Of +Wilton and Washington: A Personal Reflection

Wilton_GregoryAs much as I enjoy writing, I have grown weary and wary of blogging.  Today must be different.  Today, a man with whom I have prayed, worked, and socialized for some twenty years has officially been named the seventh archbishop of the Archdiocese of Washington, DC.  Since I am a Deacon of the Archdiocese, my friend has now become my bishop.  Archbishop Wilton Gregory of Chicago, and longstanding Archbishop of Atlanta, now assumes his greatest challenge yet.

I am certain there will be those who question this appointment; I am not one of them.  I am certain there will be those who will point out any flaws and failings of the new archbishop; I am not one of them.  For any naysayers out there: give the man a chance.

Archbishop Wilton Gregory.jpg.jpg_37965856_ver1.0_1280_720

Then-Bishop Gregory as President of the USCCB, seated next to Bishop Bill Skylstad, the Vice President.

I write because I believe I know the man.  As he has said on several occasions, “we have history.”  I first met him while he was serving as Bishop of Belleville, Illinois and I was working on the drafting committee of a USCCB document on deacons in the United States.  As a young teenager, I had attended my first year of high school seminary in Belleville, and we chatted about that.  A couple of years later, I served on his diocesan staff in the Diocese of Belleville as he assumed the presidency of the USCCB.  Immediately after, I applied for a senior staff position at the USCCB and it was then-Bishop Gregory who called to tell me I had the job.  Over those years at the USCCB we worked closely on any number of projects and every encounter was special.  After he was sent to Atlanta, he invited me on several occasions to come to the archdiocese to speak at convocations, to conduct a formal study of the diaconate in the archdiocese, and to give the annual retreat to the diaconate community.

Atlanta SERV 09 with Wilton

Archbishop Gregory of Atlanta with students and faculty of Saint Leo University. I’m the tall guy in the back.

After I had assumed a teaching position at Saint Leo University in Florida, he invited a faculty colleague and me to bring a group of undergraduates to Atlanta for an “alternative Spring Break” serving the poor of inner city Atlanta.  Even though he had just suffered an injury which caused him to cancel a number of appointments, he insisted on welcoming our group to his own home, and he personally served us refreshments and visited with us all afternoon.

 

I believe the appointment of Archbishop Wilton Gregory is about as perfect a pastoral assignment as could be made.  The Archdiocese is a beautiful, diverse, complex and dynamic place.  It demands an archbishop who is a good navigator of its swirling currents.  It demands a pastor who will, as he said this morning in his press conference, focus on spiritual healing as well as the concrete realities necessary to proclaim the love of God to all and to restore hope to those who have no reason for hope.   If there is one trait the marks Wilton Gregory, it is his ability to listen.  I don’t think he’d mind me sharing this story.

I had recently joined his diocesan staff in Belleville as the Director of Pastoral Services and Ministry Formation.  Two days after starting, I was informed by the Vicar General that I would, of course, be facilitating the overnight Diocesan Pastoral Council meeting the next weekend!  The bishop, of course, was going to be there to participate, but it was my job to run the meetings.  That was the first I had heard about it!  Since I had only a couple of days to prepare, I called the bishop’s office to speak with him.  Naturally and significantly, he wasn’t in the office; he was traveling someplace in the diocese visiting parishes.  I called his cell phone and left a panicky message.  Not long after, the outer door of our building opened and immediately I heard, as he came walking down the hall, “Hi, Wilton!’ “How’s it going, bishop?”, “Wilton, thanks so much for the card!”  Finally, he got to my office.  He was dressed casually, and he dropped into a chair.  He remarked that he would be dressed just as casually for the weekend meeting of the DPC because he wanted to be as informal as possible so people would be comfortable and open with him.  He said, “Bill, my job this weekend is to listen intensely to what folks have to say; your job is to run things so that they can speak and I can listen.  It’s that simple.”  The man who everyone called “Wilton” wanted and needed to be himself and to be a pastor.

And it was that simple.  The love and mutual respect that I experienced that weekend, even while discussing some very touchy subjects, is something I will never forget.  His generosity of spirit, so beautifully on display with our students, continues to influence their own development in ministry to this day.  His deep love of God, his integrity and honesty, and his profound willingness to make himself vulnerable for the sake of others, are all gifts that he brings to Washington at a time when we need it the most.

