Their feud over a proposal expanding the nation’s health insurance system has escalated to the point where Tobin has publicly questioned Kennedy’s faith and membership in the church and said he should not receive communion, the central sacrament in Catholic worship.

It’s an uncomfortable tangle of faith and politics for a congressman whose uncle John F. Kennedy was elected the first Roman Catholic president in 1960 after declaring to wary Protestants that he did not speak for his church on public matters, and that the church did not speak for him.

“I don’t think there’s any winner here,” said the Rev. Thomas Reese, a church observer and senior fellow at the Woodstock Theological Center at Georgetown University. “I think this is the kind of thing that would be better discussed between a member of Congress and his bishop behind closed doors.”

Patrick Kennedy is among several Catholic politicians to clash with their bishops over abortion, which the church considers a paramount moral evil not open for negotiation. Fewer than 20 of the roughly 200 bishops overseeing U.S. dioceses have threatened to deny communion to Catholic politicians who support abortion, Reese said.

“I don’t think you’ll find widespread support among Catholics for this,” he said.

Archbishop Joseph Naumann of Kansas City, Kan., has said that U.S. Health and Human Services Secretary Kathleen Sebelius, a Catholic Democrat who supports abortion rights, should stop taking communion until she changes her stance.

Former Archbishop Raymond Burke of St. Louis has said he would withhold communion from politicians who support abortion, such as former New York Mayor Rudy Giuliani, a Republican who also ran afoul of the church because he is divorced.

Kennedy stumbled into the conflict last month when in an interview with CNSNews.com he publicly criticized the nation’s Catholic bishops for threatening to oppose a reform of the health care system – a goal the church supports – unless it included tighter restrictions on publicly financed abortion.

It was a loaded statement by a congressman representing the most heavily Roman Catholic state. And it drew the attention of Tobin, who in his four years in Providence has criticized Gov. Don Carcieri for launching a crackdown on illegal immigrants, bashed the state’s attorney general for supporting gay marriage and excoriated Giuliani over his abortion stance.

An angry Tobin fired back, calling Kennedy ignorant of church policy. He asked for an apology and a meeting.

In a letter, Kennedy agreed to a sitdown and said his Catholic faith is founded on the principles of feeding the hungry, clothing the poor and caring for the less fortunate. Kennedy voted against an amendment tightening abortion restrictions in a Democratic health care plan, but he voted in favor of the overall proposal that included those restrictions.

“While I greatly respect the Catholic Church and its leaders, like many Rhode Islanders, the fact that I disagree with the hierarchy of the church on some issues does not make me any less of a Catholic,” Kennedy wrote in a letter to Tobin, agreeing to a meeting Thursday. “I embrace my faith which acknowledges the existence of an imperfect humanity.”

Their planned meeting fell apart Monday. The bishop called it a mutual decision, but Kennedy accused Tobin of reneging on an agreement to stop discussing his faith publicly. Tobin responded to Kennedy’s letter with a scathing criticism.

“Sorry, you can’t chalk it up to an ‘imperfect humanity.’ Your position is unacceptable to the Church and scandalous to many of our members. It absolutely diminishes your communion with the Church,” Tobin said, who also appealed to the Kennedy family legacy.

“It’s not too late for you to repair your relationship with the Church, redeem your public image, and emerge as an authentic ‘profile in courage,’” Tobin said, referring to the title of the Pulitzer Prize-winning book written by John Kennedy.

Tobin says Kennedy, like other pro-choice politicians, should not receive communion. But he has stopped short of ordering Kennedy not to participate.

The Kennedys have a complicated relationship with the church. President Kennedy was never forced to confront the issues of abortion or gay marriage. He received mild criticism from church leaders for opposing diplomatic ties with the Vatican and public funding for Catholic schools.

Patrick Kennedy’s father, the late Sen. Edward Kennedy of Massachusetts, supported abortion rights but also championed other causes of the church, including expanding assistance for the poor and advocating for reforming the immigration system.

