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| In the Vineyard
“…our Church is at a crossroads. We can let it go down the road of clericalism, repression, and fear, or we can follow the road built on a vision of tolerance, charity, and justice. One is darkness, the other is light.” Jim Post in a recent message to members VOTF at Work in the World OCTOBER 23: Boston College’s Church in the 21st Century Center will present a study of Voice of the Faithful by the highly regarded sociologists Dr. William V. D’Antonio and Dr. Anthony J. Pogorelc, both of Catholic University of America. “Voice of the Faithful: Findings from a Study of a Social Movement Within the Catholic Church” was included in what has become a national fixture in the understanding of American Catholicism. The survey is conducted every six years by D’Antonio, Davidson, Hoge and Gautier. An outstanding panel of presenters will look at the findings. See “What to Expect at Boston College on October 23.” Also, see “Site-Seeing” for additional coverage on the full study. VOTF voices are rising from coast to coast: VOTF Northern California (where the Bay Area has 1 million Catholics) will sponsor a “Day of Discernment” on Oct. 9. The subject is the replacement of Abp. Levada, now in Rome as the new head of the Confraternity for the Doctrine of the Faith. The meeting is going forward regardless that the archbishop left a message for pastors – do not cooperate with Voice of the Faithful. The gathering will take place at St Matthew Catholic Church, 9th Ave and El Camino in San Mateo at 11:30 am, hosted by VOTF Northern California. Read the press release more details.
The Boston Archdiocese hurts again. The Archdiocese of Boston is emerging as a testing ground for many an active Catholic and many a priest. The required resignation of the outspoken, gifted pastor of Our Lady Help of Christians, Newton, MA Fr. Walter Cuenin came without regard for the sitting parish or finance councils who knew of and approved the stipend and car lease for which, ostensibly, the pastor was ousted. An all-night vigil drew hundreds to the church and over 1,000 to a march and rally, including a number of priests speaking out in spite of what many are calling a “climate of fear.” In this issue, see “Goal 2 – Supporting Priests of Integrity.” VOTF asks, “Is this the Church of the 21st Century”? VOTF president Jim Post looks at recent developments in our Church and asks “Is this the Church of the 21st Century?”
What Do You Think? Cardinal Angelo Scola, the key moderator of the Synod of Bishops, said that the Eucharist was a ‘’gift, not a right or a possession” for Catholics. Click here. Write to pthorp.ed@votf.org. VOTF National Representative Council will meet at Our Lady Queen of Peace (OLQP), Arlington, VA on November 12-13, 2005. The agenda for this meeting, which is open to all VOTF members, will be posted on the VOTF web site at www.votf.org. SITE-Seeing –
BOOK Watch If you would like to review for the Vineyard a new, self-published book The Catholic Challenge: A Question of Conscience, please write to pthorp.ed@votf.org and send your mailing address. The author Thomas W. Rezanka was chairman of his Parish Council and Director of Stewardship at his parish. Rezanka argues that this is a time for clergy and laity to accept a unique Catholic challenge. Coming soon: Review of Fr. Paul Philbert’s important message for laypeople everywhere. His book The Priesthood of the Faithful – Key to a Living Church, 2005, Liturgical Press, strikes a needed note of comfort and hope for Catholics who have yet to regain their footing in our Church since 2002. Commentary
LETTERS to the editor – include a success story for a Spanish-speaking congregation. Send your comments and/or inquiries to pthorp.ed@votf.org. Quote Find of the Month: “That which affects all as individuals must be approved by all.” Roman Catholic Code of Canon Law: Canon 119.3 Correction: “In a Mother’s Words” by Ginny Hoehne (Vineyard 9/22). The following was inadvertently omitted: Thanks to the wisdom of Svea Fraser, Paul Lakeland, Fr. Donald Cozzens, Fr. Tom Doyle, Dr. Francine Cardman, and Kris Ward. Recommended reading: Liberation of the Laity: Paul Lakeland; Faith that Dares to Speak: Fr. Donald Cozzens; and Lay Ministry in the Catholic Church(A Liguori press publication of a symposium including Dr. Francine Cardman)
WHAT
TO EXPECT at the Boston College presentation of “Voice
