Bumfuzzled. That is the only way to explain my reaction to the progressive intensity surrounding the hawkish rhetoric these days toward the Assad regime. I pay close attention to the thoughts of my students who have connections to the region. They are universally opposed to American "intervention." It doesn't matter that they are Christian Lebanese, Palestinian Muslim, Israeli Jew. The bishops in Syria see foreign intrusion into internal matters of the Syrian people as ultimately far more destructive than any "good" that might accompany a move that would assuage the conscience of Europe or the United States. It is a very odd predicament. The president is oft-quoted as having not made up his mind, even while he moves his chess pieces into position for a strike that will have epic consequences. Surgical strike? Is that even a real possibility?
I am under no illusion over its cries of a frame up by Western powers, the Saudis, al-Qaeda. But the missile attacks, fire-bombings, chemical drops, are designed to intimidate a people already war-weary. Russia's posturing, aided and abetted by the Russian Orthodox Church (which has shown increasing and disturbing influence over government), is utterly unhelpful. It sees no alternative but to block measures to gain satisfaction at the Security Council. Alliances are sometimes stronger than the demands of justice.
And then there is the Catholic just war tradition. Lester Holt said on air yesterday that the Obama administration (through Secretary Kerry) has laid out a "moral case" for intervention. Really? His idea of morality seems very loose. In fact, as many have rightly pointed out, the moral case for a just war with Syria is hardly in evidence. My worry is that the Catholic just war tradition has not been sufficiently formed to this point and may not even be applicable in the case of Assad's handiwork.
Many of the same principles that might apply in the American response to the horror of the Syrian attacks on its own people harken back to the days when National Socialists were on the rise in Germany. Neville Chamberlain came back to Britain's parliament asking that it turn a blind eye to the violations of the Hitler regime. I find many historical parallels. Secretary Kerry's views are strikingly similar to Churchill and I feel he is altogether alert to this echo in history.
In the end I side with the innocents who will bear the brunt of our decisions. We sit comfortably while the bombs fall. But I don't know if more patience is the answer either. So, bumfuzzled.
Saturday, August 31, 2013
Thursday, May 23, 2013
New attention on China
Pope Francis has asked for prayers of Catholics world wide on May 24, the Feast of Our Lady of Sheshan (Our Lady Help of Christians), to celebrate and encourage the Church in China. This is not a simple plea but a cris-de-coeur. The pope specifically requested Catholics in China remain "faithful to [God's] Church and to the successor of Peter and to live daily life in service to their country and their fellow citizens in a manner consistent with the faith they profess."
Let the signal to Chinese authorities be clear: the Roman Catholic Church, through its pope, is not inclined to bend to the wishes of the government on the matter of the primacy of Peter. The Church in China is not a government sanctioned entity. It can never be. The power of the Church does not derive from any government. Any threat to the authentic nature of the Church will remain ever idle.
But part two of the pope's wish--the request that Chinese Catholics live in service to their nation but who must do so consistent with the values of the faith they profess--is an especially interesting one. Given recent press reports of the widespread hacking done in both the Chinese government and private sector, the witness of a Catholic ethic as it is brought to bear on such nefarious activity is needed now more than ever. Stealing the intellectual property of another is a crime against the eighth commandment. I am not saying that it would be a cure-all for such activity, but a full-throated Catholic ethic would decry such activity and would potentially move the Chinese government from passive denunciations to explicit policies and legal repercussions that had teeth. Electronic espionage and theft of ideas is hardly the measure of a great nation. Catholics in China could be instructive on a solution.
Let the signal to Chinese authorities be clear: the Roman Catholic Church, through its pope, is not inclined to bend to the wishes of the government on the matter of the primacy of Peter. The Church in China is not a government sanctioned entity. It can never be. The power of the Church does not derive from any government. Any threat to the authentic nature of the Church will remain ever idle.
