All posts by seanoconaill

Authoritarianism and Moral Cowardice

Abuse of Power, Articles, Authoritarianism, Clericalism, Cowardice, Inquiry, Sexuality, State, ,

Sean O’Conaill  © Doctrine and Life  May-June 2010

Among the major questions that need consideration in the wake of the Report of the Commission to Inquire into Child Abuse (the CICA Report) and the Murphy Report of 2009 is this: why did paid servants of the Irish state, with responsibilities for protecting children and preventing crime, fail so badly in their obvious duties?

We need urgently to reflect upon the way in which the CICA Report describes the failures of the Department of Education both to supervise and to reform the residential institutions. The following references to the Department are culled from the executive summary of the CICA report:

The failures by the Department that are catalogued in the chapters on the schools can also be seen as tacit acknowledgment by the State of the ascendancy of the Congregations and their ownership of the system. The Department’s Secretary General, at a public hearing, told the Investigation Committee that the Department had shown a ‘very significant deference’ towards the religious Congregations. This deference impeded change, and it took an independent intervention in the form of the Kennedy Report in 1970 to dismantle a long out-dated system. (CICA Report, Executive Summary, Chapter 1: The Department of Education)

The deferential and submissive attitude of the Department of Education towards the Congregations compromised its ability to carry out its statutory duty of inspection and monitoring of the schools. The Reformatory and Industrial Schools Section of the Department was accorded a low status within the Department and generally saw itself as facilitating the Congregations and the Resident Managers. (CICA Report, Executive Summary, Conclusions, 3)

When these passages are juxtaposed, a key descriptor leaps out: deference. Departmental officials, and the Department as a whole, were deferential and submissive to the congregations, regarding them as owners of a state-financed system. This was despite the fact that those officials were answerable as employees to a democratic state and an elected minister, not to any cleric. A similar attitude seems to have determined the decisions of Gardaí who, according to the Murphy Report, regarded criminal clerical child sex abuse as a matter for Archbishops of Dublin to deal with.

How are we to explain this deference, which amounted to collective moral cowardice? Let us suppose for a moment that among the sensational accounts of Irish Church-State controversies of the twentieth century the following was to be found, perhaps in an online encyclopaedia:

The Irish Civil Service Revolt of 1967

In 1967 senior officials within the Irish Department of Education launched a sudden and unexpected investigation of conditions in Irish state-financed residential institutions run by Catholic religious congregations that catered for disadvantaged children. These officials then immediately leaked to the Irish media a scarifying account of their findings, which included not only widespread extreme physical abuse but ‘endemic sexual abuse’. It transpired that they had undertaken the surprise inspection on their own initiative, without waiting for ministerial authorisation.

When the congregations protested and sought the sacking of these officials, the latter responded by pointing to current Catholic social teachings which emphasised the right of all people to equal dignity and respect. The officials also claimed the duty of lay Catholics to act on their own moral initiative, as sanctioned by the Church document Lumen Gentium, agreed by the Bishops of the Catholic Church in 1965.1

The Irish Catholic Church was, for the very first time, deeply and openly divided by this controversy, with some bishops expressing outrage that lay Catholics would forget their obligation to act `respectfully and subordinately’. Others took the view that, given the seriousness of what had been revealed, the officials had been amply justified in their actions. Most Irish Catholic theologians also took the latter view. Outraged public opinion decided the issue in favour of the officials, who were reinstated after suspension. A thorough reform of the institutions was then initiated.

I hope the point of this lapse into romantic historical fantasy will be properly taken. Such an event could indeed have occurred in 1967, on foot of happenings in the wider Church in the period 1962-65. What were the countervailing circumstances in Church and society? It was undoubtedly a deferential era. There could obviously be a wide divergence of opinion about the degree to which the Irish Church was to blame for this, but here is my own brief attempt at an inventory of Church circumstances that contributed to the culture of deference:

  • Irish lay Catholic clericalism: a strong historical inclination among Irish lay Catholics to leave all moral leadership to Catholic clergy, and especially to the hierarchy. ( ‘We lay Catholics can’t do anything Church-related that our bishops and priests don’t tell us to do’.)
  • A reciprocal Irish clerical tendency to prioritise the rights of clerical magisterial authority above the formation of private lay conscience. As late as 2007, Vincent Twomey, professor emeritus of moral theology at Maynooth, insisted that the lay Catholic’s duty of obedience ‘includes submission to the Church’s teaching authority on faith and morals, irrespective of how little we understand of the reasons why the Church so teaches’ (my italics) 2
  • The tendency of the institutional Catholic Church to see itself as a moral monolith, in which any kind of dissent was to be seen as dangerous to the unity and survival of the Church, and lay people would not take unilateral action (The idea of a ‘loyal opposition’ was considered ludicrous and subversive);
  • The absence of an Irish culture of open-minded Catholic adult education, alive to Catholic social teaching, and passionately imbued with the Gospel of love and justice;
  • The absence of interfacing Church structures for Catholic clergy and laity which would allow the open asking of awkward questions and the threshing out of the kind of misgivings that many had about the residential institutions;
  • Irish hierarchical attitudes which saw Vatican II as potentially dangerous to the supposed ‘tranquillity’ of the lives of lay people and did nothing to improve Catholic adult education or modify Church structures in favour of permanent open dialogue;
  • The failure of any Irish Catholic Church leader to utter public criticism of the running of the residential institutions, even though, by 1962, some leaders were certainly aware of the worst that was happening;3
  • The hierarchical structure of the Church, which turned itself, and Irish society, into a social pyramid of dignity and deference. In this pyramid the ‘preferential option’ must always go to clergy and religious. Unwanted and ‘difficult’ children were at the base of this pyramid, preferably out of sight. This Church structure subverted official Catholic teaching on the equal dignity of all;
  • The monopoly of the Sunday pulpit by Catholic clergy, who therefore retained enormous power as brokers of honour and shame in Irish society. This could be deployed against anyone considered dangerous or disloyal. Lay people had no counterbalancing right or power of self-defence within the Church;
  • The consequent deep fear among lay people of the power of `the Church’ — the clerical apparatus which in the lay view included the religious congregations that ran the institutions. `The Church’ was believed to have ‘tentacles everywhere’, and to be ever ready to ask ‘Who do you think you are?’ of any lay Catholic who presumed to quote the Gospel in defence of private conscience. This fear ensured the dominance in Irish Catholic life of the Seamus Heaney protocol: ‘Whatever you say, say nothing’;
  • The prevalence of this fear of the ‘the Church’ in Irish political culture also, encapsulated in the view that to oppose or criticise `the Church’ would be to ‘commit political suicide’.

In sum, Catholic authoritarianism prioritised, and continues to prioritise, uniformity, docility, obedience, unidirectional ‘communication’ by bishops, and silence and deference on the part of those who must listen to them. Its ecclesiological ideal is indeed a moral monolith in which bishops never disagree publicly, everyone waits for hierarchical sanction of anything new, bishops may secretly report to Rome theologians they dislike, and ‘group think’ is therefore obligatory. Authoritarian clerics are ready to label as ‘disloyal’ any breach of this culture of uniformity, and to publicly shame ‘dissidents’. They scorn lay initiative of any challenging kind. They refuse to be questioned by the lay people who pay all of their bills, not simply on matters of doctrine but on any administrative matter, and block all structural reform that might facilitate such questioning. They prize their own completely unaccountable status, with the consequence that a culture of unaccountability cascades downward through the Church and spreads outward into wider Irish society.

It is therefore to Catholic clerical authoritarianism we must look for some of the thickest roots of Irish lay Catholic moral cowardice. The sooner this is acknowledged, the better for the Church, the whole people of God. A Church structure that tolerated disciplined dissent would now be embraced joyfully by most Irish Catholics as an alternative to the utter global disgrace we have suffered.

Sometime in the future, the leadership of the Catholic Church in Ireland will acknowledge that the authoritarian culture of Irish Catholicism in the twentieth century:

  1. seriously weakened the moral character and Christian initiative of the Irish Catholic people;
  2. helped to subvert the obligation owed by the Irish state to its poorest citizens;
  3. disproved completely that the Church functions best as a clerically dominated army acting with complete uniformity under a unanimous leadership;
  4. proved the necessity of moving to a Church structure in which the following principles apply:
  • unity in essential doctrine;
  • structured freedom to debate all other matters, especially the social implications of Christian principles;
  • the sovereignty of individual conscience.

It remains to be seen whether such a leadership can emerge in the wake of the shock we have all experienced. Mooted reorganisation of Irish dioceses could facilitate such a development, but the history of the Church seems to prove that creative movements for change seldom originate at its summit. Ireland badly needs a grassroots movement aimed at establishing a more grown-up church, and a tradition of conscientious Catholic independence from the dominant authoritarian and clericalist current.

Notes

  1. See, for example, Pacem in Terris, 1963, and Lumen Gentium, 1965 (n. 37).
  2. Quoted in ‘Catholic Church “cannot teach what is wrong in itself”‘, P. McGarry, Irish Times, 27 December 2007.
  3. See, for example, The Irish Gulag, Bruce Arnold, Gill and Macmillan 2009, Chapter 24.