of the Faithful: “Voice of the Faithful: Findings from a Study of a Social Movement within the Catholic Church” will be presented at Boston College, Robsham Theater, 1-5 pm. In effect, this VOTF study is about choices. Voice of the Faithful leaders, members and supporters have made a choice – what is that choice, how is it playing out and where might this choice take the Church in the 21st Century? Each section of the presentation will be introduced by an overview of the findings by Dr. William V. D’Antonio and Dr. Anthony J. Pogorelc, S.S., Catholic University of America. A. Lay Catholic Responses to the Scandal and Cover-up: Class, Education, Age and Ethnicity - Presentation by Dr. Michele Dillon, University of New Hampshire and Dr. Nancy T. Ammerman, Boston University B. VOTF as a Social Movement within the Catholic Church – Presentation by Rev. Dr. Robert Imbelli, Boston College and Dr. Mary Hines, Emmanuel College C. VOTF and its Future - Social movement scholars Dr. John McCarthy of Penn State University and Dr. William Gamson of Boston College review the findings. Rev. Joseph Appleyard, S.J., Boston College will serve as the moderator. For additional information, click here or call 617-552-0470. GOAL 2 – Supporting Priests of Integrity
COMMENTARY DISCERNMENT – Partner
in Action [Ed: From coast to coast, VOTF affiliates are employing prayerful discernment as they consider initiatives in the furthering of reform in our Church. “Discernment of spirits” scriptural foundation can be found in Gal 5:1, 1 Cor, and 1Thess 5, 12.] The term “discernment” has found its way into everyday contemporary spiritual and secular “speak.” Yet, the practice of “discernment” has a very particular meaning and place in life of the Christian faith and very specific “Spirit-filled” understandings for modern application. What is the genuine goal of all discernment for the faithful? It is our effort to discover God’s activity in our life and to keep Christ at the center of all we are and all we do; no more or no less. As people of faith what we are truly speaking of is the “discernment of spirits.” This is a term and practice that finds its origins in the earliest days of the Christian faith. It embodies an understanding that God is a God of revelation and activity in all aspects of life, for all times. It speaks to an understanding that the Spirit of God moves within us and within the community. As Paul says in his letter to the Galatians after he enunciates the “fruit of the Spirit is love, joy, peace, patience, kindness, generosity, faithfulness, gentleness and self-control.” He states, “If we live by the Spirit, let us also be guided by the Spirit.” This is a very early understanding and declaration that, as we accept the presence of the Spirit active in our lives and communities, we must allow ourselves to be guided by that Spirit. How do we allow ourselves to be guided by the Spirit? And, very importantly, how do we know that the Spirit is present in our decision making and resulting actions? This is the “stuff” of discernment. Discernment of the Spirit is a practice. It is applied to our decision making processes, internal and external. It needs to be learned, and its value increase with practice. The fruits and rewards of discernment are often very subtle. This must be expected and understood. There have been several great spiritual leaders of the Church who have expanded our understanding of what Paul proclaimed in Galatians. The one who has had the greatest impact on the concept and practice of discernment of the spirits is Ignatius of Loyola (1556.) It is because of his Spiritual Exercises that we use the language of discernment in all decision-making. Part of the Second Week of the Exercises is learning specific elements that enable us to attempt to understand the working of the Spirit in our lives. There are very clear guidelines and language. Discernment is a thoughtful examination and evaluation of the presence or absence of God in decision making. Is this of God and how do we know? These are always the central questions. We do have tools for use in discernment. First and foremost we have prayer and contemplation, as individuals or as a group. Essential is the assent. We need to want to discern, to seek God’s guidance and believe it is attainable. Discernment is not about a quick prayer, but a prayerful, ongoing process. There must be thoughtful examination and commitment to the process. There is an assent to the value and necessity of the process. Discernment is not something that happens to you, but is something you are committed to, desire, and make happen.