But part two of the pope's wish--the request that Chinese Catholics live in service to their nation but who must do so consistent with the values of the faith they profess--is an especially interesting one. Given recent press reports of the widespread hacking done in both the Chinese government and private sector, the witness of a Catholic ethic as it is brought to bear on such nefarious activity is needed now more than ever. Stealing the intellectual property of another is a crime against the eighth commandment. I am not saying that it would be a cure-all for such activity, but a full-throated Catholic ethic would decry such activity and would potentially move the Chinese government from passive denunciations to explicit policies and legal repercussions that had teeth. Electronic espionage and theft of ideas is hardly the measure of a great nation. Catholics in China could be instructive on a solution.
Wednesday, July 20, 2011
It's about freedom
Some might ask why the problem of Chinese bishops is any concern of mine or why it should be of concern to anyone but the Chinese. For me, it is not simply a matter of church polity, but goes to something far more fundamental: the freedom to choose what to believe and how to express that belief. When a government forces its people to believe certain things (even by omission), they empty the content of acts that purport to be free. They skew the proper formation of a person's conscience. They make a person other than what he or she is ultimately called to be--someone with a mind, unfettered by outside influence, to think and speak and act in accord with their rightly formed conscience. A conscience is rightly formed when it has access to all the facts that comprise a reality. I am not so foolish as to believe that reality is not somehow "constructed." But when a church or state attempts to construct reality, there is a major difference. One compels through open persuasion and reasonable argument; the other compels by coercive measures that involve imprisonment and other harsh tactics that are objectively detrimental to the formation of a free conscience.
What follows is the latest episode in the saga of Chinese stubborness. And I am ashamed that the United States seems to have hit the mute button when it comes to a response.
>>Beijing Prepares Next Illicit Ordination
How Far Will China Go in Forcing Bishops to Participate?
ROME, JULY 19, 2011 (Zenit.org (http://www.zenit.org/)).- The French agency
Eglises d'Asie is reporting that China's next illicit ordination will
happen in the coming few days.
This will be the third episcopal ordination without the Pope's approval
since June 29.
The ordination is scheduled for the Diocese of Harbin, which already has an
"underground" bishop, Wei Jingyi. The candidate is Father Joseph Yue Fu
Sheng, 47.
At the Patriotic Association meeting in December, Father Yue was elected
vice president.
According to AsiaNews (http://www.asianews.it/), the ordination in Harbin
has already been postponed because of the resistance of the faithful.
Eglises d'Asie proposed that this new ordination will be a test of how far
"Chinese authorities are prepared to go to oblige bishops who have the
recognition of both Rome and Beijing to attend the ceremony."
AsiaNews detailed the precedent already set by the government for the July
14 ordination: The faithful of Liaoning managed to prevent the kidnapping
of their bishop, who had been pegged as the chief concelebrant of the
ordination. The faithful staged a sit-in in the cathedral until the
ordination date had passed. Another bishop went into hiding. Four others,
however, were taken by authorities a few days before the ordination and did
not return to their dioceses until Sunday.
In response to last December's national Church activities, AsiaNews
reported, Bishop Li Lianghui of Cangzhou, Hebei, went into hiding. He was
subsequently hunted and arrested, and forced to three months of isolation
and "brainwashing to convince him of the Party's 'good intentions' towards
the Church."
In a statement (http://www.zenit.org/article-33088?l=english) Saturday, the
Vatican lauded the faithful who are resisting government pressure.
"With regard to this resistance," the statement said, "it should be noted
that it is meritorious before God and calls for appreciation on the part of
the whole Church. Equal appreciation is also due to those priests,
consecrated persons and members of the faithful who have defended their
pastors, accompanying them by their prayers at this difficult time and
sharing in their deep suffering."
