All work and no play ...

I'm off to do some sightseeing in the coming weeks, so I won't be posting until the week of August 13.

See you then.

More news from the Vatican

It seems that installations and ordinations of bishops this week across Canada is not quite enough. The Vatican also announced yesterday that the Holy Father has appointed Most Reverend Vincent Cadieux, OMI as shepherd of the Diocese of Hearst.

Bishop Cadieux is not a total stranger to Hearst. Following the retirement of His Excellency, André Vallée, PME last year, Bishop Cadieux was appointed as Apostolic Administrator of Hearst while retaining his appointment as Bishop of Moosonee. These two dioceses are neighbours, located in Northern Ontario so to a certain extent it is understandable that he might be asked to watch over both dioceses.

In fact, in recent years, there are a number of examples of multiple dioceses being joined under the pastoral care of a bishop.

• In Nova Scotia, Archbishop Terrence Prendergast, SJ was until recently the shepherd of the Archdiocese of Halifax and the Diocese of Yarmouth; and
• In Quebec, Bishop Douglas Crosby was asked to lead not only the Diocese of Labrador-Shefferville, which he has been doing since October 24, 1997, but also Saint George's (NF) since August 6, 2003.

Bishop Cadieux's appointment is a bit different from the norm though because he is retaining the pastoral responsibility for the Diocese of Moosonee while being also appointed as Bishop of Hearst. According to the official announcement, the Dioceses of Moosonee and Hearst are henceforth united 'in persona episcope' in the person of the Bishop. They will still function as two dioceses but are now joined together through the common bishop they share as Shepherd.

Ordained as a priest of the Oblates of Mary Immaculate in 1966, Bishop Cadieux has extensive experience working with the First Nation commuities in Canada. In fact from 1967 to 1991, he participated in a missionary pastoral activity involving the aboriginal people from the dioceses of Amos, Rouyn-Noranda and Timmins.

The week of installations

This is turning out to be the week for installing bishops in Canada. For the second time in as many days, one of the shepherds of the Church in Canada takes possession of his Diocese today and begins this new phase of his episcopal ministry.

Born in Ottawa (Ontario) on September 28, 1943, Brendan Michael O'Brien was ordained a priest of the Archdiocese of Ottawa (Ontario) on June 1, 1968. On May 6, 1987, he was appointed Auxiliary Bishop of Ottawa where he served along with Archbishop Aurèle Plourde and Archbishop Marcel Gervais until May 5, 1993. On this latter date, he was named Bishop of Pembroke, Ottawa's neighboring diocese to the west. He served in Pembroke for seven years until he was named Archbishop of Saint John's, NF on December 4, 2000. Most recently (on June 1, 2007), Benedict XVI appointed Archbishop O'Brien to the See of Kingston, which has been vacant since the death of it's former shepherd Anthony Meagher on January 14, 2007. Archbishop O'Brien begins his ministry in the Archdiocese of Kingston today.

United with the Holy Father

On June 29, 2007, the Solemnity of Saints Peter and Paul, Archbishop O'Brien was one of five Canadian Archbishops to participate in a special Mass celebrated in the piazza of Saint Peter's Basilica in Rome. Every year, on this Feast, the Holy Father presents newly-named Metropolitan Archbishops (those who have pastoral charge for specific Archdioceses throughout the world), and those who have been transferred to Metropolitan Archdioceses throughout the previous year with a pallium. Gérard Pettipas, C.Ss.R. of Grouard-McLellan (Alberta); Richard Smith (Edmonton); Terrence Prendergast, S.J., (Ottawa); Brendan O’Brien (Kingston) and Thomas Collins (Toronto) were all in attendance for the celebration in Rome and received their pallia from the hands of the Holy Fahter himself.

A pallium is a circle of wool that hangs around the neck and shoulders of the Archbishop with two long pieces draping one over the chest and the other along the back. It is decorated with six black crosses and weighed with pieces of lead.

The wool for the pallium comes from two lambs offered every year to the Pope on January 21, the Feast of St. Agnes. They are first taken to the Church of St. Agnes to be blessed. The lambs arrive wearing floral crowns, one white and one red. These represent the purity of Agnes, which the archbishops should emulate, and the martyrdom of Agnes, which the archbishops should be prepared to follow.

The lambs are then shorn and the pallia are made. On the eve of the feast of the great apostles Peter and Paul (June 28), the pallia are stored overnight in the silver casket above Peter's tomb in the Vatican crypt. The following day (June 29) the pallia are given to the newly appointed metropolitan bishops, the only occasion in which more than one bishop can be seen wearing the pallium at the same time. Symbolically, the Pope is sharing his mission to "Feed my sheep and lambs" with the archbishops. The wool over the shoulders evokes the lamb over the shoulders of the Good Shepherd. It also reminds the archbishops of the burdens of their office. By investing each new Archbishop with the pallium, the Holy Father confers some of his own weight and responsibilities on him.