Views: 81

Of Good and Evil: II – The Human Problem

Articles, Corruption, Morality, Scripture, Status Anxiety

Sean O’Conaill © Reality Apr 2010

What do the following have in common:

  • the wealthy banker who takes out massive loans from his own bank in order to enrich himself still further – ruining both the bank and his own reputation;
  • the global pop ‘icon’ who is so dissatisfied with his own appearance that he disfigures himself through repeated and unnecessary plastic surgery;
  • the successful professional boxer who incriminates himself by involvement in drug trafficking;
  • the brilliant politician who looks for huge handouts from wealthy business men so that he can afford the lifestyle of an 18th century landowning aristocrat;
  • the farmer who ‘diversifies’ into risky property development – just in time to lose everything in the collapse of the property market;
  • the civil servant who is so afraid to challenge an obviously unjust system of state ‘care’ for impoverished children that he helps to disgrace his country many years later when the horrific scale of the injustice is revealed;
  • the gifted athlete who injects anabolic steroids to win Olympic gold;
  • the brilliant scientist who fakes research results to make a bid for the Nobel prize;
  • the government minister who uses his ministerial expense account to hire a limousine at absurd cost to take him from one airport terminal to another – and is later forced to resign over many other excesses of the same kind?

Long ago St Augustine put his finger on what is constant in our extraordinary human tendency to harm ourselves: our endless dissatisfaction. But what is the root of that dissatisfaction?

We are chronically unsure of our own value!

Almost from birth we humans confuse our needs with our desires – and our desires can become limitless and wholly destructive. This problem is chronic in the sense that we can never say we are wholly immune to it. The best we can ever say, in the contemporary idiom, is that we are ‘in recovery’.

Ireland is currently in recovery from the greatest period of self-indulgence and self-harm in its history – but anxious to believe every rumour of a resumption of economic growth and a return to the times of plenty .

Because we are chronically unsure of our own value as we are.

Brilliantly insightful into the historical problem of evil, St Augustine of Hippo explained this problem in terms of Original Sin – an inherited defect to do with an act of disobedience as soon as the first humans were created. Deeply troubled by his own youthful sexual excesses, Augustine seems to have believed that the first sin – the sin described in the Book of Genesis – was essentially a sexual sin and that all sin is transmitted through sex – and many Christians still focus on sexuality as the central human problem.

But Genesis does not say that, and can be interpreted in an entirely different way. What it tells us is that from the very beginning humans responded to a temptation to disobey God. The temptation was to believe that if they disobeyed they would become ‘as Gods’.

They could not have responded to that temptation unless they had a pre-existing problem – before they ever got around to sex.

They could only have wanted to be ‘as Gods’ if they were already chronically unsure of their own value as mere humans. They were already vulnerable to temptation. This is the root of the problem of being human.

The Problem of Consciousness

Every one of us is given early on the gift of consciousness, of growing awareness of the unpredictable context into which we are born.  Immediately this gift poses a problem: we become aware of our own smallness in comparison to what surrounds and encloses us. Definitely not ‘masters of the universe’ we are faced with the inescapable fact of our own total powerlessness.

Soon enough we become aware also of larger, more powerful beings on whom we are wholly dependent. And soon enough after that we become aware that those beings are aware of us, and very capable of judging and punishing us. If we are fortunate we will experience their unconditional love, but the chances are that this love will be imperfect and conditional: we will be loved best if we ‘behave ourselves’.

There is now conclusive evidence that the more variable and unpredictable the love experienced by a child, the more likely that child will be to suffer extremely from the basic human problem.

Our problem of being chronically unsure of our own value.

Self-consciousness

Every adult has seen the following happen at some stage. A child is playing happily, not conscious of being observed. She seems entranced by a simple toy – maybe as simple as a cardboard box.  She is singing to herself, and throws the box, to see it bounce and tumble.

Then she suddenly becomes aware of us observing her – and everything changes. Fascinated a moment ago by the box, she is now dominated by her awareness of being observed – and starts to show off.  She has become self-conscious.

Everything changes when we become conscious of being observed by others. That fact becomes a dominant fact – the fact that we are ‘under observation’. And especially so at puberty, when ‘how we look’ becomes so important. If we are already unsure of our own value, and not reassured by the praise and admiration of others, our vulnerability grows further.

This unsureness can be vastly increased by the electronic window in the corner – the window into a vastly greater sea of observers, most of whom look very different to ourselves. The TV screen fixates on and tracks ‘personalities’ with gifts and ‘looks’ that are obviously much more fascinating than our own. Some are declared ‘icons’ – uniquely valuable beings. This window never seems to find us here in our own little corner – so we must be of little value.

No wonder that today so many of us have totally lost any sense of our own value – to the extent of becoming easily capable of extreme self-harm through addiction, self-isolation, depression, unnecessary plastic surgery, crime -even suicide. The planet itself is threatened by insatiable human desire.

Because we cannot live happily if we are convinced we are of no value.

If we are fortunate we will know at least one person who is sensitive and attentive to us as a person – and constantly caring. The unselfish love of a parent or aunt or friend or spouse can make a huge difference to our self-esteem. It can help us grow into persons who are less unsure of their own value – and even capable of showing the same loving attention to others. This seems to prove the truth of a saying often repeated by Archbishop Desmond Tutu. “A person becomes a person through other persons.”

However, there does seem to be always a deficit of love in the world, and a continuing problem of people seeking a sense of their own value, self-harming if they cannot find it, and harming also those who need their attentive love.

We would definitely mostly be lost if there were no power outside ourselves seeking to make up that deficit, no transcendant source of unconditional love that intervenes in human history to convince us of our value, whatever deficit of love we have ourselves experienced.

That source of boundless compassion springs from an understanding of why we are the way we are – the creator’s understanding of the problem of the conscious creature. So that source is infinitely forgiving of our tendency to harm ourselves. It is a mistake to believe that the God-given rules we so often break were intended to trip us up and send us to Hell. They are there to keep us safe.

We are already half way to Hell if we mistakenly suppose ourselves to be unloved and unlovable. And half way to Heaven when we realise our mistake.

Views: 85

Of Good and Evil: I – Dealing with the Darkness

Articles, Clericalism, IT, Justice, Morality

Sean O’Conaill  © Reality  Mar 2010

As a child of the Age of Optimism – the 1960s – I have never seen a darker time than the present.

And yet it is this deepest darkness that defines the brightest light and draws my eye – and my heart and my mind – towards its source. And that source fills me with a hope that is more deeply grounded than ever.

Graduating from secondary school in Dublin in 1960 I caught the optimism of JFK and Martin Luther King and Pope John XXIII in the years that followed. Although these men were all dead by 1968 – two by assassination – I never doubted that the future must always be brighter than the past. Until 1994.

By then I was 51, and overworking in a Northern Ireland Catholic Grammar school. Fascinated by the digital revolution, I was using the new technology to gather and process news data from around the world for use in my current affairs classes for older teenagers.

That news was increasingly bad. Children were suffering and dying in too many places – victims of an indifference fostered by Western escapism and what we miscalled ‘materialism’. The environment was under increasing threat, and governments were not yet paying close attention. We already seemed to be losing the war against a plague of addiction and its close relative, depression. This in turn was often related to a chronic instability of relationships, captured in a question from an Anne Murray song: “If love never lasts forever … what’s forever for?”

This gathering darkness threatened the future of the children I was teaching, and their children too – and my own children. And Northern Ireland’s own special darkness seemed endless also, as people who were in fact brothers and sisters in Christ persisted in a fratricidal war.

And then in that year, 1994, the clerical child abuse catastrophe erupted in Ireland for the first time.

Already I was deeply frustrated by the failure of the Irish Catholic church leadership to realise the promise of Vatican II. A closed Irish clerical structure had failed the challenge of dialogue with laity that had been issued by the council. So it had also failed to develop the far too passive role of lay people. And so it had also failed to give the children I was teaching a clear notion of their mission within this deteriorating world.

The celebrated and charismatic Pope John Paul II seemed unaware of this problem. And oblivious also to the dangers of the cult of celebrity that enveloped himself – its tendency to make media ‘icons’ of a chosen few and to convince billions of others of their own unimportance.

Waving papal flags was just about OK in 1979 for the first ever papal visit to Ireland, but no more challenging or creative role was discovered by the church leadership for the Irish people of God in the years that followed.

And now in 1994 we learned for the first time that an Irish priest could devastate the lives of children. Worse – although his superiors had been made aware of it, his abuse had continued for decades in his abbey in Cavan and wherever else he roamed in Ireland – and as far abroad as Providence, Rhode Island, USA. Irish church leader had known of this behaviour decades earlier – and failed to stop it in its tracks.

That was not the first major Irish church sex scandal, of course. Two years earlier in 1992 Bishop Eamon Casey had fled from Ireland to escape a media storm following the news that he had fathered a child in 1974. That had been disturbing enough, because Bishop Casey had been one of the most prominent Church leaders in Ireland. But the Brendan Smyth affair was even more disturbing because it revealed a far deeper failure of church leadership than anyone could have suspected. How could the protection of children ever have slipped from the top of any church leader’s agenda?

Trained to suppose that all problems had to be solved in the head, by the rational, logical mind, I was processing all of this depressing data at an increasing rate – and working myself dangerously hard. What exactly was wrong? Why were we so beset by such a multitude of evils? More important, how were we to tackle them?

Yes of course I had always been warned of the problem of evil in the world, but what exactly was the mainspring of that evil? What was the deepest root of our human problem?

Then one evening in the midst of all that my youngest son, aged fourteen, came to see me in my study and said:

“I don’t believe in all this Jesus stuff – and I don’t think anyone else in my class does either!”

