Category Archives: Authoritarianism

The Scandal of the 2011 Missal

Articles, Authoritarianism, Church Governance, Eucharist, Scandal


Why exactly did we find ourselves in 2011 suddenly obliged to declare that Jesus as Son of God is ‘consubstantial’ with the Father?  Why had it been supposed that this would clarify what had been meant by ‘of one being with’ the Father – the previous translation of the Creed from the Roman missal, used in Ireland since 1972?

And why in the same prayer were we now saying that ‘For us men and for our salvation’ Jesus had come down from heaven, when ‘for us and our salvation’ would have left half of the human race untroubled by the possibility that only those with male chromosomes could fully enthuse about that event?

As for terms such as ‘oblation’, ‘prevenient grace’ and ‘sustenance’ – and flatly ugly and incomprehensible phrases such as ‘merit to become co-heirs’ – who exactly had supposed that the liturgy had been improved in solemnity and clarity by these?  Had English truly been the vernacular of the person or persons who had delivered these galumphing atrocities?

And why those impossibly long sentences in the Eucharistic Prayers at the centre of the Mass, prayers that so often lead officiating clergy to substitute Eucharistic Prayer II, the most succinct of the four, for any of the other three?

For a truly literate, succinct and quite shocking explanation of these mysteries the curious reader need look no further than ‘Lost in Translation’ by O’Collins and Wilkins.  In just over 100 pages this (for me indispensable) book tells us not only why we are still trying to pronounce the unpronounceable at Mass, but why we should instead be using a far superior translation of the missal prepared by people who could speak and write English – a translation that was shelved in 1998 in the cause of what looks extraordinarily like Roman pique and amour propre.

The timeline at the foot of this review will summarise the complete dreadful tale – of what can only be interpreted as Roman resentment that Vatican II had given Catholic bishops anywhere the strange notion that they could do without Roman supervision when it came to deciding what wordage was to convey the meaning of the liturgy in Ireland, England, New Zealand, The United States, Australia et al.

It was especially interesting to learn here why such luminaries as Evagrius of Antioch, St Thomas Aquinas and Blessed John Henry Newman had long ago rejected the practice of translating sacred texts in a simple word-for-word sequence, carrying over even the elaborate structure of complex Latin sentences to a language that still lives.  As brevity, simplicity and clarity are exemplified in, for example, Jesus’s rendition of the Lord’s prayer, it is surely to these ideals and to the meaning of the original that the translator needs to be faithful first of all.  Liturgiam Authenticam – the document that in 2001 mandated that translation take place on the basis of a quite contrary word-for-word method – flew in the face of advice given by St Thomas in the 13th century:

“It is . . . the task of the good translator, when translating material dealing with the Catholic faith, to preserve the meaning but to adapt the mode of expression, so that it is in harmony with the idiom of the language into which he is translating.”

Yet this greatest of the medieval theologians was drawing on a far older tradition of paying attention first of all to the sense of the original.  As early as the fourth century Evagrius of Antioch had translated from Greek into Latin a life of St. Antony of Egypt – advising in the preface that “A word-for-word translation from one language into another conceals the meaning and strangles it, even as spreading couch grass [does to] a field of corn… Whatever lack may be in the words, there is none in the meaning. Let others go hunting after letters and syllables; do you seek for the meaning.”

How then could it have happened that in 2011 there would come a translation of the Missal that would flagrantly flout that long-established principle, and inflict the couch grass of ‘oblation’, ‘merit to’ – and the syntax of Cicero – etc upon all of us?  This slim volume cuts to the chase on this admirably.

It does far more than that.  It compares key passages in the 2011 Missal with what we might now be using instead, if the 1998 ICEL translation – the one that had satisfied eleven conferences of anglophone bishops and that is still gathering dust – had been accepted almost two decades ago by the Holy See.  Here, for example are comparable renditions of the prayer over the offerings for the feast of the Immaculate Conception:

1998 rejected ICEL version

In your goodness, Lord, receive the sacrifice of salvation which we offer on the feast of the immaculate conception. We profess in faith that your grace preserved the Virgin Mary from every stain of sin; through her intercession deliver us from all our faults.

2011 Missal version

Graciously accept the saving sacrifice which we offer you, O Lord, on the Solemnity of the Immaculate Conception of the Blessed Virgin Mary, and grant that, as we profess her, on account of your prevenient grace, to be untouched by any stain of sin, so through her intercession, we may be delivered from all our faults.

To compare just these two passages is to see clearly the impact of the translation protocols at work in the 2011 missal.  Obsequious courtly terms such as ‘graciously’ and ‘solemnity’ – and theological power terms such as ‘prevenient’ must clutter up and extend the verbiage, and the passage must also be one long single sentence.  The normal conventions of punctuation, aimed at the needs of the celebrant who must enunciate the text, have been sacrificed in the cause of pomposity.  Most importantly, the meaning of ‘prevenient’ – perfectly rendered in the 1998 translation – has been lost in the 2011 version.

As I obviously cannot go on here with further such comparisons I can only urge those interested to read this book – to be convinced that the cause of the restoration of the discarded 1998 translation needs the most urgent support.

There is an even more important point made by this book:  that in overruling the anglophone bishops’ conferences on the missal this curial interference of the late 1900s was a flouting of a key principle of Vatican II – that key responsibility for church governance belongs to regional conferences of bishops also.  If the bishops of Ireland, England, Wales etc can so easily capitulate to such flagrant and foolish overreach, what kind of precedent has been set for the future, and what conclusions should those bishops now come to regarding other matters critical to the health of their own congregations – under a jurisdiction inclined (for how long?) towards decentralisation?  Those bishops too should read this book – as a warning to seek the gifts of the Holy Spirit (including fortitude) in any such future assault on Vatican II, the only sure gateway to the future – and to pray for those gifts right now also, in urgent consideration of a missal that clearly should not still be in required use.