At his own inauguration of Petrine Ministry as Bishop of Rome on April 24, 2005, Pope Benedict XVI spoke moving words about the pallium he had received during that ceremony: “The symbolism of the Pallium is even more concrete: the lamb’s wool is meant to represent the lost, sick or weak sheep which the shepherd places on his shoulders and carries to the waters of life.

Eparch for the Ukrainians of New Westminster

The history of the Roman Catholic Church has its share of ups and downs. In 1066, a major schism occurred, the result of which was that we now have what we refer to as the Church of the West, made up of Roman Catholics throughout the world, and the Eastern Churches, a series of national Churches, each of which has two branches. One of these sub-branches refers to what we call the uniate Churches - those who recognize the Bishop of Rome as their leader. The other sub-branch is referred to as the Orthodox Churches, those that claim the Archbishop of Constantinople as their leader.

The Eastern uniate Churches, which communicate with the Vatican through the Congregation for Oriental Churches, are similar in their structure to the Church of the West although there are a number of differences. For example, married clergy is allowed in the Eastern Churches, and their bishops are usually appointed by a Synod or gathering of Eastern Rite bishops, pending the approval of the Holy Father in Rome.

On June 1, 2007, Benedict XVI accepted the resignation presented by His Excellency, Severian Stefan Yakymyshyn, OSBM, a Basilian who has served as Eparch of New Westminster, British Columbia, a post he had held since January 5, 1995. On the same day, the Holy Father appointed Rev. Kenneth Anthony Adam Nowakowski, a priest of the Ukrainian Eparchy of Saskatoon who was currently serving as Chancellor of the Ukrainian Eparchy of Saskatoon.

When a priest is appointed Bishop or Eparch, he must receive Episcopal Ordination, usually within three months of the date of his appointment. Eparch-elect Nowakowski's ordination is taking place today in Saint Mary's Ukrainian Catholic Church in New Westminster, British Columbia. During the liturgy of Ordination, he also takes posession of his new Eparchy and begins his Episcopal ministry.

Change can be a good thing

Many nations which some would consider as first-world countries have been experiencing declining numbers of people who attend liturgical gatherings in any organized religion on a regular basis. Strangely enough, it seems that this is not a response to a decline in faith, for many are indeed thirsting for answers and will turn to the spiritual realm, meditation and contemplation in order to find what they are looking for.

Some would say that organized religion has to change the way that we inter-relate with people. We need to be pro-active about helping people to identify their thirst for the spiritual and we must be willing to help them find the answers. At the very least, organized religion should point the way so that those who may not even know what they are seeking can identify possible answers to the questions that gnaw at the gut level.

It does indeed take courage to be Catholic these days, the type of courage that allows Christ's followers to remain grounded, to remain connected and to speak from the heart when confronted with the questions and challenges of modern times. This is not the time to hide our heads in the sand and hope that the problems will go away; it is a time of favour in which we must return to the wisdom of our roots to find the answers we seek.

If there is reform to be made, we must be willing to examine the possibilities, and make the necessary changes which are within our circle of influence. Change is never easy, but it always calls us back to basics, to the rudiments of life. If there is to be change in the Church, we must be willing to walk in faith, allowing the Spirit to guide us to the places and experiences which will help us to grow in our relationships with each other and with God.

Change is often painful because it necessitates letting go of something that is familiar and comfortable. Change often necessitates venturing into the unknown and risking the possibility of being vulnerable. This is not an easy task, and we can often be tempted to refrain from entering the fray, preferring to stick with the world we know rather than taking the plunge.

It has often been said that the Catholic Church is so large and complex that it seems to move at a glacial pace, at least when it comes to making changes. However, change is not something foreign to the Church. In fact, it is often in the process of change that we are called to deeper prayer. It is in moments of transition that we often are most keenly aware that God is close, guiding our steps and leading us to a deeper, more personal, more intimate relationship with Him.

Promoting healthy priests

Many other professions require their 'members' to undertake ongoing education either as a requirement of employment or as a qualification for advancement. I'll be the first to admit that to see priesthood as a profession akin to one of these would be to make a grave error, for priesthood is not like other professions, but like other professionals, priests should always make room for a certain component of continuing education in their routines.

George Weigel explains that 'the reform of the priesthood must include continuing priestly education programs (which) focus intensely on deepening a man's theological understanding of himself and his priesthood - its New Testament origins, its historical development and the best contemporary analyses of this unique vocation.' (Courage, p. 178)

This ongoing formation can include any number of a variety of possibilities from taking advantage of programmes of study at various Universities to taking the time to read certain books and periodicals which provide critical analyses of the current affairs of the day, in the light of faith. In the past few years, the Congregation for Clergy in Rome has also launched a variety of initiatives for the continuing formation of priests and deacons.

