Evangelizing the institutional church: an interview with Helmut Schüller

By Jamie Manson

Much has been written about Austrian priest and reformer Helmut Schüller since he opened his 15-city U.S. tour, called “The Catholic Tipping Point,” in New York last week.
Schüller has been making news in the Roman Catholic church reform movement since 2006, when he and a group of fellow priests organized the Austrian Priests’ Initiative. In 2011, they made global headlines when they launched the “Call for Disobedience,” an appeal to the Vatican to address the shortage of priests and other predicaments facing the institutional church.

Father Helmut SchüllerThe Austrian Priests’ Initiative is concerned that the dwindling number of clergy is impacting the quality of pastoral care offered to baptized Catholics. Their “Call for Disobedience” suggests reforms such as the ordination of women and married men to address this unfolding crisis.

What makes Schüller an intriguing figure among reformers is that he is not simply an upstart parish priest. He spent years as a hierarchical insider, filling the very public roles of president of Caritas Austria and vicar general under Austrian Cardinal Christoph Schönborn. He has the rare insight of one who has served both in the hierarchy and in the parish. Rarer still, he has risked his position and privilege to be in full, outspoken solidarity with lay Catholic reformers.

Hours before Schüller’s July 16 debut in New York City, he and I sat down for an interview. Since many of the goals and ideas we discussed — such as the plan for an international meeting of priests, the new evangelization, his thoughts about Cardinal Sean O’Malley’s barring him from speaking, and the institutional church’s treatment of same-sex couples — have not made it into most of the media coverage of his speaking engagements, I am offering the text of our conversation, which has been edited for length and clarity.

There’s more to NCR than what you read online. Preview our Spirituality special section from the July 19 edition.
You are using your summer break to embark on a 15-city U.S. tour. What are you hoping to accomplish?

This tour is a way for reform organizations and reform-minded priests to connect with one another. Our goal is to build up an international network of reform movements. We want to make public our sorrows, questions, issues and desire for our church and make it clear that reform-minded Catholics can be found throughout Europe and the United States.

In the United States, there aren’t many priests who openly belong to church reform groups. How will you reach out to them?

As I travel city to city, I’ll be meeting with priests informally in closed sessions. I’m encouraging priests in the U.S. to stay together with the lay movements. The priests here are cautious because there is a lot of pressure from the American bishops. We must be advocates for the people of God, especially when their initiatives are sidelined. I’m not completely familiar with the situation in the U.S. I’m hoping that the next few weeks will enrich my point of view of the struggles here.

Are reform movements in Austria similarly sidelined?

In Austria, we are in somewhat of a different situation. It is clear to our bishops that reformers have a very large majority behind them. We estimate that, in Austria, 80 percent of the Catholic faithful and two-thirds of the priests agree with our platform. If there is pressure from the bishops, the media helped to make it public. The bishops can’t sideline us easily because of public pressure.

Is there a plan to gather reform-minded priests together for a meeting?

The Austrian Priests’ Initiative, which I helped to found, is calling 2013 “a year of internationalization.” In October of this year, we are planning an international meeting of priests from Austria, Germany, France, Ireland, Great Britain, the U.S. and other countries to try to enlarge our network and further discuss the “Call to Disobedience.”

What motivates the “Call to Disobedience”and all of this organization by priests in Austria?

The priests in Austria have realized that after we retire, our communities will be merged. The priest shortage is an urgent, desperate situation. The lay members of our communities are the ones who are building up the church. The more parishes merge, the more that priests are losing the chance to walk with members of their communities through their daily lives. This is about more than compassion. It is about companionship and solidarity with laypeople. Life is not going to get any easier, and we want to offer people the service of the church.

Our second motivation comes from the questions that have arisen out of our pastoral care of our parish communities. The church’s doctrines on divorced and remarried Catholics and same-sex couples have created a lot of pastoral problems. We need a new teaching model on sexual relations. Our teaching should concentrate on the quality of relationships, not the form. Rather than condemning remarried Catholics or same-sex couples, we should be asking: How are they living in relationship? Are they respecting one another’s dignity? We have to respect that people want to live together, that they feel responsible for one another, and that they care for one another.

How did you become the public face of the Austrian Priests’ Initiative?

I was president of Caritas Austria and also served as vicar general for Cardinal Christoph Schönborn. I am better known in Austria because of these public roles, so I became the speaker of group. It helps with the media because they tend to only respect individual persons rather than whole movements. But the initiative is not my movement. A group of priests founded it, and we work as a community. We have a board that meets regularly to reflect on our work, discuss problems and give assistance to parish priests who are alone.