That really shook me – because I found myself then unable to explain to my own son why I believed that the biggest mistake we could make in the midst of a gathering world crisis was to let go of our Christian faith.

Always through these years I had been an attentive Sunday Mass goer. The first thing I would do in chapel would be to lift the missalette to scan the scripture readings, especially the Gospel. There was something about that experience that rested the mind and restored the soul. I surely believed that somewhere in that strange, dusty, ancient Palestinian world – and in the words and ceremonies that had emerged from it – lay a treasure and a secret that the world must not lose.

But what was it exactly – what was the relevance of those words and ceremonies to all that was oppressing us in 1994? What did my Sunday have to do with my Monday and the rest of my working week? If I couldn’t put my finger on that, I couldn’t even really do my job – to encourage and maintain the faith and optimism of the children I was teaching – and of my own children too.

So I did then something I should have done much earlier. I began to pray really seriously about all that was worrying me.

This time I didn’t say set, memorised prayers. I took seriously what my church (despite all its faults) had always taught – that there is a spiritual resource or presence that never leaves us, a presence that can be addressed directly. And I did that quietly in my room – confessing my own inability to see any light in the gathering darkness. And I simply asked for help with all that.

In the weeks that followed my life began to change in mysterious ways. Most importantly, I began to notice a pattern in the news stories I was processing for the children I was teaching. One human failing suddenly seemed to me to underlie problems as diverse as global warming, indifference towards 3rd world suffering, the corruption of politicians, the explosion of the cosmetics industry, and injustice of every kind – and even the failure of bishops to protect children.

My first description of this human failing was simply this: people climb!

I meant by this that we humans suffer from a chronic tendency to be dissatisfied with ourselves, and to seek satisfaction by impressing other people. To impress others we need to be noticed by them, and this leads us to climb endlessly – to attract notice.

And it suddenly seemed to me that this was the solution to an historical problem that had always baffled me – the emergence in every human society in every era of some kind of social pyramid. It is our tendency to climb that produces this also – and the snobbery of those who must look down on others. Even the United States, founded on the principle of equality, had become by 1994 just another social pyramid, with most of the graduates of Harvard, Yale and Princeton looking down on the poor with aristocratic disdain.

And then I realised what had always attracted me to the Gospels. Jesus was the great exception to this historical rule of thumb, that “everybody climbs!” He had done the exact opposite.

I became convinced I had finally managed to connect Sunday with every weekday, and to connect the Bible with my own time. Our God – especially through the Lord of the Gospels – is constantly challenging the pyramids of the world, by challenging first of all our tendency to build them.

Everything I have written since then is based upon that conviction.

Views: 116

Goodbye and Good Riddance to Irish Catholic Serfdom

Abuse of Power, Articles, Cowardice, Enlightenment, History, Protestant Reformation, Separation of Power, Sexuality, , , , , , , , , , , , , , , , , , , ,

Sean O’Conaill Doctrine and Life  October 2009

“And the darkness could not overwhelm the light.”

I now bless the hours I once spent memorising the prologue to the Gospel of John.  To sleep soundly these days, and to rise willingly, I need to remind myself constantly that many past generations of Christians have felt deeply oppressed by the crowding evils of their own times,  and faced the day armed only with scriptural grounds for hope.

All other grounds have surely has been taken from us now.  The tranquillity of Catholic Ireland, which Archbishop McQuaid insisted must not be disturbed on his return from the second Vatican Council in 1965, has been shattered forever by the Ryan report.  I was exactly one third of my present age in that year, 1965, and already convinced that the archbishop’s response to Vatican II was deeply mistaken.  But I had truly no idea of the scale of the living nightmare that so many children were living through in Ireland at that moment, under the care of the church.  It was a nightmare that our church had also surely the social doctrine, the moral obligation and the power to end at least as early as the 1960s, but did not.

Why not?  That must surely be one of the questions we must face.

Another question, equally challenging, is why it took a process external to the church’s own processes, to bring the scale of this disaster to light.  “Who will guard the guards themselves?” asked the poet Juvenal long ago.   ‘Catholic Ireland’ most surely ran on the premise that Ireland’s Catholic guardians needed no prompting from anyone to know their Christian duty of moral leadership, and to perform it fearlessly.  That confidence is now starkly revealed as hubris, the pride that comes before a fall.  And what a fall there has been.

What are we to do now, beyond praying?  That’s another question.   How many of us are left that still want to call ourselves Catholic anyway?  There’s another.

Convinced only that those who are left need to begin a quiet conversation about all of these questions, I offer for the purposes of self-orientation the following brief account of the historical sequence that led to the cataclysm we have all just experienced.  Like all such accounts it must be subject to challenge and revision, if others are so minded.

First, the role of the United States was surely crucial in this denouement.  It was there in the 1980s that the phenomenon of clerical child sex abuse was first made subject to discussion by the popular media.  That public revelation shattered the taboo that had always cast this phenomenon into the shadows.  It also gave a name to experiences that had been unnamed and hidden in Ireland.  Unprecedented criminal  prosecutions began (significantly first in Northern Ireland) which led to the first great scandal of 1994, involving the sexual predator Brendan Smyth of the Norbertine order.  It was but a few small steps then to the chain of events that led to the Ryan Report of May 2009.

And by the time news of the Ryan Report hit, for example, Australia, the fact that Catholic clergy and religious could sexually abuse children was already old news there as well – because the revelations of the 1980s in the US had led to mirroring revelations of the same phenomenon in many (probably most) other nations to which Catholicism had spread.

We now know that this phenomenon was recognised as a problem by the clerical church at least as early as 309 (the Council of Elvira).  So why did the chain of events that led to its public recognition begin only in the 1980s, in the United States?  Why had the taboo on even recognising the problem in public discourse been first broken there?

The answer lies surely in the unique society that had developed in the US as a consequence of the Reformation of the 1500s and the Enlightenment of the 1700s.  The Reformation had created in the North American colonies a religiously plural society at ease with its own plurality, and had therefore necessitated also a separation of church and state in the minds of those who gave the US a constitution in the 1780s.  Those circumstances had combined with the Enlightenment to produce in turn a separation of state powers, a free press, a deep belief in the value of freedom, and a conviction that every phenomenon, even the darkest, must be subject to scientific study and open discussion.  Only in such a climate of freedom, curiosity and confidence, could something as ugly as sexual abuse be forced into the light of day.

We Irish Catholics might now do no more than reluctantly acknowledge the world that the Enlightenment and the Reformation have created – a world that forces us to face matters we might prefer had remained hidden.  We might merely lament the passing of tranquil Catholic Ireland – that distant land of dreams, hidden pain and monstrous illusions – and ask no more of God than to comfort us in our twilight years, and to protect us from all other possible future shocks.

Or we might realise that it was never really healthy, or truly Christian, to live in an illusionary world –  and rejoice at our liberation.

Liberation above all from the falsehood that someone ‘above us’ always knows better than we do, and that if we are ever troubled in conscience about something in our society, we should sit still and be quiet and let someone else deal with it – someone who must surely know better than we do.

Cardinal Conway once suggested that Catholic clerical paternalism might be a problem in Ireland.  Tragically he did not pursue that thought and explain fully what he meant.  We have now surely been delivered from that comfortable scourge – for who will not question now the culture of mute mass acceptance of the always superior wisdom of Ireland’s Catholic guardians?  Having adjured us never to worry, and left us fearful to do anything church-related on our own initiative, they have left us now with no possible grounds for believing we should continue in that mode of being.

Was it actually sinful to believe that Catholic loyalty required above all our passivity and silence, our conviction that only in this way could the foundations of our church and our society be secured?  Something like that attitude surely paralysed the agencies of a free Irish state when children’s safety and happiness were at stake in the residential institutions.  “So Catholic they forgot to be Christian!” that’s one commentator’s summation.  We must now surely identify what it was in our Irish Catholic culture that prevented us from being truly Christian – and repudiate it as not truly Catholic either.

That despicable thing was, I believe, the obsequious residue of medieval serfdom – the habit of obligatory self-subjection to another human being, by virtue of his supposed rank.    For centuries under conquest and colonisation, survival was so dependent upon this habit of deference to those who wielded power in Ireland that it became almost instinctual – communicated to children by body-language alone.  Searching for influence and status under the late 18th century ascendancy it was logical, if not truly Christian, for an unrecognised Catholic hierarchy to expect the same deference from their laity.  And to rejoice in the foundation of Maynooth in 1795 as a bastion of resistance to egalitarian modernity.  The social leverage thus gained was tenaciously guarded throughout the following two centuries, and even buttressed by theological paranoia.  “Never question or criticise a priest!”  That was the essence of my teacher grandmother’s admonitions to my mother’s generation in Donegal in the first decade of freedom  – so how many would question Dr McQuaid’s advice to us all to remain tranquil in 1965?  Tranquil and docile we mostly remained, and disastrously in the dark.

