End Vatican Corruption

Dear Holy Father:

We the undersigned, in the Name of Our Lord Jesus Christ, hereby 

Solicit Your Help and Support in Honoring and Continuing the Dedicated Campaign Against Vatican Workplace Corruption Begun by Archbishop Carlo Vigano and In  Ending Vatican State/Holy See/Catholic Church Workplace Corruption in All its Forms, but most especially we seek your pontifical leadership and governance in ending all Corruption in Holy See/Vatican State/Universal Catholic Church institutional labor, employment and human resources practices.  This Petition also seeks to end ecclesiastical human rights rule of law violations wherever they exist in the world-wide Universal Church, including within the offices of the State of Vatican City and most especially within the Holy See's global diplomatic missions, dispersed around the world.

This is a Global Petition Which is Long, Long Overdue. But We Need Your Help Holy Father! Catholics from North America and Europe give the most to the Vatican's Operations via the Annual June Peter's Pence Collection and in other private, religious and foundational donations. The fact that we support the Vatican City State and all its municipal services through our Parish-to Diocesan Bishop-to Apostolic Nuncio-to The Vatican, means that we are Stakeholders in the Corporate Life of the Vatican State and the Holy See's Global Operations.  Thus, We have a just right to Voice Our Objection to the Corporate Corruption That is Allowed to Persist Within the Vatican State.  After all, the Church's global apostolate is "To Be of Service To Global Humanity" --We the Global and Universal Catholic Community are a Subset of Global Humanity.  Moreover, Anything that is accomplished in the Name of the Worldwide Catholic Church is Also Accomplished in Our Name--This Includes Any Corruption at the Vatican State.  We will not be party to Corporate Corruption Within the Institutional Workplace of the Vatican State, the Holy See and any of the workplaces of the Universal Church of Rome.

Though We Don't Work at The Vatican, Because of Our Annual and Private Contributions and Our In-Person Patronage of Vatican State Programs and Services, Which are a Primary Means of Sustaining the Vatican’s Corporate Institutional Existence, We are Bonafide Stakeholders in All the Work of the State of Vatican City, the Holy See and the Worldwide Catholic Church with the 3,000 Vatican Employees of the Association of Vatican Lay Workers (ADVL) .  While the Catholic Church does not impose a tax upon Catholics per se, Our Annual Contributions to, and Our In-Person Patronage of  the Vatican State Headquarters of the Roman Catholic Church and all its programs, services, operations, initiatives, events and apostolates plays the same role as a tax--it morally obligates and thereby qualifies us as Ecclesial Stakeholders with You and the Universal Church and All Vatican Employees, to a shared participation in, and oversight of, all the operations of the global Catholic Church, especially those executed for the Common Good at the State of Vatican City in Our Name by the 2,806 (of which about 1000 are religious) Paid Vatican State Employees (lay and religious) who are members of the Association of Vatican Lay Workers (ADLV).

Each Member of the ADLV serves  the Universal Church as an Ecclesiastical Public and Civil Servant with a high fiduciary obligation of due diligence to protect and preserve the treasure or “patrimony” of the Church which is entrusted to that person for his/her care, maintenance, upkeep and preservation on behalf of the Universal Church and Global Humanity.  Thus, Their Jobs are an Important and Critical Entrustment of Some Dimension, Part, Portion, Element or Segment of the Patrimony by the Universal Church and Humanity.  Thus, These Individual Vatican Employees Serve as  a Temporary Trustee of the Patrimony of Our Church with Us.  This is a Sacred Trust Which Must Not Be Taken Lightly or Misused for Corrupt Ends.  This is One of the Reasons This Petition Is So Critically  Important. The Non-Vatican Employed Members of the Universal Church in collaboration with Global Humanity Also Must Not Themselves Be Seen as Ignoring  Efforts by Vatican Employees  to Corrupt The Sacred Patrimony of the Church, The State of Vatican City of Which We All are Trustees and Ecclesial Stakeholders to some degree.

 In 2000, according to press reports, Pope John Paul II  asked Cardinal Bertone to overhaul the "machinery of government" in Vatican City. We are solemnly and firmly urging You to please continue this overhaul of the "machinery of  government" of Vatican City in the wake of Archbishop Vigano's transfer to the United States.

If Archbishop Vigano Found Corrupt Practices Being Permitted in the Vatican, and We Know that The Vatican On Occasion Gives and Dispenses Bonuses to All Vatican Employees, such as on the occasion of the death of Pope John Paul II and again on the occasion of your election, One Can Easily Deduce That Corrupt Vatican Employees Are Also Receiving Bonuses. Shall We (The Ones Who Are Paying the Salaries of Vatican Employees) Consent to Corrupt Vatican Employees Being Rewarded With Bonuses At Our Expense? No.

It is Good Management to Give Worthy Employees Bonuses, But We Have a Right to Ask and Know How Are These Vatican Employees Being Held Accountable to Their Job Descriptions, Their Duties and Responsibilities of Caretakers of a Sacred Trust and Patrimony that Has No Equal On Earth--and Which Imparts Upon Them an Unparalleled Return of Privilege, Access and Esteem--Which Those of Us Not Employed by the Vatican Cannot Boast? How are these bonuses being justified if there are no Third Party Independent Objective IG Inspections to ensure that the various dicasteries are effectively and efficiently meeting their moral, corporate and institutional obligations and/or fulfilling their dicasterial missions?  These 3000 Employees are an Exclusive and Privileged Group of Employees Who Have the Exclusive Privilege of  Working At The Vatican--even though the Vatican has never had an Equal Opportunity Employment Policy in Place. Indeed, One Could Wonder What Kind of HR Standards Were Used  by Vatican Officials and Office Managers to Hire These Individuals?  Nonetheless, Since They Have Consented by Signature and Oath  to Accepting Their Respective Vatican Jobs and Therewith the Duties of Their Respective Job Descriptions They, and We With Them, Have a High Fiduciary Obligation to Ensure That Corruption is Eradicated Within All the Offices of the Vatican State and the Universal Church.  

