Category Archives: Media

Salvation and Social Media

Articles, Atonement, Media, Recent, Redemption

a

Jesus died on the cross …

… to free us from fear of what other people think…

… and from the danger of being misled by their flattery or adulation.

What is it like to be occupied by a foreign power … to be told that your culture is inferior and your God is powerless … to have every attempt at resistance beaten down and your leaders tortured and executed in the most brutal and degrading way?

Are you then in danger of believing what you are told, and even of blaming yourself for your foolishness?

That was the condition of the poorest in spirit in the Palestine of Jesus’s time.

And that was why they understood the Resurrection of Jesus as freedom now – from the mistake of believing that they had been forsaken by the God of their ancestors, the God of Moses who had freed the Israelites from the Egyptian Pharaoh.

It is time to recall what belief in the Resurrection originally meant, and still means:

We need not fear the judgment of other human beings, whoever they are – and will be foolish if we spend our lives in search of their approval.

How did we lose the original meaning of salvation?

How did it happen that Christian teachers today have so often forgotten the original meaning of ‘Salvation’ – and cannot explain the relevance of prayer to the epidemic of self-harm now ongoing via Internet social media?

For the earliest Christians the story of Jesus was ‘salvation’ right now – not just a promise of life after death. Occupied by an often brutal foreign power the Jews of Israel were in real danger of of internalising Rome’s judgement of them as an inferior people whose God had failed. It followed that a belief in Jesus’s resurrection was also a belief that Rome’s power lay at the mercy of the God of Israel and was ‘passing away’.

History was to prove them right. An empire that ruled by fear and the most cruel shaming had been overthrown where it most mattered – in the minds of a minority who were quick to pass on this electrifying news.

The same story of Jesus, amplified in the Gospels, also overturned the myths that wealth, health and social status were signs of God’s approval, while illness or misfortune or extreme poverty must be proof of God’s condemnation. The assumptions that sustained the social pyramids of the ancient world had all been thrown into question.

So, in their own lifetime many of ‘the poorest in spirit’ had become convinced that they had never been deserted by a transcendent power that knew them individually – and the world’s greatest empire had been proven a hopeless judge.

However, through the centuries this original understanding became dimmed, especially by a theology of atonement that implied that God was still dissatisfied by our sinfulness – identified mainly with our sexuality. St Anselm of Canterbury convinced many in Cur Deus Homo (1098) that God the Father sent Jesus to collect a debt on which we had defaulted, and that Jesus accepted crucifixion to repay this debt.

And then, in the 1500s, Protestant leaders such as Martin Luther and John Calvin developed the idea of Jesus as penal substitute, the one who accepted the extra punishment that must otherwise fall on ourselves – because the suffering that sin itself brings is not enough.

In this way the liberator God of the early Christians had become instead the Great Medieval Debt Collector who will send us to Hell for defaulting. No wonder this doesn’t make sense to so many of today’s young people.

Social Media – an Empire Built on Our Search for Recognition and Approval

In our own time, following the rise and fall of the prestige of Christian churches (over twenty centuries) a new global empire has arisen: the empire of global electronic media. Its favourites are no longer the military heroes of the ancient world but the ‘silicon’ hardware and software icons of the Internet, and anyone else who can ‘influence’ its markets. Everywhere the teenagers of today can look for proof of their own significance on screens they need never darken.

The result? The verdict of many studies confirms the research of an Oxford University team: screen time correlates with poor mental health and “the association of well-being with regularly eating potatoes was nearly as negative as the association with technology use”.

Furthermore, the renowned US psychologist Dr Jean Twenge has found that the correlation between social media consumption and mental health challenges for young girls is even stronger.

“…The link between social media use and poor mental health for girls was 10 times as large as what the Oxford paper identified for “screen time.” A recent paper by two Spanish statisticians also examined the Oxford researchers’ techniques and also found a much stronger link. These findings fit with Facebook’s internal research, leaked by a whistleblower and published last fall, which concluded that Instagram led to depression and body image issues, particularly among teenage girls.” (Washington Post, 16th Feb 2022)

Why the Phone Fixation?

The power of ‘social media’ lies in the simplest of mistaken assumptions – that our value and importance can be determined by the judgement of others. Disappointment and elation – obscurity or recognition – honour and shame – are in the power of a handheld device that will tell us at a glance where we stand.

Anyone can therefore fall victim to an iron law of history. Wherever there is a search for status there will also be the formation of alliances in the shaming of those who are anyway vulnerable.

That many of the young are now mentally distressed and disturbed as a consequence is now well established. To believe in the Internet – or in media generally – as the arbiter of a person’s worth – is, for millions, to become poor in spirit all over again. It is also to be in danger of entrapment in cults or conspiracy theories, completely isolated from reality and the real world.

And that is why we need to remind ourselves, constantly, through prayer, that we should never make ourselves the prisoners of the judgement of others.

What has the experience of media shaming taught Irish clergy?

An Irish Catholic Church that has fallen from high social prestige to social disgrace in little over a generation has so far adjusted poorly to this situation. Clergy whose vocations began before ‘the fall’ were themselves teenagers when their own corporation was a power broker of both honour and shame in Ireland. Resentment and even anger (much of it justified) can be their default reaction to the reversal of fortunes they have experienced.

There is another option – to look again at that human tendency to see ‘honour’ as truly in the gift of other humans – and to identify that as the driving force of all ascent to social superiority, in all eras – and as the ‘worldliness’ that Jesus came to conquer. If the Gospel story was not a revelation of that mistake – and of the fallibility of human judgement – even when all are in agreement – what was it?

Is not that mistake – the seeking of honour in the adulation of others – the root of all tyranny in all eras? Was not that the mistake of the sons of Zebedee also, and the root of all conflict?

Can homilies address the threat to young people of online bullying?

Why should we not see the disgracing of the Irish church – at the hands of a secularising media – as deliverance in disguise – especially from the mistake of supposing that when the church was itself the great social arbiter of honour and shame it was where Our Father wanted us to be? Was it not to protect its social eminence, its ‘reputation’, that the clerical institution failed to be truly Christian in its protection of Catholic children?

Has not their own ‘humiliation by media’ been in truth a later stage of the formation of Catholic clergy for the world of now? Is not the Creed – the shortest summary of the story of Jesus, and of Catholic belief – to be celebrated and re-affirmed now, in the face of a secularism that direly needs it?

Certainly there must be many Irish teenagers ready for saving from the mistake of believing their dignity is decided by the Internet – so intensely controlled merely by ‘the market’. Who is now ready for the rescuing? Is that not a calling for all of us?

Sean O’Conaill

[This article was revised on January 14th 2023, in light of reinforcing research data on the negative influence of social media on the mental health of young people.]

Media: Cruel arbiter of youthful self-respect

Alienation, Articles, Bullying, Media, Mental Illness, Topical, Youth

According to Ireland’s Economic and Social Research Institute, one in four Irish teenage girls aged 16-18 is self-harming, and obesity rates among young people are higher for those socially less advantaged. This news of Nov 3rd 2016 shows that Ireland is following a pattern that is uniform throughout the developed world: a new tyranny is growing, far more insidious than any that preceded the rise of electronic and print media.

Under British imperial occupation Ireland suffered huge psychological damage that has still not been overcome, but at least we had far closer bonds with one another than is happening today. We could join to celebrate what we had retained of our historical memory, and dream together of a future truly free.

But what does true freedom mean today for Irish young people, when stereotypes of physical attractiveness, celebrity and success are mercilessly relayed to them by ‘must have’ devices that wake them in the early morning. And when trolls, fashion police and ransom honey-pots lie in wait on ‘social media’ throughout their waking hours?

This ‘media colonisation’ was impending even before Ireland’s 20th century overthrow of ‘the British yoke’. The very first clinical diagnoses of what are today termed eating disorders occurred in the 1800s, in an era of expanding print mass media. The latter exploited the appetite of young women for every detail of the costume and ‘lifestyle’ of highly placed ‘beauties’ – such as Sisi, the Empress Elizabeth of Austria (1837-1898), wife of Emperor Franz Joseph I.

It was this ‘new woman’ who, along with her good friend the Empress Eugénie of France, wife of Emperor Napoleon III, put an end to the wearing of the crinoline and made slimness de rigeur for fashionable women from then on. According to one account they had in their early friendship retired to a private room to measure their waists – inaugurating what is now the global craze for competitive thinness. Ominously, Sisi insisted upon a rigid low calorie diet and dedicated herself to physically demanding sports – and it wasn’t long before the highly placed female readership of the growing print media was aware of every detail of this new ‘must’ for the ‘new woman’.

The first clinical descriptions of what is now called anorexia were written when Sisi and Eugenie were most influential, in 1860 and 1873.*

The habit of imitating social models began much earlier, of course, but the media  multiplication of images of the model ‘socialite’ meant that body-shape competition intensified – and the least ‘body-confident’ girls among the upper classes were necessarily in most danger. Now every young woman is subject to the same threat.

