This document expresses the view of the writer alone,
and not that of Voice of the Faithful.
TOWARD A HEALED AND RENEWED CATHOLIC CHURCH
Expectations and Requirements for The New Archbishop of
Boston,
and For All Bishops and Pastors
by
Anthony T. Massimini
(Tonymary@att.net)
Introduction
As this time of deep suffering caused by the collapse of leadership
and trust in the church, Christ is calling all Catholics to come together
to prayerfully discern the intentions of his indwelling Spirit, so we
can collaborate with the Spirit in working to cleanse and renew our church
and move it forward into the 21st century. We pray that these expectations
and requirements are a true response to Christ's intentions.
As Catholic laity, we accept the authority of our bishops and pope. We
also gratefully acknowledge the wonderful ministry to the poor, sick,
homeless and marginalized that they have provided throughout the years.
Unhappily this paper will necessarily focus on the negatives that cry
to be corrected. In this light, we commit ourselves to fully exercising
our rights, responsibilities and obligations to make our views and needs
known, and to work with all our bishops and pastors to cleanse the church
of its present scandal and help restore its moral credibility.
These expectations and requirements do not in any way dissent from church
teachings; in fact, they are expectations and requirements for the full
implementation of church teachings. They also move us to put aside all
pious clichés and to speak out with spiritual clarity and prophetic truth.
Our expectations and goals are grouped in accord with the three goals
of Voice of the Faithful. They are necessarily stated in general terms;
details will be worked out in particular dioceses and parishes. For the
sake of ease of language, I refer to all bishops and archbishops simply
as, "the bishop." All that is said of pastors applies, with the necessary
distinctions, to all priests.
Goal No. 1: Support the Victim/Survivors of Sexual Abuse and Rape
1-1. We expect and require that the bishop openly acknowledge and demonstrate
a full understanding and appreciation of the meaning of "scandal," especially
as it applies to the behavior of those bishops who aided, abetted and
covered-up the sins and crimes of the abusing and raping priests, and
who continue to cover up their own responsibility for the suffering and
scandal.
Scandal takes on a particular gravity by reason of the authority of
those who cause it or the weakness of those who are scandalized.
Scandal is grave when given by those who by nature or office are obliged
to teach and educate others. -- Catechism of the Catholic Church, No.
2284, 2285, 2287
1-2. We expect and require that the bishop step out from behind his lawyers
and address the victim/survivors directly, pastorally and personally.
He will treat them first as wounded members of Christ-as bleeding expressions
of Christ crucified-whose angels always look upon the face of God (cf.
Mt. 18:10). Like Christ himself, the Shepherd and Guardian of souls (1
Peter 2:25), he will listen to them, discern their needs, and work for
their deepest healing, no matter what the price. For them, he owes a special
accounting to God (cf. Acts 20:28; Heb. 13;7).
1-3. We recognize that the church has an institutional/legal framework,
but we also recognize that this aspect must never be primary. (Cf. Avery
Cardinal Dulles, Models of the Church), We expect and require that
the bishop see and treat the church first as the People of God (Vat. II,
Lumen Gentium, No. 9), in whom the Spirit of Christ dwells, giving all
members full and equal human and baptismal dignity. (Canon 208). Pope
John Paul II, in Novo Millenneo Ineunte, (Jan. 6, 2001), speaks
of, "the rediscovery of the Church as "mystery" or as a People of God,
"gathered together by the unity of the Father, the Son and the Holy Spirit."
With the victim/survivors clearly in mind, the bishop will also first
see and treat the church as the Sacrament of Christ's presence in and
for the world; as the Herald of Christ's Good News; and as the Servant
to the World in the Spirit of Christ. (Dulles, Models of the Church).
After all these prior aspects are fully acknowledged and respected, and
within their context, the bishop will then use the institutional/legal
process to obtain the fullness of justice for all parties involved in
this scandal.
