FILE - In this Sunday, Dec. 20, 2009 file photo, a nun is silhouetted in St. Peter's Square at the Vatican. Some nuns are now finding their voices, buoyed by the #MeToo movement and the growing recognition... (Associated Press) 
 
 FILE - In this Sunday, Dec. 20, 2009 file photo, a nun is silhouetted in St. Peter's Square at the Vatican. Some nuns are now finding their voices, buoyed by the #MeToo movement and the growing recognition that adults can be victims of sexual abuse when there is an imbalance of power in a relationship.... (Associated Press) 
 
 VATICAN CITY (AP) — The nun no longer goes to confession regularly, after an Italian priest forced himself on her while she was at her most vulnerable: recounting her sins to him in a university classroom nearly 20 years ago. 
 
 At the time, the sister only told her provincial superior and her spiritual director, silenced by the Catholic Church's culture of secrecy, her vows of obedience and her own fear, repulsion and shame. 
 
 "It opened a great wound inside of me," she told the Associated Press. "I pretended it didn't happen." 
 
 After decades of silence, the nun is one of a handful worldwide to come forward recently on an issue that the Catholic Church has yet to come to terms with: The sexual abuse of religious sisters by priests and bishops. An AP examination has found that cases have emerged in Europe, Africa, South America and Asia, demonstrating that the problem is global and pervasive, thanks to the universal tradition of sisters' second-class status in the Catholic Church and their ingrained subservience to the men who run it. 
 
 Some nuns are now finding their voices, buoyed by the #MeToo movement and the growing recognition that adults can be victims of sexual abuse when there is an imbalance of power in a relationship. The sisters are going public in part because of years of inaction by church leaders, even after major studies on the problem in Africa were reported to the Vatican in the 1990s. 
 
 The issue has flared in the wake of scandals over the sexual abuse of children, and recently of adults, including revelations that one of the most prominent American cardinals, Theodore McCarrick, sexually abused and harassed his seminarians. 
 
 The extent of the abuse of nuns is unclear, at least outside the Vatican. Victims are reluctant to report the abuse because of well-founded fears they won't be believed, experts told the AP. Church leaders are reluctant to acknowledge that some priests and bishops simply ignore their vows of celibacy, knowing that their secrets will be kept. 
 
 However, this week, about half a dozen sisters in a small religious congregation in Chile went public on national television with their stories of abuse by priests and other nuns — and how their superiors did nothing to stop it. A nun in India recently filed a formal police complaint accusing a bishop of rape, something that would have been unthinkable even a year ago. 
 
 Cases in Africa have come up periodically; in 2013, for example, a well-known priest in Uganda wrote a letter to his superiors that mentioned "priests romantically involved with religious sisters" — for which he was promptly suspended from the church until he apologized in May. And the sister in Europe spoke to the AP to help bring the issue to light. 
 
 "I am so sad that it took so long for this to come into the open, because there were reports long ago," Karlijn Demasure, one of the church's leading experts on clergy sexual abuse and abuse of power, told the AP in an interview. "I hope that now actions will be taken to take care of the victims and put an end to this kind of abuse." 
 
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 TAKING VICTIMS SERIOUSLY 
 
 The Vatican declined to comment on what measures, if any, it has taken to assess the scope of the problem globally, what it has done to punish offenders and care for the victims. A Vatican official said it is up to local church leaders to sanction priests who sexually abuse sisters, but that often such crimes go unpunished both in civil and canonical courts. 
 
 The official, who spoke on condition of anonymity because he wasn't authorized to speak to the issue, said only some cases arrive at the Holy See for investigation. It was a reference to the fact that the Catholic Church has no clear measures in place to investigate and punish bishops who themselves abuse or allow abusers to remain in their ranks — a legal loophole that has recently been highlighted by the McCarrick case. 
 
 The official said the church has focused much of its attention recently on protecting children, but that vulnerable adults "deserve the same protection." 
 
 "Consecrated women have to be encouraged to speak up when they are molested," the official told the AP. "Bishops have to be encouraged to take them seriously, and make sure the priests are punished if guilty." 
 
 But being taken seriously is often the toughest obstacle for sisters who are sexually abused, said Demasure, until recently executive director of the church's Center for Child Protection at the Pontifical Gregorian University, the church's leading think tank on the issue. 
 
 "They (the priests) can always say 'she wanted it,'" Demasure said. "It is also difficult to get rid of the opinion that it is always the woman who seduces the man, and not vice versa." 
 