When it comes to promoting on-going formation, every priest is ultimately 'the chief agent of (his own) ongoing education and formation, but an honest open, intimate relationship with his proper bishop is also a crucial part of any priest's life-long work of remaining faithful to his vocation and his vows.' (Courage, p. 179)

Especially in the case of diocesan priests, who in some instances live alone in their rectories, it has never been more important that they should take every opportunity to deepen the bonds of fraternity with their brothers. Only when priests are first friends, will they dare to trust one another with the stories of their joys and struggles, but this is a crucial part of promoting a healthy understanding of the mystery of service to which we are called.

Healthy priests know how to welcome newly-ordained priests, and often without uttering a word, provide example for those who are still learning about the day-to-day realities of living their vocations. Good examples of balance in prayer, relationships and devotion to the life of the ministry which is confided to us, including the asceticism which has characterized people of great faith throughout the centuries, often speak louder than any words that could ever be uttered.

Example is often the first thing that is seen by those who are considering the call to a vocation of priesthood. Here too, healthy relationships we cultivate are vital, for a priest who is perceived to be actively involved in giving of himself every day in service to the Church and who is grounded in a life of prayer often does not hesitate to challenge others to follow in the footsteps of the Lord.

At its core, promoting a healthy lifestyle for priests is all about remembering the basics and returning to them so that we remain grounded. While the celebration of the Eucharist should be the summit of each day in the life of a priest, we also need room for a healthy prayer life, for devotion to the work of proclaiming Christ's presence to those entrusted to our pastoral care, and for leisure activities. Oh, and a healthy dose of realism and a sense of humour help a whole lot too.

Be salt for the earth ... be light for the world

It's no coincidence that the events which take place in one part of the world can and do have an effect on things that happen in another part of our globe. In fact, with the dawn of the technological age and the information superhighway we call the internet, information travels instantly to the remotest parts of our world.

The allegations of abuse and the ensuing challenge for the Church in the United States of America, spoken of in George Weigel's book The Courage to be Catholic came to light on the public stage in the early part of 2002. Considering the gravity of the situation, most Americans may very well have wished that Rome would have cracked down on Church leaders in the United States much quicker and more severely than they did. There are many reasons for this wish, some of which are discussed in Mr. Weigel's work, but the reality about how it was handled and the reasons why, shed a very intriguing light on the subject.

While the Cardinals and Bishops in the United States struggled to deal with this new reality, Pope John Paul II, who was aware of the events unravelling not so far away, was in Toronto for the celebration of the 17th World Youth Day.

In his homily preached at the closing Mass at Downsview, the Holy Father acknowledged the 'harm done by some priests and religious to the young and vulnerable as something that fills us all with a deep sense of sadness and shame. But he encouraged the young people gathered there, and all those throughout the world who suffer because of the abuse of power by some, and the failure to protect the young and the vulerable to think of the vast majority of dedicated and generous priests and religious whose only wish is to serve and do good!

He then called upon young people to recognize the many priests, seminarians and consecrated persons who were present at that Mass, and called upon them to be close to them and support them! And if, in the depths of your hearts, you feel the same call to the priesthood or consecrated life, do not be afraid to follow Christ on the royal road of the Cross! At difficult moments in the Church's life, the pursuit of holiness becomes even more urgent. And holiness is not a question of age; it is a matter of living in the Holy Spirit, just as Kateri Tekakwitha did here in America and so many other young people have done.

Throughout his pontificate, John Paul II had never been afraid to speak the truth of the gospel, especially in the light of difficult situations. He always saw moments of crisis as moments of opportunity, and so instead of losing hope because of the actions of the few, he chose to concentrate on the promise of a brighter tomorrow. He reminded us that we are not the sum of our weaknesses and failures; we are the sum of the Father's love for us and our real capacity to become the image of his Son.

He therefore called on participants at the World Youth Day gathering, and on youth throughout the world to be people of the Beatitudes, and to be salt and light for the world.

Leadership: a call to love

As we mentioned on Friday, the bishops meeting in Brazil in May were concerned with the questions of vocations along with many other issues of pastoral importance. These areas of concern are not very different from the ones that face the Church in other parts of the world.

The work of fostering vocations has traditionally been seen as the particular attention given to fostering and nurturing the seeds of God's call which is identified in those who are yet considering the call to service in the Church as priests, deacons or religious men and women. Of equal importance is the need for support of priests, deacons and religious once they have completed the period of discernment and assume the duties of their respective vocations.