1-4. We expect and require that the bishop preserve all records pertaining
to the sexual abuse and rape of all victims, and the cover-up of these
sins and crimes. He will submit these records to the proper civil authorities,
so they can exercise their legitimate duty to investigate and ascertain
if any crimes have been committed. We expect and require that these records
and investigations be made public. (Cf. Accountability in Goal No. 3 below)
1-5. We expect and require that the bishop tell the full truth regarding
the financial condition of his diocese. He will not use the threat of
bankruptcy as a means for propaganda or for gaining any advantage over
the victim/survivors. (Cf. Canons 129, 492, and Accountability in Goal
No. 3 below)
1-6. In all things, we expect and require that the bishop place the
good of his people before all else-especially the good of children, the
poor, the sick and the marginalized. He will not under any circumstances
prefer anti-Christian, aristocratic clerical power, privilege or secrecy-all
of which are obstacles to full Christian service and accountability to
the whole church. (Cf. Canon 209.)
Goal No. 2: Support for Priests of Integrity
2-l. We expect and require that he understand his priests' promise of
obedience to him in the full light of the priests' human and baptismal
dignity, and of their prior obligation (which binds all members of the
church) to courageously obey the will of God. While necessarily reserving
final decisions to himself, he will openly encourage all priests to express
their own discernment of the Spirit regarding what is good for the church.
a.
In cases where there is a sincerely held division of views among the
priests, the bishop will put away any spirit of recrimination, and work
to heal this division and bring about a new unity of understanding and
spirit among the priests themselves and between the priests and himself.
2-2. We expect and require that the bishop publicly acknowledge and celebrate
the lives and ministry of all his priests who are ministering to their
people in the Spirit of Christ.
2-3. We expect and require that the bishop put an end to all denial,
and acknowledge that some of his priests are suffering from such problems
as loneliness, depression, alcoholism, immaturity, material excesses,
and arrested sexual development. He will look honestly and deeply into
the causes of this suffering and take all necessary steps to relieve it,
especially utilizing the professional help of qualified laity. (Cf. Donald
Cozzens, The Changing Face of the Priesthood; Richard Sipe, Sex, Priests
and Power) 4.
2-4. We expect and require that the bishop honestly study the total sexual
culture that prevails in the priesthood, paying special attention to the
question of priests' emotional maturity. (Cf. "The Role of the Church
in the Causation, Treatment and Prevention of the Crisis in the Priesthood,"
1971, by Dr. Conrad Baars. Dr. Baars estimated that 15% of all priests
were emotionally fully developed; 20-25% had serious psychiatric problems,
and 60-70% suffered from lesser degrees of emotional immaturity.)
2-5. We expect and require that all priests, deacons and religious receive
continuing education, especially on the teachings of Vatican II, with
particular focus on the rights of the laity to participate in the church
in accord with the gifts the laity receive from the Spirit.
2-6. We expect and require that the bishop acknowledge that today's
seminarians are to be prepared for parish ministry in a way that avoids
the pseudo-monastic mindset that isolates them from necessary maturing
influences, and disconnects them from the people whom they are called
to understand and serve. Rather, we expect and require that their seminary
preparation develop their ability to minister to the faithful with mature
and effective understanding and compassion. This includes their ability
to recognize and work with those members of the laity who enjoy the spiritual
gifts of insight, service, teaching and counseling, and those who can
help ensure the laity's prophetic and ecumenical involvement in the institutions
of today's society. (Cf. Vat. II, Lumen Gentium, No. 35; Decree on Ecumenism;
Jn. 7:7, 14:17, 16:11; Catechism of the Catholic Church, No. 408; Pope
John Paul II, Ut Unum Sint)
Goal No. 3: Restructure the Church
The kings of the Gentiles lord it over them, and those in authority over
them are addressed as "Benefactors": but among you it shall not be so.
Rather, let the greatest among you be as the youngest, and the leader
as the servant. For who is great, the one seated at the table, or the
one who serves? Is it not the one seated at the table? I am among you
as one who serves.
