Trusting the Gifts of the Spirit among the People of God

Sean O’Conaill  ©  Doctrine and Life  May/June 2012

FOR WHAT exactly is the Holy Spirit supposed to be waiting, to move the Irish Church into vibrant and visible recovery and renewal? This question seems to me to be critical to any response we might make to the predicament that so many find themselves in just now in Ireland. This is related above all to two problems: frustration with the current governing system of the Church, and a still-appalled reflection on a series of Irish government-led reports on child abuse within the Irish Church, beginning in 2006.

Seeking to guide us in our response to those reports the Holy Father issued a pastoral letter in March 2010, and in April 2012 we received the summary report of the apostolic visitation to Ireland that had followed that pastoral.1

It is largely my frustration with this summary report that leads me to ask the question posed at the start. In a previous article here I offered the conclusion that Catholic authoritarianism had been a key factor in the moral failure of Catholic officials in Irish state and Church to protest most vehemently against the abuse and endangerment of children.2

Elsewhere I later argued that the Church’s governing system has been thoroughly disgraced not just by the scale of the abuse crisis, but by the fact that the initial revelation of this horror had been a product of secular structures and processes arising historically out of the Protestant Reformation and the European ‘Enlightenment’ of the eighteenth century.3

I simply cannot get my head fully around the clear fact that my Church was finally moved to protect children not by the watchfulness, love and courage of its own leaders but by policemen, journalists, judges and jury members who often owed no debt of loyalty whatsoever to the Catholic Church. And that this process began in one of the most secularised societies on the planet: the USA.

Why did the church not uncover the problem itself?

The problem now for me is this. The summary report makes no allusion to the failure of the governing system of the Church to reveal to its leaders the scale of the abuse horror, and to act spontaneously long ago as it began to act in Ireland in 1994. Nor does it clearly explain the moral failure of so many Catholic officials, many of them ordained. In its references to the incompatibility of renewal and dissent it also seems me to seek to clamp down on the free expression of honest opinion within the Church in Ireland. So, as I began this article I was not even sure that it could be published.

Praying about all of this has led me somehow back to a reflection on my Confirmation at the age of about ten or eleven in 1953/54, when, as I distinctly remember, I was told the sacrament conferred upon me the dignity of becoming a ‘Temple of the Holy Spirit’. That sense of my own dignity within the Church has never completely left me, mainly because it was further reinforced by the mentoring I received at University College Dublin in the 1960s, by clergy heavily influenced by Vatican II. I caught the excitement of the time. The expectation of reform has heavily influenced my life ever since, especially since 1994, when the abuse crisis first emerged.

Learning from Scripture

It is strange how prayerful meditation on what life was like as a child of ten or eleven can somehow recover for us the hopes, dreams and vulnerability of childhood. Doing this in Lent in 2012 led me frequently into tears, and into recovered memory of matters long suppressed, such as my late mother’s strange illness that was not finally named for me until I was in my fifties. It led me also, by a process too circuitous to need tracing here, to a reflection on my early experiences of the Bible.

One of these in particular stands out: the story of Susanna and the Elders in the Book of Daniel.

Briefly, this story tells us that during the Babylonian captivity of the Jews, beautiful Susanna was lusted after by two Jewish judge elders. They conspired to tell her that they would publicly allege that they had seen her in adulterous intimacy with a fourth party if she did not satisfy their lust. When Susanna even so resisted their joint intimidation, they proceeded with their plan publicly to accuse her of adultery. As two witnesses were all that were required by Jewish law to satisfy their assembly, their accusation was accepted as true by that assembly. Susanna was being led away to die when she passionately declared her innocence. Then, according to the text, this happened:

The Lord heard her cry and as she was being led away to die, he roused the Holy Spirit in a young boy called Daniel who began to shout, ‘I am innocent of this woman’s death!’ At this all the people turned to him and asked ‘what do you mean by that?’ Standing in the middle of the crowd he replied , ‘ Are you so stupid, children of Israel, as to condemn a daughter of Israel unheard, and without troubling to find out the truth? Go back to the scene of the trial: these men have given false evidence against her. (Daniel 13: 46-49)

We are told then that the other judge elders of the assembly not only acted on the young Daniel’s advice, but asked him to sit with them and advise them further. He suggested separating the two accusers, and questioning them as to the precise circumstances in which they had seen Susanna committing adultery. When this was done the conspirators gave different accounts, proving Susanna’s innocence. (Everyone has seen much the same thing happen today in TV police procedural dramas.)

Rousing the spirit of youth!

Remembering this in the aftermath of the apostolic visitation summary report, I was prompted to explore in my mind precisely what could have been involved in the Lord ‘rousing’ the Holy Spirit in a young boy, to the extent that he could stand alone in an assembly dominated by elderly judges and shout ‘stop’?