This support entails finding creative opportunities for inviting brother priests and those called to service in the Church to deepen their appreciation for the mystery of Christ's call which we have all heard, and which hopefully we continue to hear as we live out our priesthood. Not only priests, deacons and religious, but every baptised person cooperates in this mystery by virtue of our baptism.

Bishops have a special resposibility within this structure. George Weigel reminds us of the age-old wisdom of the Church on this matter: 'When a man receives episcopal ordination, he is not, in the first instance, receiving a promotion. He is accepting, before Christ and the Church, a trust. He pledges himself to be the shepherd of a local church, the chief teacher and guardian of Catholic truth in his diocese ...' (Courage, p. 94).

So what is it that makes an effective leader in the Church. In the latter part of the twentieth century, the world-wide Church was privileged to benefit from the leadership of Karol Wojtyla, Pope John Paul II. His leadership was effective 'because he preached a Gospel without apologies, with compassion but also without compromise ... He became a magnet for young people and a moral reference point for the entire planet precisely because he spoke truth to power ... Moreover, he backed up that truth-telling with the transparently honest witness of his own life. (Courage, p. 90)

As he began is ministry as Bishop of Rome, Benedict XVI also reiterated the responsibility of the Bishop to be a man of love and service. In particular, he spoke of the significance of the pallium (the woolen scarf worn by Metropolitan Archbishops around the world), and the Fisherman's ring.

The pallium, which the Bishops of Rome have worn since the fourth century, may be considered an image of the yoke of Christ, which the Bishop of this City, the Servant of the Servants of God, takes upon his shoulders. God’s yoke is God’s will, which we accept. And this will does not weigh down on us, oppressing us and taking away our freedom ... What the Pallium indicates first and foremost is that we are all carried by Christ. But at the same time it invites us to carry one another.

The Fisherman's ring is a reminder of Christ's call to Peter to be a shepherd, and the preceding story of the miraculous catch of fish (Jn 21:11). It is therefore a symbol of leadership which is born in service to one another. In fact, speaking of the ministry of the shepherd which he was about to undertake, Benedict explained 'One of the basic characteristics of a shepherd must be to love the people entrusted to him, even as he loves Christ whom he serves.'

Treasures of Aparecida

From May 9 to 14, 2007, Benedict XVI was in Brazil. This was his first visit as Pope to South America, and to Brazil - one of the countries with the highest Catholic populations in the world.

This visit also coincided with the Fifth General Conference of the Bishops of Latin America and the Caribbean which was held in Aparecida from May 13 to 31, 2007. During the opening session, the Holy Father addressed the representatives who were gathered, recognizing many blessings as well as numerous challenges which currently face the Church in Latin America and the Caribbean: 'In the ecclesial communities of Latin America there is a notable degree of maturity in faith among the many active lay men and women devoted to the Lord, and there are also many generous catechists, many young people, new ecclesial movements and recently established Institutes of consecrated life. Many Catholic educational, charitable or housing initiatives have proved essential. Yet it is true that one can detect a certain weakening of Christian life in society overall and of participation in the life of the Catholic Church, due to secularism, hedonism, indifferentism and proselytism by numerous sects, animist religions and new pseudo-religious phenomena.'

His Holiness encouraged the delegates to accept the new and difficult choices before them, and to see this gathering as an occasion to promote 'renewal and revitalization of (the) faith (of God's people) in Christ, our one Teacher and Saviour, who has revealed to us the unique experience of the infinite love of God the Father for mankind. From this source, new paths and creative pastoral plans will be able to emerge, capable of instilling a firm hope for living out the faith joyfully and responsibly, and thus spreading it in one’s own surroundings.'

In the midst of one of the most Catholic countries in the world, Benedict XVI called upon the delegates to pay particular attention to establishing or enhancing pastoral programmes aimed at increasing the appreciation of the importance of Sunday Mass. Other priorities he mentioned include:

• finding ways for the Church to contribute to the solution of urgent social and political problems and the challenge of poverty and destitution;
• strengthening the family;
• paying particular attention to youth;
• promoting vocations to priesthood and religious life; and
• the particular calling for lay faithful in the life and work of the Church.

Two days ago, ZENIT reported that the Holy Father issued a letter on June 29, 2007 approving the final document issued at the conclusion of the meeting in Aparecida.

In his Letter, the Pope calls for the final document "to be a light and a stimulus for fruitful pastoral and evangelizing work in the years to come," observing that the text contains "many useful pastoral indications motivated with rich reflections in the light of the faith and of the current social situation. "Among them," the Pope adds, "I read with particular appreciation the exhortation for priority to be given, in pastoral programs, to the Eucharist and the sanctification of the Day of the Lord, as well as the expressed wish to strengthen the Christian formation of the faithful in general and of pastoral workers in particular. In this context I was happy to learn of the desire to create a 'Continental Mission,' which episcopal conferences and dioceses are all called to study and put into effect, channeling all their vital energies to this end."