Catholic clerical paternalism, and the moral serfdom it demanded, subtly deprived us Irish Catholics of ownership of our own consciences.  Conscience, we were constantly reminded, must always be fully informed before it acts.  That was the role of the bishop – to fully inform our consciences.  In this way Catholic loyalty, even Catholic conscience, became identified with self-subjection to clerical authority and the clerical point-of-view .  Matters of doctrine and matters of practical social obligation became fused together in our minds, insisting that any dissent, or even any questioning,  was necessarily disobedient and disloyal.   The almost total absence of regular opportunities for adult discussion and discernment within the church sent the same message.  With our consciences held in trust by men determined to maintain a cloak of secrecy over everything that might discredit clergy, we became morally paralysed and deliberately not-knowing as a people – and complicit in the degradation of disadvantaged children.  Moral serfdom became the highest duty of the Irish Catholic laity – and mute deference to clergy as solemn a duty as Easter confession.

And the ecclesiastical hierarchical system that was defended as God-given must as surely have powerless and degraded humans at its base as it had unduly exalted humans at its summit.

To his credit, Bishop Noel Treanor of Down and Connor has publicly acknowledged that all the causes of the catastrophe revealed by the Ryan report need to be exhaustively and openly studied.    Although the Irish Bishops’ Conference has not yet explicitly supported that position, we can take comfort that such an investigation and discussion will take place anyway.  Irish Catholic paternalism, and Irish Catholic serfdom, have so thoroughly disgraced themselves that they can surely no longer prevail.

Now we must all surely  set ourselves to the task of discovering if there can be an Irish Catholicism that is purged of both, and truly worthy of the Lord of light, compassion, equal dignity, truth and freedom.   Thankfully there are many exemplars of true Christian service in our Irish Catholic tradition also,  for voluntary loving service and childish servitude are two entirely different things.  If we can all now pray sincerely for the wisdom to discern the difference, and cast off the historical fear of speaking our minds, Irish Catholicism can regenerate.

Views: 28

Why the Show mustn’t go on

Articles, Clericalism, Eucharist, Hypocrisy, Media, Secularism, Simulation, Vanity, , , , , , , , , , , , , , , ,

Sean O’Conaill © Doctrine and Life Sep 2008

I still vividly remember my first experience of live Shakespeare.  Sometime in the late 1950s Anew McMaster took note of the reappearance of Macbeth on the Irish Leaving Cert English Syllabus – and produced the Scottish play in the old Olympia theatre in Dublin, with himself in the title role.

Never can that renowned actor have been more challenged by a defiant refusal to suspend disbelief than on the day I attended.  Hungry for every histrionic slip, hundreds of us teenage Shakespeare detesters had been crammed by school decree into an already dingy theatre.  McMaster gave us early encouragement by pausing to remove wads of very heavy red beard that were impeding his vocal freedom.  Our joy became complete when, at a later stage, a youthful bearer of bad tidings rushed on a little too enthusiastically, slipped in coming to a necessary halt, and crashed to the floor in a perfect pratfall at the feet of the king.

Our sincere applause resounded far longer than the same baleful king thought warranted.  We wanted an encore, and were deeply disappointed when we didn’t get it.  Macbeth’s final ordeal at Birnam Wood was almost matched in its horror by our indifference to this honest actor’s unstinted efforts to re-create it. We thought, with all the savagery of adolescence, that he thoroughly deserved both his quietus and our cheers of relief when the whole performance was finally over.

I recall this theatrical debacle just now because I have a strong sense that I am observing another :  the collapse of the theatre of Catholic clericalism in Ireland.  Here we have another show that becomes far more embarrassing the longer it goes on.

I hope I am not being cruel here also.  I know humble men aplenty struggling to maintain the integrity of the church, and giving splendid Christian service in so doing.  But they too have a need for the truth to be spoken.  A way of being Church that has always had far too much too much to do with maintaining an illusion has been exposed as unsustainable, and needs to be given a decent and explicit burial.   So long as we were never fully conscious of its illusionary nature we could not strictly be accused of hypocrisy.  Made conscious of it recently, we are all now open to that charge.

I finally reached this conclusion when watching the recent documentary film ‘The Holy Show’.  This detailed the private life of the late Fr Michael Cleary.  While maintaining a public persona of exemplary rectitude, this nationally celebrated priest seduced a very vulnerable young woman who had come to him for spiritual support.  He then ‘married’ her in an entirely secret ceremony, and conceived a son by her whom he could never publicly acknowledge.

Meanwhile, with monumental irony, he had become a troubleshooter in great demand by the hierarchy to defend on national media the church’s sexual code – exemplified by the encyclical Humanae Vitae.  He climaxed this career by welcoming Pope John Paul II to a televised  outdoor spectacle in Galway in 1979.  (The fact that another of that day’s personalities, Bishop Eamon Casey, was exposed in 1992 for also having secretly fathered a son will always be remembered in connection with that day.)

The Holy Show  clearly identified Cleary’s central weakness:  his very celebrity was the greatest obstacle to his owning up to his own fallibility – and his wife and child suffered the worst of the consequences of that failure.  The more celebrated he became the more reputation he had to lose.  His greatest sin was therefore his vanity – his inability to lose public admiration by admitting his sexual indiscretion.

Inevitably I will be accused of generalising from these particular instances to indict clergy generally – but that is not in fact my drift.  Knowing clerics who live lives of exemplary humility I point only to the danger of the illusion of clericalism, which rests upon a myth.  This is the myth that ordination somehow magically confers virtue upon those who receive it.  That many, many Irish Catholics had bought heavily into that myth was proven by the shock of the truth, a shock that still reverberates and has still not been fully absorbed.

The very architecture of Catholicism, focused upon a liturgical space designed for priestly ritual, facilitates myth and illusion in relation to clergy.  Andrew Madden recounts in his autobiography ‘Altar Boy’ the impression made on his young mind by the appearance of the priest in the sanctuary of a Dublin church:  “The people stood up because the priest was so holy and important…”. This explained Andrew’s own early desire to be a priest – the very desire that made him vulnerable to his priest abuser in a Dublin parish.  “Neighbours, friends and others got to see me with the priest up close.  I felt good.”

Historians interested in explaining extraordinary Mass attendance in Ireland as late as the 1970s, and our full seminaries then, should reflect upon the fact that most of Ireland was relatively starved of public spectacle before the coming of national TV in 1961.  The parish church filled this gap for many people, providing the stage for the man who was usually the most important local celebrity – the priest.

And what most differentiated the lifestyle of the priest was the fact that he was celibate.  And that he had an officially recognized role in identifying, decrying (and relieving the eternal consequences of) sexual sin.  Every adolescent learned that this was the sin most offensive to God, and the sin that the priest had somehow, apparently, overcome.  No one told us that the public role of the priest could be a temptation to another sin entirely:  the actor’s sin, the sin of vanity, the coveting of public admiration.  Needless to say, we were therefore unaware of its dangers for us also.

TV provided a far vaster national stage, and the story of Ireland since about 1961 is largely the story of how that electronic stage has replaced liturgical space as the dominant Irish theatre. It has also become the dominant temptation to our vanity.  That in turn explains how Eamon Casey and Michael Cleary became national celebrities.  From 1961 – entirely innocent of the dangers of the first of the deadly sins – the Irish church was sleepwalking towards the PR disasters that have traumatized it since 1992.

What happened to Andrew Madden well illustrates another of those PR disasters – the revelation not just of clerical child abuse but of the typical cover up of that abuse by bishops and other clergy.  (The most serious charge levelled against Michael Cleary is the allegation by Mary Raftery that he turned a blind eye to the brutal abuse by a fellow curate in Ballyfermot, Tony Walsh, of young boys.)

The papal visit to the US in April 2008 has made important progress in recognizing the seriousness of the evil of clerical sex abuse but has failed completely to grapple with the reason for the cover up:  the perceived need of bishops and other clergy to maintain the clerical myth – the myth of clerical immunity to sexual sin.  With this clericalist myth, vanity has become virtually institutionalized in our church – the reason it still cannot be named as the root cause of every scandal that has befallen us since 1992.

For scandal is not just the revelation of human sinfulness.  Sin itself is mundane. The archetypal religious scandal is the story of David, the divinely anointed Jewish national hero who covertly murdered Uriah, the husband of Bathsheba, the woman he had seduced – to prevent it becoming known that he, David, had impregnated her.  Scandal has always to do with a fall from grace by those in high places, and clericalism is essentially an unwarranted claim of entitlement to grace and social prestige.  Until that has been fully recognized and acknowledged by those who lead the church, we will not be able to learn from what has happened to us.   We will also remain troubled by periodic clerical scandal, especially if the mandatory celibacy rule for all priests is retained.

These days the Irish church is deeply divided between those who have lost the illusions of clericalism and those who believe that Catholic loyalty requires them to restore those illusions as rapidly as possible.  The latter make that mistake because our leadership has not yet clearly differentiated Catholicism and clericalism.  We will remain stuck in the ditch, spinning our wheels, until that changes.

In an earlier article here I pointed out that the ritual of the first Eucharist derived its solemnity and liturgical meaning only from the fact that it was followed by an actual self-sacrifice1.  We must never forget that all ritual is, to use a contemporary idiom, virtual reality – just like theatre.  The integrity of the ceremony rests upon the integrity of those who celebrate it – priests and people.  Clearly, ordination in itself cannot guarantee that integrity.  This too needs now to be fully acknowledged – as does the fact that the public role of the cleric can entangle him deeply in the sin of vanity, the greatest threat to all integrity.   On the credit side, the self-effacing and dutiful priest, and those married couples who fulfil all the obligations of a sexual partnership, restore the credibility of the church.