Luke 22:25-27
3-1. In light of Jesus' explicit requirement, we expect and require
that the bishop will finally remove from himself the "Gentile," i.e.,
pagan trappings of clerical power and domination, privilege, material
excess, and the absence of accountability to the laity, and assume his
proper Christian role as the Shepherd-Servant of his people in the Spirit
of the humble Christ (Cf. 1 Tim. 3:1-8; Titus 1:6-9).
- He will recognize that the
princely trappings of domination, privilege and secrecy are a pagan
accretion that scandalously disconnect him from the people whom Christ
calls him to serve. Instead, he will live in full and close Christian
communion with his people. (Cf. Canon 1287)
- He will recognize that his
ordination and his office as Shepherd-Servant in the Spirit of Christ
are all that is necessary to gain him full Christian respect.
- Putting aside all pagan
notions, he will ensure that when the rich and powerful contribute their
money and influence to the church, they do so without having to be entertained
with the trappings of power and material excess.
3-2. We expect and require that all priests and pastors serve in full
communion with their people; that they live, work, teach and preach in
terms of the laity's experiences and world, and not in the terms of the
clerical culture, with its pagan mindset of domination, privilege, isolation
from the laity and their world, and absence of accountability.
3-3. As an essential exercise of the bishop's full and open communion
with the church, we expect and require that he provide for the continuous
participation of the laity in the governance and operation of the church.
In the church, "lay members of the Christian faithful can cooperate in
the exercise of this power [of governance] in accord with the norm of
law." (Canon 129).
An individual layman, by reason of the knowledge, competence, or outstanding
ability which he may enjoy, is permitted and sometimes obliged to express
his opinion on things which concern the good of the Church. When occasions
arise, let this be done through the agencies set up by the Church for
this purpose. Let it always be done in truth, in courage, and in prudence,
with reverence and charity toward those who by reason of their sacred
office represent the person of Christ.
Lumen Gentium, No. 37
We expect and require that the bishop go beyond the institutional requirements
for occasional diocesan synods, parish councils, etc., and set up mechanisms
for a continuous dialogue between pastors and all the laity, as befits
the operations of the living, mystical body of Christ. When synods and
councils do occur, they must cease to be composed of hand-picked laity,
who rubber stamp items listed on a theologically and spiritually restricted
agenda.
The theology and spirituality of communion encourage a fruitful dialogue
between Pastors and faithful: on the one hand uniting them a priori in
all that is essential, and on the other leading them to ponder agreement
in matters open to discussion.
To this end, we need to make our own the ancient pastoral wisdom which,
without prejudice to their authority, encouraged Pastors to listen more
widely to the entire People of God. …As St. Paulinus of Nola urges: "Let
us listen to what all the faithful say, because in everyone of them the
Spirit of God breathes."
While the wisdom of the law…attests to the hierarchical structure of
the Church…the spirituality of communion, by prompting a trust and openness
wholly in accord with the dignity and responsibility of every member of
the People of God, supplies institutional reality with a soul.
Pope John Paul II, Novo Millennio Ineunte, No. 45
. We expect and require that the bishop discard the false and deceitful
arguments that have been put forward against Voice of the Faithful, and
permit them to meet on their own church property, and welcome them into
full dialogue with him and their pastors. In the Spirit of Truth, it is
time to say clearly and forcefully that it is not for the faithful, wounded
and deceived Catholic laity to prove their orthodoxy; it is for the domineering
and truth-obstructing bishops to prove their orthodoxy. Voice of the Faithful
is operating in full accord with the teachings of the church. Should it
in any way move outside of church teaching, it will immediately correct
its error.
3-4. We expect and require that diocesan and parish financial committees
include qualified members of the laity and regularly give a full and detailed
accounting to the laity. (Canon 492). Qualified laity should participate
in all administrative operations, for which seminary training and ordination
do not qualify pastors or bishops.
3-5. Since "Christ's faithful are at liberty to make known their needs,
especially their spiritual needs, and their wishes to the Pastors of the
Church," (Canon 212, Par. 2), we expect and require that the laity will
have a full voice in expressing their own needs and expectations concerning
the qualifications of the bishops, pastors and priests who exercise responsibility
in Christ for their spiritual welfare.
