Posts Tagged Commonweal
The division of Catholicism into various brands—liberal, progressive, conservative, traditionalist—fosters a spirit of zero-sum competition rather than communion. (Commonweal)
One of the effects of the sex-abuse crisis is the current moment of institutional iconoclasm—the temptation to get rid of the institutional element of the Catholic Church. The failures of the church’s institutions are now on full display, even more so than after the revelations of the Spotlight investigation. It is hypocritical, however, to interpret the abuse crisis as a clerical abuse crisis rather than a Catholic abuse crisis. Obviously, the clergy had a unique role in the crisis, but the moral and legal responsibilities do not belong exclusively to those wearing a Roman collar. We are still reluctant to acknowledge the systemic nature of this crisis as something that affected the entire Catholic world and not just its ordained ministers. We would like to contain it neatly within the hierarchy so as to exempt ourselves from the burden of critical self-reflection.
“American Catholicism has not yet found its way out of the blame game for the abuse crisis. One sees this on both sides of the ideological spectrum. Recent attempts to use the crisis as a pretext for abolishing the priesthood are just a liberal version of conservative attempts to blame sexual abuse on gays or the sixties. All such strategies spare lay Catholics the bother of having to ask ‘What did I do wrong?’ The abuse itself damaged the lives of the victims and their families, friends, and communities. Now, the shortcomings of our response to the abuse crisis—our failure to deal with its root causes—is causing another kind of damage. When prominent scholars of Catholicism publicly display their ‘disgust’ for Catholicism, it is clear that the abuse crisis has blurred the line between an ecclesially engaged Catholic theology and the more dispassionate, agnostic religious studies of Catholicism. The abuse crisis has produced two kinds of counter-evangelization:
- first, the counter-evangelization of the hierarchical church, whose example scandalizes the faithful and repels outsiders;
- second, the counter-evangelization of those who have used this crisis to self-righteously declare their liberation from what they describe as a morally corrupt institution.
There is a prefabricated quality to at least some of these declarations. They seem less like honest reckonings with new information than shrewdly timed expressions of old resentments. There will always be an appreciative audience for “Why I Left” pieces.”
By Massimo Faggioli, Commonweal — Read more …
As if by an act of divine providence, however, the first trial run of a metropolitan-centered strategy to contain abusive bishops has provided a spectacular public demonstration of how this plan can fail. The case I am referring to, of course, is that of Bishop Michael Bransfield of the diocese of Wheeling-Charleston, West Virginia, who has been suspended from ministry over multiple allegations of sexual harassment and misuse of diocesan funds. (Commonweal)
The now-glaring weakness of the USCCB’s 2002 Dallas Charter for the Protection of Children and Young People was that it made no provision for dealing with bishops who engage in sexual misconduct. In the wake of the scandal surrounding Theodore McCarrick, who had escaped the consequences of his abuses for decades, the American bishops realized this gap had to be closed. Without some mechanism for holding bishops accountable, the trust that the hierarchy hoped to rebuild after the devastating revelations of clergy abuse of children could never be achieved.
“In the course of discussions in the months following the McCarrick revelations, two proposals emerged: an independent lay-run board could investigate a bishop and report to Rome, or a case could be referred to the metropolitan bishop of the region (a metropolitan is the bishop of the chief see of an ecclesiastical province, usually an archdiocese), who would oversee the investigation and send his findings to Rome. In either case, the pope would make a final determination of the fate of the bishop.
“Not surprisingly, the latter option (first proposed by Cardinal Blase Cupich of Chicago) was the one favored by most American bishops and the Vatican. It decentralizes the work of investigating accusations. It avoids thorny practical questions about who chooses the members of the lay board. And, critically, it sidesteps the canonical ‘problem’ of lay people in the church being placed in a position of authority over bishops.
“The guidelines issued this spring by Pope Francis endorsed the ‘metropolitan plan.’ At their June meeting in Baltimore, the American bishops adopted it, though with some debate over whether lay involvement in the process should be mandatory or optional. They made it optional.
“As if by an act of divine providence, however, the first trial run of a metropolitan-centered strategy to contain abusive bishops has provided a spectacular public demonstration of how this plan can fail. The case I am referring to, of course, is that of Bishop Michael Bransfield of the diocese of Wheeling-Charleston, West Virginia, who has been suspended from ministry over multiple allegations of sexual harassment and misuse of diocesan funds.”