Two Canadian bishops as well as a delegation of bishops from the United States of America were in attendance during the General Conference held in Brazil as well as delegates from the Conferences of Bishops from various parts of Latin and South America and the Caribbean.

Toward unity or division

We spoke yesterday of the Holy Father's recent publication of a Motu Proprio on the 'Roman Liturgy prior to 1970'. In the days immediately prior to the departure of the Pope for his annual vacation period, the Vatican offices seem to have been very busy preparing a series of documents which have been released in the past days.

On Tuesday, July 10, 2007, the Congregation for the Doctrine of the Faith, the Vatican office which is charged with the responsibility of ensuring that various issues related to explaining the Faith are clarified and maintained free of error or misinterpretation, published a series of Responses to Some Questions Regarding Certain Aspects of the Doctrine of the Church.

Like the media reports surrounding the publication of the Motu Proprio, there has similarly been an abundance of commentary on this most recent document issued by the above-named Congregation. Many would have us believe that the Church is once again taking steps backward rather than continuing on the path of reconciliation with other Churches and ecclesial communities which have been separated from the Roman Church during the past number of centuries.

In order to truly appreciate the value of declarations such as this, the reader of Church teachings and documents must be able to see the larger picture which sometimes spans a number of months, years and even centuries. This is very different from the modern day media which seeks to provide immediate answers to current affairs.

Joseph Ratzinger chose the name Benedict on the day when the Cardinal electors appointed him as the Successor of Peter. He did this because he has desired ardently to promote reconciliation and peace in the Church. Like his fifth century namesake, he has recognized a number of areas in which the present-day Church can benefit from clarifications in order to remain faithful to the call of the Divine Master to continue the mission of proclaiming the Good News to the world today.

From time to time, the Church needs to clarify its teachings and precepts, much like a ship which needs to correct its direction on occasion as it travels through the waters of the ocean.

According to the Commentary on the document, issued by the Congregation for the Doctrine of the Faith on the same day as the document itself was published, the Responses essentially summarise the teaching of the (Second Vatican) Council (1962-1965) and the post-conciliar magisterium, (presenting) a clear reaffirmation of Catholic doctrine on the Church.

Shortly after his election as Pope, in his first message to the Church and during his Apostolic visit to Turkey, Benedict expressed a desire to continue promoting dialogue between the Catholic Church and other Churches and ecclesial communities. Dialogue can only occur if the positions of the respective voices are clearly understood. In the words of the explanatory note, if such dialogue is to be truly constructive it must involve not just the mutual openness of the participants but also fidelity to the identity of the Catholic faith (as well as all other participants in the discussion). Only in this way will it be able to lead towards the unity of all Christians in “one flock with one shepherd” (Jn 10, 16) and thus heal that wound which prevents the Catholic Church from fully realising her universality within history.

In the light of this explanation, the Responses issued by the Congreation for the Doctrine of the Faith can in a sense be understood as a clarification of certain points, so that further dialogue can take place. How the dialogue will proceed, and what fruits will be borne remain to be seen.

Amid much speculation

You will forgive a momentary sidestep from the commentary which is currently being provided on the subject of George Weigel's book The Courage to Be Catholic. In a sense this post also speaks about what it means to be Catholic but from a slightly different perspective.

On Saturday, July 7, 2007, just two days before he left for his annual vacation, His Holiness Benedict XVI issued an Apostolic letter Motu proprio (on its own authority) on the 'Roman liturgy prior to 1970'.

For days if not weeks or months prior to its publication, public speculation about Sumorum Pontificum was that it would insist upon the reinstatement of the use of Latin as the preferred language for the celebration of the Eucharist. Even after its publication, some would believe that this is more of a step backward rather than a progression for the Church in the modern world.

In truth, the aim of this document is to promote a clearer understanding of the liturgy of the Catholic Church and to make steps at healing some of the injury which may have been inflicted through eroneous belief that the Latin tradition of the Church was supressed in favour of the vernacular (language of the people) for the celebration of the Eucharist.

In an explanatory letter about the intent of the Motu Proprio addressed to the bishops of the world, the Holy Father explains that 'it is a matter of coming to an interior reconciliation in the heart of the Church. Looking back over the past, to the divisions which in the course of the centuries have rent the Body of Christ, one continually has the impression that, at critical moments when divisions were coming about, not enough was done by the Church’s leaders to maintain or regain reconciliation and unity. One has the impression that omissions on the part of the Church have had their share of blame for the fact that these divisions were able to harden. This glance at the past imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew.'