Archbishop Wilton, welcome to Washington.  Those of us who know and love you are praying for you and ready to assist you in your new ministry in any ways we can.

 

Lenten Jerusalem Cross

Preaching Truth to Power: Clergy Edition

St. Matthew CathedralOver at the Deacon’s Bench, Deacon Greg Kandra has posted the latest public challenge to Cardinal Donald Wuerl to resign as Archbishop of Washington, DC [read it all here].  It comes from one of the deacons assigned to St. Matthew Cathedral who also serves as one of the Cardinal’s masters of liturgical ceremonies.  For those keeping track, this is the second time a deacon has publicly called for his bishop’s resignation; the other took place in the Diocese of Buffalo.  In confronting the horrific mess we face in the church right now, these men have chosen to take a public stand; while I don’t know either deacon personally, I believe it is safe to say that neither one of them relished doing so.

In speaking to parishioners and fellow clergy, we are all going through very similar emotions right now, and we all want things to be done — and done quickly and concretely — to purify, to heal, to nurture, and to move forward.  So whether one agrees with these deacons in their actions or not, all of us can certainly understand the feelings that led them to make their decisions.

Perhaps this is a good opportunity for all of us to consider how we Catholics might exercise the prophetic role we are given at Baptism, particularly those of us who serve in ministry in the Church.  Let me emphasize that what follows is NOT a criticism of my brother deacons.  That’s between them and their respective consciences and their bishops.  What I’m proposing is something for all of us to keep in mind going forward.

nurturing the churchDeacon Greg does a masterful job of reviewing briefly the notion of “fraternal correction” so I won’t repeat that here.  But I would like to offer as a fundamental reference point Chapter 18 of the Dogmatic Constitution on the Church (Lumen gentium):

For the nurturing and constant growth of the People of God, Christ the Lord instituted in His Church a variety of ministries, which work for the good of the whole body. For those ministers, who are endowed with sacred power, serve their brethren, so that all who are of the People of God, and therefore enjoy a true Christian dignity, working toward a common goal freely and in an orderly way, may arrive at salvation.

The reason that any of us in ministry exist, therefore, is “for the nurturing and constant growth” of the Church.  This is the ultimate “test” for us to ponder as we move into the future.  How will my action — or inaction — serve to nurture and assist the People of God?  Will I tear down or build up?  Let me be clear: sometimes “building up” demands powerful, prophetic and public witness.  At other times the better course of action is quiet, behind-the-scenes diplomacy.  Still, I think that this text gives us a very helpful source for reflection and for an examination of conscience.  We must always be about the building up of the Mystical Body of Christ.

Reckless person

Let me be completely clear here.  As I already said above, I am NOT offering this as a critique or a judgment on the actions taken by my brother deacons.  None of us knows what went into their particular decisions or what other steps they attempted in light of the situation.  We must all struggle for balance on the moral tightropes we have to negotiate.  It is the tradition of the Christian people and enshrined in scripture, that when we find a brother or sister in error we attempt private, fraternal correction first; if that is ineffective, we move gradually outward in attempting to resolve the matter.  Certainly Lumen gentium  18 can serve as a foundational element in the formation of our own consciences as we ponder our own future actions.

May we all serve to build up the People of God, the Mystical Body of Christ, the Temple of the Holy Spirit!

hi-wdr-bricklayer

 

 

 

Back to Basics: Humility and Compassion

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The news about the institutional dimension of the Catholic Church has been persistent and devastating.  Crimes, cover-ups, accusations, bizarre and power-hungry behavior on the part of so many in positions of authority: it’s all been too much for so many.   For people around the world, the Church has lost all credibility and moral authority.  Why should anyone care what we have to say about anything?  As Paulist Father Frank DeSiano observed in a recent column, we still have a mission “to evangelize in difficult times.”  But who will listen?

People are done with words.  Words have too often proven to be false.  Words have too often proven to be hollow.  Words have too often proven to be shadowy caverns of deceit.

It’s past time for action.  Our collective examination of conscience must include thorough investigation, honest analysis, and concrete plans of action and reform.  Pope Francis reminds us that all of our institutions, from parishes through the papacy, need to be reformed constantly so that our mission of spreading the “Joy of the Gospel” may be effective in our own day.  Never has this call for radical reform been more obvious.  Where to start?