But the Question Remains, Where is the Roman Curia's Report of Annual Inspector General Investigations of the Dicasteries of the Vatican? If The Vatican State Has No Such IG Inspection System, It Needs to Implement an IG System In Order to Eradicate Corruption Within the Vatican State. At the Same Time an Anonymous Corruption Reporting System is Urgently Needed and Must Be Established to Protect "Whistleblowers" and Deter Acts of Retaliation Against Whistleblowers.  We,  the Universal Church, cannot and will not stand for Retaliation Against Whistleblowers who are doing the right thing to report Vatican Workplace Corruption. Retaliation for Reporting Corruption Must Not Be Tolerated and Will Not Be Tolerated  By the Universal Catholic Church By Corrupt Vatican Employees and Officials Who Want to Misuse and Misappropriate Their Privileged Access and Position as an Ecclesiastical Public and Civil Servant of the Universal Church Employed Within the State of Vatican City.

The Other Goal of This Petition is To Continue and Honor The Heroic Campaign to End Institutional Vatican City State & Catholic Church Workplace Corruption Begun by Archbishop Carlo Vigano, who previously, from July 2009 to October 2011, served as Secretary General of the Governatorate of Vatican City, (which has the responsibilities of all the municipal operations of the State of Vatican City), Now Apostolic Nuncio To The United States. 

Holy Father, Our Goal is To End Vatican Workplace Corruption by Urging You to Institute a Vatican State/Church World Wide Zero-Tolerance Corruption Policy in All the Ecclesiastical Apostolates of the Universal Church of Rome. To Preserve the Integrity of the Operations of the Vatican State and the Universal Catholic Church-- this is Our Moral, Social and Fiduciary Spiritual and Ecclesiastical Obligation as Devout  Practicing Members of the Universal Church of Rome, and As Well As Yours. 

Archbishop Vigano Formally Advised  You, Holy Father of  the Corruption within the Offices of the Vatican State and Was Transferred To The United States.

Now the Continuation of the Vatican State Anti-Corruption Campaign Started by Archbishop Vigano Is Now In The Hands of Vatican State and Global Catholic Supporters of Archbishop Vigano's Anti-Corruption Efforts and  Now We Need Your Help.

Please Execute the Anti-Corruption Leadership the Church Needs By Urgently Implementing a Zero Tolerance Policy for Workplace Corruption and Retaliation Within All the Levels of the Vatican and the Institutional Church to include Establishing a Pontifical Ecclesiastical IG Team composed of Third-Party, Independent, Objective Non-Vatican Employee or Official Catholic Professionals, CEO's and Corporate Executives with a Background in Moral, Ethical and Legal Corporate Regulatory Compliance, Transparent Accountability and Punitive Enforcement.

For Lay and Religious Members of the Catholic Church To Do Nothing In the Face of Vatican Workplace Corruption Is To Be Complicit In Vatican Corruption. We the Undersigned Global Catholics Will Not Be Complicit in Vatican Corruption. By this Letter and Petition We Hereby Formally Voice Our Official Objection to the Corruption Within the State of Vatican City and Firmly Urge You to execute Pontifical Leadership, Governance and Corporate Excellence by Implementing a Zero-Tolerance Policy Within All The Offices and Municipalities of the Vatican City State and Within the Worldwide Roman Catholic Church at All Levels.

We Refuse to Let Certain Corrupt  Members of the 2,806  (as of 2010) Vatican  (Lay and Religious) Employee’s And Officials, Who Have Prestigious Vatican Jobs, Salaries and Resources at the Vatican, which Exist Because of the Contributions and Financial Support to the Vatican by  Fellow Catholics, Hold the Vatican and The Whole Catholic Church Hostage to Their Unethical Corporate Practices. These Corrupt Vatican Employees and Officials Are Not To Be Allowed To Conduct Their Corrupt Practices Within Our Church at Our Expense!—They  Work For Us, the Global Catholic Community and Universal Church and for Global Humanity and for God. 

The Vatican Urgently Needs Equal Opportunity Employment Posting And Hiring Policies Put in Place To End Nepotism, Racism, Gender Bias And Favoritism In Vatican Labor and Employment.  Holy Father, September 2011 to September 2012 Marks the 30th Anniversary Year of Laborem Exercens Promulgated by Pope John Paul II on September 14, 1981.

In Laborem Exercens, Pope John Paul II states,

The knowledge that by means of work man shares in the work of creation constitutes the most profound motive for undertaking it in various sectors. "The faithful, therefore", we read in the Constitution Lumen Gentium, "must learn the deepest meaning and the value of all creation, and its orientation to the praise of God. Even by their secular activity they must assist one another to live holier lives. In this way the world will be permeated by the spirit of Christ and more effectively achieve its purpose in justice, charity and peace... Therefore, by their competence in secular fields and by their personal activity, elevated from within by the grace of Christ, let them work vigorously so that by human labor, technical skill, and civil culture created goods may be perfected according to the design of the Creator and the light of his Word"39. {end}

This Petition Also Seeks to End The Vatican's Still All-Male Professional Foreign/Diplomatic Service And The Holy See's Crime Against Humanity Of Diplomatic Gender Apartheid Against Catholic Women At The United Nations, and Is Also a Petition Directly to You, Holy Father, For Peter's Pence Funding & Papal Approval of A Vatican School For The Equal Opportunity Employment, Training And Establishment of Vatican Women Diplomats. The Church's Social Doctrine affirms a “law of indispensability with respect to the necessity in the Church and in society which states  that "the feminine genius of women" in indispensable for the Harmonious Development of Global Humanity.”  For the Holy See to formally and officially determine and promulgate that the "feminine genius of women is indispensable for the harmonious development of the global human family" and then systemically deprive society of that very thing which has been determined by the Church and the UN to be “indispensable” constitutes a moral and legal crime against humanity.  Thus, the systemic  exclusion of Catholic women--for over 300 years-- from formal and official participation in the Catholic Church's own national professional ecclesiastical foreign service ministry and diplomatic "human rights" mission apostolate" by an illegal policy, practice and procedure of diplomatic gender apartheid is a moral crime against the very humanity of which God has sent and instituted the Holy See to be of service. This is an unconscionable violation of the Catholic Church's social and moral doctrine and its whole body of ecclesiastical human rights rules of law.