Suffering from terminal brain cancer, Sen. Kennedy wrote a letter to Pope Benedict XVI acknowledging he had been “an imperfect human being” but tried to right his path with the help of his faith. A priest attended to Kennedy on his deathbed, and Cardinal Sean O’Malley, the archbishop of Boston, presided at his funeral Mass.

Rhode Island’s Catholics have mixed feelings about the clash.

Michael Bingham, 61, said Kennedy invited the criticism because he calls himself a Catholic.

“What the bishop is saying is ‘OK, you’re not really a Roman Catholic in good standing because you’re not defending innocent life, which the church teaches us we’re called to do,” Bingham said. “And he’s calling him to the plate on that.”

Ann Doherty, who attended a morning Mass in Providence, said she believed both men were speaking from their hearts. She opposes abortion but is uncomfortable imposing her choices on other people.

“We have a history in the church of people who have spoken out for the things they believed in. And some of them, we’ve made saints out of. And others, we haven’t.”

Augusta police say the voicemail threat targeted Michael Heath, former leader of the Christian Civic League of Maine and its successor, the Maine Family Policy Council. The person who left the voicemail said, “I can tell him this. I’m a gay guy who owns guns, and he’s my next target.”

The incident isn’t the only backlash following voters’ decision to scuttle Maine’s gay marriage law.

On Sunday, same-sex marriage supporters protested outside the Roman Catholic Cathedral of the Immaculate Conception in Portland. WGME-TV says protesters taped their mouths shut in the silent protest. Bishop Richard Malone had urged Catholics to rejected gay marriage.

___

A surprise Vatican decision, announced 10 days earlier to make it easier for Anglicans to become Roman Catholics while retaining aspects of Anglican liturgy and identity, had left some wondering whether Rome would embrace married Anglican clergy in large numbers.

A Holy See statement Saturday quoted Cardinal William Levada, the Holy See’s guardian of doctrinal correctness, as saying the Vatican would consider accepting married Anglican priests into the Roman Catholic priesthood as it has in the past – evaluating each case on its own merits.

The Roman Catholic church requires its priests to be celibate, except in the case of the Eastern rite Catholics, who are allowed to be ordained if married. But over the last decades, it has also quietly allowed married Anglican clergy to stay priests when converting to Catholicism.

In no case could a married man become a bishop, and the new rules would exclude any married Anglican bishop from retaining that post.

As for possibly admitting married Anglican seminarians to the Catholic priesthood, Levada said “objective criteria about any such possibilities (e.g. married seminarians already in preparation) are to be developed” for approval by the Holy See.

Vatican spokesman the Rev. Federico Lombardi dismissed what he called some media speculation that there was “disagreement about whether celibacy will be the norm for the future clergy” among converting Anglicans.

He quoted Levada as saying “there is no substance to such speculation,” and that the only reason why the rules regarding the converting Anglicans haven’t been published yet was due to “technical” reasons. He predicted work on the new rules would be completed by the end of the first week of November.

Pope Benedict XVI has dedicated a good part of his papacy since 2005 welcoming traditionalists into Rome’s fold.

Archbishop of Canterbury Rowan Williams, the spiritual leader of Anglicans worldwide, wasn’t consulted about the changes but will have the opportunity to discuss the state of Catholic-Anglican relations when he meets with Benedict on Nov. 21 during a visit to Rome.

The Vatican’s easing the way for Anglicans to convert might undermine decades of efforts between the Holy See and Anglican leaders over how they might possibly unite.

Anglicans split with Rome in 1534 when the Vatican refused to give English King Henry VIII a marriage annulment. The Anglican communion includes the Episcopalian Church in the United States.

Some Anglican faithful, unhappy over progressive reforms in their church, consider themselves Catholics although they have not yet officially joined the Roman Catholic church.