Certainly, all of this must be done, and done immediately.  We can’t go on like this.

We must get back to basics.

 1.  “Master, to whom shall we go?”

JoshuaLast weekend’s scriptures focus on the fundamental relationship of the Christian with the Lord God.  Joshua challenges the people to “decide today” which God they will follow, and a forlorn Jesus asks his own followers if they too will walk away from him, joining those who found his teaching on the bread of life “too hard to accept”.  Peter, speaking for the rest of us, responds, “Master to whom shall we go?  You have the words of everlasting life!”

Today, we must concentrate  on that fundamental relationship.  The Profession of Faith states it unequivocally. “Credo” refers to the giving of one’s heart.  “I give my heart to God, the Father Almighty. . . I give my heart to Jesus Christ, His only Son, our Lord. . . I give my heart to the Holy Spirit, the Lord and Giver of life. . . .”   Everything else builds on that; without it nothing else matters.

“Decide today!”

 2.  Build From the Bottom: The View of One Who Serves

140417192103-pope-francis-feet-washing-easter-horizontal-large-galleryWe claim to follow Christ – and Christ emptied himself for others, challenging us to do the same.  If our Lord came “not to be served but to serve” how can we do otherwise?  St. Paul reminds the Philippians that they should “in humility regard others as better than yourselves.” (Philippians 2:3) In Jewish theology, “humility” is the opposite of “pride”: the truly humble person would never exert abusive power over another.  The Christian looks up from washing the feet of others into the eyes of Christ on the cross gazing back.

The reforms we need right now start from that perspective of humility, compassion, and service, and the Church must be one which is in a constant state of reform, renewal and conversion.  The world’s bishops assembled at the Second Vatican Council taught:

Christ summons the Church to continual reformation as she sojourns here on earth. The Church is always in need of this, in so far as she is an institution of human beings here on earth. Thus if, in various times and circumstances, there have been deficiencies in moral conduct or in church discipline, or even in the way that church teaching has been formulated — to be carefully distinguished from the deposit of faith itself — these can and should be set right at the opportune moment.

— Vatican II, Unitatis Redintegratio, #6

Now is the “opportune moment.”  More than that: this is the essential moment.

“Decide today!”

 3.  Religion: Binding Ourselves to God

people-out-perspThe word “religion” refers to binding ourselves to God.  And the letter of James read this weekend should inspire us all in our reform: “Religion that is pure and undefiled before God and the Father is this: to care for orphans and widows in their affliction and to keep oneself unstained by the world.”  Our religion should be known first and foremost for how we care for those most in need, not by our vestments, our grand churches, our rituals or the brilliance of our teaching.  When people think of Christianity, may they come to think first of the thousands upon thousands of selfless people – laity, religious, and clergy – who pour their lives out in service at home and around the world.  I have a dream that someday when a person googles images of “the Catholic Church” the first pictures shown will not be of St. Peter’s and the Vatican, but of advocates working humbly, tirelessly and fearlessly to meet the needs of others: teachers, medical professionals, volunteers, and yes, spouses and parents giving their all for each other and their children.

Christianity should be about the way we love God and others, about being a “sign and instrument” of intimate communion with God and with the whole human race (Lumen gentium 1). Clergy exist only to support, encourage, and serve the rest in doing that. As Bishop Augustine of Hippo preached so long ago, “For you I am a bishop, with you, after all, I am a Christian.  The first is the name of an office undertaken, the second a name of grace; that one means danger, this one salvation.”

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This is a “crisis” point for our Church: a turning point.  Who are we as the People of God, the Mystical Body of Christ, the Temple of the Holy Spirit?  The choices we make now are as critical as those made by those holy women and men before us who faced their own challenges to reform the Church to respond the needs of their time.

What are you and I prepared to do about all of this?  This isn’t about bishops, cardinals or even the Pope: we the Church are a communion of disciples, and our response must involve all of us.

“Decide today!”

On the Eve of Holy Week: A Personal Thanksgiving

ORDINA_1001This Sunday, 25 March 2018, is Palm Sunday.  But 28 years ago, it was the Fourth Sunday of Lent (Laetare Sunday) — and on that date I was ordained a deacon of the Catholic Church in the Archdiocese of Washington, DC by our Cardinal-Archbishop, James A. Hickey.

