Posts Tagged Commonweal
“The hearings have laid bare the cultural factors that enabled the (clergy abuse) scandal to be so badly managed,” he (Francis Sullivan, head of the Truth, Justice, and Healing Council) told me. “They can be summarized as issues of power, privilege, and participation. Who controlled decision-making, who was involved in decision-making, and who benefited from the decisions taken. The lack of transparency and the entitlement attitudes that underpin clericalism were given a lot of ventilation.” (Commonweal)
Arriving in Sydney, Australia, this summer for a round of conferences sponsored by the Broken Bay Institute of the Australian Institute of Theological Education, I found a church confronting events likely to have a profound impact on its future: the Royal Commission’s completion of its work on an ‘institutional response to child sexual abuse’; the return of Cardinal George Pell from Rome to face charges on sexual abuse cases alleged to have taken place decades ago in the diocese of Ballarat; and the announcement of a Plenary Council for Australia set for 2020—the first since 1937.
“The three issues are interwoven. The Pell case frightens the institutional church for the ripple effects the trial might have on other investigations into clergy sexual abuse. It complicates the creative response of the Australian episcopate to the scandal: the creation of the Truth, Justice, and Healing Council launched shortly after the establishment of the Royal Commission and headed by Francis Sullivan, a lay Catholic who for fourteen years was chief executive of Catholic Health Australia. After the expected publication of the Royal Commission’s report at the end of this year, the Truth, Justice, and Healing Council will publish its own report. It will be interesting to see how the episcopate receives it. Created by the bishops, the council has nonetheless maintained an independent attitude; for example, it has refused the request of some bishops to cross-examine witnesses heard by the Royal Commission.
“Sullivan gave me his assessment of the impact of the Royal Commission hearings. ‘The hearings have laid bare the cultural factors that enabled the scandal to be so badly managed,’ he told me. ‘They can be summarized as issues of power, privilege, and participation. Who controlled decision-making, who was involved in decision-making, and who benefited from the decisions taken. The lack of transparency and the entitlement attitudes that underpin clericalism were given a lot of ventilation. This has opened public debate about the role of women, celibacy, seminary training, supervision of clerics, and the ethical use of church finances.’ The church, he added, has lost control of this public debate. ‘Its voice has been muted and compromised,’ he said. ‘Any semblance of a defensive tone is jumped on by critics and the majority of the leaders have been missing in action.'”
By Massimo Faggioli, Commonweal — Read more …
“When ordination is rightly understood, according to Pope Francis, women’s gifts for leadership can be shared within the church. Women can engage in decision-making for the church. He seems to be saying that ordination is simply less important than baptism in the grand scheme of things. And in any clerically-dominated church, that is saying a mouthful—for women and for men.”
The Catechism of the Catholic Church offers some sage advice on how to take someone else’s words. In article 2478, it says:
“To avoid rash judgment, everyone ought to be careful to interpret insofar as possible his neighbors’ thoughts, words, and deeds, in a favorable way.
“To explain this, it offers a quote from the Spiritual Exercises of St. Ignatius Loyola, founder of the Society of Jesus:
‘Every good Christian ought to be more ready to give a favorable interpretation to another’s statement than to condemn it. But if he cannot do so, let him ask how the other understands it. And if the latter understands it badly, let the former correct him with love. If that does not suffice, let the Christian try all suitable ways to bring the other to a correct interpretation so that he may be saved.’
“I thought about this advice when considering some of Pope Francis’s words about women. As many have noted, despite his stated intention of including and promoting women, the Pope has caused no little consternation by some of his remarks concerning them.”
By Rita Ferrone, Commonweal — Read more …
“… the evidence for women deacons is on the literal rocks themselves, carved in marble or limestone, on chancel screens or tombstones.”
Those not predisposed to support women deacons in the present day often consider the initiative to be a recent, feminist, perhaps postmodern quest, an innovation unmoored from historical tradition. What often goes unnoticed in the discussion about women deacons, though, is how much of the ancient evidence comes from concrete archaeological discoveries.
“Advocates are not reading between the lines of history, creating things that aren’t there in the plain sense of some text. They’re not looking under every proverbial rock in hopes of finding a meager piece of evidence. No, the evidence for women deacons is on the literal rocks themselves, carved in marble or limestone, on chancel screens or tombstones.”
By Michael Peppard, Commonweal — Click here to read the rest of this story.