Anglicans have been divided over such issues as admitting women to the priesthood. The rift was torn wide open in 2003, when the Episcopal Church in the United States consecrated V. Gene Robinson, as the first openly gay bishop.

Also disenchanting Anglican conservatives has been the blessing of same-sex marriages.

In a new profanity-laced monologue making the rounds on YouTube in time for U.N. World Food Day on Friday, Silverman suggests that it’s time for the pope to “move out of your house that is a city” and use the proceeds to feed the world’s poor.

“On an ego level alone you will be the biggest hero in the history of ever!” she exclaimed. “Sell the Vatican. Feed the world.”

The Vatican clearly has no plans to follow suit. On Thursday, a spokesman declined to comment. But the Catholic League, the U.S. Catholic civil rights organization, denounced Silverman and cable broadcaster HBO for her “obscene” and “filthy diatribe.”

In a statement, it noted that such an attack would never have been leveled against, say, the chief rabbi of Jerusalem or the state of Israel and added that the “Catholic Church operates more hospitals and feeds more of the poor than any private institution in the world.”

Yet the Rev. James Martin, culture editor of the Jesuit magazine America, says Silverman may be onto something. In an online article, Martin noted that Jesus himself told his followers to sell what they had and give it to the poor.

“Of course Pope Benedict XVI could not ’sell’ any of the treasures of the Vatican, the same way that your local archbishop couldn’t sell off the cathedral at a whim; they are not his, they are the church’s,” Martin wrote. “And the church is not simply the hierarchy but the entire people of God.”

But he added: “Still, perhaps Ms. Silverman, in her postmodern, potty-mouthed way is on to something. Like Jesus was. Sell the Vatican? Well, maybe not everything but perhaps a statue or two?”

For the record, the U.N. Food and Agriculture Organization, which just released its annual report on the state of world hunger, says global food output will have to increase by 70 percent to feed a projected population of 9.1 billion in 2050.

To achieve that, poor countries will need $44 billion in annual agricultural aid, compared with the current $7.9 billion, the Rome-based FAO said. Overall, an annual net investment in agriculture of $83 billion is needed to feed the world.

Even if the pope were to sell the Vatican, it wouldn’t be enough.

In 2004, the Vatican disclosed that the Holy See’s real estate was worth 700 million euros, or about $908 million at the time. That doesn’t include St. Peter’s Basilica and the Sistine Chapel, which the Vatican termed priceless and valued at a symbolic 1 euro.

While the Vatican’s artistic holdings are obviously worth millions, the institution itself doesn’t bring in a lot of cash. In 2008, it ran a euro0.9 million ($1.28 million) deficit, the second year of losses. Revenues were euro253.9 million and expenses euro254.8 million.

The Vatican began publishing its finances in 1981, when Pope John Paul II ordered financial disclosure to debunk the idea that the Vatican was rich.

Silverman, who is no stranger to religiously and racially charged slurs, gained international attention with her 2008 “The Great Schlep” campaign in which she exhorted Jews to go to Florida to convince their grandparents to vote for Barack Obama.

The justices turned down a request by the Roman Catholic diocese in Bridgeport, Conn.

Several newspapers are seeking the release of more than 12,000 pages from 23 lawsuits against six priests.

The records have been under seal since the diocese settled the cases in 2001. Courts in Connecticut have ruled that the papers should be made public.

The decision ends a legal battle that dragged on for years and could shed light on how recently retired New York Cardinal Edward Egan handled the allegations when he was Bridgeport bishop.

It’s unclear when the documents will be released.

Waterbury Superior Court clerk Philip Groth said he needs to consult a judge to determine whether a hearing is necessary before the records are released. He said Monday morning it was unlikely the documents would be released Monday.

Telephone messages were left Monday for the diocese and an attorney for the newspapers.

A Waterbury Superior Court said in 2006 that the documents were subject to a presumption of public access. The Connecticut Supreme Court upheld the lower court decision.

Barbara Blaine, founder of the Survivors Network of Those Abused by Priests, welcomed the decision.