 

 

XO HanzaAt that time I was a Commander in the United States Navy, under orders to report to the US Naval Security Group Activity, Hanza, Okinawa, Japan as Executive Officer.  For the previous three years, while assigned to the National Security Agency, I had participated in the deacon formation program of the Archdiocese of Washington, DC.  When my orders to Okinawa arrived, I contacted Deacon Tom Knestout, our deacon director, and then-Father Bill Lori, priest-secretary to Cardinal James Hickey (and now the Archbishop of Baltimore).  Father Lori, God bless him, jumped to the meat of the issue, “Shall we ask the Cardinal to ordain you early, before you leave?”  Within 10 minutes, the Cardinal had approved the request and the date was set.

It seems unbelievable that this time in ordained ministry has passed so quickly, and with countless blessings.  To have been so privileged to serve in so many ways, in so many places, and to walk with people in their joys and sorrows — and the baptisms!  (I have to mention the baptisms.  Gaudete Sunday Baptism 2 editTo see families, large and small, approaching the font, is an inexpressible joy.)  Twenty-eight years ago, I could not have imagined the journey to come; I suppose we can all say that about our lives!

As we enter into this holiest of seasons I simply want to thank God for the great grace of serving as a deacon of the church.  And of course, no family man can serve in this way without the deepest love and gratitude for his family and for the many challenges (along with the blessings) they have faced on this journey.

If past is prologue, the next 28 years should be very interesting! Deo gratias!

Incensation at Ordination

A Shepherd’s Voice: One Diocesan Bishop’s Pastoral Plan for Implementing “Amoris Laetitia”: First Look

 

Wuerl         Cardinal Donald Wuerl, the Cardinal-Archbishop of the Archdiocese of Washington, DC has just released Sharing in the Joy of Love in Marriage and Family: A Pastoral Plan to Implement Amoris Laetitia.  You may access the full document here.  This may be the first parish-centered pastoral plan on this subject in the United States, and I thank Deacon Greg Kandra for posting about this significant event.  This has personal implications for me,  since I am a deacon of the Archdiocese of Washington, DC so the new document has particular personal and ministerial relevance; Cardinal Wuerl is my bishop!

I think it is important to note from the outset that Cardinal Wuerl is a master teacher and a faithful, precise theologian.  Indeed, long before he became a bishop, he was well-known to be a skilled catechist, gifted teacher and respected author.  This catechetical perspective informs his entire approach to ministry, so it comes as no surprise that he would create a pastoral resource for the clergy, religious and laity of the Archdiocese, and that this resource would be grounded in a faithful presentation of the teaching of the Church on marriage and family life.  He provides clear guidance and direction for all Catholics of the Archdiocese, which should serve to prevent confusion while also serving wuerlsynodas an aid for everyone seeking to strengthen their own marriages and families, and the pastoral ministers who are supporting them.  These initial comments can only skim the surface of what is a much more substantive document, and I encourage everyone to take the time to read the Pastoral Plan in detail.  Let’s take a closer look.

More than fifty pages in length, the Pastoral Plan consists of a preface, some introductory reflections, five “parts”, a conclusion and an executive summary.  The five major sections are: Amoris Laetitia’s Teaching, the Way of Faith and Contemporary Culture, the Way of Accompaniment, the Importance of Parish Life, and finally, In Service of the Ministry of Accompaniment, which consists of an extensive list of resources available to pastoral ministers.

The contributions of the Pastoral Plan revolve around several key themes: context, accompaniment, conscience, and practical care.