--- --- ---
On ZENIT's Web page:
Related news: www.zenit.org/article-33094?l=english
(http://www.zenit.org/article-33094?l=english)<<
A further statement on the situation emerges in the form of a question and answer document:
>>Some Questions Regarding the Leshan Ordination
"For Some Serious Reasons Father Lei Cannot Be Appointed Bishop"
LESHAN, China, JULY 19, 2011 (Zenit.org (http://www.zenit.org)).- Here is a
document of questions and answers prepared by the Congregation for the
Evangelization of Peoples that addressed the July 4 statement of the Holy
See on the illegitimate episcopal ordination that took place June 26 in
Leshan.
The document was published on the CatholicsInChina blog of the Fides News
Service.
* * *
Preliminary Remarks
-- This is a response from the CEP to questions raised by the faithful in
China regarding the Declaration of the Holy See (04.07.2011) on the
illegitimate episcopal ordination of Leshan (29.06.2011).
-- The response given here is of merely pastoral concern.
-- Some experts of Canon Law have been consulted in articulating the
answer.
--- --- ---
Regarding Father Paul Lei Shiyin
Q: Is Father Paul Lei Shiyin now in the state of "latae sententiae"
excommunication?
A: Yes. By the very act of receiving episcopal ordination without the
pontifical mandate, Father Lei has already incurred the "latae sententiae"
excommunication (See Can. 1382), which is further "declared" publicly by
the Holy See. Excommunication is a very severe form of penalty in the
Church that excludes the excommunicated person from the visible communion
of the faithful.
Q: What does it mean by a public declaration of this kind?
A: A public declaration of a "latae sententiae" penalty in the Church is
intended to make it clear to the offender that he has incurred the
prescribed canonical sanction, and to make known to the faithful the
canonical situation of the offender. In the present case, it is also meant
to summon Father Lei to repent at once by approaching the Holy See (Can.
1382). At the same time, this public declaration urges vigorous action to
be taken by the Church in China (namely Bishops, Priests, Religious, and
Laity) to resist any form of illegitimate episcopal ordination. A declared
excommunication is a "must" for the Holy See, if circumstances should at
any time oblige and, above all, when the good of the souls is seriously at
stake.
Q: Does excommunication mean being expelled from the Church?
A: No. The Church has both visible social and invisible mystical
dimensions. The excommunicated person to a certain extent is excluded from
active participation in Catholic community life in a visible social sense
with all its juridical effects (Can. 1331). The same person by virtue of
the baptism still remains a member of the Church -- the mystical body of
Christ. That is why he can still approach the Holy See, which is the only
place he can go for reconciliation.
Q: What are the juridical effects of Can. 1331?
A: The excommunicated person is forbidden to celebrate the Holy Mass, to
administer/receive sacraments, or to hold any ecclesial office. He, though
ordained bishop, has no power to govern the diocese. Thus, priests and
faithful (except for grave cause, e.g., in point of death) should not only
avoid receiving sacraments from him, but also keep him away from
celebrating all forms of liturgy or Ecclesial ceremony, and to suspend the
liturgy or ceremony, in case he does not observe the prohibition. In short,
such penalty deprives the excommunicated person from some spiritual good,
so that through this "medicinal" penalty he may soon come to real
repentance.
Q: Can Father Lei be forgiven?
A: Yes. The "public declaration" is meant precisely for that. Father Lei
has to immediately approach the Holy See for forgiveness. Then, he has to
implement meticulously the instruction given to him by the Holy See.
Afterwards, the Holy Father, based on his true repentance, removes his
excommunication. Until then, he will remain excommunicated.
Q: Once his excommunication is removed, can Father Lei automatically
exercise the episcopal ministry?
A: No, he cannot. The removal of excommunication is one thing; and the
episcopal appointment is another. These two things are distinct. The Holy
See has so far expressed that for some serious reasons Father Lei cannot be
appointed bishop. In other words, even if his excommunication is removed,
he is not entitled to acting like a bishop, wearing a bishop's insignia,
and being addressed as bishop.
--- --- ---
Regarding the Consecrating Bishops
Q: What is the current status of the seven consecrating bishops?
