Priests’ meeting put into practice living synodality in a polarized world

Attendees of the annual assembly of the Association of U.S. Catholic Priests discuss their ministry in the context of synodality during a table discussion on June 14 at the University of San Diego.

by Nancy Sylvester

It was a most welcome surprise to work with the Association of United States Catholic Priests recently. There has been such public resistance among a certain group of bishops and laity to Pope Francis’ vision and the reluctance to embrace the spirit of synodality, that to gather with close to 200 priests from around the country to explore unity through synodality was a needed shot in the arm.

These men who continue to minister within the spirit of the Second Vatican Council take Francis’ vision seriously and have chosen contemplative dialogue as their process for when they gather in their annual assembly.

This year, I had the privilege to lead their day retreat and opening prayers throughout the week. My theme was “Responding from a Contemplative Heart: Living Synodality in a Polarized World.”

Each day began with a contemplative sitting, consenting to God, Divine Love, working within us for our transformation and that of the world. The 10 minutes of stillness created an atmosphere that welcomed the different ideas and positions that would be encountered throughout the day.

The final day of the assembly created a unique opportunity to put this into practice.

To truly encounter another who is different from you or who holds differing views is not an easy task. Yet, it is only in that vulnerability and openness to the other that understanding and transformation occurs.

Dr. Cecilia González-Andrieu, professor of theological studies at Loyola Marymount University, addressed the assembly. Her address was “Bridge People or Neglected and Peripheral?: Latina/Latino Catholics in the U.S.” Her address was well-received, but what followed was a gift to all of us.

Working with the leaders of the organization Discerning Deacons, she invited about 40 local women from San Diego, where the assembly was held, to join with the men that morning. Women joined the men at the tables, and within the context of contemplative listening, each shared their responses to the following questions: Why am I in ministry? Why am I doing this work? Where do I find the fire to keep going?

The context to listen to those who differ had been set the previous days as the men sat in contemplative silence and attentively listened to themselves and to the speakers. This morning, clerics and laywomen engaged as equals and shared in depth the motivation for their ministry, even when many of the women’s desires are yet to be legitimated by the official church.

The energy in the room was palpable. The conversations were lively. The spirit of synodality prevailed. Many responded hoping that this could be replicated throughout the country in every diocese.

I believe this is what synodality calls us to. As the Working Document for the Continental Stage of the synod says, “A synodal spirituality can only be one that welcomes differences and promotes harmony, and draws from the tensions the energies to continue on the journey.”

To truly encounter another who is different from you or who holds differing views is not an easy task. We see that in the growing divisions within our country and our church. We become convinced of our own position or belief and consciously or unconsciously defend it, fearing that change may make us look weak or unprincipled or demand of us more than we are willing to give.

Yet, it is only in that vulnerability and openness to the other that understanding and transformation occurs.

How we foster that spirit within ourselves is for me rooted in contemplation. I believe the future that is emerging invites us to encounter deeply held assumptions, biases, beliefs and worldviews in ways we have not known previously and for which we are not skilled.

The work of the Institute for Communal Contemplation and Dialogue invites that deep listening to God, to oneself and to the other, grounded in a contemplative practice.

There are few, if any road maps for this emerging future. But I have often pondered the process by which the early church agreed to change the belief and practice that all Gentiles be forced to convert to Judaism before being baptized and to follow the law of Moses.

In Acts 15, it is written that the elders and apostles came together to hear advocates for the different positions. They celebrated all God had accomplished through the work of those men sent to Antioch to preach the good news to the Gentiles. They agreed to discuss this issue more thoroughly.

Peter posed a question to those assembled: “Why, then, do you put God to the test by trying to place on the shoulders of these converts a yoke which neither we nor our ancestors were able to bear?” Then the assembly fell silent.

They continued to listen to each other. James articulated what he felt was the sense of the whole: that they would not make it more difficult for Gentiles who are turning to God. The entire assembly decided to accept what James recommended.

I see within this narrative essential elements for us to ponder: sharing a position rooted in experience; listening to others; engaging in dialogue; asking generative questions; entering into contemplative silence; and allowing the emergence of a way forward. And deciding not to burden others with what we are unable to bear.

That is a synodal experience. That is a contemplative process.

Complete Article HERE!

