Category Archives: Courage

Was Jesus a whistleblower too?

On Jan 24th, 2017 the Irish Government established a commission of inquiry into the origin of false allegations of sexual abuse against the Garda whistleblower, Maurice McCabe. This is the latest in a long series of deeply depressing scandals involving all of the institutions once respected in Ireland, including the Catholic Church. Sean O’Conaill asks why integrity seems to be so rare, and how we are to find it.

Nothing in Ireland has been as dispiriting in recent decades as non-stop revelations of misuse of power and even of serious corruption in high places. All major institutions of church and civil society have been implicated. Not even the major beneficiary of these scandals, the media, have been exempt.

We have long known that all power tends to be abused, but Irish revelations of abuses of power have become almost epidemic in the lifetime of everyone born before 1990 – so much so that we can come to wonder, like Diogenes, whether an honest individual can any longer be found in high places. That whistleblowers – those who shout ‘stop’ to abuses of power – still do surface is a bright light in the darkness, but Garda Maurice McCabe’s experience of malicious ‘blowback’, of the most damaging of false allegations and even possibly of high-level ‘fitting up’, is truly frightening. Everyone who might still be called upon to be a whistleblower in Ireland knows now what could happen to themselves in the very worst case.

The standard secular solution to this problem of abuse of power is to divide and limit power by making it always subject to accountability. Strictly applied this means that everyone exercising power must be ready to account for their actions to someone else, and ready to resign or be sacked if found wanting. Yet here again there is huge depression in Ireland over apparent mass immunity from the accountability principle. The guiltiest individuals will take great pains to hide their tracks, while tribunals of inquiry are always costly and tend to grant immunity to witnesses in exchange for testimony. This then leads to a dispiriting popular verdict on all of Ireland’s educated elites: ‘those people always look out for one another’. In reviewing the Garda McCabe case, and an earlier Garda precedent, the ‘Kerry Babies’ case of 1984, the historian Diarmaid Ferriter concluded recently that the McCabe commission may unveil the truth of what happened – but (he finished) ‘don’t expect justice‘. There is a real danger of the total victory of cynicism in Irish society – even a loss of faith in human nature itself.

Secularism has never stemmed the human desire for privilege

No Irish secularising intellectual has yet pointed out that this near-despair directly challenges the basic optimism of the secular Enlightenment – the belief that human nature, freed by science-based ‘reason’ from religious faith, can build Utopia. Mass rational education alone, it was argued by some in the 1700s, would give everyone an honest livelihood, put an end to all crime and social hierarchy – and create a society at perfect peace. That same faith in reason, to the exclusion of any faith in God, still undergirds the Irish secularising establishment today. I haven’t yet seen any persuasive rationalist explanation of the complete failure of that optimistic 18th century prophecy.

What the secular Enlightenment ‘got wrong’, it seems to me, was to suppose that, freed from ‘faith’ by ‘reason’, everyone – with just enough education – would become heroically virtuous. Those secularising evangelists did not see how dependent we are on others to shape even our desires for wealth and status.  They hugely overestimated the capacity of any of us to stand freely apart from the human context in which we find ourselves. That we are always hugely dependent upon peer groups for self-esteem and self-fulfillment – and even for a sense of personal security and safety – was overlooked. That mass education would produce not equality but a sense of entitlement to privilege among the most successful, was not foreseen.

If we abandon all faith that there can be any higher power than this ‘society’, we may then, as individuals, be totally bereft of support in the face of ‘peer pressure’ – the pressure simply to conform to the norms of the group we aspire to belong to. Secular egalitarianism has never found a cure for the human desire for social superiority, but still cannot acknowledge this failure.

Catholic hierarchy was also a corruptive force in Ireland

The former Magdalen Laundry, Sean McDermott St., Dublin

Far from advocating here a restoration of the power of ‘the church’ as it was before 1992, I would argue instead that the Catholic clerical establishment in Ireland was also oblivious of its own power to corrupt individuals – especially by exaggerating the individual Catholic’s obligation to defer to higher clerical authority in matters of moral judgement, as a matter of faith. Why else would no cleric – and no strong lay voice – have cried ‘shame’ when defenceless young women were imprisoned and shamed by the Magdalen system? Why else would whistleblowers have been so scarce among the religious orders that ran the institutions for helpless children indicted in the Ryan report of 2005? Why else would Bishop Jim Moriarty have been the sole bishop to confess serious personal failure in the handling of clerical abuse in the Dublin archdiocese, following the Murphy report of 2009? And why else would Dublin Gardai in some instances have failed to investigate credible allegations of criminal clerical abuse, at the request of a bishop?