A: They have exposed themselves to the grave canonical sanctions laid down
by the law of the Church (Declaration 04.07.2011). This means that "when an
external violation has occurred, imputability is presumed unless it is
otherwise apparent" (Can 1321, §3). The "presumed imputability" means that
there is a sufficient reason to ascertain that these bishops actually
committed a grave act of indiscipline through the illegitimate episcopal
ordination and, thus, are presumed to have incurred the excommunication,
unless the contrary is proved.
Q: Can they continue their normal episcopal ministry?
A: No, they may not do so, as long as their "presumed imputability" is not
removed.
Q: What should they do?
A: First and foremost, it is their duty to immediately approach the Holy
See for forgiveness and to explain reasons for which they have participated
in the illegitimate episcopal ordination and wait for the reply from the
Holy See.
Q: What, if a consecrating bishop in his conscience holds that he has not
incurred the excommunication?
A: "Conscience" is a sacred place where the bishop in question has to stay
honest to God. However, other people cannot see through his conscience. As
long as the "presumed imputability" is not removed, the bishop in question
has to abstain from all public ministries. In the meantime, he remains
obliged to approach the Holy See.
Q: Should their priests and faithful avoid receiving sacraments
administered by them?
A: Yes, they should, not because the priests and faithful are in a position
to judge the conscience of the bishop in question, but because the
"presumed imputability" is not yet removed.
Q: What else can the priests and faithful do when the "presumed
imputability" of a consecrating bishop is not yet removed?
A: First of all, they should remain firm in their faith and keep
safeguarding the unity of the community. As to their bishop with "presumed
imputability", the priests and faithful are very much encouraged to pray
for him and to remind him, when needed, of the teaching of the Church.
Illegitimate episcopal ordination does not only violate seriously the
discipline or obfuscate the doctrine, but above all profoundly wounds the
communion of the Church.
Prayer is of utmost importance that our pastors be always strengthened and
accompanied by the Lord. In fact, in China there are admirable bishops. "We
must thank the Lord", said the Holy Father, "for this constant presence,
not without suffering, of Bishops who have received episcopal ordination in
conformity with Catholic tradition, that is to say, in communion with the
Bishop of Rome, Successor of Peter, and at the hands of validly and
legitimately ordained Bishops in observance of the rite of the Catholic
Church." (No. 8 Letter of Benedict XVI to the Church in China).<<
What follows is the latest episode in the saga of Chinese stubborness. And I am ashamed that the United States seems to have hit the mute button when it comes to a response.
>>Beijing Prepares Next Illicit Ordination
How Far Will China Go in Forcing Bishops to Participate?
ROME, JULY 19, 2011 (Zenit.org (http://www.zenit.org/)).- The French agency
Eglises d'Asie is reporting that China's next illicit ordination will
happen in the coming few days.
This will be the third episcopal ordination without the Pope's approval
since June 29.
The ordination is scheduled for the Diocese of Harbin, which already has an
"underground" bishop, Wei Jingyi. The candidate is Father Joseph Yue Fu
Sheng, 47.
At the Patriotic Association meeting in December, Father Yue was elected
vice president.
According to AsiaNews (http://www.asianews.it/), the ordination in Harbin
has already been postponed because of the resistance of the faithful.
Eglises d'Asie proposed that this new ordination will be a test of how far
"Chinese authorities are prepared to go to oblige bishops who have the
recognition of both Rome and Beijing to attend the ceremony."
AsiaNews detailed the precedent already set by the government for the July
14 ordination: The faithful of Liaoning managed to prevent the kidnapping
of their bishop, who had been pegged as the chief concelebrant of the
ordination. The faithful staged a sit-in in the cathedral until the
ordination date had passed. Another bishop went into hiding. Four others,
however, were taken by authorities a few days before the ordination and did
not return to their dioceses until Sunday.