The Role of the Laity in the Selection of Pastors
[Ed: Joe O’Callaghan circulated a brief reminder to members when he learned of the forced resignation of Walter Cuenin as pastor of Our Lady Help of Christians, Newton, MA.] I think this points up the importance of one of the five proposals for structural change that VOTF in the Diocese of Bridgeport presented last December and in the ensuing months. 2. The Role of the Faithful in the Selection of their Pastors. The sexual abuse of children by predatory priests emphasizes the right to parishioners to be fully informed of the background of a prospective pastor or associate pastor. The candidate should be interviewed and approved by an elected parish personnel committee. Once the committee gives consent the bishop should make the appointment, thus testifying to the catholicity of the Church. The full text of that proposal details a process for interviewing a prospective pastor and approving him. The short version and the longer one can be accessed at our web site. The peremptory removal of Fr. Cuenin and the equally peremptory appointment of Fr. Coyne emphasize how important it is for parishioners to insist on their right to be involved in both decisions. As other pastors (and associates) will also be moved over time, parishes should prepare for that eventuality by developing a plan for interviewing candidates, etc. In the OLHC case, when Fr. Coyne arrives the parishioners might meet him to assess his qualifications and background and determine whether they will accept him or not. My best wishes to everyone there. This arbitrary exercise of power by the archdiocese is exactly the sort of thing that will turn off our young people. The Measure of a Voice As Catholic archdioceses go, Boston’s must be credited for the clarity it brings to parishioners, to priests and to its lay ministers who may have an interest in or are actively engaged in Church service. Indeed, recent actions surrounding the tenure of much-loved pastor Fr. Walter Cuenin at Our Lady Help of Christians in Newton, MA can be regarded as a warning shot across the bow of the entire American Catholic effort at renewal. Continuing its history of infantilizing priests, the Church here is advising all diocesan priests that if they have any thoughts of their own on any subject on which the Church comments – the kind of thoughts that grow in a mature and maturing conscience – do not speak of them. You are to be mouthpieces, followers, shadows of the men you might have been and all of this for the glory of the bishop and the honor of obedience, obedience, obedience. Parishioners are to follow suit – ask no questions, demand no answers, Father knows best and, by the way, we still want your money. The parishioners of OLHC have one captain and he lives in the chancery. The parishioners of Our Lady’s may THINK they contributed to the fact of this parish’s place on the short list of all-time success stories in US parish history, but the truth is that a reputation for welcoming, for Christian charity and for joy in giving is far less valuable in diocesan-speak than a reputation for obedience, obedience, obedience. And what of the 35,000 lay ministers now filling in the ranks of priests “gone missing,” the 100,000 catechists, the 18,000 lay people in training? These good people may see a new day dawning in the oft-illumined “communio” of which so many clerics speak but if Boston is any model, and I believe it is, that’s no sun on the horizon – it’s brass. All their talk about lay involvement doesn’t mean what you think. The Church is needing you, thanking you and counting on you for obedience, obedience, obedience – and your money. Nothing is worse than what this Church has already done behind our backs – raping children and covering it up is as low as holy men can go. Shutting down parishes and schools in the ham-handed way demonstrated in Boston and/or ignoring sitting parish and finance councils in order to fire an outspoken priest on the most laughable of grounds, constitute in the end a clarion call to Catholics to act out. If lay people think this Church is going to get better by itself, we must think again. We can thank the archdiocese of Boston for clearing that up. The larger, more relevant question is what are lay people going to do about this latest assault? Will Catholics continue to support the charade of holy leadership? No Christian faith can long withstand the kind of battle being waged in Boston against someone whose whole life speaks of inclusion, community and Gospel values. The good news is indeed good news, if you can take the long view: It isn’t lay people who are leaving this Church – it’s the hierarchy. It remains to be seen what will come of the Our Lady’s travesty. Priests and lay people need each other. Voice of the Faithful has understood this dynamic from our earliest meetings, incorporating the care of the priesthood as our second goal. A march last Sunday drew over 1,000 supporters of Fr. Cuenin and included more than a few courageous priests speaking to the public (wearing their collars). Their presence was a profound moment in this archdiocese. One would like to think that this may be the renewal of a beautiful relationship – as it was in our beginnings. Time will tell. PLT The
Greater Evil
[Gaile sent the following comment on a cartoon published in the Philadelphia Inquirer.] Tony Auth’s editorial cartoon of Sunday, September 25, certainly hits the nail right on the head. Cardinal Krol would hear no evil of his priests. Cardinal Bevilacqua would speak no evil of his priests. And now Cardinal Rigali will see no evil in his predecessors. The Grand Jury report of sexual abuse in the Archdiocese of Philadelphia may not mention any of the positive steps that have been taken since 2002 to prevent something like this happening again, but it was investigating the time period before 2002. The bishops were warned of the problem in 1987 by Rev. Thomas Doyle, O.P. who was repaid for his warning by being removed from the Papal Nuncio’s staff. Why was no action taken then? Archbishop Rigali rightly claims that abuses reported were followed up. And the Grand Jury reports how inadequate those follow-ups were. Archbishop Rigali also claims that his predecessors followed then known medical advice. Anyone with common sense knows that if some one who has supposedly been cured still exhibits the same behavior the cure has been ineffective. Or were Cardinals Krol and Bevilacqua trying to cure the evil of scandal, rather than the evil of abusing children? Which is the greater evil? I suggest that the Archdiocese turn to Mark 9:42 for an answer. [Mark 9:42. “It would be better if anyone who leads astray one of these simple believers were to be plunged in the sea with a great millstone fastened around his neck.”]