Contrary to the belief that the revision of the liturgy proposed by Pope Paul VI, which we commonly refer to as the Novus Ordo liturgy is meant to replace the earlier liturgy proposed in 1962 by Pope John XXIII, Benedict XVI clarifies that 'There is no contradiction between the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture. What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful. It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place.'

As with all other issues of administration of particular dioceses, each bishop, as Shepherd of the local Church entrusted to his pastoral care has the authority to oversee the implementation of this directive which takes effect on September 14, 2007, Feast of the Triumph of the Cross.

Although the Roman Missal (the liturgy used for the celebration of the Eucharist) proulgated by Pope Paul VI remains the ordinary expression of the Law of Prayer of the Church of the Latin rite, the earlier version promulgated by Pope Saint Pius V and reissued by Blessed John XXIII is from now on to be regarded as an extraordinary expression of the same Law of Prayer. Since the liturgy promulgated by Blessed John XXIII was never abrogated, it remains a viable option for communities who wish to celebrate according to this ritual.

An unofficial English translation of the Motu Proprio was published by ZENIT on Saturday, July 8, 2007.

Like his fifth-century namesake, Benedict XVI has hoped that this document will help to promote peace and reconciliation in the Church which has experienced division because of misunderstanding about these versions of the Roman Missal. This hope seems to already be bearing fruit. In a statement issued on Saturday, Bishop Bernard Fellay, who succeeded Archbishop Marcel Lefebvre as Superior of the Society of Saint Pius X thanked the Holy Father for this gesture of reconciliation, and expressed 'deep gratitude to the Sovereign Pontiff for this great spiritual benefit'.

Various commentaries on this text have also been issued in the past few days.

How the crisis happened

The biblical account of God's interaction with humanity is a story of fidelity, betrayal and reform. From the beginning of the story of salvation, God has constantly been faithful to his promise to love cherish His beloved people. Whenever human beings have fallen short of God's dream for us to live in mutual fidelity with Him and with one another, there is another chapter to the story which speaks of the reform that needs to happen so that the originally-intended fidelity can be restored.

Like the apostles who were first called to follow in the footsteps of the Master, seminarians who have discerned the Lord's call joyfully accept the invitation to walk in His footsteps. No one is more aware of his own weakness and unworthiness to embark on this journey than the priest himself, but he does so with the assurance that Jesus, who called even Judas Iscariot to join Him in the task of proclaiming the Kingdom, will accompany him, encourage him and use his talents and gifts to spread the good news, at times despite his own limitations.

Many factors, including cultural immersion in the sexual revolution and modern disregard for traditional structures of authority, especially religious authority have contributed to the loosening of clerical discipline especially in the 1970s and early 1980s. This tendency to disregard the wisdom of traditional authority resulted in what George Weigel calls a culture of dissent.

In fact, 'as the culture of discent reached critical mass in the ... Catholic theological community, and as discenting views on sexual morality and other issues were openly proposed as acceptably Catholic positions in seminary and noviciate classrooms, seminarians and religious order novices were faced with an almost schizophrenic situation. To be a witness to the fullness of Catholic faith now seemed antiquated, even bizzare ... (and) orthodoxy, not heterodoxy, became suspect. (Courage, p. 76)

In response to this conflict, John Paul II invited bishops to participate in a Synod focused on the formation of priests in the modern world, the fruit of which was the Post-Synodal Exhortation Pastores Dabo Vobis (Shepherds after my own heart). The Pope recognized that in the face of a crisis of priestly vocations "the first answer which the Church gives lies in a total act of faith in the Holy Spirit. We are deeply convinced that this trusting abandonment will not disappoint if we remain faithful to the graces we have received." (PDV, 1)

The Post-Synodal document recognizes various challenges facing priestly formation, and then returns to basics by examining the nature and mission of the ministerial priesthood. Considerable time is spent examining the spiritual life of a priest, and situating the priestly vocation in light of the Church's pastoral work.

This document, devoted to a serious re-examination of the responsibility for formation of candidates for the priesthood has been instrumental in the reform of requirements and the modus operandi which guide the life of seminary formation today. This reform, which has taken place in the past decade is a response to the crisis of sexual abuse, and has called the Church to a renewed fidelity to the call of the Lord to form shepherds according to His own heart.

What the crisis is not

As reports of alleged sexual abuse against minors by clergy became known across various parts of North America, a number of theories have surfaced about the cause of this behaviour. Those who are entrusted with the task of addressing this issue must be clear on what it is about as well as what it is not.

Some of the misunderstandings about the roots of this crisis are:

A belief that it was caused by the Church's rule about celebacy for priests

Every man who is ordained for service as a priest in the Roman Catholic Church makes a promise to live out his vocation in the state of celebacy. Those entrusted with the priest's formation testify as to his ability to commit to this and to the other responsibilities he accepts with Ordination, but it is ultimately the candidate himself who comes forward to make this promise before the Church, represented by the Ordaining bishop and the community that is gathered for the celebration.