3-6. We expect and require that the bishop acknowledge the full importance
of the church's teaching that the laity form 99% of the People of God,
who believe infallibly in matters of faith and morals.
The body of the faithful as a whole, anointed as they are by the Holy
One (cf. Jn. 2:20) cannot err in matters of belief. Thanks to a supernatural
sense of the faith which characterizes the People as a whole, it manifests
this unerring quality when, "from the bishops down to the last member
of the laity," it shows universal agreement in matters of faith and morals.
Vat. II, Lumen Gentium, No. 12
The infallibility promised to the Church resides also in
the body of bishops when that body exercises supreme teaching authority
with the successor of Peter. To the resultant definitions the assent
of the Church can never be wanting.
Lumen Gentium, No. 25 (Italics are mine)
3-7. The bishop will therefore acknowledge that his authority to teach
can never be exercised without first consulting the faith of the laity.
This applies especially to matters of moral conduct, e.g., concerning
the family, sexuality, the dignity of women, the protection of our children,
the effective and moral use of financial and material goods, business
administration, and spiritual involvement in the institutions of society-in
all of which the laity enjoy the overwhelming preponderance of graced
experience.
[The Spirit] distributes special graces among the faithful of every
rank. By these gifts He makes them fit and ready to undertake the various
tasks or offices advantageous for the renewal and upbuilding of the church,
according to the words of the Apostle, "The manifestation of the Spirit
is given to everyone for profit." (1 Cor. 12:7). These charismatic gifts,
whether they be the most outstanding or the more simple and widely diffused,
are to be received with thanksgiving and consolation, for they
are exceedingly suitable and useful for the needs of the church.
The Church in the Modern World, No. 12 (Italics are mine)
By reason of their state in life, [Christian spouses] have their own
special gifts in the People of God.
Catechism, No. 1641; Vat. II, Lumen Gentium, No. 11
The importance of the laity's contribution to the church's teachings
on moral conduct is further appreciated when we realize that moral teaching
arises from the union of our faith with the whole church's best scientific
and professional knowledge, clearest educational, economic, political
and ecological experiences, keenest artistic sensitivity, and deepest
and most heartfelt understanding of human nature, family, and society.
The laity also contribute their ecumenical experience by working with
people of good will of all religions and traditions as they express Christ
and his glory, and help build up the human community and the earth.
a. We therefore expect and require that the bishop set up diocesan and
parish mechanisms for continuous consultation with the laity, to discern
the ongoing faith of the laity in matters of faith and morals. (Cf. Canon
212).
3-8. We expect and require that the bishop and pastors provide for the
continuing education and spiritual formation of the laity. Education will
focus especially on Vatican II's teaching on the nature and operation
of the church, on the need for the laity's full participation in the church,
and on developing the laity's ability and responsibility to know with
clarity and strength what they believe, i.e., to discern the Spirit's
presence and intentions-in and for themselves, one another, the church,
and society. (Cf. Canons 213, 217, 225 and 227; The Church in the Modern
World, No. 43)
Conclusion
In responding to the present tragedy, we are all called not only to
help correct what is wrong but also to re-envision the church in the light
of the Spirit of Christ and the needs of today's and tomorrow's world.
This is especially true on behalf of our youth, who must believe, live,
and develop well-informed and spiritually mature consciences in a heavily
individualized and paganized world.
In collaboration with the Spirit of Christ, we can create a healing renewal
of community and trust in our church and world, as we live our daily "Way"
in Christ, who is the Way, the Truth and the Life. Finally, may the Spirit
of Christ lead us to gather up this renewal in grateful and joyous worship,
to which we bring our life in the church and the world, as an offering
to Our Loving Creator, to be transformed, together with bread and wine,
into the Body and Blood of Christ, whom we then take anew to help make
ourselves, one another and the world a more luminous expression of him,
to whom be all honor and glory. Amen.
Voice Of the Faithful
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