In response to last December's national Church activities, AsiaNews
reported, Bishop Li Lianghui of Cangzhou, Hebei, went into hiding. He was
subsequently hunted and arrested, and forced to three months of isolation
and "brainwashing to convince him of the Party's 'good intentions' towards
the Church."
In a statement (http://www.zenit.org/article-33088?l=english) Saturday, the
Vatican lauded the faithful who are resisting government pressure.
"With regard to this resistance," the statement said, "it should be noted
that it is meritorious before God and calls for appreciation on the part of
the whole Church. Equal appreciation is also due to those priests,
consecrated persons and members of the faithful who have defended their
pastors, accompanying them by their prayers at this difficult time and
sharing in their deep suffering."
--- --- ---
On ZENIT's Web page:
Related news: www.zenit.org/article-33094?l=english
(http://www.zenit.org/article-33094?l=english)<<
A further statement on the situation emerges in the form of a question and answer document:
>>Some Questions Regarding the Leshan Ordination
"For Some Serious Reasons Father Lei Cannot Be Appointed Bishop"
LESHAN, China, JULY 19, 2011 (Zenit.org (http://www.zenit.org)).- Here is a
document of questions and answers prepared by the Congregation for the
Evangelization of Peoples that addressed the July 4 statement of the Holy
See on the illegitimate episcopal ordination that took place June 26 in
Leshan.
The document was published on the CatholicsInChina blog of the Fides News
Service.
* * *
Preliminary Remarks
-- This is a response from the CEP to questions raised by the faithful in
China regarding the Declaration of the Holy See (04.07.2011) on the
illegitimate episcopal ordination of Leshan (29.06.2011).
-- The response given here is of merely pastoral concern.
-- Some experts of Canon Law have been consulted in articulating the
answer.
--- --- ---
Regarding Father Paul Lei Shiyin
Q: Is Father Paul Lei Shiyin now in the state of "latae sententiae"
excommunication?
A: Yes. By the very act of receiving episcopal ordination without the
pontifical mandate, Father Lei has already incurred the "latae sententiae"
excommunication (See Can. 1382), which is further "declared" publicly by
the Holy See. Excommunication is a very severe form of penalty in the
Church that excludes the excommunicated person from the visible communion
of the faithful.
Q: What does it mean by a public declaration of this kind?
A: A public declaration of a "latae sententiae" penalty in the Church is
intended to make it clear to the offender that he has incurred the
prescribed canonical sanction, and to make known to the faithful the
canonical situation of the offender. In the present case, it is also meant
to summon Father Lei to repent at once by approaching the Holy See (Can.
1382). At the same time, this public declaration urges vigorous action to
be taken by the Church in China (namely Bishops, Priests, Religious, and
Laity) to resist any form of illegitimate episcopal ordination. A declared
excommunication is a "must" for the Holy See, if circumstances should at
any time oblige and, above all, when the good of the souls is seriously at
stake.
Q: Does excommunication mean being expelled from the Church?
A: No. The Church has both visible social and invisible mystical
dimensions. The excommunicated person to a certain extent is excluded from
active participation in Catholic community life in a visible social sense
with all its juridical effects (Can. 1331). The same person by virtue of
the baptism still remains a member of the Church -- the mystical body of
Christ. That is why he can still approach the Holy See, which is the only
place he can go for reconciliation.
Q: What are the juridical effects of Can. 1331?
A: The excommunicated person is forbidden to celebrate the Holy Mass, to
administer/receive sacraments, or to hold any ecclesial office. He, though
ordained bishop, has no power to govern the diocese. Thus, priests and
faithful (except for grave cause, e.g., in point of death) should not only
avoid receiving sacraments from him, but also keep him away from
celebrating all forms of liturgy or Ecclesial ceremony, and to suspend the
liturgy or ceremony, in case he does not observe the prohibition. In short,
such penalty deprives the excommunicated person from some spiritual good,
so that through this "medicinal" penalty he may soon come to real
repentance.