Some have claimed that the Roman Catholic church in Europe is either dying or being replaced by secularism. How do you respond to those claims?

Because of the history of reformation in Europe, the church has had to seriously engage with modern society. This doesn’t mean the church is dying. It is simply struggling with the questions of modernity. Yes, some faith communities are small, but they are very active.

We are confronting the questions, not giving in to secularism. Some want a “contrast church” that is contrary to society. But that’s not the idea of Jesus or the Gospels. The church should go into society and share the daily lives of the people.

Early in his pontificate, Pope Benedict XVI spoke of re-Christianizing Europe. Pope Francis appears passionate about the new evangelization. Do you think Europe needs to be evangelized?

If evangelization means that the Gospel has to be brought from “us” to “them” and that “they” have to accept that we [the hierarchy] have the wisdom, then I think there will not be success with the new evangelization. The first evangelization that is needed is the evangelization of the church.

Pope Francis seems to have started it now: to be simple, for the poor, to separate himself from wealth. Evangelization has to meet the people, to understand their questions, to understand changes in society, to respect that this modern society has realized a lot of originally Christian ideas, and to find again the origin of our Gospel.

If the new evangelization should become a monologue, there will be a problem. Yes, we have to preach the Gospel, but we must bring it in the language of our time. That’s not watering down the Gospel, but coming into dialogue with world about the Gospel.

What do you think of the claim that we are living in a “culture of death”?

The Second Vatican Council had an optimistic view of modern society. There was no talk of a culture of death. The bishops respected the successes of human society. Of course, Gaudium et Spes recognized that modern society has its darkness, chaos and conflict, but it also recognized that modern society developed the ideas about a fair and just society, about the equal participation of human beings, and the right to individual conscience. This really is the spirit of the [United Nations’] Declaration of Human Rights, and the council respected it.

Mater et Magistra made the point that the church’s position is not to look down on society and say it is dying, but rather to look at what is good in society and discuss what is problematic. The church should be a good companion to modern society. Of course, this is risky. It’s more comfortable to be in a fortress. But the way of Jesus is to go with the people wherever they are.

You were banned from speaking on Catholic grounds in Boston by Cardinal Sean O’Malley. Does it concern you that Cardinal O’Malley was one of eight cardinals Pope Francis chose for his “kitchen cabinet” of advisers?

Well, it’s not really a sign of hope, but let it be. These are the old-fashioned reflexes of an old-fashioned system of thinking. Rather than forbidding these discussions, the hierarchy could instead ask to be represented in these conversations. To forbid someone to speak is a sad thing, but the real sadness is forbidding people to listen.

For me, being banned from speaking is not dramatic — I’ll just go to another church. But for a bishop to say, “You must not listen”? That’s just not possible in our time. We live in an open society. People can get information wherever they want. But this vision of a church where the baptized are “protected” against getting information that the bishop doesn’t want them to have? It is a ridiculous point of view, I think. Maybe what we are seeing are the last reflexes of a dying system. I feel that these ways are fading out. Let’s forget it and be hopeful.

What about the hierarchy’s claim that you are creating disunity in the church?

In these conversations, we are gathering people here who are engaged in this church. They have discussions with me and one another, and then they return to their communities and continue their work for the church. We are not driving them out of the church; we are inspiring them to continue to ask for reform. It is their church. If the bishop could see who the people are who are gathering here, they would not be afraid that we are dividing the church. I think the contrary is happening. I have had people say to me: “I would have left, but after hearing you, I feel there is some hope in fighting for the church and its reform, so I will stay.”

What are the first steps you would like to see the pope and the bishops take in bringing about reform?

One of the important steps would be to encourage the bishops to be with the people, not to be against them in the name of the Vatican. A key move will be to decentralize papal authority and to call the bishops to collegiality and shared responsibilities. The bishops’ synod must function like a real synod. It’s the only way to give the bishops the possibility of filling the space with new ideas. Also, laypeople must be brought into the church’s decision-making. We must put pressure on church leaders to open dialogue and to use the gifts and charisms of the faithful.

What do you say to those who argue that your issues with the institutional church are unique to Europe and the U.S. and that the majority of the Roman Catholics who live in the global South and Asia do not share these concerns?

These societies will be confronted with same questions. Our Latin American and South American colleagues are already saying to us, “Don’t think we don’t have the same problems.” Globally, societies are changing very quickly. In 10 or 20 years, the global South will face the same questions we [face]. In mega-cities, they already are. Church leaders must not hope they can get around these questions. They will arise. Maybe the church in Europe and the U.S. should be thought of not as a dying church, but as a laboratory for the future, where the church engages with the modern society. We should not overestimate the numbers of people going to church, and we should not underestimate the problems the church is facing.