The ‘prevailing culture’ that Bishop Moriarty agreed he had failed to challenge in Dublin was precisely analogous to the culture of toleration by the Gardai of the abuses that Maurice McCabe reported, while the harm caused to countless children by clerical failure was far greater than the harm caused by Garda inconsistency in the awarding of motoring penalty points. We must never forget that the Irish clerical establishment left it to outraged Catholic families to blow the whistle on the fact of – and the deadly dangers of – clerical sexual abuse of children.

This blindness, to the harm caused to the church – the people of God – by the equation of faith with unquestioning obedience to clerical authority, continues to this day. And this in turn is surely the reason that the full contemporary significance of the crucifixion of Jesus of Nazareth is neither seen nor preached by our clergy, in the context of the growing crisis of hope in Irish civic society. Never can it be seen or said (at least in my experience) that in Gethsemane Jesus was resisting precisely that fear of ‘the world’ – the threat of ‘blowback’ from our always hierarchical human power systems – that confronts every genuine whistleblower today.

Instead it is (or at least it was until recently) far more typical of clergy to contrast ‘the world’ with ‘the church’, to characterise ‘the world’ as at best ‘dangerous’ and at worst ‘profane’ while ‘the church’ – always to be equated with clergy – was to be seen always as ‘holy’ and unquestionable. ‘Worldliness’ got translated, mistakenly, as merely getting ‘caught up’ in the pleasures and distractions of the ‘material world’, while Jesus and his clergy could necessarily have their minds only on ‘heavenly things’. In accepting crucifixion Jesus was merely atoning for human historical sin at his Father’s request, not setting an inspiring example of courage and integrity for all of us to try to emulate.

Nothing could be better calculated to make the story of the crucifixion totally incomprehensible to the modern mind – and to make the Catholic sacramental system irrelevant to the crisis of hope that afflicts Ireland today.

Jesus the abused whistleblower

That religious system that Jesus opposed was also abusive of power. It excluded the poorest from a sense of God’s compassion, by imposing money barriers to divine mercy. It shut the Temple door on all of the ‘unclean’, including lepers and menstruating women. What if we were to see Jesus in Gethsemane as an exemplary whistleblower – awaiting the most excruciating humiliation for his rejection of that oppressive religious system? What if we were to see him as standing in solidarity with all who were and still are excluded and oppressed – including the church’s own victims? What if we were to see him at the side of Garda Maurice McCabe – and at the side of the falsely accused priest as well as the clerical abuse survivor – when their trials are at their worst?

In the world you will have tribulation, but be courageous. I have overcome the world.’ (John 16: 33). What if we could believe that here Jesus is speaking precisely to this time in Ireland today – and speaking also for the power of belief in a transcendent reality to give us the integrity we so desperately need, the grace to withstand the world – i.e. ‘the prevailing culture’ of our own peer group’s abuses, whatever those may be – in church or business, bank or civil service, TV studio or political party, policing unit or even Olympic sport?

And what if Jesus’ strength – the grace of integrity – is also the grace on offer in the Eucharist – for those who can believe these things? Those given charge of the Eucharist have surely a special obligation to discover its relationship to the supreme moral problem of our time – the problem of maintaining integrity in the face of corrupt power. That it could have no such relationship is unthinkable.  It is far more likely that integrity and holiness are one and the same.

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When will Ireland hear the whistle?

Today we learn from the Tablet that Pope Francis has again explained to a bishop facing a manpower crisis  “that he could not take everything in hand personally from Rome … that  local bishops, who are best acquainted with the needs of our faithful, should be corajudos, that is ‘courageous’ in Spanish, and make concrete suggestions”.   And that “regional and national bishops’ conferences should seek and find consensus on reform and … should then bring up … suggestions for reform in Rome”.

The Pope was speaking to Bishop Erwin Kräutler, Bishop of Xingu in the Brazilian rainforest.

And the topic of conversation?    “The issue of the ordination of “proven” married men – viri probati.” 

Click here for the full Tablet article.

This is not the first clear signal from Rome to the Irish Bishops’ Conference to start thinking for itself.  Surely also there is a need for a European bishops’ conference – to seek consensus on solutions to their own critical manpower crisis.

That crisis deepens another – the crisis of morale.  And the morale of the Irish church generally is very seriously challenged by the apparent reluctance of Irish bishops to hear and respond to the clear call to their own spirit of courage and initiative.  And not just on this particular issue.

So when will our bishops begin to show that they are not deliberately deaf?

 

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Why are we waiting?

colourJust how many trumpet blasts do our Irish Catholic Bishops need?

First , last March we got a new pope who admitted straightaway that he too is a sinner  – i.e. fallible.  Numb silence followed that in Ireland, as though deep shock had overtaken his Irish episcopal hearers.

