Analysis Brazil deal viewed with suspicion
By JOHN L. ALLEN JR.
Rome
An old bit of wisdom has it, Keep your friends close and
your enemies closer. The idea is that its easier to manage
conflicts by keeping those with whom you disagree inside your sphere of
influence.
The tactic comes highly recommended by Don Vito Corleone in
The Godfather. Does it also apply to the Catholic church?
That, in a nutshell, is the question now being debated inside the
Vatican, in the wake of the healing of a traditionalist Catholic schism in
Brazil. The move was engineered by Cardinal Darío Castrillón
Hoyos, head of the popes Ecclesia Dei Commission for Catholics
attached to the Latin Mass, and a man widely seen as papabile -- a
candidate to be the next pope.
Detractors say Castrillóns why cant we
all just get along? approach, which emphasizes bringing devotees of the
Latin Mass back into the fold ahead of resolving their theological complaints,
ignores deep-rooted problems that will only explode later. One Vatican insider
called the outcome in Brazil a form of peace at any price.
That attitude, ironically enough, finds echoes within the
traditionalist Catholic world itself, suspicious of accommodation with
modernist Rome.
Supporters of the Brazil deal, however, argue that alienated
Catholics will reconcile themselves to the church only from the inside.
On Jan. 18, Castrillón celebrated a ceremony of
reintegration in Campos, Brazil, to mark the return to the fold of 27
traditionalist priests and some 28,000 faithful in Campos who had been in
schism since 1991. The group, known as the Priestly Society of St. John
Vianney, was granted the status of an apostolic administration, the equivalent
of a diocese, and their illicitly ordained bishop was regularized (NCR,
Jan. 11 and 25).
The St. John Vianney Society was founded in close collaboration
with the schismatic Society of St. Pius X, created by French Archbishop Marcel
Lefebvre.
The deal in Brazil is the unintended fruit of a larger overture by
Castrillón to the Lefebvrites, who went into schism in 1988 after
Lefebvre ordained four bishops without Vatican permission. While the Latin Mass
is the movements symbol, Lefebvres followers harbor other deep
disagreements with the modern church on issues such as ecumenism and
interreligious dialogue. Today the movement claims 160,000 members in 40
countries.
When Castrillón was appointed to replace Cardinal Angelo
Felici as head of the Ecclesia Dei commission in April 2000, observers
expected a more activist approach. The expectation was swiftly fulfilled.
According to Richard Williamson, one of the four bishops ordained
by Lefevbre, Castrillón wrote to each of the four bishops, addressing
them as my dear brother and saying the popes arms were open
wide. A meeting with three of the bishops took place Aug. 14, 2000, in
Castrillóns Rome apartment. On Dec. 29 and 30, 2000,
Castrillón had two long talks in Rome with Bishop Bernard Fellay, head
of the Pius X Society. In addition, Fellay had a brief encounter with the
pope.
Castrillon offered the Pius X society an apostolic administration
without territorial limits, in effect granting them a diocese of worldwide
scope.
The Lefebvrites responded with two preconditions. The first was
that excommunications from the 1988 schism be declared null and void, in effect
an admission that they were imposed unjustly. The second was that a universal
permission be granted for all priests of the Catholic church to celebrate the
1962 rite, the last approved version of the old Latin Mass.
At an extraordinary March 22, 2001, meeting of the cardinals of
the Roman curia with the pope, a majority opposed a universal permission,
arguing that it amounted to a rejection of the Mass approved by Paul VI.
The Society of Pius X walked away. The Brazilians, however,
decided to take the deal.
By all accounts, Castrillón handled the negotiations
personally. One Vatican source said that the cardinals staff was not kept
abreast and learned about the Campos breakthrough from the press. NCR
also learned that two days before the Jan. 18 reconciliation, the Brazilian
bishops conference had not been officially informed that anything was
pending.
Within the Vatican, opinion is split. Some applaud the Campos deal
as the healing, albeit partial, of the only declared schism of John Paul
IIs papacy.
Others, however, believe the deal only delays the day of
reckoning, since the underlying theological objections to church reforms
prompted by the Second Vatican Council (1962-65) have not been solved.
One piece of evidence to this effect is a 1982 profession of faith
published by the Campos priests, which Bishop Licínio Rangel, the
illicitly ordained bishop now recognized as apostolic administrator, told
NCR they do not see any reason to disavow. It was a broad rejection of
post-Vatican II trends in the church, including ecumenism, interreligious
dialogue, new thinking in moral theology, and liberation theology.
One Vatican source said the church has been down this road
before.
A new religious community, The Priestly Fraternity of St. Peter,
was created in 1988 to offer a home for traditionalist priests who wanted to
remain in communion with the church. They were given permission to celebrate
the 1962 Mass.
The fraternity was immediately elevated to pontifical
right, meaning that it depends directly on the pope. Normally religious
communities start out as associations of the faithful, then
progress to being of diocesan right, before obtaining papal recognition. The
decision to grant the Fraternity of St. Peter this status immediately was
heralded as a sign of the popes good will.
In July 1999, the Vatican issued a ruling known as Protocol
1411 saying that religious superiors could not forbid priests from
celebrating the new Mass. Some priests in the Fraternity of St. Peter had been
discouraged from celebrating the new Mass even on Holy Thursday, when all the
priests in a diocese are expected to celebrate in union with the bishop. The
intervention triggered bitter infighting.
Later, Castrillón imposed a new superior for the
fraternity, Fr. Arnaud Devillers, seen as more flexible on the new Mass than
the man he replaced, Fr. Josef Bisig. The decision led some Catholic
traditionalists to brand the fraternity a sell-out, and to point to
its turmoil as a cautionary tale about accepting Vatican overtures.
In this connection, some Vatican insiders fault Castrillón
as naive. His attitude is contrasted with the more realistic tone
of Cardinal Joseph Ratzinger, the Vaticans top doctrinal authority.
I wish, hope and pray that this wound will be closed, but the path is
still long, Ratzinger said in April 2001.
To judge from the reaction of the Society of St. Pius X to the
Brazil deal, Ratzingers caution seems warranted.
Complaining of the hastiness and the partially hidden
character of the negotiations, Fellay said Jan.16: All of this is
not good, for strength lies in unity.
Fr. Peter Scott, a district superior in the society, was even more
blunt Jan. 15.
The coincidence of Assisi II, last months world prayer
meeting for all religions, with this ceremony of regularization, just adds to
our sorrow, Scott wrote. If it was Assisi in 1986 that convinced
Archbishop Lefebvre of the gravity of the crisis in the church
it is
Assisi II that is our wake-up call that ecumenism is alive and well, that it
continues to destroy the church within, at its very marrow, and that it is our
duty to stand firm and make reparation for it.
John L. Allen Jr. is NCRs Rome correspondent. His
e-mail address is jallen@natcath.org.
National Catholic Reporter, February 8,
2002
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