Another New York diocese files for bankruptcy

By Joe Bukuras

The Diocese of Ogdensburg, New York, is filing for bankruptcy following almost 140 sexual abuse lawsuits for incidents dating back decades filed under the state’s Child Victims Act, which allowed claims to be filed past the statute of limitations for a period of two years ending in 2021.

Fourteen cases so far have either been settled or dismissed, leaving 124 claims of child sexual abuse against the diocese, Darcy Fargo, a diocesan spokeswoman, told CNA.

The purpose of the bankruptcy filing is so that the diocese may be able to compensate each victim and continue serving the faithful with its services and ministries, Ogensburg Bishop Terry LaValley said in his July 17 letter to the faithful of the diocese.

Ogdensburg is the fifth diocese in the state of New York to file for bankruptcy following the passing of the Child Victims Act in 2019. Now, only the Archdiocese of New York has not filed for bankruptcy as a result of the legislation.

Several other dioceses across the nation have also filed for bankruptcy amid similar state legislation.

LaValley said that facing the civil suits in court would be a “slow” and “unpredictable” process that would be costly, delaying justice and compensation for survivors.

“Reorganization ensures that each survivor receives just compensation. It eliminates a race to the courthouse in which the earliest cases settled or brought to judgment could exhaust the resources available to pay claims, leaving nothing for victims whose cases are resolved later,” he said.

“As we embark on this journey towards reorganization, I ask you to join me to pray for all victims of child sexual abuse. May this process give them a sense of peace and bring them healing that comes from God alone,” LaValley said.

Parishes and other related Catholic entities are separate corporations in New York, so only the diocese will be filing for bankruptcy, LaValley said.

He said he hopes the diocese’s bankruptcy filing will resolve all the claims against parishes and Catholic entities as well.

“It is likely that parishes will be asked to contribute funds to settle these claims so they can be free of litigation in state courts and released from all liability for existing claims,” he added.

LaValley said the decision to file for bankruptcy was “difficult and painful yet necessary.”

He apologized to child victims of clergy sexual abuse and abuse from other Church employees. He also apologized for the suffering that victims and their families went through as a result of sexual abuse.

“I remain committed to helping victims find hope, healing, and some peace of mind. I remain equally committed to maintaining a safe environment in our Church for all, especially our children and young people,” he said.

“Filing for reorganization does not hinder claims filed by victims of sexual abuse. Rather, it establishes a process for all claims to be treated fairly. Reorganization enables the diocese to resolve the claims in one court in an efficient and timely manner,” LaValley added.

The bishop said that the diocese will be able to continue offering its programs, services, and ministries as a result of its Chapter 11 bankruptcy filing.

“With the help of our advisers, we will evaluate diocesan assets to determine how we can maintain our mission while seeking to compensate victims fairly. We will continue our mission,” he said.

Complete Article HERE!

New Orleans priest pleads guilty to two child molestation charges

Father Patrick Wattigny pleaded guilty July 12, 2023, to two child molestation charges. |

By Joe Bukuras

A New Orleans priest pleaded guilty last week to two child molestation charges for incidents that took place as recently as 2013.

Father Patrick Wattigny, 55, the former pastor of St. Luke the Evangelist Catholic Church and chaplain at Pope John Paul II High School, both in Slidell, Louisiana, was sentenced to five years in prison with five years of probation. He was also required to register as a sex offender.

The Archdiocese of New Orleans, where Wattigny was a priest, announced his removal from ministry Oct. 1, 2020.

The priest was originally arrested and charged in 2020 when a victim reported that Wattigny molested him when he was 15 years old in 2013. Another victim came forward in the fall of 2022 and claimed that Wattigny molested him when he was a 9-year-old student. The victim said the abuse occurred during the mid-1990s, according to The Guardian.

Wattigny pleaded not guilty to both charges until changing his plea last week, according to Fox 8 Live.

One of Wattigny’s victims said at sentencing that Wattigny groomed him from an early age, the Warren Montgomery District Attorney’s office said in a July 12 statement.

The victim said that after Wattigny molested him, the priest told him that he would “go to hell” if he told anyone about the abuse, the statement said.

The victim said that “his childhood was stolen” and that he “contemplated suicide,” according to the statement.

