WORKING GROUP NEWS
Support Priests’
Working Group
Submitted by Svea Fraser
Prayer for Support Priest Working
Group
Gracious God,
We ask your blessing on the work we are prepared to
do -
Help us to ENCOURAGE our faithful priests,
to EDUCATE ourselves in order to better understand
our respective roles in the Body of Christ,
and to ENGAGE in dialogue and collaboration in the Church’s
mission in the world.
May we be agents of reconciliation, healing and renewal
and so be witnesses of your
presence in the world.
We ask this in the name of our brother, Jesus Christ,
through the power of the Holy Spirit. Amen.
David Gibson, in his book The Coming Catholic Church
articulates a mandate for our collaborative work
on Goal #2 in his section on the priesthood: “Understanding
clericalism (the notion that clerics are privileged
and play an exalted role) and transforming that mentality
is the single most urgent priority for the coming Catholic
Church: We need to rethink the position of the priest,
which includes our own understanding of our baptism
and the universal priesthood. The better our understanding
of the meaning of the priesthood and the ways that it
is changing, the better the chances of emerging from
the dark night of the soul with a renewed Catholic Church.
The flashpoint is the clash of two opposing models of
Church: the hierarchical and the communal.
What is needed is a way to re-humanize the priesthood
without de-sacralizing it. The chief relationship that
needs tending is that between priests and laity. The
first step in this process is for Catholics to see priests
as the human beings they are, and for priests to accept
that view for themselves. This will come about not by
reducing the priest’s sacramental role, but by increasing
collaboration with the laity in running the parish.”
A Gathering of Church
On a gloomy rain-soaked night in Worcester, a little
ray of hope shone from a gathering that brought together
representatives of groups that are rarely in the same
room together: priests, students, survivors, and laity
(including some members of VOTF) met to hear and share
various perspectives on the impact of the abuse crisis
in the church. The tone was set by the openness and
honesty of the priests on the panel, which created an
atmosphere of mutual respect and good will for the ensuing
conversation. Opportunities such as this promote healing
and hope for renewal in our troubled church, and it
is my hope that they will be replicated everywhere that
trust has been broken. Following are notes from the
evening:
Summary Notes
“Aftermath: The Abuse Crisis and the Ministry of
Priests” A “Beyond Brokenness: Healing, Renewal and
the Church” Panel Discussion Sponsored by Holy Cross
College’s Center for Religion, Ethics and Culture, (a
year long series of discussions regarding the renewal
and reform of the church). Holy Cross College. March
31, 2004
The following priests addressed “how abuse by fellow
priests has affected their work and life as priests,
and how they see their own future in the aftermath of
the crisis:”
Rev. Kenneth Brown, pastor of
St. Margaret of Scotland in St. Louis, Miss.
Rev. William Kremmell, interim pastor
of Nativity church in Merrimac, MA
Rev. William Campbell, S.J.,
campus minister at Holy Cross College, MA
Fr. Ken Brown, a priest
for 25 years, began his reflection by admitting that
he had to ask himself what to wear, because of his ambivalence
wearing a Roman collar. He described his experience
as “recovering from a death in the family” and shared
his feelings of sorrow, his helplessness to undo the
untold damage to the victim/survivors and their families,
his resentment against the perpetrators and his desire
that they would admit their guilt. He bemoaned the fact
that transparency has not appeared in the way the institution
is handling affairs. He feels a certain vulnerability,
not to being accused but in the sense that, in St. Augustine’s
words, “There but for the grace of God go I”—a humbling
recognition of our humanity.
Fr. Brown described a dull ache accompanied by weariness
and discouragement. A question he asks himself is “where
is the grace?” in this moment. Fr. Brown then went on
to describe how the “crisis” has changed his behavior:
He no longer hugs kids at the end of their first confession;
he leans down when children run to hug him in the playground
(lest they hug him at waist level); he no longer drives
one child alone in the car, nor has teenagers answering
the phone in the rectory at night. He has no more private
interviews with students preparing for Confirmation,
but meets in groups of three. He spoke of second guessing
some fairly innocent situations like going upstairs
with a child to see a particular video—only to have
the embarrassment of the mother, who had been busy fixing
dinner, show up in the room and stay with them. “How
would this look?” is a recurring question in his mind.
