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A View from the Corner...
from the Most Reverend Francis P. Facione, Ph.D.

Following revelations of clerical sexual abuse and its cover up, the manner in which the church conducts its affairs is the topic of increasing discussion in catholic circles around the country. Lively, thoughtful discussion is not only healthy but also inherent in a democratic society. Of course, Catholics realize the Church is not a democracy in the civil sense of the term. While it is, structurally, a highly organized hierarchy, it is also, and even more importantly, the Body of Christ, the People of God. It is a pilgrim people on a journey, working outside their eternal salvation under the guidance of the church's leaders who are its servants. It seems clear the church's leaders ought to encourage discussion and input from those most affected by the current crisis. Yet, for whatever reason, the opposite is occurring.

Voice of the Faithful is a group of concerned Roman Catholics, composed largely of laypersons. t came into existence in Boston after revelations of clerical sexual abuse and prelatic complicity spanning decades. The organizers view VOF as a forum to vent their frustrations over the church crisis. One of the founding members, Svea Fraser, told an interviewer "the most compelling thing was people standing up and speaking about how much their fait meant to them and that they wanted to be part of healing and address the issues that came to light". Voice of the Faithful has a message to which Catholics are responding. From a small group that first met in a Boston church basement, VOF now claims members in 38 states and 7 foreign countries. A recent forum in the Boston area attracted 4000 attendees (Tracy - Our Sunday Visitor 2002).

Reaction to the group's objectives is mixed. One pastor in the Boston area, Father James Ronan said, "For lay people to come together and be concerned about the Church is right and appropriate in every way." However, he cautioned that the group must avoid "extreme movements of one form or another". A Boston columnist, on the other hand, chides VOF as a "forum for malcontents" angry with the Church for years. Sharing a similar view is Father Matthew L. Lamb, a professor of theology at Boston College and a priest of the Archdiocese of Milwaukee. In a copyrighted story in Our Sunday Visitor, Father Lamb opines that the objectives of VOF strike him as having mostly Protestant ethos. He goes on to state, "the Catholic faith demands a respect for the apostolic authority of bishop, even when the bishop fails in some cases to exercise that authority responsibly" (Tracy - Our Sunday Visitor 2002).

It is very distressing to this writer that a Catholic theologian equates a desire to address the issues confronting the Church as a so-called Protestant Ethos. Apparently, only theologians and the servant-leaders of the Church are competent enough to discuss the issues surrounding the current crisis. Equally disturbing is the implication that questioning an abusive exercise of authority that, upon occasion, it is necessary to point out an error in judgment. The Apostle commands us always speak the truth in charity.

A statement issued on behalf of the bishop of the Rockville Centre diocese in the state of New York denies use of church property in his diocese to Voice of the Faithful to conduct its meetings. It also labels the organization as a diverse group with other agendas in mind involving ordination and human sexuality. The leaders of the fledgling group deny the bishop's allegations and emphasize that VOF is about building up and not tearing down; that it is about working for the full participation of the laity in the Church. They state they are not about challenging doctrine or dogma but about working for structural change in the Church. The group's motto states its position succinctly: "Keep the Faith, Change the Church" (Ryan - National Catholic Reporter 2002) Undoubtedly, the VOF goals are a cause of consternation among members of the hierarchy. The prospect of introducing structural change into the Church is a frightening prospect for those accustomed to business as usual.

In many ways, the issues embodied in the goals of Voice of the Faithful reflect an Ultrajectine view of the Church. While I am not at all certain the group's leaders would be comfortable with this observation, it is clear to this writer, at least, that this grass roots movement is taking up some of the issues that Ultrajectine Catholics advocate and have urged for many years. Perhaps the servant-leaders of the Church also recognize this and this is the reason for the rancor directed against it.

In the view of some observers, the aftermath of Dallas will create an unhealthy atmosphere in the relationships among bishops and their priests. Dominican Father Paul Philibert, at the Aquinas Institute of Theology in St. Louis, expressed concern about a widening gulf between bishops and priests with bishops perceived more like judges than brothers when priests most need bishops to be a support to them. The president of the National Federation of Priests' Councils, Father Robert Silva, observes that good priests will feel they are enduring the most of what is in some measure the bishops' own failure. He regretted that the bishops had not made themselves fully accountable for their misdeeds, as priests will be for theirs (Patterson - National Catholic Reporter 2002).

A Catholic lay theologian, Richard Gaillardetz, Professor of Catholic Studies at the University of Toledo and father of four sons expressed the view that the bishops exhibited "a horrible moral failure" in advocating a policy of zero tolerance and in not addressing the need for punitive measures directed at themselves. In a recent interview with National Catholic Reporter, he said, "if a priest is removed from ministry for a past act of abuse, and the bishop was guilty of reassigning this priest or of covering up his deeds, then that bishop should be removed as well." He observed that the Charter "could have at least called for the creation of a Vatican policy for removing bishops who were grossly negligent in the way they handled the reassignment of known sex offenders"(Kelly - National Catholic Reporter 2002).

It is suggested that by examining themselves from accountability in matters of complicity, the bishops demonstrate arrogance and disdain. There is some validity to that observation. Removal of a bishop from his diocese can occur only through his resignation or by direct papal intervention. There is precedent for a bishop's removal by papal directive. A case in point is that of bishop Jacques Gaillot of Evreux, France who was removed in 1995 for challenging the teaching on celibacy and contraception. Nevertheless, those who hope for such intervention probably hope in vain. Such a massive shuffling of episcopal personages within the hierarchy would create a period of even greater instability than the American church is now enduring. However, it would not surprise this writer if, after "the dust has settled a bit", and with little fanfare, coadjutors were to be appointed to "assist" in those dioceses where the most obtuse instances of prelatic complicity occurred. It happened after Dallas lawsuits were concluded. It could happen again.

At their meeting in Dallas, the bishops acknowledged their role in creating the scandal and pledged to take action to restore Catholics' badly shaken faith in the church hierarchy. The loss of moral leadership and credibility is amines. The servant-leaders face a long struggle to restore that confidence and regain credibility. To do so will require extraordinary wisdom from the extraordinary leaders. They can begin by listening attentively to those most affected. All persons of goodwill hope and pray they will do just that.

That is "A View From the Corner". I would be delighted to hear yours!

References

1. Patterson Margot - National Catholic Reporter July 5, 2002

2. Kelly, Tom - National Catholic Reporter July 5, 2002

3. Ryan, Dick - National Catholic Reporter September 27, 2002

4. Tracy, Tom - Our Sunday Visitor August 18, 2002)

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