1) Further, Not only has the UN formally and officially declared all systemic forms of exclusion, discrimination and separation as forms of apartheid in the UN's 1973 International Convention on the Suppression and Punishment of Apartheid it then condemned all forms of apartheid (including that by gender) as a "crime against humanity." 

2) Thus, The Holy See, in systemically excluding global qualified Catholic women from formal and official admission and integration into the Church's national Marian and Christic professional ecclesiastical foreign service ministry and diplomatic mission apostolate, which preaches in its global diplomatic rhetoric that its raison d'etre (reason for being) is "the protection of the human dignity of each person (this includes Catholic women), the Holy See which has been a permanent observer to the UN, an international human rights organization since 1964, has for nearly 50 years now, been guilty of a moral crime against humanity while blatantly sitting at the UN, an international human rights protection and enforcement entity, affirming itself as "a friend of humanity" while at the same time guilty of a crime against humanity.   This is Anathema and Unconscionable! No Sovereign State Must Be Allowed to Sit As A Member "In Good Standing" of The UN, a human rights organization entrusted with the task of international human rights protection and enforcement, While Guilty of A Crime Against Humanity of Gender Apartheid--This State of Affairs Must End!  The Holy See's moral crime against humanity is made even more egregious by the fact that the Holy See continues to exercise its moral crime against humanity  of diplomatic gender apartheid in the very noble profession God and Society has solemnly entrusted with the protection and preservation of the social, moral, legal, spiritual, humanitarian and developmental welfare of global humanity.  This is a moral diplomatic human rights travesty of the Highest Order Which the UN's New Human Rights Council Must Eradicate as Contrary to the Founding Principles of the United Nations.

 3) Further, in Showing Itself Unwilling to, of Its Own Accord, and in a Timely Manner to Terminate Its Moral Crime Against Humanity of Diplomatic Gender Apartheid which has been condemned by the UN --but is being Committed at the UN by All the Holy See's Apartheidic Diplomatic Missions Accredited to the Whole Family of UN international human rights organizations,( i.e., Labor, Human Rights, UN Women,) These Apartheidic Diplomatic Missions and Nunciatures Have Now Qualified and Put the Holy See  In Egregious Violation of Chapter 1, Article 2, Para. 6 of the UN Charter Which States,

The Organization shall ensure that states which are not Members of the United Nations act in accordance with these Principles so far as may be necessary for the maintenance of international peace and security.

4) In Accordance with the UN Charter's Chapter 1, Article 2, Para. 6 the UN has all the ammunition, moral, legal and diplomatic case evidence it needs to summarily expel the Holy See from the United Nations for its moral crime against humanity of diplomatic gender apartheid committed in all the Holy See's apartheidic still male-only diplomatic mission accredited to all the UN's family of organizations, but in its Expulsion of the Holy See the UN would also be morally and legally justified because the Holy See's own papal pronouncements, social doctrine and constitutional laws themselves condemn all forms of discrimination, including that by gender. See, Gaudium et Spes, (The Pastoral Constitution on the Church in the Modern World Promulgated by Pope Paul VI over 47 Years Ago)
, Para. 27 and 29, inserted below:
G&S Para 27 States: "...Furthermore, whatever is opposed to life itself, such as any type of murder, genocide, abortion, euthanasia or willful self-destruction, whatever violates the integrity of the human person, such as mutilation, torments inflicted on body or mind, attempts to coerce the will itself; whatever insults human dignity, such as subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, the selling of women and children; as well as disgraceful working conditions, where men are treated as mere tools for profit, rather than as free and responsible persons; all these things and others of their like are infamies indeed. They poison human society, but they do more harm to those who practice them than those who suffer from the injury. Moreover, they are supreme dishonor to the Creator. [end]