And, “should I be doing this?” He recognized the need
for this kind of reflection, but is saddened that it
has to be this way.
As to the future, he believes that parishes and organizations
are safer for children. Priests are more honest about
their lives, their sexuality and most of all, their
humanity. An energized laity is taking ownership and
not asking permission to respond to the situation and
are meeting to decide what should be done, as is happening
in his own parish (a group called “Just Faith”). This
he sees as a very good sign. Now there are clearer processes
around money. Priests, too, are suspicious of the hierarchy
and wonder what goes on. He spoke of wanting good leadership
that can be trusted. In the meantime, his mission continues
to be serving the People of God – burying the dead,
comforting the sick, administering the sacraments, preaching
the Gospel—this work does not and will not change. Fr.
Ken wore his collar—because it is his custom, and it
is a witness to his priesthood.
Fr. Bill Kremmell expressed
his feelings of sadness, shock, disbelief, and anger
at the bishops who distance themselves from their own
culpability in the crisis—as evidenced in their apologies
of “I’m sorry for what happened” instead of “I’m sorry
for what I did.” He told of an African-American woman
who encouraged him by expressing her “understanding”
for the way people stereotype priests since the revelations
of abuse (having experienced stereotyping as a woman
of color)—as if every priest is also a pedophile.
Fr. Kremmell is part of a support group in which three
priests have had allegations leveled against them. The
focus on victims is primary and justifiable, but “priests
need to know they are loved, too. We are a church of
forgiveness.” Justice for all is the challenge.
Fr. Kremmell expressed three big concerns: First, the
identity of the priest—who is going through an
“identity crisis” of his own. We are human, we are sinners,
we are “wounded healers.” “Our cover has been blown”
he expressed, “and may it always be!”
He quoted an early church father, “With you I am a
Christian. For you I am a priest.” Fr. Kremmell admits
to wearing his collar less, often wearing a shirt instead,
as he moves as one with his people in the parish and
in the community. He sees this time as an opportunity
to break the clericalism—the mindset that priests are
different, separate and privileged.
Second, the intimacy issue—Fr. Kremmell acknowledged
that priests (like all human beings) need warmth, closeness
and touch—but are now cautioned to use prudence. Unfortunately,
spontaneity is gone, and “suffocating boundaries” have
been imposed.
He, like the first speaker, spoke of incidents where
he froze when left alone with a parishioner. But then
he reflected on last Sunday’s gospel that told of the
woman caught in adultery who, at the end, was “left
alone with Jesus.” So even Jesus was in that situation—and
didn’t run from the opportunity to minister to her.
“Without healthy intimacy”, Fr. Kremmell said, “we will
shrivel up and die.” He felt “we have to look at celibacy.”
Integrity is the third issue of concern, and
for Fr. Kremmell it implies, in the words of Fr. Don
Cozzens, that “a priest must be both a man of the church
and his own man”: respectful and faithful to the church,
but challenging when necessary, and “coloring outside
the lines” when possible. It requires common sense and
pastoral judgment. An example of this is when Fr. Kremmell
was invited to preside at the VOTF Mass at the Convention
at the Hynes Center in July 2002. He was cautioned as
to whether or not this was a good thing to do, but using
good pastoral judgment he decided that it was a good
thing to do.
The unity of the presbyterate, though important, should
not prevent any one priest from standing up and being
counted: veritas in caritate (speaking truth
in the spirit of love).
The morale of priests is low, and there is uncertainty
about the future (“Am I next?”). Add to that the stress
of parish closings and reconfiguration, and the heavy
demands on the diminishing number of priests (there
is a danger that many are “being used” because of their
willingness to take on so many extra tasks.) Limits
have to be set or we will become enablers of a dysfunctional
church. Lack of communication from the bishops, and
lack of due process are two critical issues that contribute
to the present state of the priesthood.