I chose carefully the word ‘scandal’ for the title of this article.  A scandal is a ‘stumbling block’ – an obstacle to belief.  This short book explains how and why the 2011 missal became a clear obstacle to the belief that common sense, scholarship and wisdom will always guide the leaders of our church – and makes a formidable case for the conclusion that this travesty needs to be cleared out of everyone’s way as speedily as possible.

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Timeline

1963 – Sacrosanctum Concilium – Vatican II Constitution on the Sacred Liturgy – stipulates that responsibility for determining the liturgy would rest with the Holy See and the bishops of different regions.  It allows translation into the vernacular, to be ‘approved’ by regional bishops, and makes no mention of the need to have such translations ‘recognized’ by the Holy See.

1964 – Sacram Liturgiam – a motu proprio or personal edict by Pope Paul VI prescribes submitting translations to the Holy See for an official recognitio or approval.

1972 – ICEL – (The International Commission on English in the Liturgy) – introduces first vernacular translation of the Roman Missal.  This comes into use in 1973, and remains in use until 2011.

1981 – ICEL begins painstaking revision of the 1972 Missal.

1998 – ICEL wins support for new English translation from eleven English-speaking bishops’ conferences and submits this completed translation to Rome.  It is rejected without discussion by Cardinal Medina Estévez, prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, who also then demands radical changes to ICEL which place it under Vatican control.

2001 – A new document, Liturgiam Authenticam, is issued by the CDW, changing the rules for translation of the liturgy and emphasising the need for word-for-word (rather than meaning-for-meaning) translation.

2011 – The 1972 missal is replaced by a new word-by-word translation prepared by a reconstituted ICEL, gifting English-speaking congregations everywhere with e.g. ‘consubstantial’ in place of ‘of one being’ in the Nicene Creed.  Lengthy sentences following the structure of Ciceronian Latin are declared literally ‘unspeakable’ by some priests – and in Ireland some clergy continue to use the 1972 translation.

2016 – Pope Francis appoints a commission to revisit the rules for translation set out in Liturgiam Authenticam .

2017 – (September) Pope Francis in the motu proprio ‘Magnum Principium’ restores to the conferences of English-speaking bishops the authority to translate the liturgy.

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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.

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Love before Knowledge: The search for portable truth

Articles, Authoritarianism, Catechesis, Church Formation / Education, Formation, Knowledge, Love, , ,

Sean O’Conaill  © The Furrow Sep 2005

Serving on a Cursillo weekend I was once struck by the attitude of a priest sampling it for the first time. He was himself, he told us, a trained Catechist, who had years of experience of putting on courses. For various reasons he simply wouldn’t do things this way. He had thawed out by the Sunday, but his haughty negativity was a severe challenge while it lasted.

I need to explain here, perhaps, that the Cursillo experience is essentially one of Christian community. Its central message – that each of us is equally and infinitely loved – is conveyed not so much through a sophisticated verbal theology as through the manner in which the largely lay Cursillo team welcome, show compassion for, and entertain the first-timers, the ‘candidates’ – who are often casualties of our intellectually meritocratic culture. The expert priest’s problem was that his greater intellectual sophistication gave him a vantage point from which he felt obliged to be negative about the unsophisticated doctrinal content of the course.

I remember the incident as an illustration of something that I believe to be seriously blocking the development of the church at present: the apparent belief of so many experts, and of much of the hierarchy, that to move lay people into Christian commitment there is a need for the delivery of a very substantial body of knowledge – knowledge that only they can be trusted to determine, package and deliver. As often as not it tends to be a substantial sampling of the Catechism.

What is called Catholic ‘adult education’ tends as a consequence to be a heavy, texty, affair, couched in a heavily Latinated terminology – and costing so much to deliver that only a few people can afford it. Furthermore, it is, in my experience, difficult to see the positive results in terms of the buzzing parishes we would all like to see. Those who receive this experience may know more – but not what to do next.

Already, of course, I need to guard myself against the conclusion that I am anti-intellectual. Quite the contrary: I have been a teacher for most of my adult life, preparing adolescents for higher education, and so have a considerable stake in raising the intellectual horizons of lay people generally. But to do this we need first of all to develop the confidence of the learner, and the present content-heavy method of Catholic instruction very often has the opposite effect. Too often it mistakenly implies that the more that is known of the detailed minutiae of Catholic doctrine, the closer one necessarily comes to a grasp of the whole : that quantity equals quality.

I am now convinced that what the magisterium should do is what every good teacher always does: decide on what belongs at the summit of what it calls the hierarchy of truths, and teach that as a priority, right from the start.

What is it that lies there? What is it above all we must not only know, but keep present in mind at all times, as an encapsulation of all that the Catechism, and the Gospels contain? Knowledge is a diffuse, potentially limitless thing, which we cannot carry in toto as we go through our day. While we think of one thing, a lot of others ‘slip out the back’ – perhaps something vital. So wouldn’t it be useful to state, in the shortest form possible, the one vital thing we must all never forget? Wouldn’t this small burden of truth be portable at all times, a summary of all that lies below it in the hierarchy of truths?

I have thought about this for some considerable time over the past decade, and propose the following:

The most important thing for a Christian to know
Is that the most important thing for her/him to DO
Is NOT to KNOW
But to LOVE.