***Note these Diplomatic Mission are ["Apartheidic" Because These Apostolic Nunciatures and Diplomatic Missions of the Holy See are Exclusively Staffed Diplomatically with Only Males Who Are Priests Holding Ecclesiastical Diplomatic Rank--[Since It Is Not Appropriate to Count the Many Members of Women Religious Orders Who Are Appropriated DIscriminantly  --No Men Religious Orders Are Ever Used--To Clean, Launder, Cook and Take Care of the Domestic Needs of These Diplomatic Missions and Apostolic Nunciatures] 
5) How do we know that the official diplomatic staff of all the Holy See’s diplomatic missions are all male and gender apartheidic (i.e., exclusive of Catholic women)?  (W are not here including the domestic staff of the Church’s diplomatic missions exclusively made up of members of various women religious orders who have been appropriated  to take care of all the domestic issues in all the Holy See’s apostolic nunciatures and diplomatic missions) 1) The Official Webpage of the Holy See’s own Pontifical Ecclesiastical Academy (PEA), the official Vatican professional diplomatic training school of the Roman Catholic Church exclusively established for the diplomatic training of Catholic priests, which has a series of its own pages on the Vatican’s Main and Official website located at the following URL:
http://www.vatican.va/roman_curia/pontifical_academies/acdeccles/documents/elenco-alunni.htm
blatantly lists its All-Male, Priest-Only Alumni History since the PEA’s establishment and founding in April 1701. This is Critical Since the PEA currently is the Catholic Church’s and the Holy See’s only diplomatic training school (it does not yet have one for Catholic women or laymen—this is part of this Petition) and thus, serves as the “gateway” for the formal and official admission of priests into the Holy See’s Professional Foreign Service Ministry and Diplomatic Mission Apostolate. 2) We know that the PEA is a residential professional diplomatic training academy that is exclusively reserved for the training of Catholic priests and since in accordance with Pope John Paul II’s 1994 Apostolic Letter, Ordinatio Sacerdotalis, which prohibited and made illegal within the Roman Catholic Church  the ministerial ordination of Catholic women to the Catholic priesthood, there are and can be no Catholic women who are Catholic priests; and no Catholic priest who is a woman in the Roman Catholic Church and therefore since only Catholic male-priests are admitted to the PEA, there are no Catholic women—since they are neither males nor priests, who have been ever admitted to the PEA.; and 3) The all male-priest only official diplomatic staff of the Holy See’s global diplomatic missions and apostolic nunciatures are listed on the Official Diplomatic List of the Holy See which is also reproduced and published as a section of the Holy See’s Annual Yearbook, the Annuario Pontificio in the section titled, “Pontifical Representatives.” In addition, the national government (foreign ministry)of each country to which the Holy See has formally and officially accredited a diplomatic representative also lists on their respective Official Diplomatic Lists the all-male priest only official diplomatic members of the Holy See’s still all-male apostolic nunciature or diplomatic mission that is accredited to their respective sovereign state.
6)  It was Pope John Paul II by the proactive diplomatic leadership of his “Glendon Precedent”—the official and formal appointment of Harvard Law Professor Mary Ann Glendon to head the Holy See’s official papal diplomatic delegation to the UN’s 1995 Fourth World Conference on Women held in Beijing China, who by this formal and official act, that the Vatican Diplomacy Women’s Task Force calls “the Glendon Precedent” solemnly pontifically affirmed and ordained for all time and eternity that there existed no scriptural/biblical, theological, ecclesiastical, canonical, institutional, Magisterial, doctrinal, legal, moral, political, social or historical impediment to qualified Catholic women serving in the professional Marian and Christic pontifical ecclesiastical foreign service ministry and diplomatic human rights apostolate of the Holy See.  Indeed, the fact that Pope John Paul II was forced to  appoint a non-diplomatic Catholic  woman professional from outside of the Holy See’s Foreign Service to head the Holy See’s  Papal Diplomatic Delegation to the UN’s 1995 Fourth World Conference on Women was precisely because there did not at that time exist, no has there ever existed, any full-time, paid, diplomatic rank, Catholic women serving in the professional Marian and Christic pontifical ecclesiastical foreign service ministry and diplomatic human rights apostolate of the Universal Church of Rome. Nor has the Vatican yet established a Professional School for the Formal and Professional Training and Formation of Vatican Women Diplomats, thus, the inclusion of this Issue in this Critical Petition Against Corruption—Blatant Disregard for, Violation of and Derogation from  the Catholic Church’s Ecclesiastical Human Rights Laws that have been officially established and universally promulgated by the Magisterium of the Universal Church is a Form of Institutional, Moral, Legal and Diplomatic Corruption.
7)  Further, when the UN, an international human rights agency to which the Holy See is officially and formally accredited, and has been for nearly 50 years now (since April 1964), formally and officially established its UN Women Department  in July of 2010 the Holy See had not even yet taken any measures to integrate qualified Catholic Women into the professional Marian and Christic pontifical ecclesiastical foreign service ministry and diplomatic human rights apostolate of the Holy See.  Indeed, it was only after 7 persistent years of quiet but direct advocacy by The Vatican Diplomacy Women’s Task Force, that the Holy See in March of last year appointed its first Catholic women professional to serve on the diplomatic staff of the Office of the Papal Secretary of State.  The appointment of Ave Maria University School of Law Professor Jane Adolphe, a Professor of Human Rights Law and Canon Law, who holds degrees in both Civil Law and Canon Law, was made quietly and surreptitiously with the Holy See’s Press Office not publishing one official Vatican Press Release on the Appointment.  One is only able to find two press releases on her appointment to the Office of the Papal Secretary of State, by the Papal Secretary of Relations with States, Archbishop Dominique Mamberti, a press release issued by Ave Maria Law School to Naples News and another press release by CathnewsUSA which picked up the Naples News press release.

The "Adolphe Appointment" is critically important with respect to the Vatican Diplomacy Human Rights Consortium's and the Vatican Diplomacy Women's Task Force's efforts to officially and formally integrate qualified Catholic women into the Church's still all-male professional ecclesiasical foreign service ministry and diplomatic human rights mission apostolate because it, on its face,  de jure and de facto, not only 1) wholly formally and officially ratifies our just requests for the formal and official integration of qualified Catholic women into the Holy See's still all-male professional ecclesiastical foreign service and diplomatic mission apostolate, and our demands from you for funding and pontifical approval for the establishment by the Vatican Diplomacy Women's Task Force, and under our direct leadership, of a PUBVM (Pontifical University of the Blessed Virgin Mary, Mother of God) St. Mary Magdalene and St. Catherine of Siena Vatican School of Law, Diplomacy and Foreign Service for Catholic Women, 2) it legitimizes all the moral and legal case evidence that has been set forth for our establishment of the Pontifical Ecclesiastical Diplomatic Apostolate of Women & The Laity  (PEDAWL) (the Church's first and only high Vatican curial-level administrative office for the governance, leadership, management and administration of the Church's professional ecclesiastical foreign service ministry and diplomatic human rights mission apostolate of Catholic women ) under our exclusive direction,directly under you and the Cardinal Papal Secretary of State, and as an extraterritorial entity not geographically situated in Vatican City proper ; and 3) it serves as undisputed evidentiary legal proof of all the facts upon which our request and case is constituted for the need of the Vatican Diplomacy Human Rights Consortium, which includes The Institute on Vatican, Law, Diplomacy & Intenational Human Rights, to exist as an official Roman Catholic  ecclesiastical diplomatic research,education and public ecclesiastical diplomatic service apostolate, loyal to you and to the Magisterium of the Universal Church, but wholly independent of the Vatican City State and the Holy See's bastion of apartheidic male hierarchy (who have demonstrated a high level of internal moral corruption exempt of outward inclusive humanitarian vision, and wholly void of the requisite ability to fully, deeply and comprehensively apply the Church's own Social Doctrine, Sacred Teachings and Constitutional and Ecclesiastical Laws to the Holy See's own international Marian and Christic pontifical ecclesiasical diplomatic and human rights operations and apostolate which has as its raison d'etre from God the protection of the dignity of the human person, including global Catholic women.
 