Could it be any of these, the virtues that can arise out of the gifts of the Holy Spirit, as listed in the Catechism of the Catholic Church: wisdom, understanding, counsel, fortitude, knowledge, piety, and fear of the Lord?And could it be also be the fruit of the Great Commandment: to love God above all, and our neighbour as ourselves?

My mind fastens particularly on the words ‘fortitude’, ‘understanding’ and ‘love’. Does the Catholic magisterium, and its method of exercising authority, nourish these virtues? Does it allow for the possibility that prayerful young people especially might ever be gifted with an understanding and an insight that might lead them to ask difficult questions, and with the courage to stand up and ask them, no matter what? Especially all of the questions that arise out of the leadership catastrophe we have suffered?

I have to say that my experience of the magisterium since about 1968 is that it seems to have a fearful attitude to the creation of circumstances within the Church that could encourage young people especially, but lay people in general, to ask difficult questions of itself, and of those in ordained ministry. Many of those difficult questions pertain to the issue of sexuality. It is true that individual bishops have been an exception to this rule, and that some have held open and honest forums in the aftermath of the Irish state abuse reports. But there is still no sign that such assemblies will become embedded in the regular and normal life of the Church.

‘Bishops are accountable to the people’

And that brings me back to what I see as the enormous gaps in the summary report:

First, its failure to address the question of widespread moral cowardice among so many Catholic adults, and especially among those who carried the full weight of the magisterium’s expectation that they would be loyal to it, and would avoid scandalous revelations.

Second, its failure to explain why it was that it is to Irish secular agencies that we owe both the revelation of the abuse horror in Ireland, and the momentum that led to Catholic bishops becoming for the first time ostentatious in the cause of child protection.

Third, its failure to predict that the mooted reorganisation of the Irish Church will include structural reforms that will mandate a principle stated by Monsignor Charles Scicluna earlier this year at a clerical child abuse forum in Rome: ‘Bishops are accountable to the Lord, but also to their people.’’5

As the apostolic visitation and its summary report also arose out of a secular process of discovery, I am prompted to ask then also how the Holy Spirit might be moving Irish Catholics today to respond to the crisis that now still weighs on us. Could one of those ways be a questioning why the elimination of dissent among Irish Catholic clergy loyal to Vatican II should be a priority of the magisterium at this time – when it has so many questions still to answer about its own failures? And when there is still no promise of structural reform?

Committed to Justice

I also ask, finally, whether the unwillingness of the magisterium to encourage questioning from lay people at every age from Confirmation on might be a key factor in the continuing inertia of the Irish Church, and especially the departure of young people from it. The forgetting that as early as ten our Church has given to all of us the dignity of being Temples of the Holy Spirit is widespread in Ireland, especially among young men. Isn’t it time to remind all of the Irish three million plus who claim to be Catholics that this privilege is still theirs? And to ask them to pray to the Holy Spirit, above all for the gifts of insight, love, wisdom and fortitude? And to provide church structures as worthy of the People of God as those that allowed the Holy Spirit to prompt an honest young man to ask, in open assembly, life-saving questions of his elders long before the time of Christ?

Apropos the latter, according to the Vatican’s own website, ‘Msgr. Charles J. Scicluna is the “promoter of justice” of the Congregation for the Doctrine of the Faith.’6 Isn’t justice also a gift of the Holy Spirit? Wasn’t justice precisely what was involved in the case of Daniel and Susanna, and wasn’t it precisely justice that was lacking in so many cases when the parents of victims of clerical abuse came to the administrators of Catholic dioceses and religious congregation? How are we to encourage young Daniels in Ireland, and to ensure that our child protection is not again subverted by clericalism, if our Church structures continue to patronise and exclude all lay people, and especially young people?

I am entirely convinced that the continued holding back on Church structural reform by the magisterium, and in the meantime its encouragement of unjust and covert delating of those who do ask difficult questions, subverts the work of the Holy Spirit and delays the recovery of our Church.

Notes

  1. Summary of the Findings of the Apostolic Visitation in Ireland, March 2012
  2. S. O’Conaill, ‘Authoritarianism and Moral Cowardice’, Doctrine & Life, May-June 2010
  3. S. O’Conaill, ‘The Disgracing of Catholic Monarchism’, in The Dublin/Murphy Report: A Watershed for Irish Catholicism?, eds. John Littleton and Eamon Maher, Columba Press, Dublin, 2010
  4. Catechism of the Catholic Church, par. 1845
  5. Monsignor Charles Scicluna, as reported by the National Catholic Reporter on February 8, 2012.
  6. Vatican website: www.vatican.va : type ‘Monsignor Charles Scicluna’ into the site’s ‘Search’ option

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