To establish this, I feel I need only point out what Jesus said four times in the Gospel of John, and what was repeated nine further times in the new Testament. He never emphasised knowing as such – ‘being right’: the instruction is to love, first and always. Knowledge is important, and especially knowledge of the basic story related in the creeds and the Rosary, but it must never be given a greater importance than the obligation to love, and must always be interpreted in the light of that principle.

If quantitative knowledge is given primacy, love and relationship are very likely to be lost – and mere intellectual ostentation to be in the ascendant. The Crusaders, or at least their leaders, knew the creeds, but their primary obligation of love had been tragically left behind in the tabernacles of Europe. The Inquisition – the source of so much continuing alienation from Christianity – was grounded on the same sad foundation.

Further, the primacy given by Jesus to love is a call, not primarily to endless study, but to relationship – especially, first of all (in the teaching context), the relationship of teacher to student. The light burden Jesus gave us – if we can remember it – will establish from the start between student and teacher the great truth they both share: because they are both equally and infinitely loved, they are bound in love to one another – and therefore bound to respect one another also. Knowing what lies at the summit of the hierarchy of truths, the student has already completed the most important part of the course.

Further, from that very first moment the student is called into action also. There is no need to complete the course to discover what its most important application should be – the ‘bottom line’. The primacy of the obligation to love can enlighten, and move, from the first moment it is learnt and experienced.

Take the case of a highly qualified catechist tasked with the delivery of one of those substantial courses we too often see. His professional obligation – to ‘complete the course’ – is quite likely to be oppressive from the very start. Furthermore these times, it is likely that course members will have problems with an obscure terminology – and even with some point of doctrine. Suppose an argument develops, and the catechist stands firm to what he believes the Catechism says. Or, more likely, frustration or boredom set in soon after the initial enthusiasm. And course members walk away, never to return.

Two things have happened here. First, the catechist has actually lost sight of what lies at the summit of the hierarchy of truths. In the pressures of the ‘big course’ the key truth has indeed ‘dropped out the back’. Second, some of his students may now never find it – even though it was deliverable in the very first minutes of the course. Nothing of any great importance has been taught, when something vital could have been.

Furthermore, this approach would address the problem that lies at the heart of the issue of ‘non reception’ – such a vital issue these days. Lay people tend to feel talked down to – and the sheer heaviness of what is proposed is often very intimidating to them. This is a very bad start to the teacher-student relationship – the so obvious inequality between teacher and student. It is a recipe for trouble, tedium, group shrinkage, even total failure, right from the start.

But if both teacher and student share from the start, and never allow to drop out of sight, what lies at the summit of the hierarchy of truths, there is a continuing basic equality between them. The student has understood the most vital thing a Christian must know, and must not forget, and so has succeeded in establishing his/her competence and intelligence.

I would argue strongly that the failure to lighten and organise Catholic instruction as radically as this lies at the heart of its current problems. We are so worried by the task of ‘passing on the faith’, and so concerned to leave nothing out, that we have often actually dropped that beautiful burden – disguised it, concealed it, lost it – and many children and adults now never receive it. Taking exception to some rebuff or scandal or frustration – or an endless diet of doctrine that seems never to ‘cut to the chase’ – they leave the church and proclaim that it is a tyrannical institution that indoctrinates people.

And so it does if it puts knowledge – especially large quantities of it – before love itself.

I fear that this is precisely what the magisterium has too often unwittingly done. Proclaiming the Catechism as the best answer to all our problems, and failing to privilege love over knowledge, it has privileged quantitative knowledge over love – failing to deliver what lies at the summit of the hierarchy of truths.

Binding itself also, apparently, to non-accountability and secrecy it has failed to learn that these are the only two parents that scandal needs – severely damaging the bond of love and trust that binds the whole church together. Although scandal after scandal has revealed that the secular implementation of the Christian principle of accountability has given more protection and vindication to injured Catholic children and their families than the hierarchy’s own (still non-accountable) apparatus, it refuses to learn from that experience.

One must ask: if the magisterium has forgotten what lies at the summit of the hierarchy of truths, and refuses to learn from every lesson it receives on its own apparent inability to love – and on how it might love better – by what argument can it justify its authority to teach? Doesn’t, for example, the Cursillo, which, at its best, prioritises love, compassion and relationship over knowledge, teach better?

I ask this question especially on behalf of those theologians who have been silenced for supposed heterodoxy – and also on behalf of those committed supporters of orthodoxy who often fear that they are considered merely ‘company men’ because they have not been silenced.

The excuse given for this coercion – that ‘the faithful’ would be endangered by the ideas of powerful intellectuals – is entirely misconceived, even, I suspect, bogus. Those without an interest in fine theological distinctions, but with no shortage of spiritual intelligence, very quickly lose interest in those distinctions – so long as the basic truths of the creeds are not in dispute. Knowing the church of their own local community as a loving institution, they are content to know what the worriers apparently do not: that loving is more important than knowing. Those who love and pray do not give primacy to knowledge or ‘big ideas’ – but to love. And if they suspect that any thinker is challenging their faith in that principle, they typically lose interest also in what he, or she, may have to teach.

Furthermore, such people are now, in parts of Northern Ireland, finding that the same small but beautiful burden is carried by many Christians of the reformed traditions. Knowing and sharing the principle of equal respect they meet and discuss what is shared with surprise and joy. Feeling comfortable they even explore differences with curiosity rather than fear, and often with mutual enrichment.