As for rates of obesity, those too are now known to correlate with social disadvantage and the self-dislike to which the least fortunate give way. ‘Comfort eating’ is far from being a myth for those subject to media, yet incapable of participation in any of the competitions for status that they see.  Self-cutting is obviously closely related, an expression of the deepest self-rejection.

For commercial media, competition of all kinds is the ‘gift that keeps on giving’ – because of a singular human frailty: our tendency to agree that our worth is indeed determined by other humans, by ‘society’. There is a complete uniformity in the damage done to young men who ingest steroids to ‘bulk up’, and young women who swallow dieting doctrine, by virtue of the same conviction: ‘I must not be shamed by my body’.  Media are almost uniformly the conduit of this merciless dogma: beware at all costs of social contempt; seek honour through conformity.

Those who see religious faith as the greatest threat to freedom have not yet noticed that it is now from a thoroughly secularised media, dominated by purely commercial interests, that a far greater danger threatens. Or that, as the greatest theme of all great religion is the equal sacred and inviolable value of every one of us – no matter what ‘society says’ – it is only through those who believe this passionately that true freedom will come.

‘What happened to sin?’ asked the late Sean Fagan. Answer: it became ‘self harm’. (For St Thomas Aquinas ‘God is not offended until we harm ourselves’.)  Irish Catholic clergy, many still despondent over their own recent shaming, need to remember that it is only from their current social altitude that the Gospel can be effectively preached.

Only now, released from its mistaken role at the pinnacle of social respectability,  can the Irish Catholic church – clergy and people together – effectively uphold the full Gospel of the equal and infinite value of every person.  The power of Christendom to teach the whole Gospel was always an illusion, because it was in those centuries of the clergy’s greatest social power that the deepest meaning of the Resurrection was almost lost: that our value, our worth, is God given and is therefore not in the gift – or justly subject to the contempt – of any other power: not ‘society’, not media and not even the Church.

*    See: ‘Eating Disorders and Mimetic Desire’, René Girard  [Contagion: Journal of Violence, Mimesis, and Culture 3 (Spring 1996)]

The Church isn’t the only institution in the dock

Abuse of Power, Articles, Justice, Media, Power, , , ,

Sean O’Conaill  © Reality Jan 2012

At this time in the history of the island, word spread of a new power in the land. Its representatives had fascinating information to impart. These personalities had new ways of looking at the world, a capacity to set people talking and to widen everyone’s horizons. They channeled information from far overseas, greatly expanding the data that people had access to. People found them reliable, and came to trust this new power. Those who had previously most influenced the thinking of the people gradually lost that influence. The new institution came to change how everyone behaved, and to determine what they talked about.

As time passed the prestige of this new power grew enormously on the island, until its name was known by everyone, and millions listened. It came to determine who was to be honoured and who to be shamed, and even to influence the government of the island.

Then, unexpectedly, people learned that this new institution had abused its extraordinary power, and had acted with complete injustice. Suddenly the spotlight that the institution had focused on others was now focused on itself. The people sensed an important turning point, and were angry that the trust they had placed in this institution had been betrayed.

~*~

If you have guessed by now that the institution described above is RTE, and the modern Irish media generally, you are quite correct. But notice something else. This plotline accurately fits the history of another very different institution – the Irish Catholic Church.

Of course the history of the latter is to be measured in centuries rather than decades, but otherwise there are striking similarities in the history of the Irish media, and the history of the Catholic church in Ireland.

The most striking similarity is the power that both acquired to utterly change the way of life of an entire people. Both brought new information from the outside world, and new personalities, and both addressed fundamental questions that we all ask: just how valuable and important am I in the scheme of things, and how should I live to be worthy of respect? They therefore both sidelined the previous mentors of the Irish people and acquired an unparalleled power to influence Irish behaviour.

This gave them both in the end the same power to honour some people and to shame others – to make saints or celebrities or winners of some and villains or sinners or losers of others. There is no greater power than the power to broker honour and shame – and this power is supremely dangerous. We now know for certain that sooner or later those who exercise too much of this power will overreach and act unjustly. We have now seen that happen both to Irish Catholic clergy and to Irish media executives – in the same short time span. This gives us an unparalleled opportunity to learn, and to draw conclusions.

Those who draw the conclusion ‘the Catholic Church is evil and should be destroyed’ are as mistaken as those who shout ‘the media are all evil and bigoted’. A more correct conclusion is that power is deeply problematic for us humans, and must never be absolute. An even more important conclusion is that every one of us has a part to play in limiting the power that is given to any institution.

The saving grace of the media is that it embraces a wide range of different outlets, and includes journalists of real integrity and courage. Had it not been for good journalists in the Irish secular media we would know little of serious abuses of power by, for example, negligent bishops and too many of those who ran Catholic institutions for the poorest children in Ireland in the last century.

The main saving grace of the Catholic Church is that it provides us with a founding figure who saw it as his primary mission to assure the sinners and losers of this world that they were, in reality, lovable and loved. When the power brokers of honour and shame of his own time turned on him he identified precisely the core problem of human society:

“You look to one another for approval!”

Looking to one another for approval, rather than to something far more reliable, we humans are extremely vulnerable to being influenced by others, and to vanity, the tendency to seek public admiration. We do this because we are supremely unsure of our own value – unless we do what all the great mystics have done. This is to seek and then to rely upon, an unfailing source of self-esteem that has nothing to do with what other humans think of us. Following Jesus of Nazareth, many of the greatest Christian mystics were also members of the Catholic Church.

The abuse of power on the other hand has almost always something to do with seeking, or trying to hold on to, the approval of others. Catholic bishops would not have concealed clerical abuse if they had not been concerned about the clerical church losing the approval of those who finance the institution. Media executives would not allow false accusations to be made by their reporters if they were not concerned about winning the approval of their paying customers, especially those with an appetite for scandal.

What feeds the worst of the media is this human appetite for scandal – bad news about other people, and especially about those who have enjoyed more esteem. To reduce the power of the gutter media, those who patronise it really need to think hard about why they do so. If they really need to hear bad news about others, what does that say about their own self-esteem?

We also need to notice the full significance of the mistake made by RTE in relation to Fr Kevin Reynolds – falsely accused by Prime Time Investigates of fathering a child through rape of a young African girl. For the first time in two decades the full glare of the Irish media spotlight turned now on the media itself, and this time the scandal has to do with the media’s abuse of power. No one should miss the significance of that. This horrible error marks a critical turning point in the history of Irish scandal.

For the most powerful brokers of honour and shame in Irish society are no longer now the leaders of the Catholic Church, but the most powerful executives in the Irish media. They have an almost absolute power to make, and destroy, the reputation of anyone they focus on. If there is a better media concerned above all about justice, shouldn’t it now turn its attention to this imbalance of power, and deal with abusive reporting as fiercely as it has dealt with clerics and religious who have abused power? Shouldn’t our best newspapers now have media correspondents as well as religious affairs correspondents?

Knowing as I do some of the best Irish journalists I know that they would fully agree with this point, and were as disturbed by the RTE mistake as any Catholic. We may yet see an Irish media that is as self-critical as it is critical of other institutions.

As for those journalists who can’t take this point, and who want to go on seeing the Irish Catholic Church as the root of all evil in Ireland, their bias will now stand out in stark relief. No sensible person can now argue that the media too don’t illustrate the truth that power corrupts and absolute power corrupts absolutely.

Catholics can take pride that it was a Catholic historian, Lord Acton, who first formulated that conclusion in 1887, and that their church has produced outstanding servants of justice. Assured by our founder that God’s love for all of us is unfailing, we don’t need the uniform approval of the media, and we don’t need to get angry when the media are unfair. That unfairness will not go unnoticed by all concerned about the truth – and sooner or later a balance will be restored.

Nor should Catholics resent their church’s loss of power in Ireland. We are now far less vulnerable to scandal – and the light of those many Catholics who have always served the Irish people well will now shine far more brightly.

Why the Show mustn’t go on

Articles, Clericalism, Eucharist, Hypocrisy, Media, Secularism, Simulation, Vanity, , , , , , , , , , , , , , , ,

Sean O’Conaill © Doctrine and Life Sep 2008

I still vividly remember my first experience of live Shakespeare.  Sometime in the late 1950s Anew McMaster took note of the reappearance of Macbeth on the Irish Leaving Cert English Syllabus – and produced the Scottish play in the old Olympia theatre in Dublin, with himself in the title role.