So, instead of lamenting the loss of an illusion we need to rejoice at it, and to notice that the vanity that led to it lies also at the root of the greatest evils that threaten everyone’s future.  Vanity arises out of an inability to value ourselves without validation from others.  That is why we seek attributed value through public admiration, and pursue the latter through exhibitionism, the cult of celebrity and ostentatious consumerism.  This latter source of the environmental crisis is also the root of competition and conflict – and lack of a secure self-esteem lies also at the root of addiction.

‘Hard’ secularism – the kind that thinks that suppressing all religion will create a perfect society – doesn’t understand any of this.  This is why it can’t explain the failure of untrammeled secularism (e.g, in the Soviet Union) to put an end to personality cults and to produce a perfect society.  Meeting the challenge of secularism requires us to recognize fully the deadliest of the sins as it tempts ourselves in our own time.  If we don’t do that now we will be guilty of something else – of choosing to learn nothing from the hardest and most helpful lessons we ourselves have recently received.

Notes:

  1. The Role of the Priest: Sacrifice or Self-Sacrifice?,  Doctrine and Life, Sep 2007

Views: 62

Secularism and Hesitant Preaching

Abuse of Power, Articles, Formation, Secularism, Sexuality, State, Status Anxiety, , , , , , , , , , , , , , , , , ,

Sean O’Conaill  © The Furrow Jul/Aug 2008

“So why don’t we focus on this huge issue for a while, devise policies to deal with it and leave aside tangential issues for the moment?”

This was Vincent Brown in the Irish Times in April 20081Appalling incidence of sexual abuse virtually ignored’, Vincent Browne, Irish Times 23-04-08.  To his great credit his ‘huge issue’ was the awful problem of all forms of sexual violence, as quantified by the SAVI report of 20022The SAVI Report – Sexual Abuse and Violence in Ireland, Sponsored by the Dublin Rape Crisis Centre. Published by Liffey Press, 2002.  If its figures are correct, about 1.2 million Irish people are victims – and, as Brown keeps reminding us,  we can’t really suppose that the scale of the problem has diminished significantly since 2002.

But it was the word ‘policies’ that caught my attention, because it seemed totally inadequate to describe what’s needed to get a grip of not just this but a whole series of related problems in Irish life.  A policy is something debated (often endlessly) by pundits and politicians, then promoted to win support,  and then (if adopted) resourced out of taxation.  Given the many claims on the latter in a ‘flat’ economy, given the low-tax climate that a healthy economy supposedly demands, and given the cost of, for example, intensive counselling and psychotherapy, no foreseeable state-sponsored policy on sexual abuse seems remotely capable of addressing the scale of what confronts us in Ireland, even if we isolate just this one problem.

And given the common connection between sexual abuse and the abuse of alcohol and other substances, it’s equally clear that any effective policy on the former would need to address the latter.  And given the connection between substance abuse and the low personal morale often caused by economic insecurity and relationship issues, can we really propose to solve any one such ‘huge issue’ in isolation?

Moreover, what about the moral momentum required to completely change an abusive lifestyle?  How can a policy devised at the state level reach the deepest core of an individual who is experiencing so radical and subterranean a challenge?  Effective state policies can indeed change our external environment for the better, but what about inner, deep-seated dysfunction that so often occurs within the privacy of the home?

In an earlier era in Ireland there would have been a very different kind of response to a crisis of the scale described in the SAVI report – and it would have originated with the church (understanding that term in the widest sense).  The nineteenth century temperance movement is a good example.  It is another reflection of the depth of our current social crisis that we have now apparently no alternative to secular policy to change our society radically for the better  – and that the churches seem incapable of providing that alternative.  (Especially if we focus these days on sexual abuse.)

But in fact political secularism – the atomisation,  rationalisation and politicisation of every problem – is very much part of the fix we are in – because it tends to disempower the ordinary individual in his own space.  Teaching us to delegate everything upwards to politicians and professional experts, it has virtually no power to engage individual citizens in a deep, voluntary commitment to behave honourably, and to join with others spontaneously in doing good, in their own space.  The recent debate on what to do about alcohol abuse and other forms of addiction in Irish life proves this conclusively, because we have not moved one step forward on that issue either.

What is required, then, to mobilise the moral idealism of a society, and especially of its youth?

The problem with the moral programme of the church as we have commonly understood it is twofold.  First, we have not fully grasped the compelling human and community reasons for the most important behavioural boundaries prescribed by our Christian tradition (e.g. the taboo against serious intoxication).  As a result we tend to resent God for making rules that don’t make sense.  We tend to suppose these rules exist for God’s sake rather than for ours – mainly because we mistakenly suppose that God shares our own basic tendency to be self-absorbed.

Secondly, because of this, we have not understood the connection between these boundaries and the church’s basic positive law – the law of love.

To resolve these problems we need to do two things.  The first is to wake up to what our daily news bulletins are telling us:  that all dysfunctional behaviour is abusive of others and of ourselves, and to recognise (i.e. to know anew) all of the most important moral boundaries in those terms.  St Thomas Aquinas’ profoundest observation – that God is not offended until we hurt ourselves – applies to all sin, including sexual sin.  Our society is radically self-harming, and  we urgently need to reconfigure our understanding of sin in those terms .

The second vital connection is to understand why people self-harm.  Congenitally unsure of our own value, we become seriously dysfunctional if our society tells us we don’t have any.  And that is the message we receive daily when the media remind us that we are not important enough to be the source of the images we see.  The teenage girl who cuts herself or starves herself in anger at her inability to fit the ideal media-prescribed body shape unwittingly explains all self-harm.  Secular society (‘the world’) rewards the seeking of attention over the giving of it – and that is precisely why social respect, and self-respect – are so scarce.

And that in turn is why the Christian ‘prime directive’ is to love God first of all – the only reliable source of self-respect – allowing us then to love both ourselves and our neighbours, unconditionally, and to build a mutually respectful community.

It takes only a moment’s reflection to realise that Jesus’ love for the poor was in fact a deep respect for them, as they are.  In teaching us the reverse of that – that respect can only be acquired by upward mobility, by changing ourselves in some way to win the approval of others – secularism both deceives and condemns us to endless frustration and self-harm.

It also disempowers us in our own space by telling us to wait for experts, delegated politicians and their civil servants to come up with a policy that will change everything that ails us.  This is the shell game of secular democracy:  ‘give us power so that we can solve all your problems, and meanwhile wait inertly for us to do so’.  We could wait forever.

To tell someone the reverse of that: that they already have the power, and the obligation, to love themselves and others, now and always, in their own space – and by so doing to change that space radically for themselves and others – is true empowerment of the individual.  And that is essentially what the Gospel is telling us.

Our inability to value ourselves as we are – to love ourselves – lies at the root of every one of the huge problems that secular politics patently cannot solve:

  • Addiction: (This is usually rooted in fear of failure, or in self-hatred or shame, and is best addressed by e.g. the twelve-step programme which restores a realistic and robust sense of self-worth.)
  • Environmental collapse: (The global pursuit of an unsustainable lifestyle is also driven by media-induced shame at not having what the wealthiest have.)
  • Depression: (The challenges of life in an individualistic culture can lead to a critical loss of hope and self-belief– because individualism also leads to a loss of supportive and affirming family and community relationships);
  • Inequality and injustice: (All desire to be superior arises out of a fear of being considered inferior.)
  • Violence: (This is also mostly rooted in competition for dominance out of a fear of inferiority.  Even the violence that arises out of addiction usually has its origins in shame and fear of failure, because that is where most addiction begins.)
  • Abuse: (Self-absorption and lack of empathy also originate in lack of self-love – often due to a serious deficit in early nurturing.  The person who deeply respects himself is most unlikely to disrespect others.  The person who has been deeply loved as a child is most unlikely ever to abuse children.)

There is therefore absolutely no reason for the hesitancy that has overtaken the preaching of the Gospel in Ireland in recent decades, for the common feeling that faith is socially irrelevant, or for the assumption that the future lies with secularism.  There is instead a dire need to seize the initiative by arguing that religious faith, accompanied by reason, can supply the only binding and compelling power available to us to deal directly with the problems of our own local environment as our crisis grows.

We are hindered in doing this presently only by our own inability to connect the Gospels with the problems of our own time and to realise the danger of a force every bit as dangerous as undisciplined sexuality.  This is vanity – the seeking of admiration.  It arises out of our natural inability to value ourselves as we are, and it lies at the root of the widest variety of evils, from rampant careerism (even in the church) to workplace bullying, and consumerism.   It also destroys community and family by leading us into individualism, social climbing and dysfunction.

It is the inability to make these connections that leads to the present chasm between church and society in Ireland.  Clericalism, including lay clericalism, deepens this chasm by fixating on the behaviour that the priest regulates in church, and by disregarding what is equally important – the individual lay person’s role in, and understanding of, the secular world.   We have almost lost the connection between a healthy spirituality and a healthy community, and Catholic education and parish life too often fail to restore that connection when we most need it – when we are adults.

Sadly, although love is not lacking in the church, and many Sunday homilists do indeed convey the importance of love, few ever explore the pervasive pursuit of celebrity in modern culture, or the reasons for it.  I have yet to hear a good homily on the problem of vanity, as revealed in, for example, the debates among the apostles on which of them was the greatest, and in the parable of the Prodigal Son.  No one ever notices the particular problem of the second son (he supposes he will never have the status his father enjoys while he stays at home).  And invariably the reluctance of the rich young man to follow Jesus is supposed to be all about loss of money and security, never about loss of the social status that wealth always provides.