And this raises another question. Why should relationships between Catholics and other Christian traditions be troubled by the supposed problem of merging and reconciling vast theologies, vast bodies of knowledge? If trust and love are given precedence, what the different church’s theologians may disagree about is relatively insignificant in both relational and ‘truth’ terms. That is a matter for experts – but not for those whose primary goal is friendship and cordiality – the essence of their faith.

Why then is priority given to knowledge over love? I suggest that this has to do with a totally mistaken historical conception of what Christianity is all about. It is not about ‘my truth’, but the obligation to love even those whose truth is different.

My truth is, of course, where I stand – and Christians must know where to stand: but if that place does not include the primary obligation of love even of those who stand elsewhere, it lacks something essential to Christianity. It is not the very best place to stand. Early disputes, and the sad history of Christianity’s connection with the state, misled us all into what can be called ‘competitive knowing’: my truth is greater than your truth, and must therefore prevail. Jesus never said so – he simply lived and died for the beautiful truth – that love cannot coerce anyone – and is the primary obligation of a Christian.

That beautiful truth is now increasingly shared by Christians of other denominations. (I heard Steve Chalke, a Baptist minister, proclaim it movingly in Limavady in early January.) It is now highly desirable that the Catholic magisterium should receive it also – before it embarrasses itself, and the wider church, still further.

If knowledge continues to be prioritised over love and accountability, it will be clear that this can only be for reasons of power, not love. It will be revealed beyond question that the magisterium imitates rather than challenges our meritocratic culture, by deploying knowledge to avoid relinquishing status.

And the most beautiful truth, the summit of the hierarchy of truths, the truth any child can carry – that in God’s eyes we all enjoy the same high status – will have been obscured and lost by those who tell us their primary obligation and intention is to teach and to preserve it.

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The Dark Materials of Children’s Fiction

Articles, Authoritarianism, Original Sin, Review, Secularism, ,

Sean O’Conaill © Doctrine and Life Dec 2004

New Line Productions, whose brilliant fantasy film The Return of the King won eleven Oscars in the spring of 2004, will release in 2005 or 2006 the first of a series of films based upon His Dark Materials, the epic trio of novels written by the English author Philip Pullman.

Pullman is an evangelical secularist and leading light in the UK’s ‘National Secular Society’, currently opposing the use of taxpayers’ money to fund any school in which religious belief is taught as truth. He is a close friend and ally of the evolutionary biologist Richard Dawkins, for whom all religion is a mental aberration, and Catholicism especially so.

The Return of the King was the culmination of a three-movie epic based upon the fantasy The Lord of the Rings by the Catholic academic J.R.R Tolkien. While the Catholic Herald considered this epic a thoroughly Catholic and morally healthy allegory on original sin, it has described His Dark Materials as “truly the stuff of nightmares” and “worthy of the bonfire”.

Given Pullman’s deft exploitation of Catholicism’s historical authoritarian scandals, especially the Inquisition, this latter judgement could not have been better calculated to arrive on the long list of evaluations that appear inside the covers of paperbacks these times – and so it does on the pages of His Dark Materials, at Pullman’s request.

However, it is easy to understand the Catholic Herald’s indignation.  His Dark Materials pits two twelve-year-olds against a villainous power called ‘the church’, to break its cosmic hold over multiple universes in the name of ‘the Authority’, an arrogant, deceitful and decrepit ‘God’. They are presented quite deliberately as a new Adam and Eve who reverse the expulsion from Paradise by rescuing the dead from an underworld of deception to which the lie of ‘heaven’ has consigned them, and who assert the right of all children to grow into sexual maturity and responsible adulthood, freely making their own moral choices.

‘The church’ in the world of Lyra Belacqua, the first of these children, is ruled by a collection of institutions known as ‘the Magisterium’. The leader of the revolt against ‘the Authority’, Lord Asriel, is described as allowing a “spasm of disgust … to cross his face when they talk of the sacraments, and atonement, and redemption, and suchlike”.

However, this world is not quite Earth, but an Earth-type planet in another universe that interpenetrates ours. Pullman is playing with the notion made popular by speculative physics and cosmology that all historical possibilities eventuate somewhere, mixing elements of Milton’s Paradise Lost with history, science fiction, fantasy, New Age romanticism and anti-Catholic polemic. Lyra is a rebellious and adventurous urchin aroused by ecclesiastical tyranny directed against her friends.

The focus of this tyranny is a fear of ‘Dust’. In Lyra’s world ‘the church’ has discovered that a mysterious elementary particle tends to accumulate around adults, and has concluded that this ‘Dust’ is somehow connected with original sin. Through an institution known as the ‘General Oblation Board’, run by Lyra’s sinister mother, it has set up a laboratory in Lapland to see if, by operating upon children, it can prevent their corruption by this ‘Dust’.

To describe this operation it is necessary to explain that in Lyra’s world every human is accompanied by a visible daemon – a kind of external alter ego or twin soul of the opposite gender that always stays very close. Lyra’s daemon is called Pantalaimon. Like the daemon of every child his ‘form’ is not fixed. He can become a moth or a mouse or an ermine or a leopard, as circumstances demand, or as his desire takes him. He is also Lyra’s dearest companion, advising, warning, chiding and so on.

I must say that my first reaction to Lyra’s daemon was to suppose that she was a witch-in-training, and that the ‘daemon’ was her witch’s ‘familiar’ – but in fact the idea is closer to one expressed by Socrates – that he had an inner spiritual ‘voice’, close to a ‘muse’.