 Demasure said many priests in Africa, for example, struggle with celibacy because of traditional and cultural beliefs in the importance of having children. Novices, who are just entering religious life, are particularly vulnerable because they often need a letter from their parish priest to be accepted into certain religious congregations. "And sometimes they have to pay for that," she said. 
 
 And when these women become pregnant? 
 
 "Mainly she has an abortion. Even more than once. And he pays for that. A religious sister has no money. A priest, yes," she said. 
 
 There can also be a price for blowing the whistle on the problem. 
 
 In 2013, the Rev. Anthony Musaala in Kampala, Uganda wrote what he called an open letter to members of the local Catholic establishment about "numerous cases" of alleged sex liaisons of priests, including with nuns. He charged that it was "an open secret that many Catholic priests and some bishops, in Uganda and elsewhere, no longer live celibate chastity." 
 
 He was sanctioned, even though Ugandan newspapers regularly report cases of priests caught in sex escapades. The topic is even the subject of a popular novel taught in high schools. 
 
 In 2012, a priest sued a bishop in western Uganda who had suspended him and ordered him to stop interacting with at least four nuns. The priest, who denied the allegations, lost the suit, and the sisters later withdrew their own suit against the bishop. 
 
 Archbishop John Baptist Odama, leader of the local Ugandan conference of bishops, told the AP that unverified or verified allegations against individual priests should not be used to smear the whole church. 
 
 "Individual cases may happen, if they are there," he said Thursday. "Individual cases must be treated as individual cases." 
 
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 PRIESTLY ABUSE OF NUNS IS NOT A NEW PROBLEM 
 
 Long before the most recent incidents, confidential reports into the problem focused on Africa and AIDS were prepared in the 1990s by members of religious orders for top church officials. In 1994, the late Sr. Maura O'Donohue wrote the most comprehensive study about a six-year, 23-nation survey, in which she learned of 29 nuns who had been impregnated in a single congregation. 
 
 Nuns, she reported, were considered "safe" sexual partners for priests who feared they might be infected with HIV if they went to prostitutes or women in the general population. 
 
 Four years later, in a report to top religious superiors and Vatican officials, Sr. Marie McDonald said harassment and rape of African sisters by priests is "allegedly common." Sometimes, when a nun becomes pregnant, the priest insists on an abortion, the report said. 
 
 The problem travelled when the sisters were sent to Rome for studies. They "frequently turn to seminarians and priests for help in writing essays. Sexual favors are sometimes the payment they have to make for such help," the report said. 
 
 The reports were never meant to be made public. The U.S. National Catholic Reporter put them online in 2001, exposing the depths of a scandal the church had long sought to keep under wraps. To date, the Vatican hasn't said what, if anything, it ever did with the information. 
 
 Sister Paola Moggi, a member of the Missionary Combonian Sisters — a religious congregation with a significant presence in 16 African countries — said in her experience the African church "had made great strides" since the 1990s, when she did missionary work in Kenya, but the problem has not been eliminated. 
 
 "I have found in Africa sisters who are absolutely emancipated and who say what they think to a priest they meet who might ask to have sex with them," she told the AP. 
 
 "I have also found sisters who said 'Well, you have to understand their needs, and that while we only have a monthly cycle a man has a continuous cycle of sperm' — verbatim words from the '90s," she said. 
 
 But the fact that in just a few weeks scandals of priests allegedly molesting sisters have erupted publicly on two other continents — Asia and Latin America — suggests that the problem is not confined to Africa, and that some women are now willing to break the taboo to denounce it publicly. 
 
 In India, a sister of the Missionaries of Jesus filed a police report last month alleging a bishop raped her in May 2014 during a visit to the heavily Christian state of Kerala, and that he subsequently sexually abused her around a dozen more times over the following two years, Indian media have reported. The bishop denied the accusation and said the woman was retaliating against him for having taken disciplinary action against her for her own sexual misdeeds. 
 
 In Chile, the scandal of the Sisters of the Good Samaritan, an order dedicated to health care in the diocese of Talca, erupted at the same time the country's entire Catholic hierarchy has been under fire for decades of sex abuse and cover-ups. The scandal got so bad that in May, Francis summoned all Chilean bishops to Rome, where they all offered to resign en masse. 
 