Never can that renowned actor have been more challenged by a defiant refusal to suspend disbelief than on the day I attended.  Hungry for every histrionic slip, hundreds of us teenage Shakespeare detesters had been crammed by school decree into an already dingy theatre.  McMaster gave us early encouragement by pausing to remove wads of very heavy red beard that were impeding his vocal freedom.  Our joy became complete when, at a later stage, a youthful bearer of bad tidings rushed on a little too enthusiastically, slipped in coming to a necessary halt, and crashed to the floor in a perfect pratfall at the feet of the king.

Our sincere applause resounded far longer than the same baleful king thought warranted.  We wanted an encore, and were deeply disappointed when we didn’t get it.  Macbeth’s final ordeal at Birnam Wood was almost matched in its horror by our indifference to this honest actor’s unstinted efforts to re-create it. We thought, with all the savagery of adolescence, that he thoroughly deserved both his quietus and our cheers of relief when the whole performance was finally over.

I recall this theatrical debacle just now because I have a strong sense that I am observing another :  the collapse of the theatre of Catholic clericalism in Ireland.  Here we have another show that becomes far more embarrassing the longer it goes on.

I hope I am not being cruel here also.  I know humble men aplenty struggling to maintain the integrity of the church, and giving splendid Christian service in so doing.  But they too have a need for the truth to be spoken.  A way of being Church that has always had far too much too much to do with maintaining an illusion has been exposed as unsustainable, and needs to be given a decent and explicit burial.   So long as we were never fully conscious of its illusionary nature we could not strictly be accused of hypocrisy.  Made conscious of it recently, we are all now open to that charge.

I finally reached this conclusion when watching the recent documentary film ‘The Holy Show’.  This detailed the private life of the late Fr Michael Cleary.  While maintaining a public persona of exemplary rectitude, this nationally celebrated priest seduced a very vulnerable young woman who had come to him for spiritual support.  He then ‘married’ her in an entirely secret ceremony, and conceived a son by her whom he could never publicly acknowledge.

Meanwhile, with monumental irony, he had become a troubleshooter in great demand by the hierarchy to defend on national media the church’s sexual code – exemplified by the encyclical Humanae Vitae.  He climaxed this career by welcoming Pope John Paul II to a televised  outdoor spectacle in Galway in 1979.  (The fact that another of that day’s personalities, Bishop Eamon Casey, was exposed in 1992 for also having secretly fathered a son will always be remembered in connection with that day.)

The Holy Show  clearly identified Cleary’s central weakness:  his very celebrity was the greatest obstacle to his owning up to his own fallibility – and his wife and child suffered the worst of the consequences of that failure.  The more celebrated he became the more reputation he had to lose.  His greatest sin was therefore his vanity – his inability to lose public admiration by admitting his sexual indiscretion.

Inevitably I will be accused of generalising from these particular instances to indict clergy generally – but that is not in fact my drift.  Knowing clerics who live lives of exemplary humility I point only to the danger of the illusion of clericalism, which rests upon a myth.  This is the myth that ordination somehow magically confers virtue upon those who receive it.  That many, many Irish Catholics had bought heavily into that myth was proven by the shock of the truth, a shock that still reverberates and has still not been fully absorbed.

The very architecture of Catholicism, focused upon a liturgical space designed for priestly ritual, facilitates myth and illusion in relation to clergy.  Andrew Madden recounts in his autobiography ‘Altar Boy’ the impression made on his young mind by the appearance of the priest in the sanctuary of a Dublin church:  “The people stood up because the priest was so holy and important…”. This explained Andrew’s own early desire to be a priest – the very desire that made him vulnerable to his priest abuser in a Dublin parish.  “Neighbours, friends and others got to see me with the priest up close.  I felt good.”

Historians interested in explaining extraordinary Mass attendance in Ireland as late as the 1970s, and our full seminaries then, should reflect upon the fact that most of Ireland was relatively starved of public spectacle before the coming of national TV in 1961.  The parish church filled this gap for many people, providing the stage for the man who was usually the most important local celebrity – the priest.

And what most differentiated the lifestyle of the priest was the fact that he was celibate.  And that he had an officially recognized role in identifying, decrying (and relieving the eternal consequences of) sexual sin.  Every adolescent learned that this was the sin most offensive to God, and the sin that the priest had somehow, apparently, overcome.  No one told us that the public role of the priest could be a temptation to another sin entirely:  the actor’s sin, the sin of vanity, the coveting of public admiration.  Needless to say, we were therefore unaware of its dangers for us also.

TV provided a far vaster national stage, and the story of Ireland since about 1961 is largely the story of how that electronic stage has replaced liturgical space as the dominant Irish theatre. It has also become the dominant temptation to our vanity.  That in turn explains how Eamon Casey and Michael Cleary became national celebrities.  From 1961 – entirely innocent of the dangers of the first of the deadly sins – the Irish church was sleepwalking towards the PR disasters that have traumatized it since 1992.

What happened to Andrew Madden well illustrates another of those PR disasters – the revelation not just of clerical child abuse but of the typical cover up of that abuse by bishops and other clergy.  (The most serious charge levelled against Michael Cleary is the allegation by Mary Raftery that he turned a blind eye to the brutal abuse by a fellow curate in Ballyfermot, Tony Walsh, of young boys.)

The papal visit to the US in April 2008 has made important progress in recognizing the seriousness of the evil of clerical sex abuse but has failed completely to grapple with the reason for the cover up:  the perceived need of bishops and other clergy to maintain the clerical myth – the myth of clerical immunity to sexual sin.  With this clericalist myth, vanity has become virtually institutionalized in our church – the reason it still cannot be named as the root cause of every scandal that has befallen us since 1992.

For scandal is not just the revelation of human sinfulness.  Sin itself is mundane. The archetypal religious scandal is the story of David, the divinely anointed Jewish national hero who covertly murdered Uriah, the husband of Bathsheba, the woman he had seduced – to prevent it becoming known that he, David, had impregnated her.  Scandal has always to do with a fall from grace by those in high places, and clericalism is essentially an unwarranted claim of entitlement to grace and social prestige.  Until that has been fully recognized and acknowledged by those who lead the church, we will not be able to learn from what has happened to us.   We will also remain troubled by periodic clerical scandal, especially if the mandatory celibacy rule for all priests is retained.

These days the Irish church is deeply divided between those who have lost the illusions of clericalism and those who believe that Catholic loyalty requires them to restore those illusions as rapidly as possible.  The latter make that mistake because our leadership has not yet clearly differentiated Catholicism and clericalism.  We will remain stuck in the ditch, spinning our wheels, until that changes.

In an earlier article here I pointed out that the ritual of the first Eucharist derived its solemnity and liturgical meaning only from the fact that it was followed by an actual self-sacrifice1.  We must never forget that all ritual is, to use a contemporary idiom, virtual reality – just like theatre.  The integrity of the ceremony rests upon the integrity of those who celebrate it – priests and people.  Clearly, ordination in itself cannot guarantee that integrity.  This too needs now to be fully acknowledged – as does the fact that the public role of the cleric can entangle him deeply in the sin of vanity, the greatest threat to all integrity.   On the credit side, the self-effacing and dutiful priest, and those married couples who fulfil all the obligations of a sexual partnership, restore the credibility of the church.

So, instead of lamenting the loss of an illusion we need to rejoice at it, and to notice that the vanity that led to it lies also at the root of the greatest evils that threaten everyone’s future.  Vanity arises out of an inability to value ourselves without validation from others.  That is why we seek attributed value through public admiration, and pursue the latter through exhibitionism, the cult of celebrity and ostentatious consumerism.  This latter source of the environmental crisis is also the root of competition and conflict – and lack of a secure self-esteem lies also at the root of addiction.

‘Hard’ secularism – the kind that thinks that suppressing all religion will create a perfect society – doesn’t understand any of this.  This is why it can’t explain the failure of untrammeled secularism (e.g, in the Soviet Union) to put an end to personality cults and to produce a perfect society.  Meeting the challenge of secularism requires us to recognize fully the deadliest of the sins as it tempts ourselves in our own time.  If we don’t do that now we will be guilty of something else – of choosing to learn nothing from the hardest and most helpful lessons we ourselves have recently received.

Notes:

  1. The Role of the Priest: Sacrifice or Self-Sacrifice?,  Doctrine and Life, Sep 2007

Revitalising the Catholic Church in Ireland: I – Crisis

Ageing of Clergy, Articles, Canon Law, Church Renewal, Clericalism, Division, Education, Media, Scandal, Secularism, Sexuality, Vocations Crisis, , , , ,

Sean O’Conaill © Copyright Reality 2004

“Let’s face it – the Catholic Church is on its way out wherever economic progress and universal education take hold. It is a relic of the distant past when uneducated people needed to believe in a superior being up in the sky and priests to do their thinking for them. It has no place in the twenty-first century. In Ireland, where the power of clergy has finally been broken, it will soon be a distant memory.”