This fancy, the external shape-shifting daemon, is a brilliant fictional device that allows Pullman to explore the ‘soul’ of a character, even when that character has no human companion to converse with and is in dire straits.

It also allows him to devise the horrific experiment ‘the church’ is practising in Lapland at a place called Bolvangar – to see what happens when the bond between the child and the daemon is severed by a kind of guillotine. Will this prevent the accumulation of ‘Dust’, ‘saving’ the soul of the child?

Pullman’s purpose is clear enough. In Lyra’s world ‘the church’ is perversely prepared to destroy the true personality of a child in order to ‘save’ it – depriving the child of its dearest companion, its soul. It is also prepared to prevent the child developing into an independent adult. The symbolism of the ‘cutting’ of the bond between child and daemon is further developed in the following passage, in which one of Lyra’s allies, a true witch is exhorting her fellows:

“Some of you have seen what they did at Bolvangar. And that was horrible, but it is not the only such place, not the only such practice. Sisters, you know only the north: I have travelled in the south lands. There are churches there, believe me, that cut their children too, as the people of Bolvangar did – not in the same way, but just as horribly – they cut their sexual organs, yes, both boys and girls – they cut them with knives so that they shan’t feel. That is what the church does, and every church is the same: control, destroy, obliterate every good feeling. So if a war comes, and the church is on one side of it, we must be on the other, no matter what strange allies we find ourselves bound to.”

This obvious allusion to the castrati who once sang in the Sistine chapel reveals Pullman’s skill in weaving the most sensational facets of the church’s history into his narrative texture. It also, of course, tips his hand, undermining the power of the story as allegory and leading his readers by the nose to his own fondest conclusions.

The first novel in the series, Northern Lights, is nevertheless a brilliant work of imagination, and the writing is way above the norm for children’s fiction. His descriptions of the Aurora, of journeys across snowbound moonlit landscapes and other arctic scenes are breathtaking. Judging by the message-boards on websites devoted to the novels, children are deeply gripped by the idea of daemons, and by other extraordinary creations such as armoured polar bears who can speak and work metals. The novels are already a ‘phenomenon’, long before children will get a chance to see the film renditions. They are also far more sophisticated and involving than the Harry Potter stories of J.K. Rowling.

But how should Christian adults react to all this? Supposing a ten or twelve year old were to quote the above passage to a parent or an RE teacher – what would they say? And what on earth should our own magisterium make of all this, given that its supposed twin in an alternative universe already figures among the villainous and overbearing powers of the story? (The chosen director of the forthcoming films, Chris Weitz, has declared that although the film script will not refer to ‘the church’, the term ‘magisterium’ will be kept for the dark overbearing power.) To react as the Catholic Herald has done would be to add grist to Pullman’s mill and to become part of his publicity machine.

The Anglican Archbishop of Canterbury, Rowan Williams, has already ploughed an entirely different furrow – one of welcoming the raising of great theological questions in children’s fiction and of rebutting the notion that the ‘God’ of His Dark Materials needs any defence. The drift of his assessment is that Pullman is merely excoriating the darkest and silliest Gnostic excesses of Christian fundamentalism, and that this is not at all a bad thing to do. His major misgiving is not so much over Pullman’s work as over the capability of the average believer to cope with the issues he raises.

Pullman insists that he is merely supporting values such as love, freedom, responsibility and compassion – and attacking nothing more laudable than fear, a misguided adult desire for control, and intellectual tyranny. This is all very well, up to a point.

That point came for me in the second novel, The Subtle Knife, when, on our planet Earth, the second of Pullman’s child protagonists, Will Parry, receives the following abbreviated history lesson from his father:

“There are two great powers … and they’ve been fighting since time began. Every advance in human life, every scrap of knowledge and wisdom and decency we have has been torn by one side from the teeth of the other. Every little increase in human freedom has been fought over ferociously between those who want us to know more and be wiser and stronger, and those who want us to obey and be humble and submit.”

‘Those who want us to obey and be humble and submit’ are, inevitably, ‘the church.’ By clear implication, all of the church’s enemies belong to the
children of light.

The best defence for Pullman here is that Will’s father, John, is about to expire and so has little time for nuance. Even so, how on earth could Pullman have entirely left out of Will’s education the capacity for tyranny, torture, conspiracy and lies of secularist authoritarians – from Napoleon I through Bismarck to Hitler, Stalin, Mao, Pol Pot, Ceausescu, Sadaam Hussein and Kim Il Sung? Would he not need some small warning that all of us are prone to self-regard and a love for power, and that distrust of soutanes and zucchettos should not veer over entirely into naïve adulation of everyone damning God and dressed in mufti or military fatigues?

Will’s history lesson raises an interesting and crucial question for Catholic education. How effective are these novels, and others like them, in influencing the macrohistorical judgement of the children we educate?

By ‘macrohistorical’ I mean the ‘short story’ we compile for ourselves to summarise the meaning and overall drift of the past. I have seen a TV documentary on children’s fiction in which a young girl, no older than fourteen, delivered the following verdict on His Dark Materials:

“It shows how bad the church always was, and how silly Christianity is.”

Pullman couldn’t have asked for a more concise summary of the message of his own parable – for that, in the end, is what His Dark Materials attempts to be – a kind of secularist’s Pilgrim’s Progress for children, an Anti-Narnia. (Pullman’s contempt for C.S. Lewis knows no bounds.)

The problem with countering such ‘stories’ is that it is the more scandalous aspects of Christian history that tend both to accumulate in secular histories, and in the imagination. When events such as the Inquisition, the wars of religion, and the burning of witches are encountered by children in the context of both ongoing church scandals and stirring propaganda like His Dark Materials, what is the overall effect? What ‘story’ do Catholic children wind up with?