Q: Can Father Lei be forgiven?
A: Yes. The "public declaration" is meant precisely for that. Father Lei
has to immediately approach the Holy See for forgiveness. Then, he has to
implement meticulously the instruction given to him by the Holy See.
Afterwards, the Holy Father, based on his true repentance, removes his
excommunication. Until then, he will remain excommunicated.
Q: Once his excommunication is removed, can Father Lei automatically
exercise the episcopal ministry?
A: No, he cannot. The removal of excommunication is one thing; and the
episcopal appointment is another. These two things are distinct. The Holy
See has so far expressed that for some serious reasons Father Lei cannot be
appointed bishop. In other words, even if his excommunication is removed,
he is not entitled to acting like a bishop, wearing a bishop's insignia,
and being addressed as bishop.
--- --- ---
Regarding the Consecrating Bishops
Q: What is the current status of the seven consecrating bishops?
A: They have exposed themselves to the grave canonical sanctions laid down
by the law of the Church (Declaration 04.07.2011). This means that "when an
external violation has occurred, imputability is presumed unless it is
otherwise apparent" (Can 1321, §3). The "presumed imputability" means that
there is a sufficient reason to ascertain that these bishops actually
committed a grave act of indiscipline through the illegitimate episcopal
ordination and, thus, are presumed to have incurred the excommunication,
unless the contrary is proved.
Q: Can they continue their normal episcopal ministry?
A: No, they may not do so, as long as their "presumed imputability" is not
removed.
Q: What should they do?
A: First and foremost, it is their duty to immediately approach the Holy
See for forgiveness and to explain reasons for which they have participated
in the illegitimate episcopal ordination and wait for the reply from the
Holy See.
Q: What, if a consecrating bishop in his conscience holds that he has not
incurred the excommunication?
A: "Conscience" is a sacred place where the bishop in question has to stay
honest to God. However, other people cannot see through his conscience. As
long as the "presumed imputability" is not removed, the bishop in question
has to abstain from all public ministries. In the meantime, he remains
obliged to approach the Holy See.
Q: Should their priests and faithful avoid receiving sacraments
administered by them?
A: Yes, they should, not because the priests and faithful are in a position
to judge the conscience of the bishop in question, but because the
"presumed imputability" is not yet removed.
Q: What else can the priests and faithful do when the "presumed
imputability" of a consecrating bishop is not yet removed?
A: First of all, they should remain firm in their faith and keep
safeguarding the unity of the community. As to their bishop with "presumed
imputability", the priests and faithful are very much encouraged to pray
for him and to remind him, when needed, of the teaching of the Church.
Illegitimate episcopal ordination does not only violate seriously the
discipline or obfuscate the doctrine, but above all profoundly wounds the
communion of the Church.
Prayer is of utmost importance that our pastors be always strengthened and
accompanied by the Lord. In fact, in China there are admirable bishops. "We
must thank the Lord", said the Holy Father, "for this constant presence,
not without suffering, of Bishops who have received episcopal ordination in
conformity with Catholic tradition, that is to say, in communion with the
Bishop of Rome, Successor of Peter, and at the hands of validly and
legitimately ordained Bishops in observance of the rite of the Catholic
Church." (No. 8 Letter of Benedict XVI to the Church in China).<<
Monday, July 18, 2011
China and sovereignty
At the risk of beating a dead horse, this past week saw yet another illicit ordination of a Chinese priest as the state-appointed bishop of the Diocese of Shantou. The priest in question incurs a canonical penalty of excommunication latae sententiae. In other words, if one chooses to freely engage in an activity contrary to the laws of the Church, one removes oneself from the body of the faithful by their own action and not by the power of any authority.
