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| 2020/03/07 21:22:17瀏覽234｜回應0｜推薦0 | |
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“著名方舟之家”創辦人珍范尼雲被曝人面獸心涉嫌性侵6位女生
BBC報導
2020年2月，BBC等多家媒體報導了“方舟之家”（LArche)創辦者范尼雲（Jean Vanier）涉嫌性侵6位女性的消息。方舟之家的官網也
公佈了他們對此事的調查報告
 范尼雲是世界知名的天主教靈性作家、神學家和慈善家。他是與特蕾莎修女齊名的天主教徒，曾被提名諾貝爾和平獎，並於2015年獲得慈善獎最高獎金(170萬美元)的鄧普頓獎(Templeton Prize)。一生獲獎無數，范尼雲於2019年5月離世，享年90歲，死時有近千人送喪。
方舟之家，是由范尼雲於1964年創立，由心智障礙人士和生活社工組成的國際性社區聯盟。
方舟之家官網上給出了此事的報告，報告中指出，范尼雲從1970到2005年間，與至少6名女性發生了強迫性交、性虐待、及非自願的不正常性關係，其中有的是他的助理，有的是修女。性不正常關係的發生通常是在范尼雲在對受害女性進行屬靈指導時發生的。
報告中寫道，方舟之家對於此事甚感震驚，為受害者經歷的痛苦和受侮辱深感抱歉，他們請求受害者的饒恕。
報告中還提到了范尼雲的屬靈導師托馬斯(Thomas Philippe)神父。2015年，在天主教內部的一項調查中發現，托馬斯神父曾性侵過14名女性，其中有受害女性與方舟之家社區有關。
范尼雲（Jean Vanier）於2019年5月去世時，他受到了各方的讚揚和欽佩，包括教皇方濟各和《經濟學人》的報導。他建立了一個名為LArche（方舟）的小型家庭社區網絡，在這裡殘疾人和貧困人一起生活，工作和祈禱。現在，全世界有154個這樣的社區。他們人道的護理方式已被廣泛複製。
他表面上奉行禁慾主義，有祈禱習慣，似乎是男女聖潔的典範。他寫道，簡單的過活可激勵人成為一個更好的人。但是，所有這些都是為掩飾他的人面獸心的另一種過活，
Jean Vanier was revered, but revelations of abuse and manipulation should not come as a surprise
UPDATED FEBRUARY 27, 2020
Open this photo in gallery
Jean Vanier, founder of LArche, is pictured in this in file photo from March 11, 2015. An internal report revealed last week Vanier, a respected Canadian religious figure, sexually abused at least six women over a period of several decades.
LEFTERIS PITARAKIS/THE CANADIAN PRESS
Madeline Burghardt teaches at York University in Toronto and is the author of Broken: Institutions, Families, and the Construction of Intellectual Disability.
I met Jean Vanier, once. Strangely, it came on my second day at L’Arche Daybreak, where I lived as an assistant for 2½ years in the mid-1990s. He was visiting Daybreak – based in Richmond Hill, Ont., it is the oldest L’Arche community in North America – for its 25th anniversary. Passing through the kitchen, I discovered him eating dinner, and found him to be as so many have – a kind, welcoming person, quiet and gentle in his demeanour.
Last weekend, Canadians woke to the news that Mr. Vanier, the highly respected founder of L’Arche, an international federation of communities for people with and without intellectual disabilities, had sexually abused six women over a period of several decades. The report also indicated that Mr. Vanier had known of abuses committed by his former mentor and spiritual director, Père Thomas Philippe, a revelation he had earlier denied, and that the abuse committed by Mr. Vanier was coercive and was done “under conditions of psychological hold.” This is a sad and difficult moment for L’Arche, and for all those who have held Mr. Vanier in high regard since the founding of L’Arche more than 50 years ago.
However, when the circumstances surrounding his situation are reflected on, this news should not come as a surprise. Despite the seeming peaceful, countercultural space that he had occupied for more than five decades, the underlying circumstances surrounding these incidents of abuse are not dissimilar from other high-profile cases in which men have also been found to abuse vulnerable people in their closest circles.