Someone needs to do some research on this, but in the meantime my inclination is to urge strongly upon all educators the need to be aware of what is flying underneath the radar into Catholic schools in the form of compulsively readable children’s fiction that is also blatant propaganda for evangelical secularism. Teachers of History, RE and English literature need to be especially concerned about this, and to develop a collaborative response.

The nub of this response should be, I believe, to point out that power over others is an essentially secular concern, that the clerical church became scandalous only when it bought too heavily into that secular concern, and that it will now do far better when it has been detached from it. And that despite these distortions of the church’s mission in the past, there was always in the background a church of wisdom and compassion whose positive contribution to human development far outshines that of militant atheism.

What would be the measure of our success? Nothing less, I believe, than the emergence of liberating Christian fiction from among our pupils, set in the real world of children today, and just as compelling as Pullman’s work. We need to ponder hard on the fact that Irish Catholic education has never yet done anything like that.

However, a morning spent interviewing six young Catholic readers of His Dark Materials, ranging in age from 12 to 17, has convinced me that there is no need for extreme alarm over the impact of these books. Three of these children read the stories as mere escapism, unrelated to their own lives, and had not noticed the agenda. The other three had noticed the anti-Catholic polemic, and two of these had found it ‘over-the-top’. The third had noted that their church did indeed hold to a defined truth, and was in that sense ‘authoritarian’, but did not seem unduly troubled by this. The eldest boy was impressively sophisticated in his understanding of what Pullman is up to.

My overall conclusion is that, far from wringing our hands over the possible impact of these films when they arrive, we should seize the opportunity to point out both the silliest excesses of secularist polemic, and the considerable shortfall in the Enlightenment’s programme to perfect the world by reason alone. Children need to know, for example, that ‘terrorism’ emerged out of the secular authoritarianism of the French Revolution, and that it is the secular God of North Korea who is currently testing chemical weapons on the bodies of children.

~

His Dark Materials consists of three novels by Philip Pullman: Northern Lights, (known as The Golden Compass in the US), The Subtle Knife and The Amber Spyglass. They are published by Scholastic Children’s Books.

Anglican Archbishop Rowan Williams laudatory comments on the London stage production of His Dark Materials are at :

http://www.guardian.co.uk/stage/2004/mar/10/theatre.religion

There is an interesting discussion between Pullman and the Archbishop at:

http://www.secondspring.co.uk/fantasy/williams_pullman.htm

Probably the best website to sample children’s reaction to the novels and to keep up to date on the forthcoming films:

http://www.bridgetothestars.net/

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Restoring the Authority of the Church

Articles, Authoritarianism, Authority, Freedom, Magisterium, Sacraments, , ,

Sean O’Conaill © Doctrine and Life 2003

The full twenty-volume Oxford dictionary distinguishes two basic meanings of ‘authority’: first, the power to enforce obedience;  second the power to influence action, opinion or belief.

It is clear that two entirely different forms of power are involved here.  The first is linked clearly with enforcement.  A military commander has this kind of authority, as he can deploy actual force to arrest and sequester a rebellious officer.  So long as any agency can deploy some kind of decisive sanction against anyone, it possesses the ability to enforce its ‘authority’.  This authority may not be loved – may in fact be detested – but its coercive clout gives it a weight it would not otherwise possess.

But there is another entirely different kind of authoritative power – one that emerges out of the freely-given respect of one person for another.  Once that respect has been earned, the one who has earned it enjoys a power of influence that does not rest upon coercive capability.

It is perfectly clear that the Catholic Church in the West presently stands at a point in time when its leadership no longer possesses either kind of authority to the degree that it did even a century ago.  No longer in a position to direct the state anywhere in the northern hemisphere, that leadership cannot deploy coercive power – unless perhaps against its own direct or indirect employees.  And having lost the trust and confidence of most Catholic lay people, that leadership has lost the power of influence also.

It is against this backdrop that we presently conduct a debate on ‘the moral authority of the Church’.   Far too often this debate focuses upon the authority of the hierarchy – as though ‘the Church’ as a whole is still to be identified in some crucial sense with its leadership.  But the fact is that the authority of the church is a matter for the whole church – and it would be a profound mistake to work towards any restoration of hierarchical authority that would provide it once again with any degree of coercive power.

Recovery by the hierarchy of the power of moral influence is another matter – but this rests entirely with the success of the hierarchy in recovering its own integrity.  To the degree that it remains many steps behind the process of media exposure of its own secretive maladministration it currently lacks a visible corporate integrity  – whatever about the personal integrity of its individual members.  It will take some years – at least a decade – for the hierarchy as a body to persuade the wider church that its love of truth, and its love of its own laity, are once more beyond question.  And as this must depend also upon profound changes in Rome it is far from certain to occur even in that timescale.

But even that desirable eventuality would not give the church the authority to which it now needs to aspire.  We live in an era when appeals to the authority of another party are absolutely worthless, and even ludicrous, in any discourse about faith with anyone of a different mindset.  To say “the Pope (or the magisterium) teaches x” will immediately invite the response “But what do you believe, and why?” from anyone who disagrees.  To respond to this with “I believe what the Church teaches, because it tells me I must” is to invite incredulity or scorn.  Such an assertion lacks, in a word, authority – because the free personal, reasoned commitment of the witness is lacking – the persuasive evidence of a personal comprehension of, and free personal commitment to, whatever is being upheld.