For the future, Fr. Bill believes this is a time of
vision, of openness to the gifts of all and an end to
clericalism, and most of all, a time to trust in the
presence and the power of the Holy Spirit through prayer
and fasting.
Fr. William Campbell is
a new campus minister at Holy Cross, and ordained in
the late 1980s. He admitted to being hesitant to speak
since he didn’t know what value he could add to the
conversation without experience in a parish—and feared
looking dumb and irrelevant! However, he does recognize
that one of the results of the crisis is frustration,
particularly that all voices are not being heard.
Fr. Campbell was critical of the title of the talk
(“Aftermath”) to which he received applause from some
members of the audience: We’re still in this! He also
criticized the publicity poster and resists monolithic
terms like “the” church and “the” crisis. He has “cautious
gratitude” to the media and has tried to inform himself
from all sides—left, right and center.
Fr. Campbell lived with two accused priests, and knows
one who has been indicted for abuse. In order not to
be in any of those situations, he will do whatever possible
to make sure it doesn’t happen to himself, or others.
He changed jobs and moved on from his past situation
in part as a result of the crisis. He is brand new to
his role as campus minister, and admitted that he hasn’t
yet figured out how it has affected him. He wonders
what it means to the students.
He spoke of his panic when his six-year-old niece climbed
into his bed one morning when he was visiting his sister
overseas. He panics when he is alone with young children.
He wonders about looks that seem to say “you’re one
of those…” and has experienced condemnatory remarks
from strangers. He senses a loss of credibility and
relevance. However, on the positive side, he is resolved
to give greater witness to the goodness of his ministry
in the church—the Roman collar “marks” him, and sometimes
makes him feel like Hester Prynne wearing her scarlet
letter—but he finds himself wearing it more often now
as confirmation of his commitment.
Fr. Campbell spoke of the Ignatian way of prayer and
discernment, divided over weeks: the first being knowing
oneself as a sinner; the second as companionship with
Jesus; and the third as willingness to suffer as Jesus
did. He has experienced a paradigm shift in himself—moving
from identifying with the first two weeks to the third
and a desire to minister to the suffering: Jesus took
the risk of making himself vulnerable by being with
the vulnerable. What is required in the future is humility,
media awareness (recognizing the power of the image,
he said, “Priests must not only be chaste, they
must also appear to be chaste.”) And finally,
patience.
He asked what rituals would help in healing and cited
the example of a healing service in Milwaukee which
included a purification of the church. A “Public Prayer
After the Desecration of a Church” was performed in
the place where abuse had occurred. (See America,
March 22, 2004, p. 4).
Thus ended the panel part of the evening, and the audience
(which included over 50 people—students as well as a
few priests, two survivors, four VOTF members, and some
people from a Worcester parish.)
Overwhelmingly, the comments were ones of praise for
the honesty and openness of all three speakers. Two
leaders from SNAP attended, ready to speak out against
the implied assumption of the title “Aftermath,” but
they were pre-empted when the priests themselves affirmed
the ongoing challenge of reform and healing. The priests
were praised for their honesty and humanity, and one
survivor admitted she had never heard a priest say publicly
what each of them had revealed this night.
Questions and comments ranged from recognition that
this is a “middle management” problem that rests with
the bishops—and whether they would ever change. Others
spoke of the importance of people (priests and laity)
speaking out, of the importance of working together,
of the desire for forums to speak the truth, of the
possibility of a “Truth and Reconciliation” commission.
One very articulate student spoke of the value of young
“hipper” priests on college campuses, and his fear that
without education and engagement of the next generation
of Catholics, that the church had a grim future or irrelevance
in their lives.
The evening highlighted the value of Catholics gathering
to speak from their hearts, without defense or fear,
and be agents of grace, change and reconciliation in
an ailing church.
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