After leaving Daybreak, I held a number of part-time positions in the L’Arche Toronto community. I have not held a formal role in L’Arche for more than a decade and so do not speak on behalf of the L’Arche community.
Still, I have remained a friend and associate. Now an academic, I spend a lot of time reading, thinking and writing about historical decisions that have ended up hurting people – the damage that long-stay institutions inflicted upon people with intellectual disabilities throughout the 19th and 20th centuries, the decisions that resulted in the thalidomide tragedy in Canada, the reasons surrounding the T4 program in Nazi Germany. In addition to their effects, I think a lot about the conditions that made these historical atrocities possible. What were the social, political and cultural conditions that allowed such things to emerge, and to make them appear reasonable?
The details of the report are, to many, shocking. When Mr. Vanier was confronted in 2015 about the allegations against Père Thomas, he denied knowledge of his practices and expressed concern, stating he needed to re-examine L’Arche’s founding story more deeply.
Yet the report reveals that not only was Mr. Vanier aware of Père Thomas’s actions, but that he, too, had engaged in non-consensual sexual practices with female assistants who were living and working in the L’Arche Trosly community in France. Mr. Vanier had coerced women, using the rhetoric of intimacy as an expression of a mystical spiritual bond through which they would draw closer to Jesus.
Typical of abusive situations, the women all described themselves as being in a state of vulnerability at the time of the abuse, and were afraid to come forward owing to Mr. Vanier’s convincing presence as a spiritual leader, his coercive tactics and his prominent position within L’Arche. Also typical, he swore the women to secrecy. The abuse lasted for decades: Accounts from women range from the 1970s until 2005, suggesting that Mr. Vanier knew well how to hide his actions, or that others who may have suspected felt unable to come forward.
In addition to these difficult stories of abuse, the silence and dishonesty that Mr. Vanier demonstrated around them creates an extra burden. L’Arche members are dealing with a deep sense of betrayal that this man, whom they had trusted as their spiritual if not practical leader for the past several decades, had manipulated vulnerable people for his own purposes and had abused his power as a respected and trusted leader.
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When approached in 2016 about an allegation of abuse that had taken place in the 1970s, Mr. Vanier stated that he believed the relationship had been reciprocal. When approached again in March, 2019, near the end of his life, about another allegation, Mr. Vanier denied involvement.
Mr. Vanier’s seeming unwillingness to be transparent in his final days is devastating to many. Mr. Vanier preached forgiveness – indeed, this is one of the central tenets of L’Arche, that in order to truly live well together, we must be able to forgive each other our weaknesses and learn to appreciate each other’s gifts. Moreover, Mr. Vanier asserted that forgiveness is essential because of our common, shared humanity and brokenness.
His lack of admission as he neared the end of his life raises questions. Despite his testaments toward the ubiquitous brokenness of the human spirit, was he afraid that all might not be forgiven if the entire truth was revealed? Did he not trust that the survivors and his community were capable of that level of forgiveness? Or, more gravely, did he internally maintain that what had passed between himself and the women was not abusive? Or, cynically, was Mr. Vanier shrewdly aware of the potential damage that could come to L’Arche should the truth be known, and simply hoped that it would never come to that? Sadly, these are questions to which we may never know the answers.
The detritus this news has left in its wake is now strewn across the Canadian social landscape. Mr. Vanier had become, in the eyes of many Canadians, a revered figure because of his many decades of living with and speaking on behalf of people with intellectual disabilities.
He was esteemed – the son of a former governor-general, giver of the Massey Lectures in 1998, winner of the Templeton Prize in 2015, winner of the Pacem in Terris award in 2013, named to the Order of Canada, among several other designations. He has written dozens of books; schools have been named after him; high-school curricula include him and his work as an example of a man who lived social justice. He espoused the virtues of living simply in community, iterating the importance of living in mutual relationships and honouring the gifts of each person regardless of ability.
Yet for all the virtuous practices with which he engaged, the revelations that he deceptively manipulated and abused vulnerable members of his community should not be surprising. The circumstances surrounding his position are, sadly, identical to those of so many men who have acted similarly.
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