CONTEXT

The document’s first significant contribution is context.  In the Preface, Cardinal Wuerl makes clear that the Plan incorporates not only the teaching of Amoris Laetitia itself, but also the two Synods which preceded and inspired it.  For me this is a most important reminder.  Far too frequently, observers have attempted to read and comprehend the pope’s Exhortation without this context, and that, in my opinion, is not only inadequate VaticanSynodofMarriageandFamilybut dangerous.  “Text” always requires “context”, and the Cardinal makes this clear: to understand and to implement Amoris Laetitia, one must situate it within that broader global synodal process.  Amoris Laetitia, precisely as a post-synodal apostolic exhortation, reflects not merely the personal teaching of the Holy Father himself; it is that, certainly, but so much more.  The work of the preceding synods involved representatives of the world’s episcopal conferences, extensive consultation and research over several years, and intense discussions during the synods themselves.  All of this reflected both the importance of the challenges facing contemporary families and the diversity of pastoral responses needed to help them.  As Cardinal Wuerl notes, “Many collaborators have worked to provide elements of a pastoral plan to implement this expression of the Papal Magisterium that follows on two gatherings of bishops, the 2014 Synod on the Pastoral Challenges of the Family in the Context of Evangelization and the 2015 Synod on the Vocation and Mission of the Family in the Church and in the Contemporary World” (Preface, 3).

There is a sense in which the right understanding of the work of both the 2014 and 2015 synods and their fruit, Amoris Laetitia, depends upon the recognition of this interactive dynamic between teaching, experiencing the teaching, and the living out of the teaching in light of how it is understood and able to be received. This recognition is perhaps the most challenging aspect of Amoris Laetitia. It calls for a conversion of heart. The minister is called to recognize that beyond the assurance of doctrinal statements he has to encounter the people entrusted to his care in the concrete situations they live and to accompany them on a journey of growth in the faith.

VATICAN-POPE-AUDIENCEACCOMPANIMENT

The Cardinal outlines the approach of his Pastoral Plan in terms of accompaniment, which is of course, a major theme of Amoris Laetitia itself.  The theme of pastoral accompaniment is, indeed, the foundation and the goal of the entire Plan.  The Cardinal writes,

Not every marriage, however, goes forward with “they lived happily ever after.”  In fact, for many, in our heavily secular culture today, there is little understanding of the true nature of love, marriage, commitment, and self-giving which are all part of the Catholic vision of love. Yet, while their lives and experiences may have drawn many far away from the Church’s message, we are all the more called to reach out to them, to invite and accompany them on the journey that should help bring them to the joy of love that is also the joy of the Church.

He reminds us that we must approach everyone “with humility and compassion,” remembering that all the baptized are members of Christ’s body, and that we are all brothers and sisters to one another, regardless of circumstance.  He recalls the invitation of Pope Francis “to value the gifts of marriage and family. . .  (and) to encourage everyone to be a sign of mercy and closeness wherever family life remains imperfect or lacks peace and joy” (AL, 5).

The Cardinal directs that the implementation of Amoris Laetitia  in the Archdiocese of Washington, DC be based on the following points.

  • First, it must begin with the Church’s teaching on love, marriage, family, faith and mercy. In particular, he points out that a key insight of the pope’s teaching was a proper understanding of the family “as the site of God’s revelation lived out in practice.”  To this end, the Cardinal joins with Pope Francis in exhorting all ministers of the Archdiocese to a deeper knowledge and formation on marriage and family life.  The richness of the Church’s teaching on marriage and family is a gift to be treasured and shared, especially in light of the many challenges faced by people in today’s world which can distract or even alienate people from each other and from loving commitments.  However, the Cardinal points out, “our task is not complete if we only limit ourselves to faith statements. The goal is the salvation of souls and it is a far more complex effort than simply restating Church doctrine.”
  • Therefore, “it is essential to recognize that our teaching is received by individuals according to their own situation, experience and life. Whatever is received is received according to the ability of the receiver, to paraphrase Aristotle and Saint Thomas Aquinas. This is our starting point for pastoral ministry.” The Cardinal points out that this “interation” between the proclamation of the church’s teaching and the lived experience of those who hear that teaching was a critical insight from both of the synods.

There is a sense in which the right understanding of the work of both the 2014 and 2015 synods and their fruit, Amoris Laetitia, depends upon the recognition of this interactive dynamic between teaching, experiencing the teaching, and the living out of the teaching in light of how it is understood and able to be received.  This recognition is perhaps the most challenging aspect of Amoris Laetitia. It calls for a conversion of heart. The minister is called to recognize that beyond the assurance of doctrinal statements he has to encounter the people entrusted to his care in the concrete situations they live and to accompany them on a journey of growth in the faith.