This seems to be the shared opinion of most of Ireland’s media pundits these days. Resentful of the power of clergy to dominate the educational system, and even to control politicians as late as the 1980s, Ireland’s mostly anticlerical intellectuals were delighted to see Irish Catholic bishops score a series of devastating own goals in the 1990s. This process continued into the third millennium. In September 2003 Fintan O’Toole declared in the Irish Times that the struggle he and other liberal and leftist intellectuals had waged since the 1960s against the influence of the Irish Catholic hierarchy was virtually over, with victory going to his side of the argument.

Now lay Catholics themselves can list a hatful of critical problems that together seem destined to sideline their church, making it even less influential here than the Church of England next door. Here are ten that seem to me to be of special importance.

First, a series of media scandals has undermined the moral authority of Catholic bishops, the supreme teachers in the Church. The policy of concealment of the sexual abuse of Irish Catholic children by some priests, coupled with the frequent absence of Christian love in the treatment of victims and their families – has shocked the Catholic laity far more deeply than the abuse itself. In the absence of any other explanation by the bishops, laity are forced to conclude that the first priority of Catholic leadership was, in too many cases, to preserve the public image and prestige of clergy generally, rather than to protect the innocence of children and to obey the great command of the Gospels – the law of love. This has shattered the bond of trust that led laity to respect Catholic teaching on, for example, the importance of the family, the dignity of every human being, and sexual matters generally. It’s not clear what the bishop’s crosier symbolises anymore, if it doesn’t mean that children will always come first.

Second, the ability of the Catholic clergy to attract young men into their ranks, already weakening in the early 1990s, has collapsed altogether in the wake of these scandals. This now affects all the religious orders, as well as the diocesan clergy. Moreover, the rapid economic growth of the 1990s has made the career of a celibate priest increasingly less attractive especially when priests themselves complain about poor leadership and too little room for initiative. As clergy have – at least in the experience of everyone now alive – always run the church, how can it survive if there aren’t any?

Third, older clergy often seem ill equipped to explain how Catholic belief is relevant to the needs and questions of lay people today. The Creeds were written over fifteen hundred years ago. What do they mean in a world of mobile phones and universal education? What do they have to do with the problems of raising teenagers whose minds are tuned in to Hollywood, science fiction and the music industry? How do they help in grappling with problems such as addiction, depression and suicide? A generally aging clergy seem more and more out of touch with the minds of rising generations. Too often they don’t either like or understand youth culture, and can’t seem to get through. Too often they complain about the modern world and seem to want to live in the past. That’s often why so many teenagers can’t stick weekly Mass anymore: they find it boring and meaningless.

Fourth, despite the hierarchy’s verbal emphasis on human dignity, lay people are not equally respected in their own church. They are talked at, not listened to. The wisdom and concerns of women especially get no hearing. Parents have not been invited to discuss with clergy the growing problem of influencing young people who are now targeted by culture-changing and alien commercial influences. Most bishops avoid occasions where they will be questioned by lay people, or obliged to listen to them. This makes it impossible for parents to defend Catholic teaching effectively. It seems to prove also that secular culture – where the intelligence of lay people is equally respected – is superior, even in Christian terms.

Fifth, clergy generally are either unhealthily hung up on sex, or unwilling or unable to talk about it. The sexual scandals, and the problems that many priests obviously have with celibacy, have seriously undermined the credibility of the official policy on, for example, birth control – which very few lay people can understand. When teenagers are taught that cohabitation offends God as much as genocide they fall about laughing. This makes many of them wonder about abortion too, and whether their Church is really committed to fighting Aids. The Church has lost its persuasiveness on sexual issues at the very time when clear, balanced sensible teaching is really needed.

Sixth, this clerical hang-up on sex has tended to create a false popular impression that Catholicism has more to do with sexual repression than liberation of the spirit and enlightenment of the mind. This is partly why the growing secular interest in spirituality has led many to suppose that the Bible is a less useful source than oriental mysticism. Furthermore, lay people often get the impression that they are considered spiritually second rate by clerics because they are not celibate. A recent beatification reinforced this impression by emphasizing that the beatified couple had slept separately for decades before death. Such events make Catholicism more the butt of crude TV humour than an object of curiosity and respect. More seriously, they erode the dignity and morale of Catholic parents who have every reason to believe that spirituality and a full sexual relationship are as complementary and compatible now as they were in the teachings of Jesus of Nazareth.

Seventh, the secular world allows lay people to look together freely for solutions to the great problems of today – depression and addiction, for example. It has even empowered young people whom the church has harmed and then tried to forget about. It gives them the freedom to organise and to support one another. The clerical church, on the other hand, seems afraid of freedom, of letting lay people organize freely. Laity anxious to be active in their church far too often find that, if they try to take some initiative, someone will soon tell them the priest or the bishop won’t like it. (To be fair, it is too often another lay person who tells them that.)

Eighth, even where effective priests get lay people working together in parishes discussing the Bible, say, that priest can be changed by the bishop without asking anyone, and his replacement may well decide he doesn’t want that group to continue. It folds up straight away. This makes lay people despair. Parishes need some kind of permanent structure that will give lay people an enduring role and provide continuity in parish life – but there’s no sign of this yet.

Ninth, despite generations of Catholic control of education, Catholic thought has now virtually no prestige in secular Ireland. Worse still, most of those in whom the Church invested its greatest educational efforts – the children of the middle classes – have shown virtually no commitment as adults to social justice. They now support a political culture that privileges themselves at the expense of the poorest underclass in western Europe. Although often nominally Catholic still, most take little part in church life, and are content to complain from the sidelines. Irish Catholic education requires a complete reappraisal on these grounds alone.

Another argument for this is that a Catholic formation that ended for most adults in their teens is inadequate to carry them through life, especially in a rapidly changing culture. Now, as adults, with much more experience of life, they have new questions, and a need to update their ideas. However, Catholic adult education is in very short supply and even where it exists it too often works on the old one-way pattern, with people being handed the Catechism, for example, and told to learn that. Parents can’t be expected simply to parrot answers when young people will ask: “What do [you] really believe?” We need far better adult education, focused upon real problems and involving completely free discussion. There’s no sign of that happening either.

Reconsideration of the Irish church’s entire educational effort is especially important in light of the specific mission given to the laity by Vatican II: to consecrate the world to God . If laity are to understand this mission and begin to carry it out together, they need to be called together to discern and discuss its many implications, and their own role. Many educated and once-committed lay people have lost hope that this will ever happen. Many have also abandoned the church as a consequence.

Tenth, the church generally seems deeply divided between ‘liberals’ who want more change, and ‘conservatives’ who think that change has already gone too far. These differences are so wide it’s sometimes difficult to see how the church can hold together.

****

No doubt, some of you will disagree with this list of problems, or the way they are described – and others may see other problems I have missed. If so, why not pitch in with your point of view?

I will be approaching these problems not as an expert theologian but as a layman with a lay perspective. What I have to say will be both challenging and in need of challenge, because none of us has a monopoly of wisdom. We inherit a great tradition, but have difficulty in discerning what it is asking of us in a rapidly changing world. The mind and insight and enthusiasm of the whole people of God need somehow to be engaged if we are to rise to the enormous problems that now face us all.

April Epiphanies

Accountability, Articles, Bishops, Media, Papacy, Secularisation, Secularism, Separation of Power, , ,

Sean O’Conaill © Doctrine and Life  June 2002

April 2002 was another riveting month in the gathering crisis of our Church. At Maynooth and Rome high level conferences occurred whose subject matter was the problem of clerical child abuse. In the statements that emerged from both there were abject apologies and firm assurances that leaders who had been remiss in the past would do better in future.

Unmentioned in these was a far greater scandal that future church historians must record. It was not the pain of sexual abuse itself that had prompted these conferences – for this had occurred long before – but media exposure of subsequent administrative abuse by bishops – abuse which had caused additional, unnecessary and even graver suffering.

Church historians must therefore record also that in April 2002 the leaderships of the Irish and American churches – and even the Papacy itself – lost their moral authority. For if it is to the secular media we must look to make our leaders even partially accountable, what does this say about their own unforced sense of moral obligation to their own flock? What does it say also about the church system under which these leaders have received and exercise their responsibilities, and to which they still resist any change?

The point needs to be made with absolute clarity. In April 2002 the whole population of this planet saw the highest leaders of the Catholic Church respond not to the accumulated wrongs of Catholic lambs – but to secular media exposure of these.

All of the facts the media revealed were already known to at least some of the highest administrators in the Irish and US churches: it was public presentation of those facts – sometimes by the victims themselves – that precipitated public expressions of remorse and atonement from those bishops, and galvanised the papacy. Their public remorse, scandalously, did not precede their public exposure. It followed it, and was therefore wholly unconvincing. Further, that exposure was achieved not by some internal Catholic checking mechanism, but by the BBC and the Boston Globe, entirely secular agencies.