By Rita Ferrone, Commonweal — Read more …
The good news is this: if the dignity of all the baptized is genuinely and deeply respected, this rules out every one of the predatory behaviors we have seen in the abuse crisis. (Rita Ferrone in Commonweal)
When Pope Francis wrote to the American bishops concerning the abuse crisis, he observed that ‘many actions can be helpful, good and necessary, and may even seem correct, but not all of them have the ‘flavor’ of the Gospel.’
“By recommending a return to the Gospel as an essential reference point, Francis is on to something. The horror of the abuse cases, the sheer numbers of victims, the longevity of the crisis, its scope, and the fact that it has proved so hard to change the institutional patterns and habits that abet it—all this has been, for many of the faithful, a profoundly shocking and disorienting experience. It has eroded the trust we used to give to our church leaders and structures. It has shamed us in the eyes of the world. We do not taste the Gospel here. Yet we long for it, even when that longing goes unnamed.
“Metaphors of taste and smell have a long history in Christian discourse. The psalmist enjoins the faithful to ‘taste and see the goodness of the Lord.’ The gift of God’s law is perfect and refreshing, ‘sweeter than syrup, or honey from the comb.’ Evil, in contrast, is something that sets one’s teeth on edge. Sour and bitter fruit come forth from wickedness.
“In the New Testament, followers of Jesus are urged to be “salt for the earth” and not to lose their savor. Because the sense of taste is allied with smell, we also find olfactory images in the Scripture. Paul refers to Christians as those who bear “the aroma of Christ.” In the ancient church, catechumens were given salt on the tongue as part of their admission to the catechumenate. Ritual expresses in the body what is believed in faith: Christian life is not bland or flavorless. It tastes like something.
“What does the Gospel taste like? Francis doesn’t say. Perhaps this is because he thinks the bishops already know …”
By Rita Ferrone, Commonweal — Read more …
One line in particular from (Cardinal Blase) Cupich (of Chicago) stood out: his claim that the “structural elements” of reform would not be enough unless “we anchor all our deliberations in the piercing pain of those who have been abused and of the families who have suffered with them.” (Commonweal)
In the lead-up to last month’s four-day Vatican summit on the sexual abuse of minors, organizers made a concerted effort to lower expectations. A crisis decades in the making, the full scope of which is still coming into view, would not be solved in one meeting, they insisted. There would be no sweeping policy changes from on high, no declaration from Pope Francis that definitively addressed every concern about how the church handles sexual abuse, no “closure.” But even if such a gathering was never intended to do everything, it’s still fair to ask whether it did enough.
“The unsatisfying answer is that no one knows—yet.
“The effectiveness of the summit may only be revealed in the weeks, months, and perhaps years ahead, after the bishops have returned home and continue—or in some cases, start—the work of responding to, and safeguarding against, sexual abuse. It’s an approach in line with what Francis once described as a “healthy decentralization,” recognizing that bishops in different parts of the world might need to develop different strategies, perhaps above all when it comes to how the church relates to civil authorities. But this shouldn’t be mistaken for a lackadaisical, “hands-off” approach. The Congregation for the Doctrine of the Faith will provide the bishops with a handbook that clearly lays out their responsibilities for dealing with accusations of abuse—and, as Austen Ivereigh points out, the 2016 motu propio “As a Loving Mother” makes it clear they’ll be removed if they fail. It was also announced at the summit that special task forces would be created to offer bishops additional support. And there were proposals for how the bishops themselves, along with religious superiors, should be held accountable. Chicago Cardinal Blase Cupich offered a framework, rooted in synodality, for discussion and discernment about such reforms.”
By The Editors at Commonweal — Read more …
A Step Toward Accountability / Voice of Faithful diocesan financial transparency study on Commonweal.org
Transparent financial reporting would have revealed the extent of the settlements bishops made, and lay Catholics would have been aware that abuse was not rare but widespread. (Voice of Faithful diocesan financial transparency study on Commonweal.org)
Reports of sexual abuse and cover-ups within the church hierarchy have led to increased attention to the church’s secrecy around its finances. Until only recent decades, U.S. diocesan financial affairs were kept confidential and knowledge was compartmentalized; even some very highly placed diocesan officials were unaware of the settlements used to keep clerical sexual abuse under wraps. It was generally assumed that once contributions hit the collection basket, parishioners had no business knowing how the bishops used that money. What they would have learned is that the U.S. Catholic Church has spent $3.99 billion related to clerical-abuse settlements.