 The case, exposed by the Chilean state broadcaster, involves accusations of priests fondling and kissing nuns, including while naked, and some religious sisters sexually abusing younger ones. The victims said they told their mother superior, but that she did nothing. Talca's new temporary bishop has vowed to find justice. 
 
 The Vatican is well aware that religious sisters have long been particularly vulnerable to abuse. Perhaps the most sensational account was detailed in the 2013 book "The Nuns of Sant'Ambrogio," based on the archives of the Vatican's 1860s Inquisition trial of abuse, embezzlement, murder and "false holiness" inside a Roman convent. Once word got out, the Vatican poured the full force of its Inquisition to investigate and punish. 
 
 It remains to be seen what the Vatican will do now that more sisters are speaking out. 
 
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 ONE SISTER'S STORY — AND YEARS OF HURT 
 
 The sister who spoke to the AP about her assault in 2000 during confession at a Bologna university clasped her rosary as she recounted the details. 
 
 She recalled exactly how she and the priest were seated in two armchairs face-to-face in the university classroom, her eyes cast to the floor. At a certain point, she said, the priest got up from his chair and forced himself on her. Petite but not frail, she was so shocked, she said, that she grabbed him by the shoulders and with all her strength, stood up and pushed him back into his chair. 
 
 The nun continued with her confession that day. But the assault — and a subsequent advance by a different priest a year later — eventually led her to stop going to confession with any priest other than her spiritual father, who lives in a different country. 
 
 "The place of confession should be a place of salvation, freedom and mercy," she said. "Because of this experience, confession became a place of sin and abuse of power." 
 
 She recalled at one point a priest in whom she had confided had apologized "on behalf of the church." But nobody ever took any action against the offender, who was a prominent university professor. 
 
 The woman recounted her story to the AP without knowing that at that very moment, a funeral service was being held for the priest who had assaulted her 18 years earlier. 
 
 She later said the combination of his death and her decision to speak out lifted a great weight. 
 
 "I see it as two freedoms: freedom of the weight for a victim, and freedom of a lie and a violation by the priest," she said. "I hope this helps other sisters free themselves of this weight." 
 
 ___ 
 
 Muhumuza reported from Kampala, Uganda. 
 
 Have a confidential tip? Contact Amy Forliti at The Associated Press at 612-332-2727 or aforliti@ap.org ||||| Cover story 
 
 Reports of abuse 
 
 AIDS exacerbates sexual exploitation of nuns, reports allege By JOHN L. ALLEN JR. and PAMELA SCHAEFFER 
 
