France's Archbishop Guy de Kirimel of Toulouse, Apologizes to Victims and Cancels Appointment of Convicted Priest as Chancellor
The Catholic Bishops Conference of France (Statement on Aug. 10) had entered into dialogue with the archbishop inviting him to reconsider the appointment:
In France, the past few weeks have seen a busy ecclesiastical period. We would like to recall that our Church, for several years, has courageously taken the path of truth in the painful issue of abuses committed within it. It is very important to continue this work in all sectors of ecclesial life. Little by little, we have learned to look at these facts first from the point of view of the people who have been victims and who suffer the consequences for the rest of their lives. This shift in perspective, the moving listening to their distress and pain, and the acceptance of their invitation to humbly pursue with them a path of truth, have initiated, for our ecclesial institution, a long and demanding work of conversion, which we are determined to continue. In this spirit, we have entered into a constructive dialogue with Mgr Guy de Kerimel, Archbishop of Toulouse, inviting him to reconsider the decision he had made regarding the appointment of the Chancellor of his diocese. Indeed, such an appointment to such an important position, canonically and symbolically, can only revive wounds, awaken suspicions and disconcert the people of God.
FULL TEXT Statement Regarding the Chancellor’s Appointment by
Mgr Guy de Kerimel
In order not to provoke division among bishops, and not to remain at a standoff between those "for" and "against," I decided to reverse my decision; this has now been done, with the appointment of a new chancellor.
My decision was interpreted by many people as a snub to the victims of sexual abuse; I ask the victims' forgiveness. This was obviously not my intention. Others finally saw it as a sign of hope for the perpetrators of abuse who had served their sentence and are experiencing a very trying social death. Here, I must ask forgiveness from the one I named and in whom I trust, for not having been able to find the rightful place to which he is entitled.
How can we find the right attitude that doesn't force us to take one side to the detriment of the other? How can we keep the victims in mind without forever rejecting the guilty?
Today we speak of "restorative justice": it seeks to establish a meeting, always free, between the perpetrator of the wrongdoing and the victim, for a recognition of the harm committed and in the desire not to be trapped in the harm.
The perpetrator must repair the harm committed, or at least, through the punishment that justice inflicts on him, participate in the repair of the harm committed. When it comes to a crime, the harm always has an irreparable dimension. What should be done in this case? Practice revenge? That would be to lock oneself into a destructive logic and ultimately into the ultimate victory of evil.
France has renounced the death penalty; justice believes in the possibility of change for criminals and works towards their rehabilitation. It cannot give free rein to revenge; this would be to the detriment of the perpetrator, of course, but also of the victim and of society as a whole. In the name of such justice, we would fall into the worst injustices. Justice does not return to the perpetrator the harm he has done to the victim: "an eye for an eye, a tooth for a tooth." It places a limit on the exclusion of the guilty party, except in extreme cases involving dangerous individuals.
In the Gospel, Jesus went to great lengths to rehabilitate sinful and guilty people. He called to positions of responsibility men like Matthew the tax collector, Peter the renegade, Paul the criminal, Mary Magdalene the prostitute, and so many others. Paul had made victims, perhaps also Saint Matthew in another order. However, Jesus forgave their sins, they changed their lives, and they exercised, in the name of Christ, an authority that lasts to this day. This evangelical logic goes even beyond rehabilitation, which only affects one's place in society: it is called conversion, because it changes the human heart.
We, who have the mission to bear witness to the Gospel, cannot ignore the mercy that Jesus always showed, even on the cross, by forgiving the wrongdoer who turned to Him. We believe that justice is not opposed to mercy, mercy is not opposed to justice.
We believe in forgiveness and redemption, without ever condoning injustice, even if, sadly, we sometimes practice it, because we are no better than the first disciples of Jesus. The path of conversion is never complete on this earth.
How can we hold justice and mercy together? I would like us to continue to reflect on this important subject, so as not to remain stuck in emotions, which rarely lead to true justice, but so that, as Christians, we can have the most just attitude possible, in accordance with the Gospel.
Please be assured of my devotion.
+ Guy de Kerimel
Archbishop of Toulouse
August 16, 2025
Published on 08/16/2025
Sources: https://eglise.catholique.fr/espace-presse/communiques-de-presse/communiques-de-presse-conference-des-eveques-de-france/565728-communique-de-la-presidence-de-la-conference-des-eveques-de-france/
https://toulouse.catholique.fr/publication/communiques/communique-a-propos-de-la-nomination-du-chancelier/
Image By Paralacre - Own work, CC0, https://commons.wikimedia.org/w/index.php?curid=38167341
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