This is so not just because our Church leadership currently lacks visible integrity, but because the same process of erosion of faith in institutions is endemic in the secular world also.  Deluged as we are by palpably false commercial information, we are not impressed when politicians employ focus groups to determine their manifestoes, and spin doctors to package presentation.  Because most information comes at us now in an exploitative stream, all truth claims are diverted into a long mental queue that we label ‘only possibly true’ – and may never reach the mental desk at which personal life decisions are made.

It is this above all that those who currently exalt the authority of ‘the magisterium’ need to understand.  Catholicism is currently getting a drubbing in the secular media not simply for being dysfunctional on matters of sexuality, but for brainwashing people – and especially children.  The exaltation of the authority of the magisterium – explained in simplistic terms as the bishops—sets every Catholic child up as conclusive proof that this is true, because it demands of that child intellectual deference to patriarchy as a badge of loyalty – as a virtual definition of what a Catholic actually is.

That this process does not prepare Catholic children for the egalitarian cut-and-thrust of third level education, or for the harsher secular marketplace, is surely plain for all to see.  The virtual collapse of Catholic identity at the age of eighteen shows that a whole new approach is needed in the understanding of authority.  A patriarchal definition simply doesn’t cut it any more – and it never did.

When we hear in the Gospels that Jesus taught with authority, we cannot suppose that this authority rested on reference to what others may have taught him.  It is clear, certainly, that he knew his Hebrew sources – but that is clearly not why people came to listen.  The truth he carried was patently also carrying him – it had been freely embraced and integrated at the deepest personal level.  What he believed was patently what he believed – not simply what he had been taught to believe.  No other explanation is possible of how he could, when his life was at stake, say ‘I am the truth’.

It should be clear to all by now that there is all the difference in the world between a faith that is inherited, and a faith that is freely and deliberately embraced.  In the first case the individual is enveloped in a specific culture which creates a powerful incentive merely to conform.  Conformity rather than integrity becomes the highest virtue taught.  So enveloped, the individual is essentially passive – like the infant upon whom the water of baptism is poured.  In the second case it is the individual who, as an autonomous adult, freely chooses a given faith from a range of alternatives.  In that case it is the chosen church that becomes the passive object towards which the adult believer consciously moves.

It is crucially important for the church as a body to understand that the first kind of faith, which we may call received faith, is a most delicate and fragile plant – very unlikely to withstand an unfavourable climate.  It is only the second kind – chosen faith – that is likely ever to amount to an authoritative faith – one that can confidently engage in adult discourse.  Received faith may eventually mature into chosen faith – but one of the biggest problems in our church is that it tends to behave as though no such transition is necessary for the lay person – or as though received faith is or at some point automatically becomes chosen faith.

Such an assumption is highly dangerous not only because it is fundamentally mistaken but because it underlies what is probably the single most important point of difference between the lay person and the cleric or religious.   For the latter, faith is far more likely to be chosen, and therefore more informed and authoritative.  Most important, that adult commitment is liturgically celebrated in a ceremony of ordination or free commitment to vows. Here we find the essential weakness of Irish Catholicism – the essential reason for the diffidence and passivity – and lack of authority – of the typical Irish Catholic lay person.  For if we laity do not need a chosen faith – if our received faith is considered forever sufficient – we are never actually invited into Christian adulthood, and may forever remain spiritual children.

Indeed, given that this has all been fairly obvious for some decades, there is good reason to believe that the permanent  spiritual childhood of the laity is something that is actually preferred by Catholic paternalism at the summit of the church.  Clericalism rests upon the need of laity for a ‘Yes, Father’ relationship – one in which the priest will remain the autocratic and dominant – and thinking – force.  Far better then, that laity should never move beyond a childish dependency and a school-based understanding.  Nothing else can fully explain the lack of commitment to adult education by the self-described magisterium, and the failure to provide the structures for upward communication and adult participation required for full implementation of Vatican II.

The continued dogged adherence to the bestowal of all three sacraments of initiation before puberty, and to the complete absence of any liturgical expectation or celebration of adult lay commitment, leaves Irish Catholicism especially firmly in Craggy Island territory.  This is precisely why the sudden loss of authority by the Catholic hierarchy has been so devastating.  In a decade it is as though the Irish Catholic Church has actually disappeared from the national landscape – with secularist media commentators going so far as to suggest that it is currently undergoing its ‘last rites’.  Soon enough we will experience in Ireland what has already happened in Italy – a demand that the Church records the free decision of Irish Catholics to repudiate their baptisms – in the same way that it recorded their involuntary baptism after birth.

It seems to me that if we Irish Catholics-by-choice wish to make ourselves, and our children, authoritative as Catholics – fully committed and confident carriers of our saving truths – we need either a postponement of the sacrament of Confirmation, or a new sacramental/liturgical event which might be called Affirmation.  Either way, Confirmation or Affirmation should celebrate the free and deliberate decision of  mature adults to commit entirely to the truths of the faith.  And all teaching prior to this should emphasize the crucial importance of that moment for the person concerned – of the necessity of complete freedom as the only context in which any adult faith commitment can be made.

At present we make the appalling mistake of supposing that of necessity what has been taught and apparently received has also been freely chosen – that committed Catholics will emerge inevitably from a process of catechesis controlled by the catechist.  They cannot, because to say ‘I believe’ implies a complete freedom not to say it – and that context of freedom we never provide.  “We were taken for granted!” This is one young student’s damning verdict on this process – a verdict seemingly repeated by the majority, to judge by the total indifference of the vast majority of baptized students in Irish universities to the ministry of their chaplains.  And it is confirmed by all we have recently learned about the collapse of sacramental observance among those in the age range 18-30.