The fact that the Holy See's Office of the Papal Secretary of State, nor Archbishop Dominique Mamberti, Secretary for Relations with States, who requested Adolphe to come to the Vatican and work in his office, tentatively selected and approved her for this role, and then sent her appointment for approval to you Holy Father,  issued not one official press release of her appointment, and summarily chose not to issue, and failed to publish even ony official Vatican press release of the Adolphe Appointment once again speaks volumes of the Holy See’s quiet moral institutional corruption, surreptitious operations in the face of its clearly defined human rights obligations with respect to its many accredited papal diplomats to the UN, and clearly affirms and highlights the fact that the Holy See’s and the Catholic Church’s , indeed, “Our” Office of the Papal Secretary of State and Our Pontifical Council for Justice and Peace have blatantly condoned, knowingly permitted and surreptitiously sustained an illegal policy, practice and procedure—indeed, a moral crime against humanity of diplomatic gender apartheid all these centuries (all tthe while egregiously betraying and misappropriating the sacred trust, we, the UN and the global humanity had entrusted to it)  until March 2011, (e.g., over 300 years since the establishment of the Vatican’s all-male priest-only Pontifical Ecclesiastical Academy in April 1701), the last 47 years boldly holding the Documents of Vatican II while sitting at the UN international human rights organization advocating “international women’s rights and the “indispensability of the feminine genius of women for the harmonious development of the global human family” in its Social Doctrine and at its Conferences, including the Conference on Women and Human Rights it held in March 2009, the year before the UN established its UN Women entity in July 2010.  It merits noting as well, that the institutional Universal Catholic Church still today wouldn't have a Separate Ecclesiastical Administrative and Leadership Apostolate dedicated to the Issue of Formally and Officially Establishing a Professional Cadre of Qualified Catholic Women Vatican Diplomats if it weren't for the Vatican Diplomacy Women's Task Force and its founder's  establishment of the Pontifical Ecclesiastical Diplomatic Apostolate of Women & The Laity (PEDAWL). It is also a travesty for the Church to exclude qualified Catholic women and foremost the Blessed Virgin Mary, Mother of God ("Theotukus/God-Bearer") from the Church's global professional Christic pontifical ecclesiastical foreign service and diplomatic human rights mission apostolate since She is, was and will always be the First Preeminent Ambassador of God, the Primordial Emissary of Christ and The Chosen Envoy of the Holy Spirit as witnessed and demonstrated  in Sacred Scripture in the Mystery of Her Ecclesiastical Diplomatic "Redemptive" Visition to St. Elizabeth, the Mother of St. John the Baptist, (The Church's Preeminent Priest-of-God, First Apostolic Nuncio and Ecclesiastical Secretary of State (St. John the Baptist was the first Priest of God to Have His Own Cadre of Priests and to Lead and Govern the Early Church With Christ Baptizing the New Faithful and Admonishing Heads of State as He did with Herod), The Magisterium of the Universal Church has done a great disservice to the Universal Church, and indeed, is guilty of the social sin of eclipsing the pivotal divine role of the Blessed Virgin Mary in establishing, As the Mother of God and The Mother of Christ, (who would later subsequently choose the first pontiff, St. Peter, and Him His Successors who would later appoint the first priestly papal legate) who Herself established the sacred origin of the Church's ecclesiasical diplomatic history, mission and practice in Her Mystical Diplomatic Visitation to St. Elizabeth.  As you stated in your book,  The Ratzinger Report, and affirmed in six specific theological points,  Holy Father, "Do Not Forget Mary."  Especially in this Year of 2012, which marks the 25th Anniversary of the 1987-1988 Marian Year and its Encyclical "Redemptoris Mater" (On the Role of the Blessed Virgin Mary in the Life of the Pilgrim Church), We Should Not Forget Mary With Respect to the Catholic Church's Global Professional "Marian and Christic" Ecclesiasical Foreign Service and Diplomatic Human Rights Mission Apostolate since its ecclesiology is founded upon a Christological ecclesiology which neither Church nor Global Humanity would have without Its Marian or Mariological Ecclesiology.  As the Church Documents Affirm "Mary Precedes Christ." This is a Theological Truth Which Has Been Affirmed by the Pontiffs of the Roman Catholic Church. In His  August 1988 Apostolic Letter, Mulieris Dignitatem (On the Dignity and Vocation of Women), Pope John Paul II's clearly upholds and affirms in Para. 11, "...Eve and Mary are joined under the name of woman"...It is difficult to grasp such strong emphasis on the "woman," if it is not admitted that in her, the new and definitive Covenant of God with humanity has its beginning, the Covenant in the redeeming blood of Christ...Mary is "the new beginning of the dignity and vocation of women, of each and every woman," and in Para. 22, "...Mary is the "figure" of the Church...unless one looks to the Mother of God, it is impossible to understand the mystery of the Church, her reality and her essential vitality; and Para. 27, "...the Church is both "Marian" and "Apostolic-Petrine."  Thus, The Church's professional ecclesiastical foreign service ministry and diplomatic human rights mission apostolate must be both "Marian" and "Apostolic-Petrine" integrating the ministries, vocations and gifts of both qualified Catholic women in the spiritual lineage of The Blessed Virgin Mary Mother of God, and of Christ (who is God); and of qualified Catholic priests in the spiritual lineage of Christ and The Blessed Virgin Mary, Mother of God and of Christ (who is God).
 

Holy Father, it remains  unconscionable that The Holy See, the world’s overseer of international human rights has been sitting at the UN international human rights organization guilty of the moral crime against humanity of diplomatic gender apartheid while preaching a global diplomatic rhetoric of international human rights while still failing egregiously to implement any firm and effective measures to promote the ecclesiastical diplomatic human rights of its own Catholic women citizens,--and thus, failing most egregiously to do so within the Church’s own professional Marian and Christic pontifical ecclesiastical foreign service ministry and diplomatic human rights apostolate.  This criminal gender apartheidic state of diplomatic affairs of the Holy See must be eradicated. 