AFFILIATE NEWS VOTF Tucson, AZ says “Let the Parishioners Decide” – press release distributed by Frank Douglas, VOTF Tucson and NRC member for Region 13 As part of its agreement with the U.S. Bankruptcy Court, the Tucson diocese is planning to incorporate 74 parishes as separate non-profit corporations. Each parish will have a five-person board: the bishop, the vicar general, the pastor, and two lay people, both of whom the pastor will appoint. The plan calls for the bishop and his priests, who have taken a vow of obedience to the bishop, to retain management and financial control of all parishes. Thus, after the parishes are incorporated, there will, in effect, be no genuine change. We will still have the same system of church governance we have today. It’s a system that has covered up child sex-abuse crimes by clergy. It’s a system that has contributed to a large number of Catholics leaving the church. It’s a system that has cost Tucson parishioners at least $36 million ($22 million in 2005 plus $14 million in 2002) in settlements to survivors of clergy sex abuse. It’s a system in which lay people provide the money but have no decision making say in the finances and management of their parishes. In effect, it’s a system of taxation without representation. VOTF-Tucson believes it’s time for a fundamental change. We believe now is the time for parishioners, who contribute their hard-earned money to their church, to begin to make the key parish management and financial decisions that affect their religious lives. We believe parishioners should vote for the members of the new parish boards. Therefore, we call for parishioners to conduct an open and fair election for all members of their new parish board. We do not challenge the authority of the bishop as spiritual leader of the faithful. But we cannot accept the current system of governance, which has failed us significantly and repeatedly in the past. All we ask is: Let the parishioners decide.
When Talking the Talk is not enough
“The impact of prayer services and healing masses in helping survivors was questioned by SNAP’s David Clohessy (“Thanks, but no, thanks” – June 2005 Vineyard) but endorsed by VOTF-Maine’s Doris Buonomo (“Dialogue as Prelude to Action” – Sept. 8 Vineyard). Clohessy’s point was that such efforts become empty symbols if substantive actions by bishops to alleviate suffering and prevent abuse are absent: release of the names of credibly-accused priests, release of documents so the truth may be known, access to parish bulletins for outreach to possible victims, and reform of archaic statutes of limitations laws that both prevent criminal prosecution of abusers and deny survivors the ability to pursue justice and healing through the courts. Buonomo’s point was that Maine’s experience with prayerful liturgies was positive; that they helped survivors come forward, offered them opportunities for meaningful participation in planning the prayers, and became healing moments for those in attendance. No doubt others have found the same meaningful outcome. My point is that Buonomo avoided the thrust of Clohessy’s objections by failing to address one simple fact: that despite countless healing masses and apologies, the substantive record of bishops in healing the wounded and safeguarding the vulnerable is sorely lacking. Talking the talk is not enough when bishops still fight tooth and nail to keep documents secret (Los Angeles), engage in legal hardball like deposing wives and former girlfriends about the sex lives of survivors (Spokane), vigorously oppose statute of limitations reform (Ohio), and endanger children by refusing to release all the names of proven, admitted or credibly-accused abusive clerics. Only about a half dozen dioceses have identified them, when all need to do so. And the settlements that were reached would never have been possible without pressure from the courts and the media. I agree with Buonomo that prayer is vital and, by the grace of God, that healing masses can indeed be healing. But Clohessy’s plea for action is compelling. James 2:14 tells us that faith without works is useless. I understand why survivors are tired of the Word being betrayed by actions they endure as negating or compromising its intent. Even in Maine where Buonomo lives, Bishop Richard Malone and his predecessor dragged survivor Michael Fortin through years of agonizing legal battles before settling the case in such a way that the documents will never be released. The diocese spent tens of thousands of parishioners’ contributions in an effort to keep itself immune from liability, but the state’s highest court mercifully ruled otherwise. There was nothing preventing that exact same settlement with Fortin years earlier - if the primary impetus had been truly pastoral. Another survivor courageously came forward this year in the press and not one priest (or bishop) in Maine contacted her to offer support or comfort. So, it is understandable how SNAP and others view the hierarchy's proclaimed ‘outreach’ as highly selective and therefore questionable. I commend the Maine Council’s efforts to dialogue as a preview to action, with collaborative prayer as the instrument. The liturgies they have developed are a valuable resource. But action by bishops on the measures survivors indicate they most seek is also required. The former without the latter rings hollow. I propose that VOTF’s survivor support initiatives must include both approaches – prayer and action – if the healing and reconciliation for which we all yearn is to find expression.