Here we see the master catechist at work.  The Cardinal expresses the Church’s constant tradition that at the heart of our faith lies a relationship with Christ, and that one does not establish or nourish such a relationship without the conversion of the human heart.  Teaching alone, as central as it is, will be heard and received within very different life situations, and he challenges all of us who minister “to encounter and to accompany” the people we serve where they are in their journey.

CONSCIENCE7889200

Central to Amoris Laetitia and to this pastoral plan is the role of conscience.  St. John Paul II referred to the conscience as “the ultimate concrete judgment” in Veritatis Splendor 63, while the Catechism of the Catholic Church (both of which are cited by Cardinal Wuerl) describes conscience as “a judgment of reason by which the human person recognizes the moral quality of a concrete act” (CCC, 1796).  Therefore, stressing always fidelity to the Church’s teaching on marriage and family along with the pastoral awareness of how that teaching “is being received or even able to be perceived,” there is something more.  “An equally important part of our Catholic faith is the recognition that personal culpability rests with the individual. We have always made the distinction between objective wrong and personal or subjective culpability.”  The Cardinal continues:

          Our personal culpability of any of us does not depend solely on exposure to the teaching. It is not enough simply to hear the teaching. Each of us has to be helped to grasp it and appropriate it.  We have to have “experiential” and not just “objective” moral knowledge, to use the language of Saint John Paul II. . . .  Our consideration of our standing before God recognizes all these elements. We cannot enter the soul of another and make that judgment for someone else. As Pope Francis teaches, “We have been called to form consciences, not to replace them” (AL, 37).

The Cardinal’s treatment of “conscience” is, for me, a highlight of the pastoral plan, since it is at the level of conscience that our pastoral activity will be centered, and I hope that everyone will study this section reflectively and carefully.

Many will be curious about the question of the possibility of divorced-and-remarried persons receiving Communion, so let me address this in more detail.   This question itself is not specifically addressed in the Plan.  However, much as the treatment of the subject in Amoris Laetitia, I do not find this particularly troubling, for the following reasons.  Traditional Catholic teaching has always stressed a balanced approach between objective moral principles and subjective moral culpability.  There is nothing new in this, and the current Catechism of the Catholic Church repeats it clearly (see, for example, paragraphs 1857-1859).  What prevents us from receiving communion ccc-photois being in a state of mortal sin.  The tradition holds that for a sin to mortal, “three conditions must together be met: grave matter which is also committed with full knowledge and deliberate consent.” The Catechism continues, “Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: ‘Do not kill, do not commit adultery, do not steal, do not bear false witness, do not defraud, honor your father and your mother. . . .”  But mortal sin is more than an objectively grave act.  “Mortal sin [also] requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God’s law. It also implies a consent sufficiently deliberate to be a personal choice” (CCC, 1857-1859).

What Cardinal Wuerl has done is to echo this traditional teaching.  How one forms spiritual directionone’s conscience is a complex matrix involving experience, formation, and discernment guided by one’s pastor.  Objective moral principles are one thing, but a person’s moral culpability for those acts or omissions is another, since “full knowledge” and “complete consent” are subjective issues.  The state of one’s soul before God, then, is deeply personal between the person and God, which again is the traditional teaching of the Church.  The decisions a person makes under the guidance of a pastor are matters of a deeply internal spiritual nature and can vary from person to person.  The responsibilities of a pastor in these matters are most crucial and weighty, and the Cardinal stresses all of this in the document.  No one answer will suffice in every case.  He writes, “Here Amoris Laetitia confirms the longstanding teaching of the Church and encourages pastors to see through the lens of Christ’s mercy and compassion rather than through a rigorous legalism.”  He continues:

Pastoral dialogue and accompaniment involve the development of conscience and also the expression of a level of support or confirmation for the judgment the individual is making about the state of his soul or her soul.  That judgment is the act of the individual and is the basis for their accountability before God.

In practice, this means that while some may be secure in their understanding and appropriation of the faith and the call of the Christian way of life, not all of our spiritual family can say the same thing. Even how we receive and understand the faith and its impact on our lives varies according to our situation, circumstances and life experiences.

While some people might prefer that both Amoris Laetitia and this Pastoral Plan might more directly “answer the question” about the reception of communion, such a response would not respect the primacy of the individual conscience under the guidance of the Church’s pastors, and the traditional understanding of moral decision-making in the Catholic Church.