What is even more difficult to digest is that in July 2004, when the Holy See’s Pontifical Council for Justice  & Peace published its Compendium on the Social Doctrine of the Church, the Holy See’s papal diplomats at the UN had the audacity to ask the UN General Assembly for “extended rights and privileges as a permanent observer at the UN” while still guilty of its moral crime against humanity of diplomatic gender apartheid still not having executed any firm and effective measures to formally and officially integrate full-time paid, diplomatic rank Catholic women into the Holy See’s still all-male and gender apartheidic professional Marian and Christic pontifical ecclesiastical foreign service ministry and diplomatic “human rights” apostolate.  While, then In July 2004 The Holy See was granted these extended rights and privileges at the UN by the UNGA, (albeit wrongfully; since the UNGA did not first execute a comprehensive and thorough international human rights rule of law compliance and accountability investigation of the Holy See to first ensure that the Holy See was in full compliance with the UN’s international and its own ecclesiastical human rights rules of law—which the UNGA had a civil, legal and diplomatic obligation of due diligence to conduct first) the Holy See still did not realize that with extended diplomatic rights and privileges come greater diplomatic duties and compliance obligations to the UN Charter..  Even at the time of this July 2004 request the Holy See did not have any full-time paid career diplomatic rank Catholic women diplomats, yet these papal diplomats wanted, and asked for, more rights and privileges at the UN international human rights organization while still guilty of their moral crime against humanity of diplomatic gender apartheid and in egregious violation of Chapter 1, Article 2, Paragraph 6 of the UN Charter.
 

This whole record of events archived in the UN’s and the Holy See’s diplomatic historical records and in the conscience, heart and spirit of global humanity—who are the victims here-(**moreover with respect to universal citizens and nationals of  the Universal Catholic Church, it is the Vatican/Holy See’s global diplomatic (priestly) representatives and its pontifical ecclesiastical diplomatic missions, which are the very entities whose respective jobs, salaries and diplomatic mission operations are funded, supported and sustained—and indeed have sustaining bonafide operational existence—because of the monetary support and contributions made to the Holy See by the very same global Catholic women to whom the Holy See’s papal diplomats are refusing just diplomatic human rights and to whom they are refusing to formally and officially admit to the Church’s  professional ecclesiastical foreign service and diplomatic mission apostolate.  Indeed, it is against these very souls the Holy See is committing its "moral crime against humanity of diplomatic gender apartheid."  If it wasn’t for mostly lay Catholic men and women and their donations and contributions to the Holy See (via their parish and diocesan appeals and donations of which a portion is legally obligated to go to the Vatican to support universal Church works and apostolates, and Peter’s Pence)  the Church would not be able to sustain the operations of its over 150 global diplomatic missions. Take away the monetary donations of all global lay Catholic men and women of the Vatican State or the Holy See (as they are two separate and distinct entities with separate budgets) and neither the State of Vatican City nor the Holy See would be able to sustain their current operations, missions, goals or apostolates. With the decline in religious vocations there is no way the Vatican State or the Holy See could be sustained financially or operationally by just the income from donations and contributions from global religious men and women.  Thus, this ecclesiastical diplomatic human rights state of affairs of the Holy See is a travesty of moral human rights and diplomatic corruption of the highest moral, legal and diplomatic order and to the highest degree, which the UN and the Holy See must urgently address in order to preserve and protect the international human rights enforcement integrity of both the UN and the Holy See.
 

Holy Father, we are imploring you to correct this unconscionable state of ecclesiastical diplomatic human rights affairs, before the UN is compelled by its own principles, Charter, conventions and laws, and the  international diplomatic, legal, religious and human rights communities, complemented by the global public, to summarily expel the Holy See from the United Nations for its blatant disregard for 1) its own  moral social doctrine, theological teachings and ecclesiastical human rights rules of law, 2) the UN Charter and the principles and conventions of the UN's total  Family of Organizations as an international human rights protection and enforcement regime; and 3) the whole body of international human rights rules of law.
 

For the UN’s new Human Rights Council to continue to turn a blind eye to the Holy See’s unconscionable state of ecclesiastical diplomatic human rights affairs betrays the UN’s stature as a entity entrusted with a moral, civil and social trust to protect the international moral order and to preserve the moral balance of power on the international plane for the moral excellence of international social justice and peace.  It was in March of 2008 that UN Secretary Ban-ki Moon rightfully admonished the UN’s New Human Rights Council calling for equitable review of the human rights record of all sovereign states-UN members, including non-voting sovereign state (observer) UN members of the UN, in accordance with Chapter 1, Article 2, Para. 6 of the UN Charter.

3 March 2008 –

Opening the seventh session of the United Nations Human Rights Council in Geneva today, Secretary-General Ban Ki-moon today called on its members to ensure that all nations are held equally accountable for the protection of rights as the new body begins its first-ever universal review of their performance.

“No country, however powerful, should escape scrutiny of its record, commitments and actions on human rights,” Mr. Ban said, hailing the start of the Universal Periodic Review, under which all UN Member States – at the rate of 48 a year – will be reviewed to assess whether they have fulfilled their human rights obligations.

“The Review must reaffirm that just as human rights are universal, so is our collective respect for them and our commitment to them. It must help prevent the distrust that surrounded the work of the Commission on Human Rights in its final years,” he added, recalling the accusations of bias and politicization that dogged the predecessor body whose work was taken over by the new Council in 2006…

We are Imploring You, Holy Father to Urgently Implement A Church-Wide Zero Tolerance Policy Against Any and All Corruption And Retaliation In Vatican State Employment To Include The Holy See’s Diplomatic Missions, In Accordance With The Labor Standards Of The International Labour Organization (ILO), To Which The Holy See (“We”) Accredit A Papal Diplomat. . If the Holy See Remains a Permanent Observer To the United Nations accrediting a papal diplomatic representative to the ILO Then the All the Ecclesial Stakeholders of the Universal Roman Catholic Church Have the Expectation that the Holy See and the Officials and Employees of the Vatican State will institute just and ethical labor standards and compliance and transparent accountability enforcement measures that are keeping with the Labor Standards Set Forth by the ILO.