Almost certainly this strange inability to ‘get’ such a constant theme in the Gospels  has to do with the fact that the church is still emerging from a long period of clerical social pre-eminence.  But, now that this period is at an end in the West, why is institutional Catholicism still very much a status pyramid, despite the insistence of Lumen Gentium and Canon Law that we are all equal in dignity?  Do our seminaries fail to ask this question (and to point out that the Gospel answers it) because they too are status pyramids of a kind?

It is time we all understood what was going on in the Gospel when the apostles competed for status – and almost came to blows.  And noticed also that spiritual health always involves a deep consciousness of one’s own dignity and a loss of fear of what others may think. Only when we have understood the vital community role of spiritual health, and of spiritual insight into what is wrong with us – and then commissioned our laity to rebuild their own local communities by loving one another – can we revive our church, and our society.

Notes

  1. ‘Appalling incidence of sexual abuse virtually ignored’, Vincent Browne, Irish Times 23-04-08
  2. The SAVI Report – Sexual Abuse and Violence in Ireland, Sponsored by the Dublin Rape Crisis Centre. Published by Liffey Press, 2002.

Views: 41

The Role of the Priest: Sacrifice or Self-sacrifice?

Articles, Church Sacraments, Eucharist, Intelligence, People of God, Priesthood, Sacrifice, Youth, , , , , , , , , ,

Sean O’Conaill  © Doctrine and Life Sep 2007

“The specific leadership task of the priest is to foster not just any kind of community but one which embodies Gospel values at both the local and the global levels.” Donal Dorr, Do We Still Need Priests, Doctrine and Life, April 2007

In full agreement with this, I find myself asking the following supplementary question: What was the definitive priestly act of Jesus? Was it his institution of the Eucharist on the night before his crucifixion, or his passion and death the following day on Calvary?

So inextricably connected are these events that the question may seem naive, but it seems to me to go to the heart of our current need to discern the specific Christian priestly role today. As Donal Dorr pointed out, the generally accepted solution is that the priest celebrates Mass and grants absolution. However, neither of these roles need involve their actors in the endurance of suffering on behalf of others – the very heart of the mystery of the Eucharist itself. That is not to say that Catholic priests do not often lead heroic lives, but that we have not, sadly, been taught to see personal sacrifice as the distinctive and necessary characteristic of Catholic priesthood.

We need to make a key distinction here, to separate in our minds the first Eucharist – a symbolic, ritual event – and the crucifixion, the actual endurance of pain on behalf of others – a decidedly real, non-ritual, event. It was the latter alone that gave meaning to the former. Remembering Jesus’ devastating verdict on those who affected to be religious – that in winning a naive admiration they had received their due reward – we need to be especially mindful that if the church existed solely for ritual and symbolic purposes it would exist in vain. So, the actual bearing of pain on behalf of others is the essential core of Christian priesthood: if that does not happen our priestly ritual would essentially be an empty facade, and not Christian at all.

Especially we need to remember this because the essence of Jesus’ priesthood was his integrity – the fact that, unlike the pagan priest, he was also the real victim of the sacrifice that he had ritually celebrated. So how have we come to elevate the performance of ritual and sacrament – what might be called virtual or symbolic ministry – above what is actually more important: actual ministry, the taking of pain on behalf of others?

In stressing the priest’s obligation to provide Christian leadership, in stressing also that Christian leadership is something quite different from control, and in emphasising the need for prophetic witness, Donal Dorr is taking us towards a reintegration of symbolic and actual ministry. It is useful here to reflect upon the historical origins of their separation. The following paragraphs are taken from a standard history of our church:

“The clergy at first were not sharply differentiated from the laity in their lifestyle: The clergy married, raised families, and earned their livelihood at some trade or profession. But as the practice grew of paying them for their clerical work, they withdrew more and more from secular pursuits, until by the fourth century such withdrawal was deemed obligatory.

“An important factor in this change was the increasing stress laid on the cultic and ritualistic aspects of the ministry. At first the Christian presbyter or elder avoided any resemblance to the pagan or Jewish priests and, in fact, even deliberately refused to he called a priest. He saw his primary function as the ministry of the Word. The ritualistic features of his sacramental ministry were kept in a low key. Even as late as the fifth century, John Chrysostom still stressed preaching as the main task of the Christian minister. But the image of the Christian presbyter gradually took on a sacral character.

“This sacralization of the clergy was brought about by various developments – theological, liturgical, and legal. The Old Testament priesthood, for instance, was seen as the type and model for the New Testament priesthood. The more elaborate liturgy of the post-Constantinian era, with its features borrowed from paganism, enhanced the image of the minister as a sacred personage. The ministry of the Word diminished in importance when infant baptism became the rule rather than the exception, for infants could not be preached to. Imperial legislation established the clergy as an independent corporation with its own rights and immunities.”

[From: T. Bokenkotter, ‘A Concise History of the Catholic Church’, 2004,Pages 53-54]

It is clear from this that the earliest dis-integration of ritual ministry from actual ministry accompanied the growing ‘success’ of the church in the third and fourth centuries, culminating in Christian clergy replacing the pagan religious establishments. The priest who sought to follow and to witness to Christ in an era when this could be deeply dangerous was still likely to become the real victim of the ritual he celebrated. The person who found high position in the post-Constantinian church, on the other hand, had often no similar test of his integrity to pass. In fact, the role now usually guaranteed creature comforts and social status. Nothing else was needed to elevate ritual ministry – the public and theatrical aspect of Christianity – above actual ministry, and to separate the two.

After Constantine, Church leaders quickly became powerful enough to be victimisers themselves – and this deeply disordered situation persisted into the modern era.

Reform movements in the church were often a reaction to this dis-integration of actual and symbolic ministry – as was the Protestant Reformation in its emphasis upon the priesthood of all believers. So was Vatican II in its attempts to involve laity. Now today we are attempting to identify the specifically priestly ministry at the very time we are also attempting to discern what ‘involving the laity’ might mean. These problems are inseparable.

For the fact is that lay people already often are involved in actual self-sacrificial as distinct from ritual priestly ministry. I am not simply referring here to the heroic service that many individuals may give in charitable work or activism on issues of justice. I refer to the many critical service occupations that are poorly paid, such as nursing, counselling, teaching, youth ministry and caring for the disabled and the elderly. I refer also to the mundane fact that marriage, parenting and other family obligations, and even close friendships, often involve personal sacrifice to a marked degree. Why do we still suppose that the ordained priest is the model of Christian priesthood when his role does not necessarily involve self-sacrifice on behalf of others, and may in fact insulate the priest from any such obligation?

The reason is, I believe, that with the Constantinian shift something else was in danger of being lost in our understanding of the Calvary event: that Jesus’s integrity required that he accept the very opposite of the elevated social position of the priest of the ancient world, that he accept the social position of the slave. Here again, reform movements such as those of Saints Benedict and Francis of Assisi sought to re-identify Christian ministry with powerlessness, poverty and humility. However, secular clergy tended on the whole to continue to occupy socially elevated positions from which to critique the faults of the people, and this was especially true of those appointed as shepherds.

“I think we need more involvement of the laity,” insisted one secular priest recently when asked by a colleague what he thought needed to happen to reinvigorate the church in his own troubled Irish diocese. “Nonsense!” was the emphatic reply. For the latter ‘the church’ must remain essentially a clerical entity whose clerical proprietors simply mustn’t relinquish the very thing that Jesus did relinquish to become the archetypal Christian priest: the status that goes with exclusivity. The argument appears to be that if ‘vocations to the priesthood’ are to be encouraged at all, young men must continue to be offered an elevated status as an indispensable incentive

But if the ‘the church’ and priesthood have essentially to do with humility, self-sacrifice and service, it is indeed ‘nonsense’ to talk of ‘lay involvement in the church’ as though it wasn’t already a reality. There is a dire need instead for the actual living priesthood of the laity to be formally acknowledged by the clerical church, and for the wisdom that must obviously accompany that living priesthood to be released into the clerical church through structures that allow us to address one another for the first time as equals and collaborators. We need to think not of ‘involving the laity’ but of involving the clergy in the church of service that many of the laity already embody, and to convene the whole church for the first time in many centuries on that understanding.

So of course we still need priests, because all of us are called to the essence of Christian priesthood: actual service of others. Whether we need any longer an ordained elite to celebrate the Eucharist is an entirely different question, because elitism has always been dangerous to Christian priesthood, properly understood. That we should still be tied to an elitist and ritualistic conceptualisation of priesthood in order to continue to celebrate the sacred ritual of the Eucharist, and to receive the body of Christ, is one of the great ironies of the history of our church.

And as we fail this test of grasping fully what Christian priesthood actually means, our younger generations are walking away from our schools, many never to realise that in rejecting (or suffering exclusion from) membership of an historically limited version of priesthood they have not walked away from the essence of Christian priesthood. Male and female, if they retain their Christian idealism, and their spirit of service, they will bring to the secular world the very priesthood it needs for its restoration.

It is time to tell them this, as a matter of real urgency.

Views: 1425

Catholic Schools: why they are not maintaining the faith

Adult Faith Formation, Articles, Clericalism, Education, Faith, Holy Spirit, Schools, , , , , , , , , , ,

Sean O’Conaill  © The Irish News  21st June 2007

 “This will spell the end of Catholicism as a taught programme for good.”