 NCR Staff, Rome and Kansas City, Mo. S everal reports written by senior members of womens religious orders and by an American priest assert that sexual abuse of nuns by priests, including rape, is a serious problem, especially in Africa and other parts of the developing world. The reports allege that some Catholic clergy exploit their financial and spiritual authority to gain sexual favors from religious women, many of whom, in developing countries, are culturally conditioned to be subservient to men. The reports obtained by NCR -- some recent, some in circulation at least seven years -- say priests at times demand sex in exchange for favors, such as permission or certification to work in a given diocese. The reports, five in all, indicate that in Africa particularly, a continent ravaged by HIV and AIDS, young nuns are sometimes seen as safe targets of sexual activity. In a few extreme instances, according to the documentation, priests have impregnated nuns and then encouraged them to have abortions. In some cases, according to one of the reports, nuns, through naiveté or social conditioning to obey authority figures, may readily comply with sexual demands. Although the problem has not been aired in public, the reports have been discussed in councils of religious women and men and in the Vatican. In November 1998, a four-page paper titled The Problem of the Sexual Abuse of African Religious in Africa and Rome was presented by Missionaries of Our Lady of Africa Sr. Marie McDonald, the reports author, to the Council of 16, a group that meets three times a year. The council is made up of delegates from three bodies: the Union of Superiors General, an association of mens religious communities based in Rome, the International Union of Superiors General, a comparable group for women, and the Congregation for Institutes of Consecrated Life and Societies of Apostolic Life, the Vatican office that oversees religious life. Last September, Benedictine Sr. Esther Fangman, a psychological counselor and president of the Federation of St. Scholastica, raised the issue in an address at a Rome congress of 250 Benedictine abbots. The federation is an organization of 22 monasteries in the United States and two in Mexico. Five years earlier, on Feb. 18, 1995, Cardinal Eduardo Martínez, prefect of the Vatican congregation for religious life, along with members of his staff, were briefed on the problem by Medical Missionary of Mary Sr. Maura ODonohue, a physician. ODonohue is responsible for a 1994 report that constitutes one of the more comprehensive accounts. At the time of its writing, she had spent six years as AIDS coordinator for the Catholic Fund for Overseas Development based in London. Though statistics related to sexual abuse of religious women are unavailable, most religious leaders interviewed by NCR say the frequency and consistency of the reports of sexual abuse point to a problem that needs to be addressed. I dont believe these are simply exceptional cases, Benedictine Fr. Nokter Wolf, abbot primate of the Benedictine order, told NCR. I think the abuse described is happening. How much it happens, what the numbers are, I have no way of knowing. But it is a serious matter, and we need to discuss it. Wolf has made several trips to Africa to visit Benedictine institutions and is in contact with members of the order there. In her reports, ODonohue links the sexual abuse to the prevalence of AIDS in Africa and concerns about contracting the disease. Sadly, the sisters also report that priests have sexually exploited them because they too had come to fear contamination with HIV by sexual contact with prostitutes and other at risk women, she wrote in 1994. ODonohue declined requests for interviews with NCR. In some cultures, ODonohue wrote, men who traditionally would have sought out prostitutes instead are turning to secondary school girls, who, because of their younger age, were considered safe from HIV. Similarly, religious sisters constitute another group which has been identified as safe targets for sexual activity, ODonohue wrote. For example, ODonohue wrote, a superior of a community of sisters in one country was approached by priests requesting that sisters would be made available to them for sexual favors. When the superior refused, the priests explained that they would otherwise be obliged to go to the village to find women, and might thus get AIDS. ODonohue wrote that at first she reacted with shock and disbelief at the magnitude of the problem she was encountering through her contacts with a great number of sisters during the course of my visits in a number of countries. Different view of celibacy The AIDS pandemic has drawn attention to issues which may not previously have been considered significant, she wrote. The enormous challenges which AIDS poses for members of religious orders and the clergy is only now becoming evident. In a report on her 1995 meeting with Cardinal Martínez in the Vatican, ODonohue noted that celibacy may have different meanings in different cultures. For instance, she wrote in her report, a vicar general in one African diocese had talked quite openly about the view of celibacy in Africa, saying that celibacy in the African context means a priest does not get married but does not mean he does not have children. Of the worlds 1 billion Catholics, 116.6 million -- about 12 percent -- live in Africa. According to the 2001 Catholic Almanac, 561 are bishops and archbishops, 26,026 are priests