Then we had a call from Rome for something unheard of since 1965 – feedback from the people of God on family issues.  Most Irish bishops again reacted with apparent shock – and then scrambled to make a token response.  None asked to be personally advised by his own flock in a diocesan conference, in preparation for Vatican synods on the family this year and next.  A parlous fear of assembly still ruled the Irish church.

Then in November 2013 Francis issued his exhortation Evangelii Gaudium, including this:

“I dream of a ‘missionary option’,  that is a missionary impulse capable of transforming everything so that the Church’s customs, way of doing things, times and schedules, language and structures can suitably be channelled for evangelization of today’s world rather than for her self-preservation. “  (Evangelii Gaudium § 27)

If this wasn’t an invitation to Irish church leaders to do their own dreaming about reawakening and renewal, what on earth are they waiting for?

Yet so far, even by Easter 2014, there was no similar exhortation from any Irish bishop.

So, why are we waiting still, and what are we waiting for?

It couldn’t be for this 77 year old Argentinian’s age to catch up with him, could it?

So, as our bishops still seem to be heading away from Jerusalem on the road to Emmaus, let us pray for the Lord to take them in hand, walk with them – and make their hearts burn strongly enough to blow away the mountain of ash that keeps them so torpid.  And send them racing back to us with something more like excitement than disillusionment – as well as eagerness for that elementary particle whose absence erodes their authority day after day:  dialogue with the people of God.

It’s surely time for a new Pentecost in the Irish Church, and time is running out for the current generation of Irish bishops to prove that they can lead it.

Sean O’Conaill 03/05/2014

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Can Pope Francis restore faith in the Irish Church?

Sean O’Conaill  April 2014

One year on from his election Pope Francis has already changed the image of the papacy, and modelled an entirely different style of leadership from that of his two predecessors.  Reflecting the amiability and simplicity of his namesake, St Francis of Assisi, he may even be setting out to respond to the same challenge that the Italian friar heard from Jesus:  to ‘rebuild my church’.

However,  Pope Francis is now in his late seventies – and many younger bishops appointed by his predecessors may well be wondering if this new wind from Rome will last long enough to oblige them to amend their own way of going.

So far no Irish bishop has become quite so accessible, so open, so eager to meet people and hear their stories and grievances.   Where Francis could meet with an atheist editor in Italy – and allow their exchange to be published – no Irish bishop will formally and openly meet with the leaders of the reformist Irish Association of Catholic Priests (ACP).  Where Francis could call a synod on the family, no Irish bishop yet shows any sign of responding to the call Francis makes to all bishops in Evangelii Gaudium 31 – ‘to encourage and develop the means of participation proposed in the Code of Canon Law’.

For example, not even Archbishop Martin of Dublin has projected the holding of a diocesan synod – something his predecessor had done in his final years in office.

And no Irish bishop has shown any sign of taking up another suggestion offered by Evangelii Gaudium – the pope’s advice to every bishop to be willing at times to be led by his own people.

FOA – fear of assembly – still grips Ireland’s bench of bishops in a vice – that fear of ‘stirring up a hornets’ nest’ by, for example, arranging regular open diocesan forums to respond to the missionary challenge issued from the heart of the church.

There can be no missionary revival led by men gripped more by fear than the confidence shown by the pope.  Where is the Irish bishop who will call all of his people to read and discuss Evangelii Gaudium and to feed back to him their vision of the future church, in a truly ‘developed’ diocesan synod?

And where is the Irish bishop who will commit himself to regular interface with a diocesan pastoral council – to respond, for example,  to questions such as those that arise out of Ian Elliott’s concerns for the integrity, independence and strength of the NBSCCC?

If co-responsibility is the challenge of the moment, no Irish bishop has yet risen to that challenge – or responded to the Pope’s clearly given invitation to all national bishops’ conferences to freely consider the particular needs of their own societies, and to be proactive in finding solutions – even at the cost of making mistakes.

Here’s Pope Francis again: “I dream of a ‘missionary option’, that is, a missionary impulse capable of transforming everything, so that the Church’s customs, ways of doing things, times and schedules, language and structures can be suitably channeled for the evangelization of today’s world rather than for her self-preservation.”  (Evangelii Gaudium 27)

What are Irish bishops dreaming of these times?  Why can’t they tell us?  And listen to our dreams too?  Which of them will show the same confidence in the Irish people of God, and in the power of the Holy Spirit to lead us?

And when will they ever change the closeted style of their quarterly meetings in Maynooth – those funereal huddles to prepare statements so guarded that they merely add to the mountain of verbal ash that buries the embers of the Irish faith.

They speak now of St Columbanus and his impending 1400th anniversary.  They need to pray for his courage in venturing into another unknown land awaiting the Gospel – and step out, unguarded, onto the island of Ireland.

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