syndrome. Other aspectrequiring inclusion are found when a child have without knowledge orconsent been introduced into such an environment by parents who areusually at a mature stage of the syndrome in that they have achievedfull cycle status.

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

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

Applied to circumstance of reference text
Problem identification       Sexually abusive priests
Resolution to act              Bring into play the full force ofavailable 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 ofactivity to others affected
Outcome achieved           Suffering achieved
Celebration                     Cup of tea and a meal, other religiouscelebrations
Re-shock and re-compartmentalisation when situation is re-encountereddue to the syndromes effect which caused the sufferer to conclude thatthe problem had been solved - return to step one for repeat of thecycle.

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

Areas victims highlight where they are most likely to encounter thesyndrome is in policing and health areas (unfortunately these are themajor areas governments provide support for victims through). Someavailable figures show that these areas have a recidivism rate as highas 60% in policing with an almost 95% in specialist areas of health.Psychiatry practitioners are identified by victims as having a figureabove the 95% generally ascribed to health professionals. Betterresearch in this area is urgently needed to identify the true extent ofthe problem identified here. Victims indicate that the numberencountered in the political arena is less than the 95% although it isstrongly confined to camps, factions or individuals within in party andis most often found in women; particularly those who have beenmarginalised, silenced or bullied.

Reported experiences strongly indicate that when a victim encountersmultiple sufferers of the syndrome in one or more of the above then a98-99% failure rate is expected. This is when syndrome becomes culture.

One of the most difficult to overcome aspects is the difficultysurvivors encounter when describing their abuse as their basicinstinctive response is to kill their adversary or to see them sufferan equivalent degree of harm and pain as that experienced by the victimof a sufferer of the Syndrome. Maintaining a socially acceptablebehavior is extremely difficult as basic primitive instinctive notionsof justice (ref: research Chimpanzee and other primates re justice andreward) are breached. The victim has little recourse but to expresstheir anger and frustration at not being able to get at their attackeror abuser to mete out their instinctive response.  This hurdle can beovercome via a variety of means including suitable psychology,(possibly brain plasticity as a result of recent research inpsychiatry), low dosage medications in combination with psychology whenrequired. Medications should be aimed at stabilising adrenalin (ref:primitive instinctive notions of justice) runaway when victimsencounter self triggering as well as external triggering events. Oftenan understanding of these circumstance and how they affect eachindividual personally is sufficient for them to understand theirperceived need to escalate when they perceive that someone or somethingis standing between them and those they identify as the perpetrator oftheir experience or those who impede their progress to overcome theresults of the lifelong deceptions they have overcome previously andhave an expectation that they are encountering or about to encounterobfuscation, delaying tactics, compartmentalisation by affectedindividuals of RC Syndrome.

Those well advanced through their journey or process describe the needto re-introduce basic parental instincts which have been repressedthrough the experience of both victim and sufferer of RCS as well aswhat we currently refer to as basic human rights. Once the focus of thevictim is on their genetic heritage as found through their biologicalconnection to their off-spring and they find others working towards acommon goal of implementing a solution the need to take up anindividual battle can be resolved and better directed towards theimplementation of a social solution which is the next evolutionary stepin the recovery process.

The example text


Laypeople invited to fast for priests Oct. 24

By Jim Lockwood
Posted: 10/9/2009

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

Suffering from a decline in prestige and reputation among the generalpublic, the priesthood frequently became the butt of jokes and thecenter of calls for change in longstanding traditions and practicesincluding 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 thesacrament 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 phenomenoncalled the Lay Fast for Priests.

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

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

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

Some people who have expressed interest in fasting have told her theywill pray a Divine Mercy Office in honor of priests. At the NationalShrine of Our Lady of LaSalette in Attleboro, there will be a 3 p.m.closing service that will include the exposition of the BlessedSacrament, an international rosary in five languages representing thedifferent 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 thesame time and praying for the same intention,” Rae-Kelly said. “That’swhat gives it such power.”

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

After obtaining permission from Bishop George Coleman, bishop of herhome diocese of Fall River, she announced the fast at the La Saletteshrine.

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

At the closing service that year, she remembers a man arriving in hisbare 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 totheir 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 intraditional Korean clothing and is now organizing a fast in her nativeland. Last week, Rae-Kelly received an email from a woman in SouthAfrica who translated the sign-up sheets into Zulu to bring the fast toher village.

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

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

For more information on the Lay Fast for Priests, visit Rae-Kelly’swebsite,


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"How can anyone believe in a God whose servants abuse children and whose hierarchy protects the abuser?"

Myth #2 - Most sexual abuse of boys is perpetrated by homosexual males.

Pedophiles who molest boys are not expressing a homosexual orientation any more than pedophiles who molest girls are practicing heterosexual behaviors. While many child molesters have gender and/or age preferences, of those who seek out boys, the vast majority are not homosexual. They are pedophiles.

#Anglican #SalvationArmy #ChildAbuse #CatholicChurch #alwayscatholic #catholic #catholics #catholicedchat #catholicism #catholictravel faithfulcatholics #FantasyFree #RoyalCommission

Check these other related sites: Keep the evidence alive | Molested Catholic | xt3 Molested Catholic | September 1 2009 | TFYQA | My Broken Society