PRACTICAL CAREwuerl3

Finally, as suggested by all that has gone before, the Plan offers very concrete resources for all those in pastoral ministry.  A primary “resource” is, of course, the parish itself.  The Plan suggests myriad ways in which various people within the parish might catechize, encourage, and accompany each other.  The parish is “the home of pastoral accompaniment, where we can all experience the love and healing mercy of Jesus Christ.”  The Cardinal directs that “Our parishes, as the place where people most experience the life of the Church, must be places of welcome, where everyone is invited, particularly anyone who might be disillusioned or disaffected by contemporary society or even by our faith community. The Church assures all that there is a place for everyone here in our spiritual home.”

7-Church-Walk           The section on the parish is extremely practical, with suggestions on how the various members of the parish and pastoral team might create this “culture of accompaniment” for others.  There are paragraphs for pastors and other priests, parish leaders and staffs, youth and young adults, engaged couples, newly married couples, young families, older couples and adults, and families in special circumstances.  It is only here that I would have wished for just one addition to the text.  Deacons are not mentioned in any context, and yet deacons, who are generally married with families of their own, are frequently engaged in ministries to couples preparing for marriage as well as other forms of family-related ministry.  In one sense, of course, the words of encouragement offered by the Plan to pastors, priests and parish staffs can – and do! – apply to the deacons.  Still, it does seem a missed opportunity to develop specific ways in which the diaconate, given its unique features within marriage and family life, might contribute to these ministries.

Finally, the last section of the plan offers a kind of “bibliography” of sources available from a variety of places, including the offices of the archdiocese itself, the United States Conference of Catholic Bishops, and various national and regional groups.  The resources identified cover the waterfront and there is something for everyone, in every kind of need.

          In short, this Pastoral Plan, while prepared for the Archdiocese of Washington, DC, is an excellent resource for Catholics everywhere, and I hope that other bishops will follow suit with similar initiatives in their own dioceses.  This Plan reflects significant collaboration on the part of the archdiocesan staff as the Cardinal prepared this multi-layered pastoral response to Amoris Laetitia.  I encourage everyone to read it, study it, and use it!

ADW Seal

Dear Pope Francis: Thanks, and No One Is Confused

Dear Pope Francis,

Since so many people are choosing to write to you, I thought I would too.  Many of the letters you receive, at least those shared through the media, take you to task for one thing or another.  I am writing for two reasons: to thank you for your leadership and courage, and to tell you that — despite what some are complaining about — I do not think anyone is “confused” by your actions, your teaching, and your writing.  May I suggest that those who make that claim are using that language of “confusion” to mask the truth: that they just disagree with you.

Your writing and teaching are clear: you desire the Church to be an adult Church.  By this I do not mean a Church only FOR adults, but a mature People of God, Mystical Body of Christ and Temple of the Holy Spirit.  This should be a Church in which we deal with each other with compassion, maturity and an honest realization that people are generally trying to do the best they can despite the sometimes overwhelming challenges they face.  Mature human beings come to realize that one-size-rarely-fits-all, and that we must use our God-given freedom of will in the best ways we can.  Your Holiness, we all understand full well that there are absolutes in life, but we also understand that sometimes we are going to fall short and need to struggle on the best we can, always with the guidance of the Holy Spirit given to us all as children of God created in God’s own image and likeness.

No one is confused by this, Your Holiness.  Your call to a mature Christianity echoes the voice of the world’s bishops assembled in solemn Council:

Coming forth from the eternal Father’s love, founded in time by Christ the Redeemer and made one in the Holy Spirit, the Church has a saving and an eschatological purpose which can be fully attained only in the future world. But she is already present in this world, and is composed of men, that is, of members of the earthly city who have a call to form the family of God’s children during the present history of the human race, and to keep increasing it until the Lord returns. . . .   Thus the Church, simultaneously ‘a visible association and a spiritual community,’ goes forward together with humanity and experiences the same earthly lot which the world does. She serves as a leaven and as a kind of soul for human society as it is to be renewed in Christ and transformed into God’s family (Gaudium et spes, #40.