The Vatican used still firmer language to condemn and lament the act. Here's the statement:
Episcopal Ordination in the Diocese of Shantou
(Province of Guangdong, Mainland China)
The following clarifications are issued with reference to the episcopal
ordination of the Reverend Joseph Huang Bingzhang which took place on
Thursday, 14 July 2011:
1) The Reverend Joseph Huang Bingzhang, having been ordained without papal
mandate and hence illicitly, has incurred the sanctions laid down by canon
1382 of the Code of Canon Law. Consequently, the Holy See does not
recognize him as Bishop of the Diocese of Shantou, and he lacks authority
to govern the Catholic community of the Diocese.
The Reverend Huang Bingzhang had been informed some time ago that he could
not be approved by the Holy See as an episcopal candidate, inasmuch as the
Diocese of Shantou already has a legitimate Bishop; Reverend Huang had been
asked on numerous occasions not to accept episcopal ordination.
2) From various sources the Holy See had knowledge of the fact that some
Bishops, contacted by the civil authorities, had expressed their
unwillingness to take part in an illicit ordination and also offered
various forms of resistance, yet were reportedly obliged to take part in
the ordination.
With regard to this resistance, it should be noted that it is meritorious
before God and calls for appreciation on the part of the whole Church.
Equal appreciation is also due to those priests, consecrated persons and
members of the faithful who have defended their pastors, accompanying them
by their prayers at this difficult time and sharing in their deep
suffering.
3) The Holy See reaffirms the right of Chinese Catholics to be able to act
freely, following their consciences and remaining faithful to the Successor
of Peter and in communion with the universal Church.
The Holy Father, having learned of these events, once again deplores the
manner in which the Church in China is being treated and hopes that the
present difficulties can be overcome as soon as possible.
From the Vatican, 16 July 2011
Throughout the recent past China has typically asserted that the ordinations of its bishops has been a mere exercise of the state's sovereignty and the rights of the state should not be an object of interference from outside nations. Treating the Holy See as an outside nation is something easily done, but it is a theologically bankrupt position. When churches break ecclesial communion with the pope, they no longer hold the same unity, holiness, apostolicity, and catholicity as those churches that remain in communion. They are untethered. Sovereignty then becomes hollow.
The Vatican used still firmer language to condemn and lament the act. Here's the statement:
Episcopal Ordination in the Diocese of Shantou
(Province of Guangdong, Mainland China)
The following clarifications are issued with reference to the episcopal
ordination of the Reverend Joseph Huang Bingzhang which took place on
Thursday, 14 July 2011:
1) The Reverend Joseph Huang Bingzhang, having been ordained without papal
mandate and hence illicitly, has incurred the sanctions laid down by canon
1382 of the Code of Canon Law. Consequently, the Holy See does not
recognize him as Bishop of the Diocese of Shantou, and he lacks authority
to govern the Catholic community of the Diocese.
The Reverend Huang Bingzhang had been informed some time ago that he could
not be approved by the Holy See as an episcopal candidate, inasmuch as the
Diocese of Shantou already has a legitimate Bishop; Reverend Huang had been
asked on numerous occasions not to accept episcopal ordination.
2) From various sources the Holy See had knowledge of the fact that some
Bishops, contacted by the civil authorities, had expressed their
unwillingness to take part in an illicit ordination and also offered
various forms of resistance, yet were reportedly obliged to take part in
the ordination.
With regard to this resistance, it should be noted that it is meritorious
before God and calls for appreciation on the part of the whole Church.
Equal appreciation is also due to those priests, consecrated persons and
members of the faithful who have defended their pastors, accompanying them
by their prayers at this difficult time and sharing in their deep
suffering.
3) The Holy See reaffirms the right of Chinese Catholics to be able to act
freely, following their consciences and remaining faithful to the Successor
of Peter and in communion with the universal Church.
The Holy Father, having learned of these events, once again deplores the
manner in which the Church in China is being treated and hopes that the
present difficulties can be overcome as soon as possible.