Complete Article HERE!

Pope’s bank clean-up man ‘found stuck in lift with rent boy’

As the man charged with cleaning out the stables at the scandal-struck Vatican bank, Monsignor Battista Ricca will need Machiavellian cunning, good fortune and a whiter-than-white record to have even a fighting chance.

Monsignor Battista RiccaBut Pope Francis’s new banker appears to possess none of these attributes after it was reported yesterday that he was found stuck in a lift with a rent boy. Msgr Ricca, as Francis’s new primate with responsibility for the troubled financial institution, known officially as the IoR (Institute for Religious Works), is supposed to usher in new transparency and badly needed reforms after years of financial scandal.

Earlier this month, a major report from finance police and magistrates warned that a lack of checks and controls by the IoR and the Italian financial institutions it had dealings with made the Vatican’s bank a money-laundering hot spot.

It is claimed that Msgr Ricca, 57, impressed Francis with the way he ran three key residences used by cardinals, bishops and priests visiting Rome. But detailed claims have emerged detailing how in 1999, Ricca took a Vatican diplomatic posting in Uruguay and moved his lover, Patrick Haari, a Swiss army captain, in with him, to the outrage of church figures and locals in the conservative South American nation. Captain Haari was forced out by the hardline Polish nuncio Janusz Bolonek in 2001.

But there were more problems for Ricca when he was attacked in a cruising ground that year, and soon after firemen had to rescue him from a broken lift, in which he was trapped with a youth known by local police. The weekly news magazine L’Espresso claims that Msgr Ricca was able to get the position as IoR prelate because the supposedly powerful “gay lobby” in the Vatican airbrushed his colourful CV.

Gay sex scandals at the Vatican have made the headlines before. In 2010 it emerged that one of Pope Benedict’s ceremonial ushers and a member of the Vatican choir were involved in a gay prostitution ring.

Vatican spokesman Padre Federico Lombardi sought to dismiss the claims about Msgr Ricca’s private life. “What has been claimed about Msgr Ricca is not credible,” he said. Msgr Ricca himself has not yet responded to the allegations. But La Repubblica noted that the Vatican had emphasised that his appointment as prelate for the IoR was technically an interim one, thus raising the possibility that the job might not last long.

Complete Article HERE!

Eleven Reasons Why I’m Leaving The Catholic Church

By Joseph Amodeo recently organized a vigil in front of New York City’s St. Patrick’s Cathedral, which led to the police threatening the arrest of anyone associated with the action. In this exclusive op-ed, Amodeo explains why he has decided to leave the Catholic Church.

 

 

A few hours after the events that became known as the “Dirty Hands Vigil” unfolded at Saint Patrick’s Cathedral, I received the following message from a priest I know in Manhattan:

“so disappointing!!!!!!!”

Soon after, I found out that his disappointment was not due to the fact that ten Catholics were denied entry to the Cathedral, but rather with me because, in his view, I had attempted to cause scandal.

Joseph AmodeoWell, I have a few disappointments of my own to share:

1. I am disappointed in bishops who have allowed financial interests to drive their response to the clerical sexual abuse crisis.

2. I am disappointed in a Church that has attempted to argue that same-sex couples and their families are somehow less able to live up to the Christian ideal than their heterosexual counterparts.

3. I am disappointed by a hierarchy that has attacked the dignity of women and LGBT people.

4. I am disappointed by a Church that feels it has the authority to silence academic voices like Sr. Elizabeth Johnston, Sr. Jeannine Grammick, or Fr. Robert Nugent.

5. I am disappointed by a Church that asserts free will and the supremacy of the conscience, but negates such teaching with a practical commandment to obedience and what it deems a “well-formed” conscience.

6. I am disappointed by a Church that has failed to meaningfully discern the inclusion of women in the diaconate or priesthood.

7. I am disappointed by the Church’s reliance on time. As we face progress, the Church has allowed its sluggish character to take hold of its conversations with the world.

8. I am disappointed by those who are afraid of the hierarchy.

9. I am disappointed by an institution that has used faith to bully public servants and has denied communion to those who have sought only to serve the common good.

10. I am disappointed by clergy who have used the pulpit as a means to proselytize a particular political agenda.

11. I am disappointed by the American bishops’ selfish claim of ownership of the principle of religious freedom.

In short, I am disappointed in the Church and its hierarchy. Standing in and looking around a Catholic Church, I not only feel as if I am no longer in my own home, but I also fail to recognize the Church itself. As a human being, I will not be a part of an institution that has allowed fear to drive its theology as is evident in nearly all of the issues that I cite above. For this reason, I have decided to leave the Catholic Church.