 If You and the Roman Catholic Officials and Employees of the State of Vatican City and The Holy See show yourselves unable and/or unwilling to Implement Firm and Effective Systemic Institutional Measures for the Eradication of All Forms of Workplace Corruption at the State of Vatican City, Then The Universal Catholic Community Has the Right To Ask the ILO To Step In and Assist Vatican Officials and Employees  In Doing So.  This Request for Vatican State IG Assistance to the UN’s ILO would be consistent with the fact that the State of Vatican City, since 1984,  has been designated as a World Heritage Property, inscribe on the UNESCO World Heritage List as a territorial entity of cultural merit.  historical significance and civilizational beneficence to the global human family that t has been formally and officially designated as a “patrimony belonging to global humanity.”  Thus, there are stakeholders of the Patrimony of the State of Vatican City that extend beyond the Vatican Employees and Officials Who Work There and the members of the Catholic Community who are recipients and beneficiaries of its Services, Programs and Resources. The Vatican State is not merely a small sovereign state that a few Vatican employees and officials can corrupt at will taking advantage of its heavily decentralized infrastructure and municipal design.

Though the Holy See is not a signatory to the 2003 UN Convention Against Corruption, in 2006 the Roman Curia’s Pontifical Council for Justice and Peace Held a Conference On “The Fight Against Corruption” and Released This Statement, Which We the Undersigned Support and To Which We Call Your Attention…

PONTIFICAL COUNCIL FOR JUSTICE AND PEACE

THE FIGHT AGAINST CORRUPTION 

1. The International Conference organized by the Pontifical Council for Justice and Peace on the theme "The Fight against Corruption" was held in the Vatican on 2-3 June 2006. Participants included high-level officials of international organizations, specialists and scholars, ambassadors to the Holy See, professors and experts. The purpose of the Conference, as stated by Cardinal Renato Raffaele Martino[1], was to arrive at a better understanding of the phenomenon of corruption, to identify the best methods for countering it and to explain the contribution that the Church can make in this undertaking. Distinguished speakers, scholars and experts on the phenomenon in question helped the participants gain insight into what corruption is and how to counter it at the global level (Antonio Maria Costa)[2], in the private sector (François Vincke)[3], in the public sector (David Hall)[4], in civil society (Jong-Sung You)[5], in rich countries and in poor countries (Eva Joly)[6], depicting the harsh impact of this phenomenon on the poor people of the world (Cobus de Swardt)[7] and the characteristics of a culture of corruption (Paul Wolfowitz)[8]. Bishop Giampaolo Crepaldi [9] presented an overview of the aspects of the social doctrine of the Church regarding these issues.

2. The phenomenon of corruption has always existed, nonetheless it is only in recent years that awareness of it has grown at the international level. In fact, with regard to conventions on corruption and plans of action adopted by individual States and groups of States and by international organizations in the area of international trade, in the discipline of international commerce and especially in the field of finances, the majority of these efforts have been made in the last fifteen years. This means that corruption has only recently become recognized as a significant phenomenon and that a negative judgment of it is spreading at the worldwide level, while at the same time there is a growing awareness of the need to fight it. To this end, methods for an empirical analysis and a quantitative assessment of corruption have been put into place that will allow for a better understanding of the dynamics behind the illegal practices connected with it. Thus, it will be possible to come up with more adequate methods, and not only law-based systems and repression, to fight these phenomena. This recent change was brought about in particular by two important historical factors: the fall of ideological blocs after 1989 and the globalization of information. Both of these processes have contributed to shedding greater light on corruption and making people more effectively aware of it. The opening up of borders as a result of the process of globalization has made it possible for corruption to expand with greater facility in respect to the past, but also offers greater opportunity to fight it, by means of more resolute and coordinated international cooperation.

3. Corruption is a phenomenon that is not limited by politics or geography. It exists in rich countries and in poor countries. The economic impact of corruption is difficult to establish with precision; in fact, available data is often inconsistent. Nonetheless, we are dealing with enormous amounts of resources that are taken away from the economy, from production and from social programmes. The costs are borne by the citizens: the price of corruption is paid by using monies intended for the legitimate use of society.

Corruption crosses all social sectors: it cannot be attributed only to those who work in the economic sector or only to public officials; nor is civil society exempt. Corruption is a phenomenon that involves both individual States and international organizations.

A ready climate for corruption is fostered by a lack of transparency in international finances, by the existence of financial havens and by the disparity between the level at which corruption is fought — often limited to the level of single States — and the level at which corruption is carried out, usually at the supranational and international levels. It is also facilitated by limited cooperation between States in the fight against corruption, by the excessive differences in the norms of various legal systems, by the lack of media coverage of corruption in parts of the world, and by the lack of democracy in various countries. Without a free press, without democratic systems of checks and balances, without transparency, corruption is made that much easier.

Corruption is a cause of great concern today, in that it is also connected to drug-trafficking, to money-laundering, to the illegal trade of arms, and to other forms of criminality.

4. If corruption causes serious harm from a material point of view and places a costly burden on economic growth, still more harmful are its effects on immaterial goods, closely connected to the qualitative and human dimension of life in society. Political corruption, as the Compendium of the Social Doctrine of the Church teaches, "compromises the correct functioning of the State, having a negative influence on the relationship between those who govern and the governed. It causes a growing distrust with respect to public institutions, bringing about a progressive disaffection in the citizens with regard to politics and its representatives, with a resulting weakening of institutions" (No. 411).

There are very clear and empirically demonstrated connections between corruption and an absence of culture, between corruption and functional limitations of institutional systems, between corruption and the index of human development, between corruption and social injustices. This is not merely a process that weakens the economic system: corruption hinders the promotion of the person and makes societies less just and less open.

5. The Church considers corruption to be a very serious fact that distorts the political system. The Compendium of the Social Doctrine of the Church offers a very negative judgment: "Corruption radically distorts the role of representative institutions, because they are used as an arena for political bartering between clients' requests and governmental services. In this way political choices favour the narrow objectives of those who possess the means to influence these choices and are an obstacle to bringing about the common good of all citizens" (No. 411). Corruption is listed "among the causes that greatly contribute to underdevelopment and poverty" (No. 447) and sometimes it is also present within the very mechanisms by which aid is given to poor countries.