LETTERS
to the Editor
“As David Gibbon's cover liner on this subject [diocesan cover-ups of abuse by clergy] in the Feb. 12, 2004 Commonweal implicitly semaphores, the only way to ensure that this latest example of freewheeling mismanagement and resulting abuse [grand jury finding of fault in the Philadelphia archdiocese] cannot go on repeating itself institution-wide is not, as some shortsightedly suggest, to ‘cut off the water’ (i.e., money) but to control it with externally audited line-item accounting, followed by annual publication -- as a new policy to save the church from its leaders' misbegotten priority of emphasizing assets over saving souls -- of completely independent CPAs' findings, in fully-detailed plain English in every parish nationwide, right before each Advent. To let things continue as the bishops would love to see them continue bids fair to crucify our spiritual endowment in ways The Founder never intended. To let the gentlemen perennially self-invested with such unaccountable, Old Boyishly irresponsible decision-making power go on raking it in and disbursing it any way they feel like disbursing it, guarantees even more disastrous scandals to come -- hard as that may be to imagine, given the destroyed innocence that should have been their main concern.” J. Conniff “Re: “The Elephant is Shrinking” (9/22 Vineyard). If you want to shrink the elephant, stop feeding it! Withhold your cash; redirect it to forms of church that are inclusive. Demand accountability for the money you give and a vote in how it is spent. When the money stops bishops will listen and work for change. If you keep paying for abuse and arrogant misuse of power you have threads in your ‘weave’ that are destructive and it is about time for your 'weave' to become unraveled. How much does it take to break the pattern of accepting abuse?” Sarah Flynn “Greetings! I have always maintained that the faithful are "the church" and the clergy our pastors who lead us in faith and morals. Unfortunately, not many of our clergy practice what they preach. I am still faithful to my Church and will continue to be until death do us part. However, I see the need to be an active parishioner and support and encourage the clergy who faithfully practice their vows. That said, I will share a recent incident that happened in our church. Our Parish, St. Anthony de Padua was founded by a Spanish missionary priest in 1927. It was built to serve a predominantly Spanish speaking community in the San Antonio, Texas area. For years, a mass totally in Spanish was celebrated for the Spanish speaking community in the area and throughout San Antonio. Three years ago, a priest from Ireland was appointed as pastor of our church. It was obvious from the beginning that the priest had no knowledge and less respect for our language and culture – language being the reflection of culture. Little by little he began to do away with the Spanish celebration of the Mass to the point that the two readings were read in Spanish and the rest of the Mass in English, including the Gospel and Homily. I spoke with the priest about our needs but to no avail. I then organized 12 parishioners whom I knew felt the same way I did and began to plan ways in which we could reinstate our tradition of the celebration totally in Spanish. We met head-on with our pastor and were threatened with expulsion from the Church. We distributed a petition with our demands, sent copies to the Archbishop, our Bishops and the Provincial in Ireland. Three weeks later, the priest was replaced by still another Irish priest who is more understanding and supportive. He is now enrolled in Spanish classes and reads most of the celebration in Spanish. In addition, a Spanish speaking priest visits our church every second and fourth Sunday of the month. I suspect that by the next year, our priest will be totally bilingual.” Alonso M. Perales |