On the other hand, to hear a young adult say, with full confidence and in complete freedom ‘I believe’, restores in an instant the authority that has been lost by the church – for at that moment the faith has found another free adherent.

So in the end, authority and freedom are inseparable – and the authority of the church is inseparable from the mature freedom of its members.  It is no coincidence that the authority of Catholicism should have reached its nadir in the West under a ‘magisterium’ that is so needlessly afraid of freedom, so determined to preserve at all costs the fiction of a morally inerrant clergy, and the absurd contention that loyalty and deference are the same thing.

To restore the authority of the Church it is now of paramount importance that laity be invited liturgically into chosen adult faith – and organizationally and intellectually into parity of esteem.  The authority of the hierarchy in the wider secular world will rest ultimately on the integrity of its contention that our church, from summit to base, offers enhanced and equal personal dignity to all – and only we Catholic laity will be in a position to vouch for this from personal experience.

At present we truly cannot – because to do so would be to speak against the truth of our own experience.

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Rejecting the poison chalice of church-state unity

Articles, Authoritarianism, Christendom, Freedom, John Paul II, Separation of Power, State, , , ,

Sean O’Conaill ©The Irish Times 2000

There is no question that the papacy of John Paul II will be best remembered for its attitude of penitence about disastrous historical errors of ecclesiastical praxis.

The document Memory and Reconciliation is unprecedented in its acknowledgment of these. It will probably remain as the best evidence of the necessary continuation at the millennium of a process of descent from the hubristic insanities of Christendom.

It comes close to the terminus of an arc of spiritual inflation that began with the persecution of the Donatists at the end of the 4th century, reached its appalling zenith with the sacking of Jerusalem in 1099 and began a rapid and salutary descent in the 17th century with the scientific revolution.

However, that arc remains to be completed, for Memory and Reconciliation – although aiming at the purification of memory – chooses to forget, or ignore, crucial errors of doctrine and praxis which lie ready for repetition were the church again to be offered the poison chalice of church-state unity.  It is clear that Catholicism still contains a chauvinist rump, not at all happy with any kind of apology, and this must at all costs be deprived of the means of disgracing the church again.

St Augustine of Hippo and Religious Intolerance

Chief among these doctrinal time-bombs is Augustine of Hippo’s appalling exegesis of Luke 14:16-23. This is the parable in which the rich man, whose friends won’t attend a marriage feast, instructs his servants to search the by-ways for strangers, and “compel them to come in”. It is clear from the context that the “compulsion” approved by Jesus here would be no more than that required to overcome the natural hesitation of a tramp invited out of the blue to feast with his social superiors.  Augustine, principally in the letter to Donatus, stretched this to a justification of the use of state coercion to suppress the Donatist movement in north Africa, compelling all to accept his brand of orthodoxy.

In The Letter to Donatus, Augustine addressed the argument for toleration used by a Donatist correspondent. This was to the effect that Jesus’s question “Will you, too, go away?” to the disciples following the eucharistic teaching (John 6:45-47) was an acknowledgment of their full right to do exactly that.

Augustine contrasted Jesus’s humility on his way to the cross with the divinely-ordained and new-found power acquired by the post-resurrection church, from Emperors Constantine and Theodosius. This gift, he argued, was in itself proof that the church did have the authority to compel whom it wished into conformity.

St Augustine Corrected by Vatican II

“Compel them to come in” became the fundamental text of Christian intolerance for 1,500 years. It has still not been challenged or repudiated by the teaching church, even though a contrary teaching was adopted by Vatican II (that “the truth may convey itself solely by virtue of its own truth”. 1Dignitatus Humanae, Article 1)

It is clear also that the genesis of this Vatican II teaching came via the 18th-century Enlightenment, rather than via the church’s own theology. The fact remains that the church has still to provide a scriptural foundation for the principle of religious freedom.

On the other hand, the corruptive effects of the church-state alliance are absolutely clear, and this is the second major omission from the Memory and Reconciliation document. Although it alludes to the church-state link as the context within which mistakes were made, it does so in order to exonerate the church from full responsibility. This simply will not do.  As we witness here in Ireland the cost to the prestige of the church that has flowed from its period of secular power following independence, we must insist upon the perennial truth that power corrupts – specifically the coercive power of the state.

The truth is that Christendom itself replaced Christ’s self-sacrifice with coercion as the major argument for Christian conversion. We are still lumbered with explanations of the crucifixion that misrepresent the Christian deity as so wedded to self-satisfaction as to require the son’s payment of a debt his Father would not cancel.

The Meaning of the Cross

This is so contradictory and nonsensical as to make the whole idea of atonement, and of a Trinity founded upon love, totally opaque. On the other hand, the cross for many today has become symbolic of divine solidarity with their victimisation, an entirely contrary perspective.

Which interpretation does the church now officially hold?  Behind virtually all of the errors admitted by the church in Memory and Reconciliation – the persecution of heretics, of Jews, the Inquisition, the toleration of slavery, the rape of cultures in the New World – lies the spectre of the church’s alliance with the state, the ultimate source and locus of coercive power.  Until that has been acknowledged fully, the church’s memory will remain partial, and a resumption of Catholic coercion a future option.

Let us purify the church’s memory perfectly, and secure its future credibility by highlighting the basic source of its historical mistakes.  Jesus’s separation of church and state – unique among religious leaders in the ancient world – was betrayed by the church, with terrifying consequences.

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