and 51,304 are nuns. In addition to such general overviews, Martínezs office has also received documentation on specific cases. In one such incident, dating from 1988 in Malawi and cited in ODonohues 1994 report, the leadership team of a diocesan womens congregation was dismissed by the local bishop after it complained that 29 sisters had been impregnated by diocesan priests. Western missionaries helped the leadership team compile a dossier that was eventually submitted to Rome. One of those missionaries, a veteran of more than two decades in Africa, said the Malawi case was complex and the issue of sexual liaisons was not the only factor involved. She described the incident in a not-for-attribution interview with NCR. The missionary said the leadership team had adopted rules preventing sisters from spending the night in a rectory, banning priests from staying overnight in convents and prohibiting sisters from being alone with priests. The rules were intended to reduce the possibility of sexual contact. Several sources told NCR that religious communities as well as church officials have taken steps to correct the problem, though they were reluctant to cite specific examples. Others say the climate of secrecy that still surrounds the issue indicates more needs to be done. The secrecy is due in part to efforts by religious orders to work within the system to address the problems and in part to the cultural context in which they occur. In sub-Saharan Africa, for instance, where the problems are reportedly the most severe, sexual behavior and AIDS are rarely discussed openly. Among many people in that region of Central and Southern Africa, sexual topics are virtually taboo, according to many who have worked there. Expressing frustration at unsuccessful efforts to get church officials to address the problem, ODonohue wrote in 1994, Groups of sisters from local congregations have made passionate appeals for help to members of international congregations and explain that, when they themselves try to make representations to church authorities about harassment by priests, they simply are not heard.  The Vatican press office did not respond to NCR requests for comment on this story. ODonohue wrote that, although she was aware of incidents in some 23 countries, including the United States, on five continents, the majority happened in Africa. Ironically, given the reticence of many Africans to talk about sex, casual sex is common in parts of Africa, and sexual abstinence is rare. Its a culture in which AIDS thrives. Experts say the view derives from a deeply rooted cultural association between maleness and progeny -- a view that makes the churchs insistence on celibacy difficult not only in practice but also in concept for some African priests. AIDS rampant in Africa Some 25.3 million of the worlds 36.1 million HIV-positive persons live in sub-Saharan Africa. Since the epidemic began in the late 1970s, 17 million Africans have died of AIDS, according to the World Health Organization. Of the 5.3 million new cases of HIV infection in 2000, 3.8 million occurred in Africa. According to a graphic article on AIDS in sub-Saharan Africa in the Feb. 12 issue of Time magazine, Casual sex of every kind is commonplace. Everywhere theres premarital sex, sex as recreation. Obligatory sex and its abusive counterpart, coercive sex. Transactional sex: sex as a gift, sugar-daddy sex. Extramarital sex, second families, multiple partners. Further, Time reported, women, taught from birth to obey men, feel powerless to protect themselves from mens sexual desires. Even accounting for promiscuity -- which in fact, some experts have argued, is no less a problem in Western nations -- the religious men and women raising the issue of sexual exploitation of religious women say the situations they report on are clearly intolerable and, in some cases, approach the unspeakable. In one instance, according to ODonohue, a priest took a nun for an abortion, and she died during the procedure. He later officiated at her requiem Mass. Harassment common In McDonalds report, she states that sexual harassment and even rape of sisters by priests and bishops is allegedly common, and that sometimes when a sister becomes pregnant, the priest insists that she have an abortion. She said her report referred mainly to Africa and to African sisters, priests and bishops -- not because the problem is exclusively an African one, but because the group preparing the report drew mainly on their own experience in Africa and the knowledge they have obtained from the members of their own congregations or from other congregations -- especially diocesan congregations in Africa. We know that the problem exists elsewhere too, she wrote. It is precisely because of our love for the church and for Africa that we feel so distressed about the problem, McDonald wrote. McDonalds was the report presented in 1998 to the Council of 16. She declined to be interviewed by NCR. When a sister becomes pregnant, McDonald wrote, she is usually punished by dismissal from the congregation, while the priest is often only moved to another parish -- or sent for studies. In her report, McDonald wrote that priests sometimes exploit the financial dependency of young sisters or take advantage of spiritual direction and the sacrament of reconciliation to extort sexual favors. McDonald cites eight factors she believes give rise to the problem: The fact that celibacy and/or chastity are not values in some countries. 
 