In a statement to reporters, the victim from the priest’s first arrest in 2020 said Wattigny’s punishment is a “grossly lenient and unfair slap on the wrist,” The Guardian reported.

“This sentence makes me feel really worthless and hopeless as a victim,” the victim said.

At the time of Wattigny’s removal from ministry in 2020, New Orleans Archbishop Gregory Aymond wrote in a statement: “Reverend Patrick Wattigny disclosed today his sexual abuse of a minor in 2013. His name will be added to the list of the Archdiocese of New Orleans Clergy Abuse Report. Law enforcement has been notified.”

That list can be found here.

Ordained in 1994, Wattigny had seven different assignments including at St. Elizabeth Ann Seton School in Kenner, St. Benilde Church in Metairie, St. Luke the Evangelist Church in Slidell, St. Peter Church in Covington, The Visitation of Our Lady Church in Marrero, Archbishop Rummel High School in Metairie, and Pope John Paul II High School in Slidell.

The archdiocese encouraged survivors of clergy abuse to report any allegations to its Victim’s Assistance Response Team.

Complete Article HERE!

Vatican’s Next Doctrinal Guardian Defends Book On Kissing He Wrote As Young Priest

— The 80-page book, published in 1995 but no longer in print, is being used to blast Pope Francis’ appointment of Archbishop Victor Manuel Fernández.

Archbishop Victor Manuel Fernández

By ALMUDENA CALATRAVA

Three decades ago, when he was a parish priest in Argentina, the man named by Pope Francis to be the Catholic Church’s new guardian of doctrinal orthodoxy wrote a short book about kissing and the sensations it evokes.

Some conservative sectors in the church are using the reflections in “Heal Me with Your Mouth. The Art of Kissing” to criticize the designation of Archbishop Victor Manuel Fernández to lead the Vatican’s Dicastery for the Doctrine of the Faith, a body once known as the Holy Office that for centuries was responsible for persecuting heretics, disciplining dissidents and enforcing sexual morality.

“These are ultra-conservative sectors that deeply hate the Argentine pontiff (Francis),” Fernández, the archbishop of La Plata, a city 70 kilometers (43 miles) south of Buenos Aires, told The Associated Press.

“They take a phrase from the book and say: ‘Look at the level of this theologian. How can a person who uses these expressions be the prefect of the Doctrine of the Faith?’” said Fernández, who dreamed of being a poet when he was younger.

The 80-page book, published in 1995 but not longer in print, has emerged as a key point used to blast the appointment of the 60-year-old archbishop commonly known as “Tucho” to one of the Vatican’s most powerful offices.

The book highlights the importance of kissing in human relationships, defining them as expressions of absolute love. “In English, ‘Kiss,’ in Italian, ‘bacio,’ in French, ‘baiser,’ in German, ‘kuss,’ in Portuguese, ‘beijo.’ Depending on how it’s done, it is also often called ‘peck,’ ‘sucking,’ ‘drilling,’ etc.,” the book says.

An article published earlier this month on Catholic news agency Zenit said that “everyone is talking about Monsignor Víctor Manuel Fernández … and above all about his kisses.”

Criticism of the archbishop, whose appointment was seen by some as an attempt to break with the past, has come from conservative religious figures in the United States.

“Pray that he returns to the Catholic faith,” Joseph Strickland, bishop of Tyler, Texas, wrote on social media.

Fernández, who has long had a close relationship with the pope, a fellow Argentine, said he rejected later offers to reprint the book.

“I was already older, and I thought this is a book about the kiss … so I said, ‘No, no, no, please, don’t reprint it, let’s leave this in the past.’ But well, now it’s my karma,” Fernández said with a laugh.

One of the excerpts from the book reads: “A couple with a lot of sex, a lot of sexual satisfaction, but few kisses that are genuine or with kisses that say nothing is digging the grave of love with each sexual encounter, creating routine, fatigue, and weariness until one of them finds something more human.”

Fernández argued he can’t be accused “of anything” because the work in question “contains no heresy or error.” He stressed that the strategy of his critics is to “quote phrases” from the book repeatedly to question the pope for appointing someone with “such superficial theology and street language” to a key position.

The book includes a poem written by Fernández: “How was God so ruthless to give you that mouth… No one can resist, witch, hide it.” The cardinal complained on social media that critics mistranslated “bruja,” or “witch,” as “bitch.”