Until those facts are recorded and addressed by the church at the highest level it follows inexorably that we Catholics must expect to continue to see our church’s accumulated dirty linen washed periodically in the full glare of the global media. Eight years ago, following another BBC documentary on Brendan Smyth, another Irish churchman resigned, the Abbot of Kilnacrott, Kevin Smyth. In that case too it was the secular world that had belatedly taught basic Christianity to leaders of the Irish church – but that fact and its significance went unrecorded by the Irish hierarchy. If it passes unobserved this time we Catholics can expect to see, by about 2010, the next great Irish Catholic embarrassment.

No improved set of rules and guidelines on any specific issue can affect this, because the basic flaw of the system that pertained in 1994 is still there today, and still has not been even mentioned by the leadership – that to the bishop alone all responsibility for following any guidelines on any matter are still entrusted. Every bishop remains his own sole guardian, so a flawed bishop still has the very same power to be unjust – and the only recourse of the lay person for protection and vindication in that event will be to secular agencies still. The Church as a community can still guarantee the wronged lay person no protection or vindication by his own church: we must look still to the secular world for these.

It follows from this in turn that the sense of our church as a moral community has been dealt a damaging blow by the current church leadership. For if secular structures are a better guarantee of justice from one’s own church – and its leadership shows no sign of noticing this – how is it possible to argue that God walks with them, guiding and advising them?

Another deeply counter-evangelical conclusion has been drawn from April’s events by many supposedly unsophisticated Catholics: that the status and dignity of the lay person in the eyes of the Catholic hierarchy generally is inferior to the status the lay person enjoys as a member of his secular community. And there is very good reason for this conclusion.

Why otherwise would Marie Collins have had to wait for a media furore in April 2002 to win for her the apology she was clearly due years earlier, and certainly no later than 2001, when she had presented the very same facts? Why otherwise would Colm O’Gorman and the other young men whose story precipitated the BBC program of March 2002 have had to wait until then for the resignation of the Bishop of Ferns, and for the Maynooth conference that followed? Why else would the rest of the Irish Catholic laity still lack an opportunity to put, as members of the same church community, their own questions about this and other vital matters to their own bishops?

To put it bluntly, why must an Irish Catholic, in almost all dioceses in Ireland, become a media person to put a public question to a Catholic bishop?

The answer seems to be that many of our bishops see us as persons of equal dignity only after the media have established that status for us. Until then we are simply ‘the simple faithful’ whose obligation is silent loyalty – mere faces in the applauding crowd.

Convinced as I am that my church does indeed stand for the equal dignity of all – and that it must say so not just verbally, but in the way it administers itself, I say, again, that the aristocratic structures and style of the hierarchy, which allow no internal check against hierarchical malfeasance and arrogance, must change. Pope, cardinals and bishops must stop and ask themselves why it is that the secularism many of them detest offers a better prospect of justice, and dignity, to a Catholic lay person than the structures of the church itself.

It would be entirely naïve to suppose that this has anything to do with a higher secular morality. It results from the simple fact that power in the secular world is distributed, not concentrated. Although secular Ireland is, in fact, very corrupt (as we were also reminded in April by a report from the British Rowntree Foundation), there are mechanisms for discovering this, and media independent of government flourish by this discovery. As we also saw in April, a politician who trespasses on the independence of a judge can be called to account, publicly, by the judge in question, with final consequences for his career.

But no such separation, and no such freedom of information, is possible in a church whose hierarchical culture still owes most to the European ancien regime, very little to the Gospels, and nothing at all to the past three centuries of administrative and political science. Even after the Vatican conference of April it was clear that the Pope considers renewed holiness to be the only solution to clerical malfeasance. But if divine grace did not prevent the most appalling injustice being done by priests and bishops in the past, and if the small justice eventually done is owed to the separation of powers in the secular world, hasn’t God now clearly spoken? Mustn’t there be a separation of powers (which does not mean a separation of doctrine also) – and freedom of information – in the Catholic Church?

How this might be arranged without imperilling the unity of the church is a matter for serious thought and prayer by the whole church. At the very least it demands the existence in every diocese of an independent body, with lay membership elected by and therefore answerable only to, the laity. This body’s remit should include the posing of questions for the bishop from any member of the laity, and, where appropriate, the publication of those answers to the whole diocese. It should include also oversight of clerical appointments and financial administration. Its membership should include also people of expertise in matters such as education, law and psychology, co-opted by the elected membership, in an advisory role for the whole diocese.

To argue that any such arrangement would damage the church is to close one’s eyes completely to the appalling damage already done by the concentration of power and responsibility in the hands of one person. The church’s present system of governance is a global scandal that makes the very idea of an apostolic succession seem ridiculous. True, we do not yet know what the findings of the state inquiry into the events in Ferns will be. However, there is already more than enough evidence from events throughout the world to convince any balanced observer that the day of the aristocratic bishop, monarch of what little he now surveys, must pass into history.

Catholic self-respect, justice, communication, participation and renewal, now demand that responsibility in the church be shared by, and discussed by, the whole church – including those entrusted by Lumen Gentium with the consecration of the secular world to God – the laity. Otherwise the proposal that our church can play any part in re-evangelising Ireland and the West will continue to receive, and to deserve, a hollow laugh – not just from the secular world, but from all Catholics also.

Towards a New Evangelism IV: ‘Search’

'Search', Articles, Evangelisation, Media, Morality, Prayer, Youth, , ,

Sean O’Conaill © Doctrine and Life 2001

Of all the problems facing the church, that of passing on ‘the faith’ to a younger generation seems most intractable, yet most crucial. It is at this point that we come right up against the possibility of an unprecedented discontinuity in Irish life. If young people have now decided almost unanimously against the traditional Catholic vocations to celibate ministries, does this indicate a rejection of Catholicism and Christianity per se?

My experience of Cursillo in Derry led me to an offshoot, a ‘cut down’ version of the Cursillo provided for young people between the ages of eighteen and twenty-five, called ‘Search’. Essentially the same features apply: the presentation, over a weekend, of a lifestyle centred on prayer, study and action; the ‘team’ drawn mostly from the peer group, supported by a few unobtrusive older adults; talks involving personal witness as well as exposition, given mostly by young people themselves. Could this formula possibly succeed among a generation now so much younger than the clerical mean in Ireland?

Again I was astonished by what I found: a complete lack of cynicism and derision; a poise and quiet confidence among the young team that I had never encountered previously in this generation; a willingness to be entirely open about the detours from the moral life that young people are now so endangered by; above all a maturity that proved that Christianity is far from being mere sentimentality and wishful thinking.

I was reminded also that nowadays young people are far from insulated from the horrors that can punctuate life in Northern Ireland – including even sectarian murder. Faith that in the darkest valleys the Lord will be found was as much present in the Search experience as in the Cursillo at Termonbacca.

One feature of Search that does not occur on the Cursillo is the dramatisation of issues such as peer pressure in relation to addictive substances or early sex. These are taken very seriously, an echo of the morality plays of the middle ages – and have enormous potential for development as Irish life becomes more sophisticated.

I was above all impressed by the demeanour of these young people before the Blessed Sacrament. Instead of a stiff formalism imposed by adults and undermined by childish giggles, or embarrassed make-believe, I found a relaxed celebration of a sacred presence, all the more sacred because the Lord was clearly understood above all as patient lover and friend of every individual present. Some sang impromptu to guitar accompaniment, while others knelt praying, or read their bibles. There was no orchestration of this, no monitoring adult presence – and no-one was disturbed by my presence either. People came and went quietly, as inclination took them.

This sense of being individually accepted and loved carried over to the relationships between all those present. The entire social and educational spectrum was covered, but the Lord’s inclusiveness was marvellously realised.

There was also a wonderful rapport between the youthful majority on the team, and their mature guides. The latter rely not upon close control but upon trust, built up for weeks before the weekend in planning and prayer sessions. Search was every bit as ‘horizontal’ as Cursillo. Indeed the gratitude of these young people for the trusting care of their elders was openly expressed in the prayers before the Blessed Sacrament that preceded the adult talks.

Speaking individually to some of the Search team later, I found myself talking to adults proud of their faith. This pride came mainly from a sense of doing important work – of proving the relevance of faith to peers often desperately in need of it. Significantly, all insisted that in the Search ministry (for this is what it is) they had received something their Catholic schooling had failed to provide: a context in which they could witness to their own faith, and receive the support of peers, free of the suspicion that they were merely ‘faking it’ for the approval of adult authority.

The essential element was the deep conviction that the spiritual life accords self-respect, as well as a capacity to be of service to those who can lose all direction in total immersion in current youth culture.

“What does ‘Salvation’ mean to you?” I asked Christine, a twenty-one year old computer student.