“This decision sends a clear message to those who would endanger kids: eventually, you’ll have to face the music and reveal your callousness, recklessness and deceit,” Blaine said in a statement. “We hope that this ruling will deter every pedophile’s supervisor and co-workers from protecting a predator.”

She urged Bridgeport Bishop William E. Lori to disclose how much the diocese spent in church donations on the case.

The Great Recession made things worse.

It’s further drained the financial resources of many congregations, seminaries and religious day schools. Some congregations have disappeared and schools have been closed. In areas hit hardest by the recession, worshippers have moved away to find jobs, leaving those who remain to minister to communities struggling with rising home foreclosures, unemployment and uncertainty.

Religion has a long history of drawing hope out of suffering, but there’s little good news emerging from the recession. Long after the economy improves, the changes made today will have a profound effect on how people practice their faith, where they turn for help in times of stress and how they pass their beliefs to their children.

“In 2010, I think we’re going to see 10 or 15 percent of congregations saying they’re in serious financial trouble,” says David Roozen, a lead researcher for the Faith Communities Today multi-faith survey, which measures congregational health annually. “With around 320,000 or 350,000 congregations, that’s a hell of a lot of them.”

The sense of community that holds together religious groups is broken when large numbers of people move to find work or if a ministry is forced to close.

“I’m really still in the mourning process,” says Eve Fein, former head of the now-shuttered Morasha Jewish Day School in Rancho Santa Margarita, Calif.

The school, a center of religious life for students and their parents, had been relying on a sale of some of its property to stay afloat but land values dropped, forcing Morasha to shut down in June.

“I don’t think any of us who were in it have really recovered,” Fein says. “The school was 23 years old. I raised my kids there.”

The news isn’t uniformly bad. Communities in some areas are still moving ahead with plans for new congregations, schools and ministries, religious leaders say.

And many congregations say they found a renewed sense of purpose helping their suffering neighbors. Houses of worship became centers of support for the unemployed. Some congregants increased donations. At RockHarbor church in Costa Mesa, Calif., members responded so generously to word of a budget deficit that the church ended the fiscal year with a surplus.

“We’re all a little dumbfounded,” says Bryan Wilkins, the church business director. “We were hearing lots of stories about people being laid off, struggling financially and losing homes. It’s truly amazing.”

In the Great Depression, one of the bigger impacts was the loss of Jewish religious schools, which are key to continuing the faith from one generation to the next. Jonathan Sarna, a Brandeis University historian and author of “American Judaism,” says enrollment in Jewish schools plummeted in some cities and many young Jews of that period didn’t have a chance to study their religion.

Today, some parents, regardless of faith, can no longer afford the thousands of dollars in tuition it costs to send a child to a religious day school. Church officials fear these parents won’t re-endroll their kids if family finances improve because it might be disruptive once they’ve settled into a new school.

Enrollment in one group of 120 Jewish community day schools is down by about 7 percent this academic year, according to Marc Kramer, executive director of RAVSAK, a network of the schools. A few schools lost as many as 30 percent of their students. Many of the hundreds of other Jewish day schools, which are affiliated with Reform, Conservative and Orthodox movements, are also in a financial crunch.

Kramer says 2009-10 will be a “make or break” year for Jewish education, partly because of the additional damage to endowments and donors from Bernard Madoff’s colossal fraud.

Overall, U.S. Jewish groups are estimated to have lost about one-quarter of their wealth.

“It’s going to be painful,” Kramer says. “There will be some losses.”

The Association for Christian Schools International, which represents about 3,800 private schools, says enrollment is down nationally by nearly 5 percent. About 200 Christian schools closed or merged in the last academic year, 50 more than the year before.

At least 80 members of the Association of Theological Schools, which represents graduate schools in North America, have seen their endowments drop by 20 percent or more.

The National Catholic Education Association is still measuring the toll on its schools, but expects grim news from the hardest hit states, after years of declining enrollment.