That was one published reaction to recent news of pending inter-faith schools in Northern Ireland. A senior priest in Tyrone has publicly challenged Down and Connor Auxiliary Bishop Donal McKeown for supporting the idea.

But for Aristotle and St Thomas Aquinas, nothing is ever taught until something has been deeply learned. This is the principle known to Catholic thought as reception. By contrast, according to a recent poll organised from Dublin, only one in twenty young people on the island can identify the first of the Ten Commandments, and most cannot even name the Blessed Trinity. A clear majority of those young people are products of Catholic schools.

The virtually total absence of young people in the age range 15-35 from Sunday Mass in most of the country tells the same story. So does the experience of Catholic chaplains in our universities – to whom only a small minority of nominally Catholic students ever introduce themselves. What was assiduously presented in Catholic schools over the past several decades was in most cases not received – certainly not at a depth that could retain key doctrine or maintain a lifetime’s interest or commitment from then on.

It is high time that all involved in Catholic education face up to this, and ask a fundamental question. Why should we ever have supposed that Catholic formation could effectively be confined to the years of childhood – the years before childhood faith is tested by further education, secularist challenge, adult trials and adult questions? Why should we ever have thought that greenhousing our children could educate and perpetuate our church?

The answer was provided in 2002 by Cardinal Cahal Daly at a conference in Maynooth. Commenting on the phenomenon of over 90% Mass observance in Ireland until recent decades he observed that beneath “the pleasing surface” of those times there had been “dangers of conformism and routine” and even “sometimes hypocrisy, with people, for reasons of expediency, professing in public views which they rejected in private discussion or contradicted in private behaviour”.

No one is more ready to conform than a child. Catholic religious education as presently managed depends almost entirely upon the compliance of children. This explains not only why Catholic children conform to the Catholic faith norms of their schools, but why they then so quickly conform to the secular faith norms of their society when they leave school.

People of strong faith are never mere conformists: they have been encouraged to ask their own deepest questions, and to find their own faith, in freedom – and this is an adult affair. There is no scriptural evidence that Jesus spent any time instructing children. The virtually complete indifference to adult Catholic faith formation in Ireland (usually a small minority option for the well heeled) has been a tragic miscalculation. That miscalculation occurred because clericalism mistakenly supposed that to educate the child was to educate the adult as well.

It was the mass conformism of Irish Catholicism in the 1960s that misled the Irish Catholic hierarchy into supposing that the reforms of Vatican II weren’t needed in Ireland. These invited lay people to leave the passivity of childhood faith and to adopt an adult role, based upon a theology of church as ‘the people of God’. An era of dialogue and learning at all levels was supposed to ensue.

It never truly did in Ireland. Clericalism – the tendency of too many clergy to prefer the passive compliance of their people – continued to dominate. Clericalism is uncomfortable with dialogue, because dialogue presumes that people will relate as adults. Valuing conformity and docility above all other virtues, clericalism prefers lay people to remain children forever.

So, the huge efforts of well educated teachers to instruct Catholic children in the theology of Vatican II were unsupported by an adult programme that would have allowed the parents of those children to understand and reinforce that theology. A huge gulf developed between the generations. Passive parents, expected to ‘pay, pray and obey’ could not inspire their children with enthusiasm for the same passive role. It is the anticipation of responsibility that primarily motivates learning, and clericalism leaves lay people – parents included – without any real responsibility.

So children whose teachers told them that at Confirmation they became ‘Temples of the Holy Spirit’ soon found that, strangely, they would never have an adult speaking role in their own church. Clericalism insists that ordination trumps all the other sacraments, leaving nothing for lay people to discover or to say.

How then could those children ever rise to the challenge posed by Vatican II to the laity – to ‘consecrate the world to God’? Their parents had never been invited to discuss as adults what that might mean – and their bishops showed no sign of inviting their own generations to do so. So what were we ever educating our children for? The answer was shown in the failure even to develop parish or diocesan pastoral councils in most cases: for perpetual Catholic childhood. No wonder so many former Catholics in Ireland say: “I have outgrown all of that!” 

A radical crisis of continuity now obliges Irish Catholics to completely rethink and reorganise our faith formation system. It is time to refocus that upon adult needs and adult questions, to discover as adults how to be church together – priests and people – and to make parents once more the chief religious educators of their children – while there is still time.

A reflexive resistance to any change – in defence of the failed totem of the segregated Catholic school system – is not the answer. To go on supposing that to instruct the child is also to educate the adult would be to deny a mountain of evidence to the contrary, and to guarantee the disappearance of our Irish Catholic tradition.

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The Story of the West: VI – Mastering Contagious Desire

Articles, Covetousness, Mimetic Desire, Mimetic Theory, Psychology, René Girard, Scripture, , , , , , , , , , ,

Sean O’Conaill  © Reality Mar 2007

Why did a second-generation Irish nationalist leader set out to mimic in the late 1900s the lifestyle of nineteenth-century Irish ascendancy landlords, with disastrous and tragic consequences for his own reputation and his family? Why is the baseball cap worn around the world – even in cold weather? Why are people so fascinated by celebrity? Why do the youngest children so quickly learn to recognise corporate logos, and to desire what they decorate?

All of these questions were summed up in just one simple question that was asked in the Chinese spiritual classic, the Tao Te Ching, centuries before Christ:

“Why do we desire what others desire?”

To put it another way, why is desire so often contagious? A full answer to this question would give the human family a chance of overcoming, or at least containing, the crises of over-consumption and violence that now threaten the survival of our planet and our species. It is over-consumption that makes resources scarce, and it will be desire for the same scarce resources (e.g. oil) that is likely to fuel the worst violence of the near future.

No one has explored this question of contagious desire with greater energy or brilliance than the French Catholic academic, René Girard.

Beginning as a literary critic in the 1970s Girard noted that some of the West’s greatest modern writers, from Cervantes and Shakespeare to Dostoevsky, Stendhal and Gide were fascinated by our tendency to ‘catch’ desire from one another. He then noticed that the Bible had begun this western fascination (e.g. in the story of Solomon and the child claimed by two women). From there Girard branched out into anthropology and philosophy, developing a theory of religion that is now influencing academics throughout the world.*

Insisting that in the biblical warning not to covet ‘anything our neighbour owns’ there is a naming of this dangerous human tendency, Girard calls it by a more descriptive name – mimetic desire: a tendency to mimic, often unconsciously, the desire of someone else. Noting that a group of children presented with a choice of toys will almost inevitably begin squabbling over the possession of just one of them, Girard also locates our problem of violence in this tendency.

He also argues, however, that our tendency towards mimicry or imitation is also a gift that allows every new generation to ‘pick up’ everything learned by the preceding generation. The tendency of males to imitate older males, and of females to imitate older females, is an essential attribute that allows us to learn how to become self-supporting adults, mastering a huge range of complex tasks and bodies of knowledge.

But the huge danger of our habit of mimicry becomes obvious as soon as we enter the realm of appropriation – taking hold of something as our own. If the appropriated object is scarce or unique, in grasping it we will tend to confront one another – and violence can then follow. And when just one blow is struck to assert ownership of such an object, our gift for mimicry takes on an entirely different character – one that can destroy an entire community. This is the origin, Girard believes, of, for example, the blood feud that can still be found in many cultures.

This insight alone – that in speaking against covetousness the Bible is warning the human family against a pervasive tendency that now threatens our survival – is hugely important for Christianity – as well as for Judaism and Islam, which share the same text. The tendency for so many religious teachers in all three traditions to focus heavily upon sexual morality has helped the enemies of all religious faith to argue that religion is largely irrelevant to the problems of the moment – and even that the biblical injunctions to ‘increase and multiply’ and to dominate the earth are a source of the global environmental crisis.

On the other hand, if ‘covetousness’ identifies the human habit that betrays us into not only over-consumption but violence, the phrase ‘Judeo-Christian morality’ encompasses the only lifestyle that can take us past the problems of the moment – a lifestyle that is virtually forced upon us by our present crisis anyway.

But Girard’s understanding of covetousness does far more than this. It gives us a means of explaining, in terms that secularism can understand, the whole relevance of the orthodox Christian belief system that is summarised in the Nicene and ‘Apostles’ Creeds.

The Creeds, finally formulated by the fourth century, are centred on the story of Jesus, placing it in a cosmic salvational context. Because the ‘vertical’ picture of the universe depicted in the Creeds has been exploded by modern science, there has been a tendency in much recent theology to find those Creeds absurd and embarrassing.

But if Girard is right, the Creeds can be understood in an entirely different way: as relating a story intended to save us from ourselves – from this habit of manic and foolish imitation of lifestyles that now threaten to destroy us.

Almost all the ‘great men’ of history aspired to be ‘great’ – i.e. to acquire ‘renown’ by climbing to positions of dominance or influence, as Alexander did. Their life story begins with this ascent. Almost always, however, this rise is followed by a fall – through what the Greeks called hubris or arrogance.

Ireland has been riveted by just such a story over the past decade – the tragic story of Charles J Haughey. But in historical terms that story is mundane rather than sensational. From Alexander and Julius Caesar through Napoleon I to George W Bush and Tony Blair, the desire for ‘greatness’ has betrayed us humans into violence and excess. This has led in our own time to what The Economist now calls ‘an authority crisis’ – a growth of cynicism and disillusionment in relation to leaders and institutions in the West generally.

