Bishop selection process blasted
By JOHN L. ALLEN JR.
Rome
Heading into the October Synod of Bishops, on the theme of the
episcopacy, Vatican officials repeatedly emphasized that the focus should be
the bishop in his diocese rather than controversial questions such as
collegiality and the Roman curia.
At the halfway point, its obvious that lots of people either
didnt get the message or chose to ignore it.
Over the last two weeks, a bewildering variety of topics have
bubbled up as speaker after speaker delivered eight-minute talks, or
interventions. A few have been poetic, such as Belgian Cardinal
Godfried Danneels plea that documents be vaccinated against
modern microbes of authoritarianism before they leave the curia (a
polite way of saying they should be less dictatorial). Several have been dry
recitals of circumstances in different dioceses.
Few topics, however, have surfaced as often as the balance of
power between Rome and local churches. The president of the Brazilian
bishops conference, Jayme Henrique Chemello, delivered one of the more
impassioned treatments Oct. 9.
Chemello called the way bishops are chosen, with papal ambassadors
funneling secret recommendations to Rome, a source of constant
suffering.
It is a dark process, full of surprises and disappointments,
in which those who are most interested are those who influence the process the
least, Chemello said. He complained that good candidates can be derailed
for circumstantial or ideological reasons.
Chemellos comments carry special significance given that
Brazil, with 137 million Catholics, is the largest Catholic nation in the
world.
Chemello pointed out that popes as far back as Pius XII have
spoken about subsidiarity, that decisions should be made at lower levels of
authority when possible. This principle should produce a healthy and
effective decentralization, he said.
Chemello offered four other examples of matters in which local
churches should have more authority: translations of liturgical texts;
nominating witnesses for marriages; dispensations from ordained ministry; and
annulment of marriages.
The question of liturgical translation surfaced several times as
an example of over-centralization. Archbishop Henry DSouza of Calcutta,
India, pulled few punches.
Translations from a dead language [Latin], belonging to a
foreign dead culture [Roman], though seen as a vehicle of orthodoxy, fail to
respond satisfactorily to the character and style of living Indian and tribal
languages, DSouza said Oct. 5.
Bishop Anthony Kwami Adanuty of Ghana drew sympathetic laughter
Oct. 9, telling how translations into the Ewe language of his people have been
rejected in Rome.
Sometimes this is done by a former missionary now out of
touch with the living language, or by a seminarian who may not even have passed
his exams, he said.
Archbishop James Weisgerber of Winnipeg was emphatic on the
translation issue Oct. 10.
The Canadian Conference of Catholic Bishops takes very
seriously the responsibility given us by the Second Vatican Council for
implementing the translation and adaptation of liturgical texts, he said.
Therefore we find it difficult to understand the position taken by
Liturgiam Authenticam.
That recent Vatican document asserted new Roman controls based on
complaints that translations, especially in the English-speaking world, are
insufficiently faithful to Latin originals.
Weisgerber saw translation as one instance of a larger
problem.
Today the Catholics of Canada think that official Catholic
teaching comes from a centralized level of the church, and our responsibility
as bishops is simply to apply it. He asked that the Vatican recognize
instead that each bishop is the teacher, the leader, the unifier, the
vicar and ambassador of Christ in his diocese.
Calls for decentralization also came from Eastern Catholic
leaders, who often feel suffocated by Latinization.
Being exclusively Western means being insufficiently
Catholic, said Cardinal Varkey Vithayathil of the Syro-Malabar Rite in
India.
Another Eastern-rite leader threw down a theological challenge to
exaggerated papal power, especially at the expense of Eastern patriarchs.
With all due respect for the Petrine ministry, said
Gregory III Laham, the Greek Melkite patriarch of Syria, the patriarchal
ministry is equal to it
in Eastern ecclesiology.
Laham said the office of patriarch is not a Roman creation,
it is not the fruit of privileges, conceded or granted by Rome, and that
treating it as such cannot but ruin any possible understanding with
Orthodoxy.
As in the first week, a seemingly left-leaning criticism of
centralization was balanced by strong demands from the right for bishops to
defend the faith. Cardinal Joseph Ratzinger, head of the Vaticans
doctrinal office, delivered an intervention along these lines that was widely
praised for its eloquence.
The central problem of our time is the emptying-out of the
historical figure of Jesus, Ratzinger said Oct. 6. It begins with
denying the virgin birth, then the resurrection becomes a spiritual event, then
Christs awareness of being the Son of God is denied, leaving him only the
words of a rabbi. Then the Eucharist falls, and becomes just a farewell
dinner.
Ratzinger asked bishops to crack down on doctrinal error. If
at times it may be just to tolerate a lesser evil for the sake of peace in the
church, let us not forget that a peace paid for with the loss of the truth
would be a false peace, an empty peace, he said.
When he finished, Ratzinger drew the most sustained applause of
the synod.
Archbishop George Pell of Sydney, Australia, hit a similar note
Oct. 10, complaining about neglect of fundamentals of the faith.
Limbo seems to have disappeared, purgatory has slipped into
limbo, hell is left unmentioned, except perhaps for terrorists and infamous
criminals, while heaven is the final and universal human right, or perhaps just
a consoling myth, Pell said.
Another recurring theme was the need for bishops to live more
simply, more humbly, and closer to the poor.
Cardinal Francisco Errázuriz Ossa of Santiago, Chile, asked
bishops to definitively abandon all that could be seen as clothed with
the appearance of temporal power
that distances them from the
people.
Bishop David Walker from Broken Bay, Australia, suggested that
bishops must be wary of the influence of a clerical episcopal
subculture.
Bishops who treat people without the normal respect,
courtesies and rights that they have rightly come to expect in secular society
often go unchecked. Bishops can blatantly ignore their accountability to their
priests and people and not be challenged, he said.
An intriguing suggestion came Oct. 5 from Bishop Víctor
Corral Mantilla of Riobamba, Ecuador, and it caused the nearest thing to an
uproar so far. Corral ended his intervention with a moving plea that bishops
renounce titles such as Eminence and Excellency and be
called simply Father.
Cardinal Bernard Agré of Ivory Coast, who happened to be
presiding, obviously was not paying careful attention, for when Corral
concluded, Agré plunged ahead with the traditional Latin formula of
acknowledgment, which goes: Thank you, Most Excellent Lord.
Laughter was immediate and boisterous, especially when Corral shot
back: Youre welcome, Eminence.
John L. Allen Jr. is NCR Rome correspondent. His e-mail
address is jallen@natcath.org
National Catholic Reporter, October 19,
2001
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