“That God loves you,” she said, without hesitation. That knowledge, simply expressed, had been gained almost solely through the Search experience – first as a candidate experiencing a weekend provided by others, and then several times afterwards as a member of the team. Christine is in every respect completely relaxed and natural, articulate and intelligent without any sense of superiority.

Christine is also ecumenically engaged, quite at home with Church of Ireland Christians on their annual Summer youth ‘bash’. This too is as true of Search as of Cursillo: pride in being Catholic does not preclude respect for other Christian traditions. Indeed there is often an honest admiration for the sturdy faith that Ulster Protestantism upholds in a generally cynical world.

As with Cursillo, those who gain most from Search make an ongoing commitment to attend regular meetings for prayer and preparation, becoming effectively part of an evangelising community. This last, is, I am convinced the essential secret of any ‘New Evangelism’ today. An evangelism that does no more than verbally assert the existence of a loving God is worse than useless, as it merely replicates the promise of a thousand commercial ventures to ‘change your life’ without changing the communal context in which it is lived.

Conclusions

Listening to ecclesiastics enthusing about the power of modern media to ‘spread the word’ I wonder how long this mirage will deflect the hierarchical church from the reality of the death of Christendom. That was an era when spectacular ‘conversions’ flowed from the success of the Church in commanding the political and intellectual heights. All of us remember when this was true of Ireland also, when much ‘faith’ was mere conformity by the upwardly aspiring.

Now in Ireland the only powerful church is Cynicism, spilling like acid from a thousand journalistic pens and broadcasts. In the general collapse of respect for all institutions, and their most prominent members, the Irish Catholic church is undergoing its most serious challenge since the Reformation. Indeed, the present challenge to Irish Catholicism is in some respects even more serious than that, for the Reformation was weakened in Ireland by the fact that its missionaries were generally considered lackeys of an alien oppressor, and Irish Catholicism was consequently strengthened by its utility as a badge of cultural and political identity.

With political independence the Catholic hierarchy here assumed the position of the Catholic hierarchy of the European ancien régime – elitist, hostile to modernity, (especially the principle of intellectual freedom), and condescending to the social base. Convinced that control of the intellectual heights and of the educational system would mean security for ever, it failed to take the opportunity to build an open egalitarian church provided by Vatican II – and is now reaping the proper reward of such a policy: the almost total collapse of hierarchical authority.

Yet in many ways those Catholics who still joyously serve are proving that a collapse of hierarchical authority is not a collapse of the authority of the Gospels. Wherever compassion reigns, God reigns also. It is only in the context of genuine compassion – not just mere publicity – that a New Evangelism can flourish. Young people who know this, and act upon it, are tomorrow’s church, and to restore our hope, and our authority, we must simply affirm and follow them – allowing them to teach their peers.

In all the examples I have seen of effective evangelism in Ireland today, it is lay people who play the key role – the peers of those who need convincing of the reality of Christian love. They convince not by virtue of their verbal eloquence or theological sophistication, but by their integrity – the fact that they embody genuine faith and the compassion they attribute to God. They also belong to the most morally challenged society in Ireland.

Northern Ireland is commonly considered the worst advertisement for Christianity in the whole of the west. Yet in the personal crises and traumas that it provides, there is a wealth of experience of the reality of grace. Out of these darkest valleys have come people – old and young – who walk more securely and wisely in their faith than I would have thought possible. This too surely is Good News – a promise that for the Irish church as a whole there will indeed be a resurrection, if we can all learn from the experience of humiliation.

Towards a New Evangelism I: What’s so good about the ‘Good News’?

Articles, Christendom, Evangelisation, Fundamentalism, Hierarchy, Honour, Humiliation, Media, Scripture, Shame,

Sean O’Conaill © Doctrine and Life 2001

“No – I don’t want to hear about Jesus!” This is the signature message of one member of the Internet mailing list alt.recovery.catholic – an international (but mostly north American) e-mail support community. Its members are mostly people whose experience of Catholicism has led them to see it as abusive or addictive.

The message succinctly sums up the problem of the ‘New Evangelism’ so persistently called for by Pope John Paul II. Just as people stopped listening to the boy who cried ‘wolf’ when none appeared, so countless millions in the west today suppose, on the basis of their own experience, that there is nothing especially good about the Christian Good News.

This is particularly true of Ireland, where people often suppose that an experience of nine or more years of Catholic education, and regular family Mass-going, have exhausted the possibilities of the Gospel they experienced there. The perceived de-sacralisation of the priesthood that has followed from a spate of scandals also takes a toll. So does Christian fundamentalism, of all varieties. When you ask perfectly sensible people today if they would like to be ‘saved’, many are liable to ask ‘you mean from the saved?’

Furthermore, the medium by which the Gospel has primarily been communicated for two millennia – the language of the bible and of theology – has less and less traction on human attention. All language has been debased by the children of Madison Avenue. Cynical political spin doctoring has had a similar effect. As the Ulsterman says, “If you believe all you hear, you’ll eat all you see!” In a welter of claims to veracity that are mostly spurious, we no longer associate word with truth. Our perceptual in-tray is labelled “Claims Mostly Unreliable” – and in it we place everything from Reader’s Digest promises of millions to papal encyclicals.

And biblical language has a special problem. ‘Sin’, ‘Salvation’, ‘Redemption’, ‘Atonement’ seem echoes of an age long dead – when every misfortune from floods to disease and earthquakes was attributed to divine anger. This problem is compounded by what might be called the Mandy Rice-Davies bind: the clergyman’s profession of faith is closely connected to his livelihood – so when he insists that God will call all to account at the end of time, people are inclined to think – and more and more likely to say – ‘but he would say that, wouldn’t he?’

A further problem relates to the ‘where’ of evangelisation. Spacial communities once centred on a single market place or village have been shattered by physical and informational communications revolutions – so people may sleep in one location, work many miles away, shop somewhere else, and socialise elsewhere again – and may do their thinking and discussing on the phone or the internet as members of an international work or hobby ‘virtual’ community.

As a possible solution to this problem of lost one-space community, the growth of broadcast media such as radio and television was initially met with as much enthusiasm by churchmen as by politicians such as Roosevelt and Goebbels – but multi-channel satellite and cable TV, as well as the VCR – have fragmented even these communities. Papal spectaculars are one answer – but quickly pall. They are too similar to mass political rallies in which charismatic personalities fly in, get waved at from a distance, and then fly out again, leaving little behind. For lay people wondering about their own lifestyle, there just isn’t any way of following an act like that. Radical change in the way we perceive and respond to life demands far more than a one-day sensation, and schools quickly found that replaying 1979 videos of Ireland’s papal visit was a sure recipe for an ‘Aw, Miss!’ response. Indeed, over-exposure on the media may well have done for the papacy what it has done for royalty – disperse the semi-magical aura with which people surround their mental image of an august person they have never seen.

We can summarise these problems as relating to the What, How, Who and Where of evangelisation. I’ll deal with just the first of these in this article. What exactly is the good news anyhow – in terms that will make sense to people today?

Readers of earlier articles in this series will know that I relate the appeal of Jesus, prior to crucifixion, to the fact that he upended the pyramid of worthiness or esteem that characterised the ancient world. The last would be first, the returned prodigal would be celebrated, the poor were blessed, the rich and powerful were not to be considered more favoured by God. Most importantly this verbal message – which astonished even the apostles – was authenticated by a table fellowship that scandalised the disciples of ritual purity by including the most reviled.

The Good News therefore was that those who had considered themselves at the tail end of the triumphal procession of the ancient world were in fact beloved of the God who was at the summit of it. He was to be glorified precisely because he acknowledged and raised up the lowly. ‘The World’ had got it wrong – and this claim was validated by the willingness of the messenger to associate with, and above all to eat with, the ritually unclean. Word and deed were not separate, but united – reinforcing the credibility of the message. As Peter’s astonishment over Jesus’s comment on the rich young man indicates, in the ancient world one’s sinfulness was a deduction from one’s exclusion, one’s social and spiritual unworthiness – so inclusion in the table of the messenger proved the latter’s integrity and one’s own salvation. The table of Jesus, like the Jordan baptism of John, was a challenge to the Temple system of ritual cleanliness and conformity with legal minutiae and expensive sacrifice – a system of salvation that favoured the relatively wealthy and educated.

A real, enduring fellowship offered to the shunned was therefore inseparable from the idea of salvation – and this association was maintained by the relative social humility of the early leaders of the church, and its rejection by the Jewish and Roman establishments in the first Christian centuries. Salvation is inseparable from a sense of ‘God with us’ – also expressed in the excitement of the Samaritan woman at the well. It was not ‘pie in the sky by and by’ that drew people to Jesus – but simply the fact of his willingness to bring personally the message ‘you are forgiven and loved’ – and to abide with those now evangelised, sharing their deprivation.