“Before the Boston Globe’s 2002 “Spotlight” report, most Catholics in the pews thought that clerical abuse was rare. But presiding bishops knew differently: both from their personal experiences, and from the work of Fr. Thomas Doyle and others, who reported in the 1980s on the prevalence of abuse in the church. When Rev. Gilbert Gauthe admitted to abusing more than three hundred children in the Diocese of Lafayette, Louisiana, in 1986, or in 1993 when Rev. James Porter was sentenced to between eighteen and twenty years in prison for sexual abuse of children in Fall River, Massachusetts, there was minimal discussion of the role that church funds might have played in keeping those stories quiet.
“Transparent financial reporting would have revealed the extent of the settlements bishops made, and lay Catholics would have been aware that abuse was not rare but widespread. With this information made public, many children could have been spared the devastating effects of child abuse. Even were abuse to occur, church officials would not have been able to cover it up with secret settlements. Serial abuse would have been far less likely …”
By David Castaldi, Joseph Finn and Margaret Roylance on Commonweal.org — Read more …
David Castaldi was a biotechnology entrepreneur and CEO who also served as Chancellor and CFO of the Roman Catholic Archdiocese of Boston (RCAB). Joseph Finn was a member of the RCAB’s Diocesan Finance Council and authored its initial charter. Margaret Roylance is a research materials engineer, Vice President of Voice of the Faithful (VOTF), and Chair of its Finance Working Group. All three were among the founding members of VOTF.
This summer has inaugurated a new chapter in the history of the abuse scandal. The ecclesial context of this chapter is very different from the situation between 2002 and the pontificate of Benedict XVI. The sex-abuse crisis is now reacting explosively with another crisis: the growing rifts within the Catholic Church in the United States. (Massimo Faggioli in Commonweal)
The publication of the ‘testimony’ of Archbishop Carlo Maria Viganò, the former Vatican nuncio to the United States, is an unprecedented moment in modern church history—and not just because of his demand that Pope Francis resign. The eleven-page document, crafted and published by Viganò with the help of sympathetic Catholic journalists while the pope was in Ireland, is motivated by a personal vendetta and enabled by a serious crisis within U.S. Catholicism.
“Those familiar with Viganò’s career at the Vatican and in Washington, D.C., were not surprised to see his accusations fall apart upon inspection. His earlier smear campaign against other members of the Curia, which came to light because of ‘Vatileaks,’ had similarly collapsed. It is worth noting that the first real pushback from the Vatican came on September 2, when officials challenged Viganò’s account of how he had arranged the private meeting between the pope and Kim Davis in 2015. Viganò misled Pope Francis about that stunt, and ignored the advice of Cardinal Donald Wuerl and Archbishop Joseph Edward Kurtz, who had both warned him against it …
“This summer has inaugurated a new chapter in the history of the abuse scandal. The ecclesial context of this chapter is very different from the situation between 2002 and the pontificate of Benedict XVI. The sex-abuse crisis is now reacting explosively with another crisis: the growing rifts within the Catholic Church in the United States. There is, first, the not entirely new rift between different kinds of Catholic culture. Then there is the rift between the current pope and many American bishops, which is more recent. Finally, there is a new rift between Pope Francis and American Catholics; even those who love him can’t make out what his short-term strategy for dealing with the abuse crisis is—as opposed to the long-term fight against clericalism outlined in his “Letter to the people of God” of August 20 …”
By Massimo Faggioli, Commonweal — Read more …
Massimo Faggioli, and internationally recognized author and theologian at Villanova University, will be a featured speaker at Voice of the Faithful’s 2018 Conference: Progress & Promise, in Providence, R.I., on Oct. 6. Click here for information and to register.