Fernández said he wrote the book along with a group of young people when he was a parish priest in the Argentine town of Santa Teresita, in the central province of Córdoba. He said it was written as a catechesis for teenagers, with the contributions of his young collaborators, and he improved them by providing “a little editing.”

In the book’s introduction, Fernández wrote that the book was not written from his personal experience and that his goal was to summarize what “mortals” experience when they kiss.

Fernández says he has written dozens of texts since then and his critics should cite ones he has published in “top-level” journals. He has been the rector of the Catholic University of Argentina and head of the Argentine Society of Theology. He was recently named a cardinal.

“But they take this little youth catechism, from a poor parish priest from the countryside, and take phrases out of context,” Fernández said.

In Argentina, Fernández has received some criticism on social media but has the support of the church in his homeland.

“He has given an excellent and clear explanation of the issue,” said Máximo Jurcinovic, director of communications for the Argentine Episcopal Conference.

Fernández said the pope told him his task as head of the doctrinal office would be “guarding the teaching that stems from faith” in order to “give a reason for our hope, but not as enemies who point fingers and condemn.”

The book is not the only piece of controversial writing Fernández has done in the past.

He has acknowledged that some of his writings were sent to the Vatican, anonymously, after then-Cardinal Jorge Mario Bergoglio appointed him as rector of the Catholic University of Argentina in 2009. The controversy resulted in a two-year delay in his being cleared for the job.

Fernández wrote about the ordeal soon after Bergoglio was elected Pope Francis, recounting that a newspaper article he had penned about gay marriage had been included in the anonymous dossier and that an unnamed Vatican “congregation” – believed to be the one responsible for Catholic education ― repeatedly refused to receive him to explain himself.

He has also had to acknowledge mistakes in his handling of a 2019 case involving a priest accused of sexually abusing minors. The case has drawn allegations by critics that Fernández tried to protect the priest, a charge that he has denied.

“Today I would certainly act very differently and certainly my performance was insufficient,” he told AP after celebrating Mass in La Plata.

By appointing Fernández to head the Dicastery for the Doctrine of the Faith, Francis seemed to indicate a desire for a break with the past.

“The Dicastery over which you will preside in other times came to use immoral methods. Those were times when, rather than promoting theological knowledge, possible doctrinal errors were pursued. What I expect from you is certainly something very different,” the pope wrote in a letter to Fernández.

German Cardinal Gerhard Müller, who served as prefect of the office until Francis fired him in 2017, said the new directives are out of place considering the mission of that department was to “protect and promote the revealed faith.”

“This is not a theological academy or a talk show where everyone can express their opinion,” Müller said on conservative U.S. broadcaster EWTN.

Fernández has characterized himself as a reformist who doesn’t like to “break with everything,” but advocates for a church that is “more inclusive, more respectful of different ways of living and thinking.”

Complete Article HERE!

How did celibacy become mandatory for priests?

By

Priestly celibacy, or rather the lack of it, is in the news. There have been allegations of sex orgies, prostitution and pornography against Catholic clerics in Italy. On March 8, Pope Francis suggested, in an interview with a German newspaper, Die Zeit, that the Catholic Church should discuss the tradition of celibacy in light of an increasing scarcity of priests in rural areas, especially in South America.

Although some headlines have suggested that the pope’s latest comments signal a new openness to priestly marriage, neither of these recent developments – the allegations of sex scandals nor the debate about the tradition of priestly celibacy – should be surprising.

Celibate Christians, both monks and clergy, have a long history with scandal. As a scholar of early Christianity, I think it’s important to highlight the fact that Catholic priestly celibacy has never been practiced uniformly and is, in fact, a late development in church practice.

Origins of Christian celibacy

One of the surprising and distinctive features of early Christianity is the praise of celibacy – the practice of abstaining from all sexual relations – as an exemplary way to demonstrate one’s faith.

Given Christianity’s origins within first-century Palestinian Judaism, it was hardly a given that the new religion would develop a high regard for celibacy. Judaism valued family life, and many ritual observances were centered on the family.

But the early Christian Gospels, which told the story of the life of Jesus in the early first century A.D., never mentioned a possible wife – a fact that has given rise to wild speculation in novels, films and recent sensational news stories. And Paul, a Jewish convert whose letters are the earliest books contained in the New Testament, implies that he himself was unmarried when he writes to the earliest Christian communities.