The crisis of sexual abuse by clergy does not involve those who are 'faithful celebates, but men who ... failed to live the vows they made'. (Courage, p. 37)

In the present-day culture which is experiencing some of the highest rates of marital breakdown, and in which sex seems to be something experienced primarily for pleasure, it is perhaps difficult to fathom the possibility of living one's entire life committed to celibate chastity.

'Read through the lens of the sexual revolution, celibacy is peculiar at best and pathological at worst ... (from this point of view) celibates might be believed to be especially prone to sexual predation because they are maladjusted psychologically and require some for of release ... for their sexual tension.' (Courage, p. 38)

In reality, those priests who have been accused, tried and found guilty of sexual abuse are in the minority compared with the vast number of others who live their lives committed to prayer and service of God's people.

A belief that the Church is authoritarian in it's structure

Some would believe that this crisis is a result of an authoritarian approach to the administration of the Church. In reality, this could not be further from the truth.

The Holy Father is the Bishop of Rome, and does indeed carry the responsibility of Pastor of the Universal Church. However he exercises his ministry in communion with all other bishops throughout the world. Despite the belief that the Pope is somehow an overseer of the pastoral activity of the bishops of particular dioceses, it is in fact the bishops themselves who are entrusted with full pastoral responsibility for the administration of their local churches.

Priests who have been assigned as pastors of parishes exercise their ministry in collaboration with their local bishops. Their authority to lead is given to them by the local bishop as an extension of his pastoral responsibility for the well-being of souls committed to his care.

If anything, priesthood is not about authority but about service.

A belief that this is a crisis of 'pedophelia'

The clinical definition of a pedophile is one who abuses children, but 'pedophile priests - in the classic sense of men who habitually abuse prepubescent children - are not the majority of clerical sexual abusers; they are in fact, a small minority ...' (Courage, p. 47)

In fact, the majority of cases being reported in the United States involve teenaged boys or young males, and not pre-pubescent children.

All abuse of minors, in fact abuse of anyone is abhorent, but reporting about the situation should be as acurate as possible.

A belief that this is a response to the Church's sexual ethic

Some critics who were quick to venture opinions about the source of the problem tried to portray this as a resonse to the Church's 'medieval' sexual ethic, but the fact is that 'sexual abusers are manifestly and unmistakably not living the Church's sexual ethic. On the contrary, they are doing what the Catholic Church condemns' (Courage, p. 54)

Throughout a series of Wednesday audiences delivered early in his pontificate, John Paul II outlined what has become known as the 'theology of the body'. According to this teaching, 'the Catholic sexual ethic holds that sexual love is a matter of self-giving, not self-assertion - as indeed all genuine love is a matter of self-gift, not self-assertion'. (ibid)

The Church's sexual ethic is therefore meant to affirm and celebrate sexual love, in the context of the Sacrament of Marriage and with the aim of cooperating with God in the act of creation. Sex should never be used as a source of power for to do so is to abuse the gifts we have received from the Lord.

Against the backdrop of a society which is increasingly tolerant of sex for the sake of entertainment, the Church is countercultural in proclaiming the message of sexuality as a God-given gift which should be celebrated in the context of fidelity since the One who has first offered it continues always to be faithful (1 Thes 5:24).

What the crisis is

In the beginning were good intentions. The Irish Christian Brothers were one of the religious groups who came to the shores of Canada in the late nineteenth century to teach. In Saint John's, NF, they built Mount Saint Francis Monastery, which was to function as the residence for the Brothers, and subsequently Saint Patrick's Hall, which was to accomodate the students.

Other orphanages were also constructed during the period and for more than a century, the Christian Brothers lived and worked in Newfoundland promoting charity and faith-filled dedication to the people of Saint John's and surrounding areas. In the early part of the 1980's revelations of abuse of minors by some of the Brothers caused a media frenzy and brought to light an injustice which has coloured the Church in Canada to this day. Eventually, Mount Cashel Orphanage in Saint John's, where the first incidents of abuse by clergy were reported, had become synonymous with terrible physical and sexual abuse that had been inflicted upon its residents by members of the Christian Brothers, and was closed.

Since the 1980's the Church in Canada has had to deal openly and honestly with the unfortunate effects of sexual abuse by members of the clergy. But what exactly is the crisis about. George Weigel believes that there are three parts to the problem:

Abuse of minors by clergy demonstrates a crisis of priestly identity

The Catholic priesthood ... is not just another form of 'ministry'. Ordination to the priesthood in the Catholic Church radically transforms who a man is, not just what he does. In fact, in the classic Catholic view, the things a priest does - the things a baptized lay Catholic cannot do, such as celebrate Mass or forgive sins sacramentally in confession - are entirely dependent on who he is by the grace of his ordination. (The Courage to be Catholic, p. 23).