 The inferior position of women in society and the church. In some circumstances a sister has been educated to regard herself as an inferior, to be subservient and to obey. It is understandable then, that a sister finds it impossible to refuse a cleric who asks for sexual favours. These men are seen as authority figures who must be obeyed. Moreover, they are usually more highly educated and they have received a much more advanced theological formation than the sisters. They may use false theological arguments to justify their requests and behaviour. The sisters are easily impressed by these arguments. One of these goes as follows:  We are both consecrated celibates. That means that we have promised not to marry. However, we can have sex together without breaking our vows.  The AIDS pandemic, which means sisters are more likely to be seen as safe. 
 
 Financial dependence created by low stipends for sisters laboring in their home countries or inadequate support for sisters sent abroad for studies. The problem of sexual abuse in Africa is most common, according to many observers, among members of diocesan religious congregations with little money and no network of international support. 
 
 A poor understanding of consecrated life, both by the sisters and also by bishops, priests, and lay people. 
 
 Recruitment of candidates by congregations that lack adequate knowledge of the culture. 
 
 Sisters sent abroad to Rome and other countries for studies are often too young and/or immature, lack language skills, preparation and other kinds of support, and frequently turn to seminarians and priests for help, creating the potential for exploitation. I do not wish to imply that only priests and bishops are to blame and that the sisters are simply their victims, McDonald wrote. No, sisters can sometimes be only too willing and can also be naïve. Silence. Perhaps another contributing factor is the conspiracy of silence surrounding this issue, McDonald wrote. Only if we can look at it honestly will we be able to find solutions. The American priest who gave a similar account of sexual abuse of women religious is Fr. Robert J. Vitillo, then of Caritas and now executive director of the U.S. bishops Campaign for Human Development. In March 1994, a month after ODonohue wrote her report, Vitillo spoke about the problem to a theological study group at Boston College. Vitillo has extensive knowledge of Africa based on regular visits for his work. His talk, which focused on several moral and ethical issues related to AIDS, was titled, Theological Challenges Posed by the Global Pandemic of HIV/AIDS. Necessary to mention Vitillo, a priest of the Paterson, N.J., diocese, declined requests from NCR for an interview on the content of his talk. He told the gathering at Boston College that nuns had been targeted by men, particularly clergy, who may have previously frequented prostitutes. The last ethical issue which I find especially delicate but necessary to mention, he said, involves the need to denounce sexual abuse which has arisen as a specific result of HIV/AIDS. In many parts of the world, men have decreased their reliance on commercial sex workers because of their fear of contracting HIV. As a result of this widespread fear, many men (and some women) have turned to young (and therefore presumably uninfected) girls (and boys) for sexual favors. Religious women have also been targeted by such men, and especially by clergy who may have previously frequented prostitutes. I myself have heard the tragic stories of religious women who were forced to have sex with the local priest or with a spiritual counselor who insisted that this activity was good for the both of them. Frequently, attempts to raise these issues with local and international church authorities have met with deaf ears, said Vitillo. In North America and in some parts of Europe, our church is already reeling under the pedophilia scandals. How long will it take for this same institutional church to become sensitive to these new abuse issues which are resulting from the pandemic? The specific circumstances outlined in the ODonohue report are as follows: In some instances, candidates to religious life had to provide sexual favors to priests in order to acquire the necessary certificates and/or recommendations to work in a diocese. 
 
 In several countries, sisters are troubled by policies that require them to leave the congregation if they become pregnant, while the priest involved is able to continue his ministry. Beyond fairness is the question of social justice, since the sister is left to raise the child as a single parent, often with a great deal of stigmatization and frequently in very poor socioeconomic circumstances. I was given examples in several countries where such women were forced into becoming a second or third wife in a family because of lost status in the local culture. The alternative, as a matter of survival, is to go on the streets as prostitutes and thereby expose themselves to the risk of HIV, if not already infected. 
 
 Superior generals I have met were extremely concerned about the harassment sisters were experiencing from priests in some areas. One superior of a diocesan congregation, where several sisters became pregnant by priests, has been at a complete loss to find an appropriate solution. Another diocesan congregation has had to dismiss over 20 sisters because of pregnancy, again in many cases by priests. 
 
 Some priests are recommending that sisters take a contraceptive, misleading them that the pill will prevent transmission of HIV. Others have actually encouraged abortion for sisters with whom they have been involved. Some Catholic medical professionals employed in Catholic hospitals have reported pressure being exerted on them by priests to procure abortions in those hospitals for religious sisters. 
 
 In a number of countries, members of parish councils and of small Christian communities are challenging their pastors because of their relationships with women and young girls generally. Some of these women are wives of the parishioners. In such circumstances, husbands are angry about what is happening, but are embarrassed to challenge their parish priest. Some priests are known to have relations with several women, and also to have children from more than one liaison. Laypeople spoke with me about the concerns in this context stating that they are waiting for the day when they will have dialogue homilies. This, they volunteered, will afford them an opportunity to challenge certain priests on the sincerity of their preaching and their apparent double standards. In one country visited, I was informed that the presbytery in a particular parish was attacked by parishioners armed with guns because they were angry with the priests because of their abuse of power and the betrayal of trust which their actions and lifestyles reflected. 
 
 In another country a recent convert from Islam (one of two daughters who became Christians) was accepted as a candidate to a local religious congregation. When she went to her parish priest for the required certificates, she was subjected to rape by the priest before being given the certificates. Having been disowned by her family because of becoming a Christian, she did not feel free to return home. She joined the congregation and soon afterwards found she was pregnant. To her mind, the only option for her was to leave the congregation, without giving the reason. She spent 10 days roaming the forest, agonizing over what to do. Then she decided to go and talk to the bishop, who called in the priest. The priest accepted the accusation as true and was told by the bishop to go on a two-week retreat. 
 