Corruption deprives peoples of a basic common good, that of legality: respect for rules, the correct functioning of economic and political institutions and transparency. Legality is truly a common good intended for everyone. In fact, it is a critical key to development, insofar as legality makes it possible to establish correct relationships between society, the economy and politics, and insofar as it makes possible the framework of trust on which economic activity is based. As a "common good", it must be appropriately promoted by all people, in fact all peoples have a right to the good that is legality. Among those things that are owed to men and women by virtue of their being human persons is, precisely, legality. The practice and the culture of corruption must be replaced by the practice and the culture of legality.

6. From the perspective of overcoming corruption, very positive developments are seen in the transition from authoritarian to democratic societies, from closed to open societies, from vertical to horizontal societies, from centralized to participatory societies. But this passage is not automatically positive. Great care must be taken that the new openness does not undermine the strength of moral convictions and that plurality is not a hindrance to solid social bonds. The breakdown of moral standards in many advanced societies can conceal a great danger of corruption, as great as the danger present in the rigidity of so many archaic societies. There are societies that are highly structured, very rigid and closed, and even societies that are authoritarian within themselves or toward the outside world. There are societies that show much greater flexibility and mobility, with streamlined structures and democratic institutions that are open and free. On the one hand, we can note how corruption is facilitated in the first type of societies, because it is more difficult to become aware of the presence of corruption within them: those who are corrupt and who corrupt others can remain hidden and even protected when there is no transparency and when the State is not authentically based on the rule of law. Corruption can perpetuate itself because it can count on a situation of stability. On the other hand, however, we can easily note how, in the second type of societies also, there are hidden dangers. Excessive pluralism can possibly cause an undermining of the ethical consensus of the citizens. Confusion arising from different life styles can also weaken moral judgment with regard to corruption. The disappearance of the internal and external borders of these societies can lead to facilitation of the international exportation of corruption.

7. To avoid these dangers the Church's social doctrine proposes the concept of "human ecology" (Centesimus Annus, 38), which can also be a useful criterion in the fight against corruption. The attitudes of corruption can be satisfactorily understood only if they are seen as the result of a breakdown of human ecology. If the family is not put in a position to fulfill its educational role, if laws contrary to the authentic good of men and women — such as those against life — miseducate citizens concerning what is good, if the pace of justice is excessively slow, if basic morality is weakened by tolerance of transgressions, if living conditions have deteriorated, if schools do not stimulate personal growth and do not create independence, it is not possible to guarantee "human ecology"; and the absence of human ecology allows the phenomenon of corruption to thrive. In fact, it must not be forgotten that corruption implies a whole series of relationships and complicity; it involves the numbing of consciences, blackmail and threats, unwritten agreements and conspiracies that first involve, overall, people and people's moral conscience, and after, their structures. This, then, is the context for the enormously important task of the moral education and formation of citizens, and for the duty of the Church, which — with her communities, institutions, movements and associations, and with the presence of individual members of the faithful in every segment of modern society — can play an ever more significant role in preventing corruption. The Church can cultivate and promote the moral resources that will help to build a "human ecology" in which corruption will not find an hospitable habitat.

8. The Church's social doctrine makes use of all its fundamental guiding principles, which it puts forth as indications of personal and collective behaviour, placing them on the front-line in the battle against corruption. These principles are the dignity of the human person, the common good, solidarity, subsidiarity, the preferential option for the poor, the universal destination of goods. Corruption stands in radical contrast to all these principles. It exploits the human person, disdainfully using men and women for selfish interests. It represents an obstacle for achieving the common good, because it is based on individualistic criteria of selfish cynicism and illicit special interests. It is a contradiction of solidarity because it gives rise to injustice and poverty, and a contradiction of subsidiarity because it does not respect the different social and institutional roles but corrupts them. It also acts against the preferential option for the poor by hindering the proper delivery to the poor of the resources intended for them. Finally, it stands in contrast to the universal destination of goods because the good of legality, as we have already seen, is a human good for every man and woman, intended for all people.

The whole of the Church's social doctrine proposes a perspective of social relationships that is completely at odds with the practice of corruption. Thus we can understand the gravity of this phenomenon and the Church's utterly negative judgment with regard to it. We can also understand the origin of the great resource that the Church brings to the fight against corruption: the entire body of her social doctrine and the work of those who are inspired by it.

9. The fight against corruption requires a greater conviction, by means of the consensus given to moral evidence, and a greater awareness that this fight will provide important social advantages. According to the teaching of Centesimus Annus: "Man tends towards good, but he is also capable of evil. He can transcend his immediate interest and still remain bound to it. The social order will be all the more stable, the more it takes this fact into account and does not place in opposition personal interest and the interests of society as a whole, but rather seeks ways to bring them into fruitful harmony" (No. 25). This is a very effective and realistic criterion. It tells us to aim at the characteristics of virtuous behavior in men and women, and also to encourage these characteristics; to think of the fight against corruption as a value, and also as a need; that corruption is an evil, and that it also involves a great price; that rejecting corruption is a good, and also an advantage; that abandoning corrupt practices can lead to development and well-being; that behaviour marked by honesty is to be encouraged and behaviour marked by dishonesty is to be punished. In the fight against corruption it is very important that responsibility for illicit acts be exposed, that the guilty be punished with reparative measures aimed at restoring socially responsible behaviour. It is likewise important that there be rewards for countries and economic partnerships that work in conformity with an ethical code that does not tolerate corrupt practices.

10. On the international level, the fight against corruption requires that people work together to increase transparency in economic and financial transactions and to enact within different countries uniform legislation in this area. At the present time funds arising from corruption are easily concealed, as are the dishonest gains of corrupt governments; these governments are able to export huge amounts of capital effortlessly with many forms of complicity. Harmonized or uniform legislation is to be encouraged as a step in prevention, so that poor countries do not attract this illicit capital solely because such uniform legislation is lacking.

Since organized crime knows no borders, international cooperation between governments also needs to increase, at least with regard to juridical cooperation in the area of extradition. The ratification of agreements against corruption is very important, and it is desirable that the number of countries ratifying and enforcing the U.N. Convention against Corruption increase. There remains, however, the problem of the concrete application of thes