“Some schools that were on the brink – this whole recession has just intensified that,” says Karen Ristau, president of the association.

Clergy in different communities say worship attendance has increased with people seeking comfort through difficult times, although no one is predicting a nationwide religious revival.

Americans for years have been moving away from belonging to a denomination and toward a general spirituality that may or may not involve regular churchgoing.

The 2008 American Religious Identification Survey found more people who call themselves “nondenominational Christians” and rising numbers who say they have no religion at all.

Before the stock market tanked last fall, only 19 percent of U.S. congregations described their finances as excellent, down from 31 percent in 2000, according to the 2008 Faith Communities Today poll.

Because of these trends, mainline Protestants were among the most vulnerable to the downturn. Their denominations had been losing members for decades and had been dividing over how they should interpret what the Bible says on gay relationships and other issues. National churches had been relying on endowments to help with operating costs, along with the generosity of an aging membership that had been giving in amounts large enough to mostly make up for departed brethren.

The meltdown destroyed that financial buffer.

The Episcopal Church, the United Methodist Church, the Evangelical Lutheran Church and other mainline denominations were forced to cut jobs and their national budgets.

The damage was felt across Methodist life. As of the summer, more than half of the church’s 62 U.S. regional districts, or annual conferences, reported they had budget deficits. Some sold property and buildings to continue their ministries. Two national Methodist boards cut more than 90 jobs. Fifty bishops took a voluntary pay cut. Annual conferences in hard-hit regions, such as Florida and Ohio, lost thousands of members as people moved to find work elsewhere.

“Many of these groups have such large endowments that they’re not going away,” Roozen says. “But I think there’s no question that they’re going to be smaller both as organizations and in membership.”

Roman Catholic dioceses for years had been struggling with maintaining their aging churches, paying salaries and health insurance and funding settlements over clergy sex abuse. With the hit to investment income and a drop in donations, they are now freezing salaries, cutting ministries and staff. The Archdiocese of Detroit, at the heart of the meltdown, had a $14 million shortfall in a $42 million budget in the fiscal year that ended in June 2008.

Conservative Protestant groups, known for their entrepreneurial spirit and evangelizing, were not immune. The 16.2 million-member Southern Baptist Convention, the largest Protestant group in the country, has had budget cuts in its North American Mission Board, at least three of its six seminaries and in its publishing and research arm.

Religious leaders say the next year or so will be key in determining which organizations survive the downturn intact. Even if the recession ends soon, religious fundraisers say the angst donors feel will not lift immediately, prolonging the difficulties for congregations, schools and ministries.

That’s right—a Catholic nun. Not even a lesbian nun, as far as I can gather. Sr. Julie was one of my theology professors in college, and she was one of the first people I confided in after busting open the closet door.

She had the sort of reassuring demeanor that inspired confidence, in both senses of that term: I shared secrets with her, and her support emboldened me. Looking back, I suspect that some of my candor was excessive, but Julie never let on if it bothered her.

The advice in question regarded a crush I had on a straight neighbor named Neil. I had a penchant for crushes on straight guys then—probably because I knew so few gay ones.

Hoping to see more of him, I would ride my bicycle repeatedly up and down his street so that I might “accidentally” catch him venturing outside to fetch the mail.

I would write about him in my journal at night, and my heart would leap every time he would call—which was never often enough.

When I did get to spend time with him, I would fret for days beforehand about what to wear, how my hair looked, etc.—things that I knew he never noticed, or cared about.

In short, I was a 20-year-old behaving like a 12-year-old—and a pretty desperate one at that.

I knew how silly I was acting, and in fact I was quite ashamed of it—though apparently not too ashamed to tell Sr. Julie.

“Julie,” I fretted, “I’m a college student—an adult!—and I’m acting like an adolescent.”

She looked at me with her serene eyes and said firmly, “But you are an adolescent…”

“No,” I interrupted—I mean I’m acting like I’m in Junior High.”