Early Christian Gospels never mentioned a possible wife of Jesus.

The stories of these founder figures, however, do not explain the course of Christian teaching about asceticism – a wide range of practices of self-discipline that include fasting, giving up personal possessions, solitude and eventually priestly celibacy.

By the third and fourth centuries A.D., Christian writers had begun elevating the practice of celibacy and asceticism. They did so by pointing to both Jesus and Paul as models of the ascetic life as well as by carefully interpreting scripture in support of the practice of celibacy.

The influence of Greco-Roman philosophy

Christianity developed in a complex world of Greco-Roman religious diversity, including Judaism as well as a variety of Greco-Roman religious movements. From Judaism it inherited monotheistic ideas, codes of ethical conduct, ritual practices like fasting, and a high regard for scriptural authority.

From Greco-Roman philosophies, Christian writers adopted ideals of self-control (“enkrateia,” in Greek) and withdrawal (“anachoresis,” a term that came to be applied to Christian hermits). Discipline and self-control meant control over one’s emotions, thoughts and behaviors as well as, in some cases, careful attention to what one ate and drank, how attached one was to possessions and the control of one’s sexual desire.

Over the course of several centuries, Christian writers – church leaders in many cases – took the moral and scriptural ideals from Judaism and coupled them with Greco-Roman philosophical ideals of self-control to argue for the virtue of celibacy.

Christian views on suffering and persecution

Simultaneously, and also from a very early stage, Christians viewed themselves as a persecuted minority. This meant that one way Christians could prove their faith was by being resolute during these times of persecution.

This victimization could take the form of individuals being called before a judge and possibly executed, or it could be directed against communities as a whole through mocking and slander. In either case, from the beginning Christians developed a view of themselves as a suffering and persecuted minority.

This attitude naturally changed when the Roman Emperor Constantine converted to Christianity in the fourth century and issued an Edict of Toleration for all religions.

Christians now had to reevaluate their self-identity. And they appear to have increasingly channeled their views about suffering, asceticism and celibacy into the formation of monasteries and convents, where groups of men and women could live lives of celibacy, prayer and manual labor.

Priestly celibacy

What do these developments have to do with priests, though?

Although Christian “clergy,” such as bishops and deacons, begin to appear around the year A.D. 100 in early Christian communities, priests emerge as Christian leaders only much later. Priests came to be the ordained clergy tasked with officiating rituals like the Eucharist or Lord’s Supper, also known as Communion.

Austrian and Slovenian bishops attend a mass in the Basilika of Mariazell, June 23, 2010. Austrian bishops met in Mariazell for their annual summer conference to discuss taboo issues such as celibacy and priest education.

And what about their celibacy? Even here, evidence is both unclear and late: there were reports that some bishops at the Council of Nicea, called by Emperor Constantine in A.D. 325 to address the problem of heresies, argued for a consistent practice of priestly celibacy. This, however, was voted down at the conclusion of the council. The debate resurfaced a couple of hundred years later, but still without uniform agreement.

Over time, priestly celibacy became a serious point of disagreement between the Eastern Orthodox and the Western Roman Catholic churches and contributed to the Great Schism between the two in A.D. 1054. Pope Gregory VII attempted to mandate priestly celibacy, but the practice was contested widely by Christians in the Orthodox Eastern Mediterranean world.

Five centuries later, the issue was once again at the forefront of debate when it became a significant factor in the Protestant split from Catholicism during the Reformation.

A diversity of beliefs, practices

Given this widespread disagreement about the requirement for priests to be celibate, it is not surprising to find that there was widespread diversity on instituting the practice, even within Roman Catholicism. There have always been exceptions to the celibate rule within Roman Catholicism as, for example, among married priests from other denominations of Christianity who convert to Catholicism.

So will the pope’s words about an open discussion bring about dramatic change? Probably not. And will the latest round of scandals be the last of these sorts of allegations? Perhaps not. In my opinion, it is unlikely that we will see a dramatic change to policy or practice.

But the latest developments do highlight once again an abiding feature of world religions: They are dynamic social and cultural institutions that manage to encompass both doctrinal teachings and a diversity of practices and beliefs.

Complete Article HERE!