 Since the 1980s in a number of countries sisters are refusing to travel alone with a priest in a car because of fear of harassment or even rape. Priests have also on occasion abused their position in their role as pastors and spiritual directors and utilized their spiritual authority to gain sexual favors from sisters. In one country, women superiors have had to request the bishop or men superiors to remove chaplains, spiritual directors or retreat directors after they abused sisters. Those most directly affected are the women abused, wrote ODonohue. The effects extend, however, to the wider community and include disillusionment and cynicism. The abused and others in the community find the foundation of their faith is suddenly shattered. Many whose faith has been shattered are from families that look unfavorably on religious vocations and who question why celibacy should be so strongly proclaimed by the same people who are seemingly involved in sexually exploiting others. This is seen as hypocrisy or at least as promoting double standards, ODonohue wrote. Some observers say that in the wake of such reports, steps have been taken to address the problem. New guidelines Wolf, the Benedictine leader in Rome, said, Several monasteries already have guidelines in case a monk is accused of sexual misconduct, taking care of the individuals concerned, the victim included. I pushed this question in our congregation. We need sincerity and justice. A Vatican official told NCR that there are initiatives at multiple levels to raise awareness about the potential for sexual abuse in religious life. The official cited efforts within conferences of religious superiors, within bishops conferences, and within particular communities and dioceses. Most of these, the official said, were steps the Vatican is aware of and supporting rather than organizing or initiating. The Vatican official was willing to speak anonymously about the problem with NCR. The official noted two signs that the culture in the church is changing. In specific cases, the official said, the response from church leaders is more aggressive and swift; and in general, there is a climate within religious life that these things have to be discussed. Talking about it is the first step towards a solution, the official said. Church officials have not always, however, been open to such exchanges. McDonald wrote in her 1998 report that in March of that year she had spoken to the standing committee of the Symposium of Episcopal Conferences of Africa and Madagascar, the consortium of African bishops conferences, on the problem of sexual abuse of sisters. Since most of what I gave was based on reports coming from diocesan congregations and Conferences of Major Superiors in Africa, I felt very convinced of the authenticity of what I was saying, McDonald wrote. Yet, the bishops present felt that it was disloyal of the sisters to have sent such reports outside their dioceses, McDonald wrote. They said that the sisters in question should go to their diocesan bishop with these problems. Of course, she wrote, this would be the ideal. However, the sisters claim that they have done so time and time again. Sometimes they are not well received. In some instances they are blamed for what has happened. Even when they are listened to sympathetically, nothing much seems to be done. Worth talking about Whatever positive steps have been taken, the problem remains a live concern for religious women. In an interview at her home in Kansas City, Mo., Fangman, the nun who raised the issue last September at a gathering of Benedictine abbots in Rome, told NCR that she had heard the stories about sisters being sexually abused by priests during informal discussions at meetings of abbesses and prioresses worldwide. The sisters who brought it up were deeply hurt by it and found it very painful -- and very painful to talk about, she said. Because of the pain that she and others were hearing, we decided that it was worth also beginning to talk about in a more open way, and we had the opportunity at our regular meeting with the Congress of Abbots, she said. Fangman said her report to the Benedictine abbots was based on the conversations with sisters and on the material in ODonohues reports. Fangmans talk was published in a recent issue of the Alliance for International Monasticism Bulletin, a mission magazine of the order. ODonohues report was prepared in a similar spirit: in hope of promoting change. She wrote in her report that she had prepared it after much profound reflection and with a deep sense of urgency since the subjects involved touch the very core of the churchs mission and ministry. The information on abuse of nuns by priests comes from missionaries (men and women); from priests, doctors and other members of our loyal ecclesial family, she wrote. I have been assured that case records exist for several of the incidents described in the report, she said, and that the information is not just based on hearsay. The 23 countries listed in her report are: Botswana, Burundi, Brazil, Colombia, Ghana, India, Ireland, Italy, Kenya, Lesotho, Malawi, Nigeria, Papua New Guinea, Philippines, South Africa, Sierra Leone, Tanzania, Tonga, Uganda, United States, Zambia, Zaire, Zimbabwe. Her hope, she wrote, is that the report will consequently motivate appropriate action especially on the part of those in positions of church leadership and those responsible for formation. John Allens e-mail address is jallen@natcath.org. Pamela Schaeffers e-mail address is pschaeffer@natcath.org Documents related to the above story will be available on the NCR Web site at www.natcath.com/NCR_Online/documents/index.htm National Catholic Reporter, March 16, 2001 Top of page ||||| – Former nuns of the Congregation of the Good Samaritan in Chile reported a series of sexual abuses committed by priests visiting the community, which belongs to the Diocese of Talca and is dedicated to caring for the sick. 
 