It is clear therefore that evangelisation is also non-hierarchical. Jesus’ humility collapsed the pyramid of esteem which had communicated to the rejected the fact of their rejection. As did his washing of the feet. As did the crucifixion most of all.

It follows from this that the Good News would not necessarily be good news for all – and that it was not simply a promise of life after physical death. It was an assurance of the love of God now and forever for those who had been taught by the world that they were of no account – with the sole proviso of genuine repentance. And it was therefore also a questioning of the presumption of those whose worldly success had been thought a sure sign of divine favour.

Sad to relate, this is not quite what the Church relayed to me during my orthodox Catholic education in the 1950s. Then the good news had become ‘the Church is always right’. The reason was simple enough: the Church’s own growth, and especially the Constantinian shift in the church’s social and political status in the fourth century had led to Christian adaptation to, and approval of, social hierarchy per se. Thus, although salvation could still be merited by the poor, their happiness must be deferred in this life. Theology soon explained human hierarchies – even the institution of slavery – in terms of divine preference for hierarchies in heaven also. It was at this point that the gospels became detached from the real world – and almost incapable of fundamentally changing it. Jesus belonged in a landscape of poor people raised by him onto a different plane – but it did not follow that Christian kings would share their tables with the verminous. Their superiority was required in order to maintain Christian order. And it was this Christian order that became Christendom.

A story told by Bede about St Aidan in the seventh century well illustrates this analysis. This spiritual child of Iona, in evangelising Northumbria, impressed its King, Oswald, to the extent that he gave the saint the gift of a valuable horse. When Aidan soon gave this gift to a beggar, the king was angered – to the extent that Aidan lamented his greater valuation of the horse than the beggar. Yet if Kings and beggars were equal in dignity, kingship itself conferred none, so kings inevitably won this argument in the long run. Territorial churchmen in time learned to avoid such sorrow by keeping such gifts, regretfully delegating the virtue of humility to their subordinates. Thus the church became itself a pyramid of esteem, duplicating and ratifying the secular one alongside.

This is where we all come in – close to the terminus of this sad experiment in accommodating the gospels to the injustice of the world. Once the elites originally educated by the Church lost intellectual respect for Christianity, their patronage of the Church could be easily abandoned. The trauma of secularist democratic revolution beginning in 1789 led to a renewed tactical alliance between political aristocracy and Christian hierarchy in the nineteenth century, but this too was fundamentally cynical and tenuous. Although it informed the Roman Curia’s attempted suppression of liberation theology as late as the 1980s, it did so at the cost of that body’s scant remaining moral authority. And this is precisely why the call for a new evangelisation now seems so forlorn. If the gospel doesn’t challenge the world, it must merely support it.

It must be pointed out also here that the fundamental premise of most Catholic education has by now been proved bankrupt: that the education of the sons of the wealthy would ‘Christianise’ society from the top down. Education itself is an empowerment, and when it is bestowed selectively upon those already privileged it can only reinforce their privilege. This is why our intelligentsias endlessly analyse the problems of the world and argue over their solution at the top of towers of steel and glass – without ever getting to the root of the problem: their own preference for height, for remoteness from the mean back streets below. For it is social contempt that the poor feel most keenly, not the material difference that is its sacrament. As anyone who has spent any time with the poor will know, people can be happy with very little until they are reminded by the media of the material differential that excludes them from the award-winning tables of the famous and the well-to-do.

And this is why our society is now so thoroughly secular – in spite of the fact that the elites that govern it are mostly the products of elite Catholic schools. The acceptance by the church of the principle of social hierarchy is an endorsement of the very essence of secularism – worldliness, the assumption that it is the proud, rather than the poor, who are blessed by God , and therefore worthy of their self-conscious superiority.

Yet the paradox is that it is the survival of social hierarchy and privilege that guarantees the permanent relevance of the gospels. Suffering and injustice, exclusion, low self-esteem, addiction, depression – all these are the richest soil on which the good news can take root. Many are reinforced by the media cult of celebrity in our own time – the raising to ikonic status of mere humans as flawed as the rest of us. For the essence of the Gospel is that we are all indeed already and unconditionally loved, and will never be forsaken. All that is lacking is evangelisers so convinced of this that they will not just say it, but live it. Indeed, given the bankruptcy of mere language, and the chasm between the word and the deed in the hierarchical Church, it is the doing of it that can alone now renew the Church.

Who ‘does’ Christian love best today? Obsessed with the danger of getting the theology wrong, our leaders seem to pay little attention to this question. If one truly loves, in the name of the Trinity, their presence is revealed by that love, which speaks of nothing else, so where is the possibility of error? We should be looking for, and encouraging, such people, if only to vindicate the truth we argue over.

Luckily I know some of these new evangelisers, and will write of this next month.

Scandals in the Church

Abuse of Power, Articles, Media, Scandal, Secrecy, Secularism, Sexuality, Transparency, , , ,

Sean O’Conaill : Studies 1995

I was a schoolboy in the 1950s, when Fr Brendan Smyth’s clerical and poisonous career began, and have been trying since October 1994 to absorb the meaning of recent events. Unnameable, incomprehensible sexual predilections and practices now have a name that even children know, and are now therefore far less dangerous. Things that could not be discussed may now be discussed, and must be discussed. They are a matter of public record, and they implicate a small minority of Catholic clergy in a sphere of moral evil which, in the 1950s, was still top of the clerical agenda – sexual evil. (This was, after all, the decade when ‘mixed bathing’ at Salthill was the subject, for a time, of episcopal disfavour!)

Three questions, it seems to me, are most important now. First, how did it happen that these matters could, over such a long period, remain both known about and secret? Second, how exactly did it come about that this long, diseased silence was broken? Third, what can we learn from this about the essential features of a healthy church – one which identifies its own imperfections, makes them openly a matter of record, and resolves them with least injury to all concerned?

The long silence

Paedophilia did not originate in the 1950s, or in the church. It is, we know, part of the broad spectrum of human sexual behaviour, and was practised openly by the ancient Greeks. It is therefore likely that throughout human history, and the history of the Church, it has occurred. Presumably, historians of moral theology will now uncover literature extending back into the middle ages which mentions these practices as morally dangerous for the practitioners, if not emotionally and psychologically dangerous for the victims, and devastating for the Church. Given the indefatigable nature of moral theologians, and their long-standing fixation with sexual morality, it is not remotely likely that paedophilia is a vice new to the Church. Since Latin and Greek have been part of a clerical education since the middle ages, it cannot be alleged that the Church has lacked a vocabulary for discussing paedophilia. Why then has the phenomenon not been part of the overt moral education of all Catholics, a matter they would be both explicitly warned about, and prepared to speak about?

That it wasn’t in the 1950s I can bear witness. Like many of my classmates in one school I was subjected to mild tactile intimacies by a cleric which did me absolutely no harm, but this still remains vividly in my memory as part of the folklore attaching to the cleric and the school concerned. The most vivid memories of my religious education then are that (a) ‘Catholic apologetics has nothing to do with apologising to anybody’ (RE class), (b) that a past pupil had recently been spotted going into a communist meeting in Dublin (consigning himself inexorably to Hell) and (c) the most effective Christian educators were those (the majority) who showed an innate kindliness and humanity, when they weren’t even trying. Had RE class ever mentioned events like those which occurred when this erring cleric was present, I would remember it just as vividly.

Why, then, this reticence? I believe it has to do with two interlocking problems. First, clerical celibacy, and second, clerical authority. They interlock simply because, in our church, authority is exercised exclusively by celibate clerics. Whatever blessings celibacy may give the church, an ability to talk about sex without embarrassment has not been one of them. And since it is the same celibates who control the Church’s explicit educational program, this embarrassment has been an essential feature of Catholic education on sexuality. Clerics do not communicate well about sex, and so, as a consequence Catholic parents do not communicate well about it either.

I am a product of Irish Catholic schools and a very Irish Catholic home, and am now stuck with the same tongue-tied head-scratching embarrassment as an Irish Catholic parent. Ben Elton has probably taught my children more about sex than I have. At the age of fifty- one, I am still learning that an inability to talk openly about this matter is actually a greater evil than sexual sins themselves – and the Smyth affair confirms this. Had the children first exposed to Fr Smyth known what was happening to them, and belonged to a family culture in which the proper reactions had been rehearsed, that name would long ago have been erased from Ireland’s clerical directory, and would not even have caused a scandal at the time. Most important, the deep, intimate psychological harm to the victims would have been externalised and removed from that internal balance sheet we all keep on our own behaviour and experience – while the children concerned were still children, and could still be assured, lovingly, that the wrong was not theirs.