There is nothing “confusing” in any of this, except for those who wish to be confused.  They seem afraid of the unknown, the sometimes grayness of life.  As Christ often chided his first followers, and your illustrious predecessors have often repeated, “Be not afraid”, and “Put out into the deep!”  As we sailors know only too well, this often means that while we want to steer a true course, we must often trim our sails and tack in order to take full advantage of the wind and sea.  My sisters and brothers who write to you of “confusion”, however, seem to long for a world — and the Church within that world — which has the clarity of a black-and-white photograph.  The reality of the world is color-full, however, admitting all the colors God created.  As the Council reminds us, we as Church have a “saving and eschatological purpose” which will only be fully realized in Paradise.  The Second Vatican Council (much like your own teaching) is accused by some observers for being “overly optimistic” or for using “ambiguous” language.  Nothing could be further from the truth of the matter, as you well know, Holiness.  This is not ambiguity but mature and conscientious adaptability; not naive optimism, but well-founded Christian hope.

And so I thank you again, Holiness.  Thank you for your clarity of thought and expression.  Thank you for your courage and strength of leadership.  Thank you for your joyful witness to the transforming power of the Holy Spirit in our lives as individuals and as Church.

Sincerely in Christ,

Deacon Bill

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Deacon William T. Ditewig, Ph.D., Archdiocese of Washington, DC

Commander, USN (ret.)

Professor of Theology, and former Executive Director, USCCB Secretariat for the Diaconate and Interim Executive Director, USCCB Secretariat for Evangelization

 

 

 

Going Golden: Fifty Years of Renewed Diaconate

PopePaulVIIt was just fifty years ago today that the Order of Deacons was renewed as a ministry to be exercised permanently in the Catholic Church.  Fifty years ago today, 18 June 1967, Blessed Pope Paul VI acted on the 1964 recommendation of the world’s bishops at the Second Vatican Council.  He promulgated motu proprio Sacrum Diaconatus Ordinem, which you can read in full here.

Following the conclusions of the Second Vatican Council (cf. Lumen gentium, #29), the Holy Father directed the appropriate changes to canon law which would permit the diaconate to be renewed as a “particular and permanent” order, and opened the diaconate to be conferred on married as well as celibate men.  The introductory paragraphs offer significant insights into the vision behind the renewal:

Beginning already in the early days of the Apostles, the Catholic Church has held in great veneration the sacred order of the diaconate, as the Apostle of the Gentiles himself bears witness. He expressly sends his greeting to the deacons together with the bishops and instructs Timothy which virtues and qualities are to be sought in them in order that they may be regarded as worthy of their ministry.

Furthermore, the Second Ecumenical Vatican Council, following this very ancient tradition, made honorable mention of the diaconate in the Constitution which begins with the words “Lumen Gentium,” where, after concerning itself with the bishops and the priests, it praised also the third rank of sacred orders, explaining its dignity and enumerating its functions.

Indeed while clearly recognizing on the one hand that “these functions very necessary to the life of the Church could in the present discipline of the Latin Church be carried out in many regions with difficulty,” and while on the other hand wishing to make more suitable provision in a matter of such importance wisely decreed that the “diaconate in the future could be restored as a particular and permanent rank of the hierarchy.”

Although some functions of the deacons, especially in missionary countries, are in fact accustomed to be entrusted to lay men it is nevertheless “beneficial that those who perform a truly diaconal ministry be strengthened by the imposition of hands, a tradition going back to the Apostles, and be more closely joined to the altar so that they may more effectively carry out their ministry through the sacramental grace of the diaconate.” Certainly in this way the special nature of this order will be shown most clearly. It is not to be considered as a mere step towards the priesthood, but it is so adorned with its own indelible character and its own special grace so that those who are called to it “can permanently serve the mysteries of Christ and the Church.”

deaconsFrom the beginning, then, the renewal of the diaconate as a “particular and permanent” order of ministry has been about sacramental grace.  The diaconate must never be reduced simply to the sum of its various “functions” which might easily be performed by others without ordination.  However, the Council and the Pope recognized that those performing those functions in the person of Christ and in the name of the Church should be strengthened by the sacramental grace of ordination.

This is a very special day for the Church and her deacons.  We remember with great respect and humility the giants of the renewal of the order of deacons: the bishops, theologians, and most especially those pioneering early deacons who set out into the unknown, charting a course for the rest of us to follow.

Deacons of the Church: Happy Golden Anniversary!

50th-Anniversary