“The hearings have laid bare the cultural factors that enabled the (clergy abuse) scandal to be so badly managed,” he (Francis Sullivan, head of the Truth, Justice, and Healing Council) told me. “They can be summarized as issues of power, privilege, and participation. Who controlled decision-making, who was involved in decision-making, and who benefited from the decisions taken. The lack of transparency and the entitlement attitudes that underpin clericalism were given a lot of ventilation.” (Commonweal)
Arriving in Sydney, Australia, this summer for a round of conferences sponsored by the Broken Bay Institute of the Australian Institute of Theological Education, I found a church confronting events likely to have a profound impact on its future: the Royal Commission’s completion of its work on an ‘institutional response to child sexual abuse’; the return of Cardinal George Pell from Rome to face charges on sexual abuse cases alleged to have taken place decades ago in the diocese of Ballarat; and the announcement of a Plenary Council for Australia set for 2020—the first since 1937.
“The three issues are interwoven. The Pell case frightens the institutional church for the ripple effects the trial might have on other investigations into clergy sexual abuse. It complicates the creative response of the Australian episcopate to the scandal: the creation of the Truth, Justice, and Healing Council launched shortly after the establishment of the Royal Commission and headed by Francis Sullivan, a lay Catholic who for fourteen years was chief executive of Catholic Health Australia. After the expected publication of the Royal Commission’s report at the end of this year, the Truth, Justice, and Healing Council will publish its own report. It will be interesting to see how the episcopate receives it. Created by the bishops, the council has nonetheless maintained an independent attitude; for example, it has refused the request of some bishops to cross-examine witnesses heard by the Royal Commission.
“Sullivan gave me his assessment of the impact of the Royal Commission hearings. ‘The hearings have laid bare the cultural factors that enabled the scandal to be so badly managed,’ he told me. ‘They can be summarized as issues of power, privilege, and participation. Who controlled decision-making, who was involved in decision-making, and who benefited from the decisions taken. The lack of transparency and the entitlement attitudes that underpin clericalism were given a lot of ventilation. This has opened public debate about the role of women, celibacy, seminary training, supervision of clerics, and the ethical use of church finances.’ The church, he added, has lost control of this public debate. ‘Its voice has been muted and compromised,’ he said. ‘Any semblance of a defensive tone is jumped on by critics and the majority of the leaders have been missing in action.'”
By Massimo Faggioli, Commonweal — Read more …
“When ordination is rightly understood, according to Pope Francis, women’s gifts for leadership can be shared within the church. Women can engage in decision-making for the church. He seems to be saying that ordination is simply less important than baptism in the grand scheme of things. And in any clerically-dominated church, that is saying a mouthful—for women and for men.”
The Catechism of the Catholic Church offers some sage advice on how to take someone else’s words. In article 2478, it says:
“To avoid rash judgment, everyone ought to be careful to interpret insofar as possible his neighbors’ thoughts, words, and deeds, in a favorable way.
“To explain this, it offers a quote from the Spiritual Exercises of St. Ignatius Loyola, founder of the Society of Jesus:
‘Every good Christian ought to be more ready to give a favorable interpretation to another’s statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved.’
“I thought about this advice when considering some of Pope Francis’s words about women. As many have noted, despite his stated intention of including and promoting women, the Pope has caused no little consternation by some of his remarks concerning them.”
By Rita Ferrone, Commonweal — Read more …
“… the evidence for women deacons is on the literal rocks themselves, carved in marble or limestone, on chancel screens or tombstones.”
Those not predisposed to support women deacons in the present day often consider the initiative to be a recent, feminist, perhaps postmodern quest, an innovation unmoored from historical tradition. What often goes unnoticed in the discussion about women deacons, though, is how much of the ancient evidence comes from concrete archaeological discoveries.
“Advocates are not reading between the lines of history, creating things that aren’t there in the plain sense of some text. They’re not looking under every proverbial rock in hopes of finding a meager piece of evidence. No, the evidence for women deacons is on the literal rocks themselves, carved in marble or limestone, on chancel screens or tombstones.”
By Michael Peppard, Commonweal — Click here to read the rest of this story.
Three months after the publication of Amoris Laetitia (“The Joy of Love”), the reception is underway, and various commentators already are noting the wide differences in the hermeneutics of the post-synodal exhortation. If we want to identify the two main approaches, we can say that one has a rather constrained view of the text and, especially, of the two synodal gatherings … The other interpretation focuses on the exhortation’s renewed emphasis on conscience as opposed to legalistic approaches to moral theology, and its acknowledgment of the need for theological and pastoral attention to new situations.”
By Massimo Faggioli, dotCommonweal — Click here to read the rest of this article