Letter to Abbot Kevin A. Smith, O.Praem.

By Chris Moore
UTV Counterpoint
May 20, 1994

I write regarding a letter from the Rev. Gerard Cusack (dated May 12) in response to my request for an interview about Fr John Gerald Smyth, a member of the Norbertine Order. Whilst I appreciate that Fr Smyth did not appear in court on Friday, April 29, and whilst I also appreciate the difficulty this places you in regarding an interview for transmission after his case has been dealt with in court, I do feel an obligation to make you aware of certain information we have uncovered during our inquiries into the case.

I do this in order to assure that I have made every effort to ascertain from you, and the Catholic Church Press and Information Office in Dublin, answers to questions regarding the way in which the Church has dealt with Fr Smyth's problems as a paedophile during the past 30 years or so. In the interests of fair play, natural justice and public interest, I must be seen to make every effort to provide a platform which accommodates both sides to the story. So it is for this reason I now set out a series of crucial questions which I, and members of the Catholic Church who have assisted my inquiries, are keen to have answered.

It is also worth pointing out that, as I understand, Fr Smyth has admitted most charges levied against him. Once Fr Smyth's case has been prosecuted through the court system, it would be our intention to transmit a detailed report about his life and times as a member of the Norbertine Order. You should know that we are well advanced in our filming for this programme in order that we will be ready to transmit at the earliest possible opening in the UTV schedule following the conclusion of Fr Smyth's case. I want to be sure you have been offered every possible opportunity to comment on matters the film report will raise and so now I propose to outline a number of areas where important questions are to be raised in relation to the employment of Fr Smyth by the Norbertine Order.

Obviously, it would be pertinent to establish when you first became aware of problems relating to Fr Smyth? Individuals we have interviewed claim complaints were made many years ago.

One of the first matters relates to a complaint made to the principal of a school in West Belfast in 1971. The principal was Sister Virgilius and the school was St Dominic's. The sister was made aware of a problem which arose in the school when the daughter of a childhood friend of Fr Smyth complained of his behaviour. Sister Virgilius telephoned the girl's father that day to say Fr Smyth had been told not to return to the school and that if he, the girl's father, would not insist on taking the matter further the Church would deal with it immediately. He agreed to this course of action, but banned Fr Smyth from ever returning to his home.

What did the Church do about this complaint? Was it noted on Fr Smyth's personnel file? Were such files kept? Was Fr Smyth authorised by his Order to travel to Belfast and to visit St Dominic's and ask for young pupils to be brought to him in the privacy of a room provided by the school? Did he have any pastoral role in Belfast? And why is it that ten years later, he was back in the same school getting the same access to pupils? We have interviewed someone who in 1981 [In fact I later learned that this dating of Susan's experience was incorrect: Author] says she was sexually assaulted by Fr Smyth at St Dominic's.

Why was Fr Smyth in the United States? Was he sent there in a pastoral capacity? Did Abbot Smith inform Bishop O'Driscoll in the Diocese of Fargo, North Dakota, about any recorded complaints concerning Fr Smyth? Again, what did Fr Smyth's personnel file show at the time of his move to North Dakota? Why did Fr Smyth return from America when he did? Were you made aware of difficulties which had arisen in North Dakota? Was there any mention of these in the personnel records kept of his period of employment in the United States? How much did Fr Smyth earn? He paid a substantial sum of money over a two-year period to a young man in the United States to cover the cost of counseling as a result of the problems created by Fr Smyth's sexual advances. When did you become aware of this financial arrangement? Was it approved by you as his Abbot? Did the Order in any way assist with the financial payments to the American? What action did the Order or the Church take when made aware of this arrangement?

I understand Fr Smyth was at some stage sent by the order, or the Church, for treatment. Where did this treatment take place? How often has Fr Smyth been sent on courses of treatment? And when did these take place? After learning of Fr Smyth's problems, what actions did you as his Abbot take to remove him from areas of risk? Since returning from the United States where has Fr Smyth been placed to work? And where was Fr Smyth last placed to work by the Order? Why did it take a year for Fr Smyth to give himself up to the RUC for questioning about complaints made by Catholic worshippers in Belfast? Why did the RUC have to issue extradition warrants? Why did Fr Smyth ignore these warrants for more than a year? During the period the warrants were in place with gardai in the Republic, how often did Fr Smyth travel North of the border? Where did he go? Was it on official Church or Order business and if so what was the nature of this business? Why has a Fr Marshall of the Norbertine Order been telephoning the families of children who allege they were sexually abused by Fr Smyth? What was the purpose of these calls? On whose orders were they made? What help – financial or otherwise – has been offered to the families of children who made allegations against Fr Smyth?

These then are some of the key questions we would like you and the Church to address. I have sent a copy of this letter to Mr Jim Cantwell in the Catholic Press and Information Office. As stated earlier, I have an understanding for the reluctance of you as head of the Norbertine Order to wish to delay addressing these questions, questions which individuals we have interviewed ask for themselves, but I trust you will now be prepared to reconsider your position so that our programme is properly balanced with everyone involved having been offered a chance to have their say. Incidentally, did you ask Fr Smyth if he would be prepared to do an interview with us – one which would not be transmitted until his case has been concluded? We would welcome the opportunity to allow Fr Smyth to have his say. Perhaps you could let me know of his answer.

[Note from BishopAccountability.org: This letter was scanned from Chris Moore, Betrayal of Trust: The Father Brendan Smyth Affair and the Catholic Church (Dublin: Marino Books, 1995), pp. 176-80.]