I am disappointed, frustrated, and saddened; yet amid my decision to leave the Roman Catholic Church, I am liberated. By this decision, I am following a conscience that leads me to believe that humanity has been created in the image of God. If we truly accept and believe this fundamental teaching, our world of judgment turns into a paradise of acceptance and compassion.

I am not leaving the Catholic Church because of any one particular issue or person, rather because I believe that the Church itself has lost sight of its meaning. A Church founded on hope and charity has become a tradition steeped in an approach that can best be described as “command and control.”

With this decision, some will argue that I should stay and continue efforts toward dialogue and the evolution of theology. On the other hand, some will say that I should have taken this step a long time ago, and still others will say “good riddance, so long.” The reality is that the journey of faith cannot be controlled by others, but rather is dependent only on one’s relationship with his/her Creator.
I now stand at new juncture in my faith journey. It is a place that can be described as both unfamiliar and yet eerily recognizable.

As I depart, I remain disappointed in the Roman Catholic Church and its hierarchy; however, I realize now that I am not joined by chains to the Church. In fact, it is the Church that taught me how to free myself from the bonds of oppression so as to constantly seek liberation. The question is when will the Church choose to loosen its own bonds so as to truly engage with the world around it?

Complete Article HERE!

U.N. rights body poses tough questions to Vatican over child abuse

By Robert Evans

A United Nations human rights panel has posed a list of tough questions to the Vatican about child abuse by Catholic priests, a potential embarrassment for Pope Francis a few months into his papacy.

Survivors Network of those Abused by PriestsThe U.N. Committee on the Rights of the Child (CRC) asked for “detailed information on all cases of child sexual abuse committed by members of the clergy, brothers or nuns” since the Holy See last reported to it some 15 years ago, and set November 1 as a deadline for a reply.

The request was included in a “list of issues”, posted on the CRC’s website, to be taken up when the Vatican appears before it next January to report on the Church’s performance under the 1990 U.N. Convention on the Rights of the Child.

It will be the first time the Holy See has been publicly questioned by an international panel over the child abuse scandal which severely damaged the standing of the Roman Catholic Church in many countries around the world.

The CRC has no enforcement powers, but a negative report after the hearing would be a blow to the Church whose leader, Pope Francis, is striving to put a number of scandals behind him since succeeding Benedict XVI who resigned in February.

By issuing its questions, the Geneva-based CRC brushed aside a Vatican warning that it might pull out of the Convention on the Rights of the Child if pushed too hard on the issue.

In a report of its own in late 2011, posted on the U.N. website last October, the Holy See reminded the CRC of reservations on legal jurisdiction and other issues it made when it signed the global pact.

It said any new “interpretation” would give it grounds “for terminating or withdrawing” from the treaty.

In its request for information, the CRC asked how the Vatican was ensuring that abuser priests have no more contact with children and what instructions it has issued to ensure that cases known to the Church are reported to the police.

In several countries, including the United States and Ireland, the Church has been accused of simply moving suspect priests from one diocese to another, and of handling cases secretly.

The committee also asked if the Church had investigated the Magdalene Laundries run by nuns in Ireland over several decades until they were closed in 1996, where former female inmates say they were treated as slaves.

There was no immediate comment from the Vatican on Wednesday.

Keith Porteous Wood, executive director of Britain’s National Secular Society who gave evidence to the committee in June, said he hoped for a new line from Pope Francis.

“He has expressed the Catholic Church’s determination to act decisively against paedophiles,” said Wood. “This gives room for optimism that these issues will at last be tackled. His papacy will be judged on his success in doing so.”

Complete Article HERE!

Catholic diocese settles wrongful-death lawsuit during jury selection in Independence

By JUDY L. THOMAS

The settlement — the largest ever for the diocese in a single priest sexual abuse lawsuit — came on Monday afternoon as jury selection was underway for the trial in Jackson County Circuit Court in Independence.

Brian Teeman“This is one of the most significant cases we’ve ever worked on,” said Rebecca Randles, the attorney for Donald and Rosemary Teeman, who filed the lawsuit against the diocese and Monsignor Thomas J. O’Brien in 2011 after a man who served as an altar boy with their son, Brian, told them of the alleged abuse. Brian Teeman, 14, died of a gunshot wound in November 1983 at the family’s home in Independence.