“Of course,” she explained gently. “Because, when it comes to dating, that’s precisely where you are. In Junior High, when your straight friends were all dating, what were you doing? Keeping to yourself. You never had those adolescent experiences that others did. They’re silly, sure, but they’re part of the process. You’re just starting out. So be patient with yourself.”

It was one of those “lightbulb moments”: You’re new to this; be patient with yourself.

I had only been out about a year, without any real dating experience, and yet I was beating myself up for failing to handle my crush like an “adult.” (Eventually I would learn that even adults don’t necessarily handle their crushes like adults.)

Then Sr. Julie sang “Climb Every Mountain” and sent me on my way.

Okay, I made that last part up. But the rest of the story is true, and the exchange has stuck with me for two decades.

I should mention that it came as no surprise to me that a Catholic nun could give such good relationship advice—to a gay guy, no less. The priests, nuns and brothers I knew in college were sensitive, humane individuals. It saddens me that, in the minds of the public, their humanity is often eclipsed by the misdeeds of the hierarchy.

Still, even though I no longer share their Catholic faith, I carry their lessons with me.

I remember Julie’s insight, for example, each time a young gay person comes to me for relationship advice. “You’re new to this; be patient with yourself,” I tell them.

I remember it, too, when I reflect on the various ways in which homophobia harms people. It is difficult to exaggerate the enduring damage done by robbing youth of key formative experiences. And while I’m grateful that more gay youth today can experience their adolescent growing pains alongside their straight peers, we still have a long way to go.

And I remember it when, even now, I notice myself replaying the scripts learned in Junior High. It’s not just about romantic life—though I sometimes suspect that, contra Freud, it’s really 7^th grade that holds the key to one’s sexual psyche. It is, rather, a more general insecurity, a nagging doubt: “Will they really like me?” followed by the vestigial coda, “But what if they knew my secret?”

It is no longer a secret, of course. I’m an out gay man happily in an eight-year relationship. Neil is a distant memory. Sr. Julie, whom I have not spoken to in decades, is now a high-ranking university administrator. I owe her a thank-you.

********************

John Corvino, Ph.D. is an author, speaker, and philosophy professor at Wayne State University in Detroit. His column “The Gay Moralist” appears Fridays on 365gay.com.

For more about John Corvino, or to see clips from his “What’s Morally Wrong with Homosexuality?” DVD, visit www.johncorvino.com.

The brief announcement, keeping to Vatican tradition, did not say why the staunchly conservative Monsignor Joseph Martino, 63, Bishop of Scranton, Pennsylvania, had submitted his resignation. He took up the post in 2003.

Under canon law, which contain the “rules” of the Catholic church, bishops are expected to offer their resignation when they turn 75, but the pope sometimes asks bishops to stay on beyond that age.

The Vatican said that the pope had accepted the resignation under a provision of canon law in which a bishop due to illness or “some other grave reason, has become unsuited” to carry out his duties, in which case the bishop is “earnestly requested to offer his resignation from office.”

A spokesman for the Vatican declined to elaborate on the resignation because the Diocese of Scranton had announced it will hold a news conference later in the day.

The resignation came as no surprise. A local newspaper reported last week that workers removed furniture from Martino’s residence in Scranton.

The pope also accepted the resignation of Scranton’s auxiliary bishop John Dougherty for reasons of age. No new appointments were announced.

The son of the country’s most famous Catholic family defied church teachings when he divorced his first wife, then was granted an annulment only after he admitted he wasn’t being honest when he promised her he’d be faithful. His most significant and public break with the church came with his support for abortion rights.

Yet Kennedy also advocated for signature Catholic causes, such as help for the poor, health care and immigration reform, and opposition to the Iraq war. His faith remained a regular part of his life until it ended this week with a priest at his bedside.

The apparently conflicting portrait of a man loyal to the church despite widening disagreement on key issues “almost perfectly represents” the views of most American Catholics, said Boston College professor Alan Wolfe.