 The new accusations come amid a growing sexual abuse scandal rocking the Church in Chile that led Pope Francis to summon the bishops to the Vatican in May to address the crisis, offer their resignation en masse, and the pope accepting some of the resignations. 
 
 Currently this diocese in Southern Chile has as apostolic administrator Bishop Galo Fernandez Villaseca, after Francis accepted the resignation of the local bishop, Horacio Valenzuela. 
 
 In a report broadcast July 24 by Televisión Nacional de Chile, five former nuns said that there was sexual abuse and the abuse of authority inside the congregation. They added that they were mistreated when they reported the incidents to the superior. 
 
 “My silence stings my conscience. We have more than 23 sisters who in one year were expelled from the congregation because they were sexually abused, there was abuse of authority,” said Yolanda Tondreaux, who in the report charged that she was harassed by a priest. 
 
 Without mentioning names, the women charged that at least three priests sexually abused the nuns. They were able to deliver their testimonies to Archbishop Charles Scicluna and Msgr. Jordi Bertomeu when they came to Chile the second time to gather information on abuse cases. 
 
 Another of the complainants, Eliana Macías, said she was abused by a priest who during the night “would go into the nuns’ rooms.” 
 
 Consuelo Gómez charged that she was the victim of sexual abuse by nuns of the same community: 
 
 The former nuns said that when they related the incidents to the superior, Patricia Ibarra Gómez, she mistreated them until they were expelled from the community. 
 
 The complainants maintained that the then-local bishop Horacio Valenzuela was aware of these events but did nothing. 
 
 Tondreaux, who also served in the Apostolic Nunciature of Chile, said in addition that Valenzuela and the priest Fernando Karadima – found guilty of sexual abuse by the Vatican in 2011 – received checks with huge amounts of money, without specifying from whom. 
 
 On May 29 the diocesan congregation issued a statement acknowledging one case of abuse, that of Consuelo Gómez, and asked forgiveness. However, when the journalist doing the television interview consulted them regarding the new complaints they provided no comment. 
 
 Bishop Galo Fernández responded in the report, saying: “You see the pain there, where there’s a lot of pain and situations that merit being investigated with an openness to find the truth and to listen.” 
 
 He also added that the former religious need to be listened to “not only in the framework of a criminal investigation in order to verify or not, but to listen so that the situations and pain they have experienced can hit home.” 
 
 The Apostolic Administrator stressed that the congregation of the Sisters of the Good Samaritan “have a beautiful history, but that does not necessarily mean that there could not have been situations that were clearly out of line.” 
 
 Regarding the total lack of support the women were left in after they were expelled from the community, Galo said, “a congregation clearly has a duty to care for the people that leave as well as examining the conditions under which they left. It’s a duty.” 
 
 Finally, concerning the poor reception given to the victims by the Church authorities, the bishop said that “there’s a new sensitivity today in the culture and also by the Church.” 
 
 “There are things that are not normal, that aren’t right, and it’s our responsibility to face them, correct them and where there has been a crime there certainly ought to be sanctions.” 
 
 This article was originally published by the Spanish language ACI Prensa. It has been translated and adapted by CNA.
– "It opened a great wound inside of me. I pretended it didn't happen." So says a nun who claims an Italian priest sexually assaulted her while she was confessing to him about 20 years ago in Bologna. A new AP investigation finds she's not alone: Religious sisters are apparently being abused by bishops and priests in Asia, South America, Africa, and Europe, and usually keeping quiet about the assaults. That changed this week when five nuns appeared on national TV in Chile and told their stories of sexual abuse by priests and other nuns, Crux reports. It's an older story in Africa, where reports have emerged of priests abusing nuns and pressuring them into abortions; a six-year study and follow-up report for the Vatican found 29 nuns impregnated at one congregation. The National Catholic Reporter revealed that study in 2001, but what the Church did is unclear. Meanwhile, the Vatican remains quiet on the issue and lacks rules to probe and punish abusers, leaving it to local church leaders to take action. "Consecrated women have to be encouraged to speak up when they are molested," says a Vatican official on the condition of anonymity. "Bishops have to be encouraged to take them seriously, and make sure the priests are punished if guilty." But amid #MeToo and an ever-widening Catholic Church abuse scandal, more nuns may be speaking up for themselves. "I see it as two freedoms: freedom of the weight for a victim, and freedom of a lie and a violation by the priest," says the nun allegedly assaulted in Bologna. "I hope this helps other sisters free themselves of this weight."