“This allows everyone to put this behind them,” Randles said. “It allows closure at this point in time. And it sends a message that no matter how long ago something like this happens, there will still be liability, and it’s imperative on those who have care and custody of children to make sure they listen to the alarms that are sounded to make sure that children are safe…”

Settlement negotiations began over the weekend, Randles said. Opening statements in the trial were expected to begin Tuesday. In addition to the diocese’s settlement, she said, O’Brien settled for $2,500. There will be a settlement hearing to finalize the agreement, she said.

The diocese issued a statement confirming its settlement.

“The decision to enter into this agreement was made in consideration of the financial and emotional toll on all parties of an anticipated four-week trial,” the statement said. “In these circumstances, the Diocese believes that the settlement is in the best interest of the Teeman family, Nativity of Mary parish community and the people of the Diocese as a whole.

“While the facts surrounding Brian’s death have remained unclear, the tragedy of it is certain. The Catholic community prays that God’s face shines upon Brian, His peace descend on the Teeman family and His healing presence strengthen all hearts.”

Gerald McGonagle, who represents O’Brien, did not respond to a request for comment.

As part of the settlement, the diocese will place a bench on the grounds of Nativity of the Blessed Virgin Mary Catholic Church in Independence in honor of Brian Teeman. On it will be the words: “A beautiful soul will never be forgotten. In loving memory of Brian Teeman.”Bishop Robert Finn

Rosemary Teeman said the family was relieved to have the trial complete. However, she said, “It’s bittersweet.”

The case would have been the first involving childhood sexual abuse to go to trial in the diocese.

The lawsuit alleged that O’Brien forced Brian Teeman and three other boys to perform sexual acts in the sacristy at Nativity of Mary in Independence. It said O’Brien warned the boys that if they ever told, they would be kicked out of the church, be disowned by their parents and go to hell.

The Teemans said they didn’t know about the sexual abuse or the reason for Brian’s suicide until Jon David Couzens, the former altar boy, contacted them in 2011.Their lawsuit said that the diocese shared responsibility for Brian’s death because church officials knew that O’Brien was sexually abusing boys but covered it up.

Couzens also filed a lawsuit in 2011 alleging sexual abuse by O’Brien. His case is scheduled for trial next year.

In motions filed in the Teeman case, diocesan attorneys argued that there was no proof the diocese knew that Brian Teeman had been abused or that he committed suicide. The diocese also argued that too much time had passed since Brian’s death.

The statute of limitations for wrongful death is three years in Missouri. The Teemans argued, however, that the statute should be suspended because of what they said was the defendants’ cover-up, fraud and concealment of O’Brien’s alleged abuse of their son and other children. Jackson County Circuit Judge Michael Manners held their argument as valid, and the diocese unsuccessfully appealed Manners’ ruling to the Missouri Supreme Court.

O’Brien, now 86, was not expected to attend or testify at the trial. He has been the subject of more than two dozen sexual abuse lawsuits and was among 12 current or former priests named in a 47-plaintiff case that the diocese settled for $10 million in 2008. He repeatedly has denied all abuse allegations.

The diocese has been named in dozens of civil lawsuits in the past decade alleging sexual abuse by its priests. A new surge of lawsuits flared up in mid-2011 after the Rev. Shawn Ratigan was charged with producing and attempting to produce child pornography.

The first of the Ratigan lawsuits was resolved in May, when the diocese agreed — days before the scheduled trial — to a $600,000 settlement in a federal civil lawsuit filed against Ratigan, the diocese and Bishop Robert Finn by the parents of a young Missouri girl. Until Monday, it was the diocese’s largest settlement in a single priest sex abuse case.

The diocese previously has said that it received a complaint in September 1983 accusing O’Brien of sexual misconduct with a teenage boy and that O’Brien denied any wrongdoing. O’Brien was removed from his assignment as pastor of Nativity of the Blessed Virgin Mary Parish in October 1983 and sent for psychological evaluation and treatment, the diocese said.

After completing treatment, O’Brien returned to the diocese in June 1984 and was allowed to serve only as a part-time hospital chaplain, the diocese said. He continued in that position until 2002. Later that year, the bishop at that time, Raymond J. Boland, told O’Brien that he could no longer present himself as a priest.

Randles said she didn’t know what impact the Teeman settlement might have on Couzens’ case, which is set for trial in January.

“We can’t really speculate on how this will affect his case, although any time a survivor achieves justice in the civil system, it always impacts the rest,” she said.

“The sad part is that Brian Teeman was living in a time frame when this kind of thing wasn’t talked about…. He had no place to go. What Don and Rosemary have done is created a place to make it safe for children to come forward. And that’s incredibly important.”

Complete Article HERE!