EDITORIAL Ties to power, not the people, pave way to
Rome
When the flowery language of
episcopal appointments is scraped away, what remains is a clear view of the
leadership chosen to carry out a program. And the program throughout Latin
America under John Paul II has been, in an episcopal sense, as brutal as some
of the regions civil politics.
Reading the record on those who served this papal administration
in Latin America -- by squashing liberation theology while cozying up to some
of the hemispheres most notorious abusers of human rights -- brings to
light one of the more dismal chapters in contemporary church history.
John Allens report on the six men who have been handsomely
rewarded for doing Romes bidding in places such as Argentina, Chile,
Colombia and Brazil is a look at a disturbingly sinister use of power on the
one hand and accommodation of power on the other, all ostensibly in the service
of Jesus mission.
Liberation theology certainly had its own problems. Its analysis
of the social and economic reality was often imperfect, its readings of
peoples deepest desires sometimes off the mark. But it remains beyond
question that it was liberation theologians who woke up First World believers
to the sins of domination, to the significant role played by rich countries in
creating the grinding poverty of the South, to systemic causes for deep and
too-often deadly injustices.
It was the work and language of liberation theology that was
largely responsible for dragging the wider church to pledge a preferential
option for the poor.
ýOne can only wonder, as we have previously in these pages,
what might have evolved in Latin America had the theologians been able to
continue their creative work in dialogue with the church Ñ and with the
considerable self-criticism of which they are capable -- rather than spending
most of their time fending off attacks by the hierarchy.
Some consolation can be taken from the fact that the seeds of
thought have been sown and will continue to develop and inevitably will
flourish again under new conditions.
For the moment, however, we are left with the current Vatican
career ladder and, unfortunately, leadership by those who know best how to
climb it.
Having trained in the boot camp of thought-squashing and appeasing
right-wing dictators, these curial officials now have the entire church on
which to impose their views. The effects have been felt in the realms of
education, liturgy, theological enterprise and ministry.
The curial heavyweights now in place are good at dismantling, at
hunting down and handing out discipline; they show little skill in building up
and encouraging and empowering people to live out their mission as the body of
Christ.
The late Dominican theologian Yves Congar said of another papal
administration (see page 20), but the thought certainly applies today:
What has me wrong (in their eyes) is not having said false things, but
having said things that they do not like to have said. I have touched on
problems without always aligning myself to the one point of view which [Rome]
wants to impose on the comportment of the whole of the Christian world and
which is: to think nothing, to say nothing, except what they propose.
Then came the reform Second Vatican Council, during which Congar
played a significant role shaping the councils teaching on the
church.
Restorationists are at work today twisting the intent of Vatican
II and neutralizing its effect. They are in ascendancy, perhaps at the peak of
their power and influence, working feverishly to squeeze the church into the
institution of their imaginations. Beyond this interlude, a new day is
inevitable.
National Catholic Reporter, June 2,
2000
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