Instead, the evil to which the child (if not the priest) could give no name, continued – the Catholic priest, the primary source of moral authority, was also the perpetrator, so this behaviour had to be suffered and suppressed. This became a psychological time bomb under the individuals concerned, and a devastating depth-charge under the clerical Church. This secret sin was known at first only to the perpetrator and the victim, and the perpetrator was consciously empowered by the fact that the child was disempowered by a lack of knowledge and the absence of an open family culture on sexuality. This matter would not be spoken about to the child as part of the child’s education. It therefore would not necessarily have to be accounted for. If it did, sure one would only have to account for it to another priest – and the church would be far too scared of the publicity to make a song and dance about it! Whatever happened, the thing would not become public. It would be contained within the professional culture of which the perpetrator was a part.

We do not yet know precisely when the first accounting of this kind took place. We do, however, know that Abbot Kevin Smith was aware that Smyth had a problem before some of the families deeply affected by his behaviour had even been formed. It is at this point that the link between celibacy and authority again prevented the reaction which now seems so necessary. Yes, ignorance about the psychological harm for the victim played a part, but the sense of inviolability which Fr Brendan Smyth could feel must also have helped to paralyse the Abbot morally. The family, or families concerned, would probably not make the matter public, neither would Brendan Smyth, so why should the Abbot either? What good would it do?

What good would it do? We will probably never know how many people asked themselves this question in the years that followed. Yet we are all now convinced that the matter should have been, and could have been confronted then, both for the sake of the children and of the Church, for the very best of Christian reasons. And it wasn’t confronted not just because of the lack of knowledge of the psychiatric harm to the victims, but because those who held this knowledge would not be required to share it – because the clergy do not have to account for their stewardship to the faithful.

The Revelation

Whatever else may be obscure about the Brendan Smyth affair, one thing isn’t. Its revelation was an achievement of the secular world, not of the church. When I was a student in the 1960s the clerical church was turning its baleful gaze away from communism and mixed bathing in Salthill to that dreadful moral Cyclops, Television, and, of course, to what would happen if we accepted the Permissive Society that TV would inevitably reveal. How strange and salutary it now is to reflect that it is to these awful manifestations of a broader evil, secularism, that we owe our deliverance from the Brendan Smyths and the culture of secrecy (at least in this area)!

Freud has also played a part, of course. Without him, the sciences of psychology and psychiatry would be even more primitive than they still are. Clerics on the defensive now often join in a refrain of ‘but nobody knew about paedophiles and the damage they could do until just recently’. Do they understand how devastatingly damaging this is for a clerical Church which claimed, until this event, that it knew everything, especially about sex and the human soul? The universe of knowledge has throughout our lives been divided into two spheres – on one side the things the church knew about and approved of, and (far larger) the things, including Freud, it knew about and disapproved of. My head is stuffed full still of ‘isms’ from liberalism to ‘naturalism’ and communism and materialism and modernism that the church condemned, and only one it fully approved of – Catholicism.

Secularism was a kind of hold-all for all the world’s evil ‘isms’. It would turn your gaze away from the next world to this one, damning your eternal soul. With eyes focussed firmly on the next world, the eyes of the church were closed to the secular world, and to Brendan Smyth. Until the secular world revealed him.

Secularism as an ideology originated in the eighteenth century. The French philosophes were agreed on very little, but did agree upon at least two things – freedom of expression and anti-clericalism. Fixated by the success of Newton in discovering universal natural laws (e.g. the laws of gravitation) they believed that science, without the church, could create a perfect world. One of them, Montesquieu, studied the contemporary British constitution, admired the intellectual freedom it provided, and reached the conclusion that power must be divided to protect the citizen, with no single agency controlling legislative, executive and judicial power. This central idea of the enlightenment – the separation of powers – is a cornerstone of modern liberal and secular society.

It was these principles – the separation of powers and the freedom of information, together with a corollary of both – separation of church and state – which brought an end to the shameful career of Fr Brendan Smyth after thirty years of complicity within the clerical church. Probably the principle of intellectual freedom was most important. Although the media were beset from the 1960s by a clerical campaign to ban sexual matters from public discourse, the problem of where exactly to draw the line baffled and divided and ridiculed the censors (c.c. discussion of honeymoon nighties on the Late Late Show), so that by the 1980s the broad range of human sexual practice became a matter of public knowledge and even popular childish humour.

It was, I am certain, the new freedom this gave to discourse on such matters that allowed the children concerned, now young adults, to speak out, and their parents to act on that knowledge. The enlightenment and the permissive society had finally rounded upon its clerical critics and proved them bankrupt of wisdom and, it seems, in some cases, of integrity as well. The appeal to voluntary lay Catholic agencies followed, and from there the matter moved inexorably within the ambit of the secular state. Insofar as justice has been done, belatedly, to these children, and a process of healing initiated, this has been done therefore by secularists, not by the church.

In the context of the clergy’s long-expressed idealisation of the family as the most vital social unit, the revelation that these families were not protected by the church, were instead its victims, has been shattering. Far more than the Bishop Casey ¹ scandal it has damaged visibly the moral integrity of the church as an institution.

The Lessons

Thus the clerical church must now record for all time that it has no monopoly of wisdom, still less of integrity. Always in its own mind the guardian of the faithful from the most appalling evils, particularly sexual ones, it always found those evils meticulously and ridiculously outside its own ranks, and outside its own control. It has now discovered that it has both harboured the greatest evil its children could suffer within its own ranks, and made it impossible for them to break free by its own clerically-dominated culture – until they were delivered by those evil agencies the clerical church had been attacking all along! The irony is total, and the lesson is inescapable.

Many questions about this matter remain unanswered. I am certain that all can be answered truthfully in ways which do far less damage to the church than the present embargo on the truth. Secrecy about matters of grave public concern is destroying the church, because it has only one final justification, the concealment of information that should be known. It fuels only the wildest rumours and is therefore the father and mother of scandal and despair. It vitiates the whole of Catholic education, because for a child an ocean of theology will drain through a fault in the integrity of those who deliver it. The facts adduced above are a matter of public record, part of a vast reservoir of scorn for the world’s secular media, as well as another scandal to the laity.

Doesn’t this affair prove that the secular principle of freedom of information is merely a corollary of the older principle of the sacredness of truth? There could not be a better time for revelation and healing. If the bishops want to know why the church lacks credibility, why so many young people are disillusioned with it, why so many of its educated members, clerical and lay, are despondent, let them reflect on issues such as these.

And when (and if) the church looks at models for radical structural reform, it should examine the political and administrative science of the past three hundred years with minds as open as those now focused upon modern psychology – another fruit of the enlightenment. It could learn from the separation of powers, and realise that even without the current scandals a church exclusively controlled by an oligarchy of male celibates is doomed. Starkly revealed as less effective than secular agencies in delivering justice to its most innocent and vulnerable members – its children – what claim does the church have left on the loyalty of any Catholic family if it does not commit itself to radical institutional change?

At last – An Open Church?

These recent scandals in the church come from a culture of secrecy and oligarchy which lies also at the heart of the Church’s failure to appeal to a modern, secular society. They involve the exercise of power in a way which harms individuals, and so raise the question of how power and authority in the Church should be exercised. For that reason, although they create enormous shock and suffering for the Church, they create also an opportunity for reshaping its culture. For the church’s authority in the world springs not from Popes, bishops and priests but from its response as an entire community to a moral challenge laid down by Jesus Christ. Insofar as the church becomes identified with any minority within it, such as the clergy, (and more especially the hierarchy and central bureaucracy), its witness is compromised if their witness is inadequate.

Furthermore, any such identification reduces the dignity of the broad mass of believers, makes their witness less important, and focuses the attention of the media upon spectacular failure, rather than upon undramatic, but far more frequent, success. This is why the Church today is on the defensive, its enormous potential for good half paralysed by scandal and structural weaknesses. But our salvation as always lies ready to hand. There is in the gospels still a crystal clear moral vision, and also a vision of ideal relationships. Those relationships are characterised by a discourse which is, to use a modern idiom, entirely ‘up front’ and informal. Jesus never in his life had to write a single pastoral letter – his text and his agenda were decided by the world in which he lived, and the people, friend or foe, whom he met. He responded magnificently, without recourse to canon law, but with total integrity. Could we all now, me included, aspire to the same thing?

And since most secular liberals aspire to that also, could we maybe stop regarding them as agents of perdition? In rejecting the church they are rejecting especially all empty sanctimony.

But, lastly, let it be said I am conscious of a vast personal debt to the priests who have helped to shape my own mind and heart, and beyond that of a debt owed by our Irish society in general to their entire corps. Had I no affection or respect for the priesthood, or the church, I would not have been half so indignant over these events: I would merely have joined the many cynics in asking ‘what else do you expect?’. In truth the betrayal of innocence has been inflicted upon most of the priesthood too by these recent catastrophic failures of our closed authority system. It is their pain also that now cries out for an open church.

Notes:

  1. Eamonn Casey, Bishop of Galway, Ireland, who resigned in 1992 on the revelation that he had fathered a child 17 years before.

(© Studies 1995)