Mr. Weigel believes that too many Catholics seem to have forgotten these basic truths about the priesthood, and the result is that the boundaries between who a priest is and what he does have become increasingly blurred.

Abuse of minors by clergy indicates a lack of Episcopal leadership

The deepest angers of Catholics ... have been reserved for bishops: for bishops who seem to have done little or nothing to address the problem of clergy sexual abuse; for bishops whose most extensive efforts have seemed directed at keeping these problems out of the public eye; and for bishops who evidently did little to heal the personal and familial wounds caused by recklessly irresponsible priests. Given strong, even adequate episcopal leadership - leadership willing to face facts and undertake essential reforms - the crisis of sexual abuse by priests need not have become the greatest crisis in the history of the (local) Church. It became that because of the bishops' failure to lead. (Courage, p. 29)

The Second Vatican Council (1962-1965) emphasized that local bishops (ie. bishops who have pastoral care of a diocese), in communion with the Bishop of Rome, the Successor of Peter, have real authority, and are not merely ecclesial branch managers. They have a consequent responsibilty to teach, sanctify and govern the local Churches that is entrusted to their pastoral care.

Abuse of minors by clergy is indicative of a crisis of discipleship

From the moment of our baptism, we are all called to be disciples of Christ - to conform our lives more and more each day to Christ. Striving each day to do this is our task as committed Christians in the world, and the ultimate end of all this is to become saints when we enjoy eternal life with God.

Every Christian fails on the road to sancity. Some of us fail often, and many of us fail greviously. In each case, the failure is one of discipleship. Men and women who have truly encountered the Risen Christ in the transforming experience of conversion - an experience that can take a lifetime - live different kinds of lives: they lead the lives of disciples.

No one expects priests and bishops to be perfect ... (but) everyone can and should expect that men have been adequately converted to Christ before they are called by the Church to be priests or bishops. Everyone can and should expect

• that men have been adquately converted to Christ before they are called by the Church to be priests or bishops;
• that priests and bishops have made a fundamental, irrevocable, and life-transforming gift of their lives to Christ, in whom they have placed all their hope; and
• that no one will be called to the priesthood or the episcopate who is not willing to bear full public witness to that commitment ... no matter what the difficulties. (Courage, pp. 34-35)

Crisis, Reform and the Future of the Church

Now that we've completed the exposé on the Holy Father's book Values in a Time of Upheaval, let's turn our attention to another subject. I've never been one to shy away from controversy, so let's just jump in with both feet.

When sexual scandals rocked the Roman Catholic Church in the United States of America, many observers and faithful alike called on the church to abandon its beliefs about the vocation of priesthood and sexuality outside marriage, but George Weigel saw the crisis differently.

Shortly after the crisis was first made public, Mr. Weigel, a weekly columnist who lives in North Bethesda, Maryland, published his reflections in a volume entitled The Courage to be Catholic.

In this book, Weigel explains his belief that the crisis has more to do with the question of fidelity to the true esence of Catholicism. He examines patterns of dissent and self-deception that became entrenched in seminaries, among priests, and ultimately among the bishops who failed their flock by thinking like managers instead of apostles.

Recalling the biblical insistence that 'crises' also are times of great opportunity, invitations to deeper faith, Weigel sets forth an agenda for genuine reform that challenges clergy and laity alike to lead more integrally Catholic lives.

The Courage to be Catholic was first published in hardcover (2002) by Basic Books

ISBN - 10: 0-465-09260-8
ISBN - 13: 978-0-465-09260-4

and subsequently in softcover (2004)

ISBN - 0-465-09261-6
ISBN - 978-0-465-09261-1

Publicly known cases of sexual abuse by members of the clergy first came to the fore in Canada in the late 1980's. Since that time, the bishops of Canada have implemented a number of protocols to protect the innocent and the young.

Following a lengthy period of serious reflection, the Canadian Conference of Catholic Bishops in June 1992 published From Pain to Hope, a report by the Ad Hoc Committee on Child Sexual Abuse, which can be found by clicking here. Concacan Inc. holds copyright on this report. For reproduction of any of its material, permission is necessary from the Publications Service of the Canadian Conference of Catholic Bishops.

In 2003, a Special Taskforce was created by the Bishops of Canada to review From Pain to Hope. Its report was received in September 2005 at an annual meeting of the CCCB.

In the coming weeks, I will try to examine some of the key points raised in George Weigel's book, and invite discussion about how these findings are being implemented in Canada and the United States.

Analytics