“He’s an effect of a process that’s been going on for a very long time that started long before Teddy Kennedy was born and will continue long after Teddy Kennedy is dead,” Wolfe said.

Kennedy’s mother, Rose Kennedy, set the roots of his faith, emphasizing Christ’s teaching in the Gospels that “to whom much is given, much will be required.” When her kids were teens, she made sure they went to a weekend religious camp every year, even if they’d rather be sailing, said Adam Clymer, who worked with Kennedy on his biography. She took them to church during the week, so they knew church wasn’t just for Sundays.

In his eulogy during her 1995 funeral, Kennedy called his mother’s faith “the greatest gift she gave us.”

A commitment to Catholicism was not always evident in Kennedy’s personal life, which was marred by problems with alcohol and philandering. In 1983, he was forbidden from receiving communion after his divorce – which the church forbids – from his first wife, Joan.

The public learned more than a decade later that he’d been granted an annulment after he was seen accepting Communion at his mother’s funeral. Joan later said that Kennedy requested the annulment, which she did not oppose, on grounds that his marriage vow to be faithful had not been honestly made, Clymer said.

Kennedy never discussed his annulment and also rarely spoke publicly of his Catholicism.

“I think faith oftentimes is deeply felt in the marrow of your bones, it’s a matter of the heart,” said Kennedy’s friend, the Rev. Gerry Creedon, a Washington-area priest. “He had trouble articulating his inner feelings, his deepest conviction and matters of emotion, the heart.”

One of Kennedy’s longest discussions of his faith came in 1983 in an unlikely place – political foe Jerry Falwell’s Liberty University:

“I am an American and a Catholic; I love my country and treasure my faith,” Kennedy said. “But I do not assume that my conception of patriotism or policy is invariably correct, or that my convictions about religion should command any greater respect than any other faith in this pluralistic society. I believe there surely is such a thing as truth, but who among us can claim a monopoly on it?”

In the same speech, Kennedy referred to abortion, criticizing some religious people for wanting government to “tell citizens how to live uniquely personal parts of their lives.” His pro-abortion rights stance was a flip from early in his career and tough for many Catholics to accept, even those who admire his other work in other areas they consider “pro-life” – such as anti-war, anti-poverty and anti-death penalty causes.

“There’s this big, ‘What if?’” said Catholic author Michael Sean Winters. “If Ted Kennedy had stuck to his pro-life position, would both the (Democratic) party and the country have embraced the abortion on demand policies that we have now? And I don’t think so.”

Russell Shaw, former spokesman for the U.S. Conference of Catholic Bishops, said when Kennedy defied the church on issues such as abortion and later, gay marriage, he reinforced a corrosive belief among Catholics that they can simply ignore teachings they don’t agree with.

Kennedy’s differences with the church never kept him from Mass. When he was in Washington, Kennedy would attend Blessed Sacrament Church in Chevy Chase, Md., and sometimes stop in at St. Joseph’s on Capitol Hill, said Susan Gibbs, spokeswoman for the Washington Archdiocese. In his last days, Kennedy leaned hard on his faith. Creedon said he visited with Kennedy last Friday, offering him a blessing and praying the Lord’s Prayer with him.

“He just was a man of deep piety and devotion, as well as public commitments in the area of the Gospel,” Creedon said.

Kennedy’s relationship with the Catholic church was rocky, Shaw said, but there’s no doubt it was enduring. Judging the quality of Kennedy’s faith isn’t for him, he said.

“Now it’s up to God,” he said.

Jim Cunningham of the Nebraska Roman Catholic Conference says psychologists and other licensed therapists should be able to refuse to treat or refer clients because of the counselors’ religious or moral convictions.

But psychologist James Cole told regulators that such a rule could open the door for discrimination as long as a therapist claimed a religious conflict. Cole represented the Nebraska Psychology Association at a recent hearing on the proposal.