The story told in the creeds follows an entirely different arc – an inverted arc. It is, incredibly, a story of worldly failure rather than success – of someone who sought the company of the poor and the excluded rather than of the wealthy and powerful – and was crucified as a consequence. It defies logic that this story should ever have been told at all – especially as a story of eventual triumph.

The stories of good Christians throughout history explain why. Instead of setting out to win the favour of social elites they have done what Jesus did – they have sought out and served the poor. St Francis of Assisi is a typical example: so are Jean Vanier1This article  was written in 2007, thirteen years before the revelation in 2020 that Jean Vanier, founder of the L’Arche movement, was also an abuser of the trust of some of the able-bodied women who looked to him for spiritual guidance. and Mother Teresa of Calcutta and Ireland’s Michael McGoldrick in our own time.

The story of the Creed is a story of both humility and triumph – and its message is that God loves and rewards humility.

That is exactly what the West needs to hear – because it has brought the world to a great crisis through its own vanity.

Vanity can be defined as a presumption of entitlement to superiority, priority or admiration. It is the attitude that then leads us into covetousness – a desire to possess whatever is possessed by those who dominate the ‘the world’. In our era it is TV that tells us who these people are, and what they possess – and so our world becomes a pyramid of desire also.

Those who can see those TV pictures, but are shut out of western prosperity – for example, educated young men in the impoverished parts of the Arab world – acquire other problematic attitudes: jealousy and envy – a feeling of resentment against those who possess what they cannot. Nothing else is needed to explain the anger that fuels the ‘War on Terror’.

Vanity, covetousness, jealousy, envy, anger – we still need these terms to explain human behaviour and to place the responsibility for dealing with these problems squarely where it belongs – upon ourselves. After almost three centuries of failure to build a perfect world without reference to sin, the most perceptive secular writers are rediscovering the attributes that are the opposite of sin: humility, frugality, mutual respect, simplicity, co-operation, peace. These are the characteristics of the Kingdom of God – preached most eloquently by the one who best exemplified them: Jesus of Nazareth.

The world is in crisis because the West above all has still to realise the full gift it received in the Christian tradition – a gift the whole world is now ready for. It is for western Christians of all traditions to realise the full scope of this gift, and to become adept at explaining the problems they see around them in terms of a truly holistic Christian morality.

This does not mean that we need to abandon our perception of the dangers of Christianity’s most consistent target: sexual indiscipline and infidelity. It means simply that we need to add to this perception an equally discerning analysis of vanity and covetousness. To be persuasive we will need to begin ourselves to see the dangers of imitating models of ostentatious consumption – and then to imitate in these matters also the one we say we love.

And when we read in Genesis that the temptation to Eve was to envy God himself, we will learn to associate Original Sin with vanity and covetousness rather than with the gift of sexuality.

As the global crisis deepens, so will the suffering of humanity – but so also will our perception of salvation. We will see that it is in one kind of imitation only that real global salvation will lie: not the imitation of the wealthy but the imitation of the one who was uniquely humble – the imitation of Christ.

* For a good introduction to Girard, as well as a good bibliography, read:Discovering Girard, Michael Kirwan; Darton, Longman and Todd 2004; ISBN 0-232-52526-9.

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The Story of the West : V – Earth Crisis

Articles, Capitalism, Crisis, Economics, Environment, Imperialism, Justice, Scripture, Secularism, , , , , , ,

Sean O’Conaill  © Reality Feb 2007

As we have seen, world history has been dominated for almost a thousand years by the rise of the West (the societies rimming the north Atlantic). And, contrary to the propaganda of secularism, the most positive aspects of western culture have owed more to Christianity than to anything else.

The modern belief in science, in the freedom and potential of the individual, in the equal rights of all, in democracy and in economic freedom, arose naturally out of Christian belief in the rationality of the universe, in the dignity and responsibility of the individual, and in the obligations that we all have to one another.

However, the whole world now faces an intense crisis, and this also has to do with the rise of the West.

First, the very intensity of our economic activity, coupled with the rise of science and technology, threatens the planet itself. The lifestyle of the richest 5% of the human population is coveted by the other 95% – but the effort to achieve this will inevitably make the planet uninhabitable.

Second, western arrogance and the frustrations that arise out of economic inequality are the root sources of a growing global violence. The ‘War on Terror’ is just one aspect of this problem.

Third, the West seems morally and spiritually bankrupt – offering only addiction as a means of escape from the meaninglessness of life for millions.

Finally, the loss of a sense of moral purpose and direction is hampering the rise of a more just world order that does not exploit the poorest to maintain the luxurious lifestyle of the richest. Millions starve on southern continents while obesity and addiction threaten northern continents with a public health catastrophe.

So the earth crisis that now faces rising generations is multi-dimensional. It is material, spiritual, moral, economic and environmental – all at the same time.  Ireland is now fully part of this global crisis, having experienced in the past decade the full economic benefits of a globalised economy. We now display all the fruits of economic success – as well as the squalor of mass addiction and the vicious criminal culture that accompanies it

We do not need to look far for the roots of this crisis. It arose directly out of the uncoupling of economic and scientific progress from another Western tradition – the tradition of reflection on our tragic human tendency towards vanity and selfishness.

Western imperialism is the clearest manifestation of the betrayal of all that is best in Christianity by the West itself. The technological and economic lead that western Europe had acquired by the 1400s allowed Spain and Portugal – soon followed by England, Holland and France – to build overseas empires by naked military force.

Although slavery had by this time been abolished within Europe itself, these western nations now disgraced themselves by enslaving black Africans to work plantations in the Americas, and by subjugating the native populations there. It wasn’t until the 1700s that the principle of personal and political liberty began to undermine these colonial empires, as well as slavery, and it wasn’t until the last century that these European empires were finally abandoned.

By that time a new power had risen in the west – the USA. By 1945 it was clearly the dominant western power, and by 1989, with the fall of the Soviet Union, it had no obvious rival. Proclaiming itself the champion of democracy and freedom it also championed a global economic system that favoured itself and its closest allies. Economic imperialism had replaced political imperialism, and this was no secure basis for global security, or freedom. The very success of the USA had created an arrogance that reached its culmination in our own time – in the disastrous presidency of the younger Bush.

By then a huge chasm had opened up between the political and economic leaders of the West and some of the key values of Christianity – especially humility, simplicity and compassion.

To some extent, Christian clergies were responsible for this chasm. They had seen western imperialism as an opportunity to spread Christianity throughout the globe, and mostly could not see the cultural arrogance that lay behind it. Catholic churchmen in the 1700s were also highly suspicious of the ‘levelling’ tendencies of western libertarianism, and were often far too supportive of unjust colonial regimes abroad. Overall, Christian leaders were slow to apply a truly Christian ethic to all political activity. It wasn’t until the year 2000 that a Pope could bring himself to condemn a European imperialism that had often sought to impose the Gospel by naked force in the period after 1450.

But another reason for the growing chasm between Western culture and the deepest Christian ideals was the European Enlightenment. This was an intellectual movement of the 1700s whose leaders were convinced that a perfect society could easily be built on what they called ‘reason’ – the abandonment of religious faith and the total reliance on secular science. Resentful of the power of clergies to control thought they sought to secularise the world.

Too often allied with the aristocracies that had ruled Europe since the Middle Ages, the Catholic Church in particular was outmanoeuvred by the Enlightenment. It wasn’t until the 1960s that the world’s Catholic bishops could fully approve the principle of religious freedom, and it wasn’t until 1989 that a pope could declare that the ideals of 1789 in France – liberty, equality and fraternity – were rooted in Christianity. This delay goes a long way toward explaining the secularisation of France, and of most of the west.

Now, in 2006, secularism seems triumphant. But none of the leaders of the original ‘Enlightenment’ foresaw the world we have now. They thought that ‘reason’ would abolish all the evils that had dogged humanity since the beginning – poverty, violence, injustice, crime, disease.

None predicted that science could produce weapons capable of destroying the planet – and that a rational, democratic government would actually use such a weapon on an inhabited city.

None predicted that an advanced secular idealism – the extreme socialist tradition – would create the most inhuman tyrannies that have ever existed – in Stalinist Russia and Maoist China.

None predicted that mass addiction could ever accompany economic success, or that suicide would be seriously discussed as a solution to the pain of life on a global communication medium – itself a product of the rise of science.

None predicted that economic inequalities and western success could ever produce such a thing as a ‘war on terror’.

And no one in the 1700s predicted that economic growth could actually endanger the global human environment.

So the Earth crisis we find ourselves in is a secular as well as a religious and spiritual crisis.

So apparently complex is this earth crisis that statesmen often seem totally baffled by it. So do intellectuals – who cannot agree either on its nature or its solution. The fragmentation of knowledge that followed the Enlightenment means that there isn’t – apparently – even a common language in which to discuss this crisis.

And this means we also have a crisis of global insight and leadership.

Meanwhile extreme secularists such as Richard Dawkins blame everything on religion, and religious extremists seem to prove them right by advocating violence and by denying the truths revealed by science.

Invisible to many, however, one science that emerged out of the Enlightenment – anthropology – has rediscovered a biblical concept that helps us to understand most of what is wrong with the world. Seeing this key problem of human behaviour clearly in the myriad of examples that surround us daily, this redefinition of a very ancient word is set to transform the way we look at the problems of the world – and to harmonise and reintegrate everything that is best in the western tradition.

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