Three months after the publication of Amoris Laetitia (“The Joy of Love”), the reception is underway, and various commentators already are noting the wide differences in the hermeneutics of the post-synodal exhortation. If we want to identify the two main approaches, we can say that one has a rather constrained view of the text and, especially, of the two synodal gatherings … The other interpretation focuses on the exhortation’s renewed emphasis on conscience as opposed to legalistic approaches to moral theology, and its acknowledgment of the need for theological and pastoral attention to new situations.”
By Massimo Faggioli, dotCommonweal — Click here to read the rest of this article
Pope Francis’ Apostolic Exhortation on family stresses grace over dogma / Voice of the Faithful Statement
BOSTON, Mass., Apr. 8, 2016 – Pope Francis delivered his Apostolic Exhortation, Amoris Laetitia, on the Bishops’ Synod on the Family today in Rome. Church reform movement Voice of the Faithful welcomes his efforts to temper dogma with grace in order to respond to 21st century lay voices.
Pundits immediately began to parse every word of Francis’ 256-page letter (click here to read Amoris Laetitia) and will continue to do so for some time, but Francis, while calling for pastoral change, is leaving the implementation of his letter to bishops. VOTF urges lay Catholics to make sure their voices are heard as the Pope’s exhortation is implemented.
We remind lay Catholic of two themes expressed by Vatican II and reiterated in Francis’ letter: the place of the teaching authority of the Church (magisterium) and the place of individual conscience in deciding how to act.
Regarding the magisterium, Francis says in his letter, “… I would make it clear that not all discussions of doctrinal, moral or pastoral issues need to be settled by interventions of the magisterium. Unity of teaching and practice is certainly necessary in the Church, but this does not preclude various ways of interpreting some aspects of that teaching or drawing certain consequences from it.”
In addition, Vatican II defined the teaching authority of the Church as including all the faithful People of God, lay and cleric alike. Lay voices matter. In his Commonwealmagazine article on Francis’ exhortation, Vatican pundit Massimo Faggioli says, “… the direction of this pontificate is toward a non-ideological magisterium, a more inclusive Church, a Church of mercy.”
Regarding conscience, the Pope says in his letter: “We also find it hard to make room for the consciences of the faithful, who very often respond as best they can to the Gospel amid their limitations, and are capable of carrying out their own discernment in complex situations. We have been called to form consciences, not to replace them.” And as Francis says elsewhere in his letter, “A pastor cannot feel that it is enough simply to apply moral laws to those living in ‘irregular’ situations, as if they were stones to throw at people’s lives.”
As an organization whose mission calls for the Faithful “to actively participate in the governance and guidance of the Church,” VOTF welcomes this affirmation of our efforts and encourages lay Catholics to raise their voices.
More on the responsibilities and rights of the laity is available at votf.org by using the Lay Education button under Programs.
Voice of the Faithful®: Voice of the Faithful® is a worldwide movement of faithful Roman Catholics working to support survivors of clergy sexual abuse, support priests of integrity and increase the laity’s role in the governance and guidance of the Church. More information is at www.votf.org.
Contact: Nick Ingala, email@example.com(link sends e-mail), (781) 559-3360
In a March 2014 interview, Pope Francis was given an opportunity to comment on the sexual-abuse scandal, a subject he had said remarkably little about since his election. Acknowledging the ‘deep wounds’ suffered by victims, Francis went on to defend the church as the only public institution to address such crimes ‘with transparency and responsibility.’ No one else has done more, he continued, and yet “the church is the only one to be attacked …’
“For nearly three years, Kansas City Catholics have been wondering whether a pope would replace Finn with a bishop who would put the safety of children first. On April 21, they got their answer. In a terse statement, the Holy See announced that Pope Francis had accepted Finn’s resignation. The brevity of that statement was inversely proportional to its significance for the global church.”
Editorial by Commonweal — Click here to read the rest of this editorial
Amid what the media has presented as a general feeling of optimism about the papacy of Francis, there are some matters that remain causes of concern among American Catholics. One of these is the current state of the priesthood, which has seen a dramatic decline in its numbers over the past forty years and a corresponding decline in new ordinations. At the same time, there are questions about the manner and consistency of seminary formation—including formation related to sexuality and sexual abuse—while parish communities express worries about the “ecclesiastical environments” created by priests who seem out of touch with the concerns of ordinary Catholics.”
By the editors at Commonweal magazine — Click here to see the rest of this story and the links to each of the stories in this three-part series.