From the Vatican, 16 July 2011
Throughout the recent past China has typically asserted that the ordinations of its bishops has been a mere exercise of the state's sovereignty and the rights of the state should not be an object of interference from outside nations. Treating the Holy See as an outside nation is something easily done, but it is a theologically bankrupt position. When churches break ecclesial communion with the pope, they no longer hold the same unity, holiness, apostolicity, and catholicity as those churches that remain in communion. They are untethered. Sovereignty then becomes hollow.
Friday, July 8, 2011
Pluralism Good, Confusion Bad
This past week has witnessed another impertinence by the Chinese government in its authorization of the ordination of Reverend Lei Shiyin to the episcopacy. It made the pope sad. Not only is there no mandate from Pope Benedict, Lei Shiyin incurs excommunication. Those assisting in the ordination are also susceptible to similar penalties, provided they were not coerced into their action. Not long ago, there was a tremendous push toward normalization of Vatican-China relations, at times with the Vatican using very soft language in its communications. It even floated the possibility of accepting government appointees if they were worthy. This was given an even higher profile through the use of the Vatican web site, which began to publish a Mandarin edition in the last year or so. Outreach to Catholics--or would-be Catholics--in China has not been so concerted since before the Cultural Revolution.
The fact is that there is real need for the Gospel to be planted in Chinese soil. It is one of those frontier territories that has the potential to yield enormous results for the Church. And yet the message the Vatican sends to the Chinese authorities at this point is not altogether clear, in part because the Vatican's diplomatic corps has changed its tack. The Chinese cannot be expected to understand the necessity of a united episcopate and its theological roots. They should be expected to understand an approach to dialogue based upon realpolitik.
I have no doubt that the Vatican continues to send emmisaries who visit with key officials on questions of diplomatic relations where the Church's unique polity is discussed with candor. China, similarly, uses its own back channels. What everyone can agree upon, however, is the richness of the Chinese Catholic contribution to a pluralistic Church. Even the most strident Communist would recognize this. Even the most nationalistic Chinese would want to be a part of something like that. But decision makers on both sides need to communicate with crystal clarity to avoid wounding either party. The souls of millions are in the balance.
The fact is that there is real need for the Gospel to be planted in Chinese soil. It is one of those frontier territories that has the potential to yield enormous results for the Church. And yet the message the Vatican sends to the Chinese authorities at this point is not altogether clear, in part because the Vatican's diplomatic corps has changed its tack. The Chinese cannot be expected to understand the necessity of a united episcopate and its theological roots. They should be expected to understand an approach to dialogue based upon realpolitik.
I have no doubt that the Vatican continues to send emmisaries who visit with key officials on questions of diplomatic relations where the Church's unique polity is discussed with candor. China, similarly, uses its own back channels. What everyone can agree upon, however, is the richness of the Chinese Catholic contribution to a pluralistic Church. Even the most strident Communist would recognize this. Even the most nationalistic Chinese would want to be a part of something like that. But decision makers on both sides need to communicate with crystal clarity to avoid wounding either party. The souls of millions are in the balance.
Wednesday, June 8, 2011
Cathedral High School as emblem
It has been a hard week for my home city of Springfield, Massachusetts. Three tornados blazed through an otherwise quiet "city of homes." The swath of destruction that fell on neighborhoods where I once played and learned as a boy caught me up short. The news of this event traveled around quickly. I had signed up for Facebook only a couple of days before and I was inundated with information and pictures of the destruction. Among these was a photo gallery of my high school, which today is a condemned structure.
Cathedral High School is (was) a somewhat modern structure built in 1959 by direction of then Bishop Christopher Weldon (not 1884, as some news reporters mistakenly claimed). Weldon was the last of the "brick and mortar" bishops in Springfield. The school accomodated nearly 3,000 students at its peak. My era--I graduated in the 100th class in 1984--had about 2000. I left the school accompanied by some 500 others. When the tornado struck, the entire student body was less than my one graduating class. The fact that several combined parish schools have come together in the facility as a new "St. Michael's Academy" does little to assuage those of us who appreciated a Catholic education at full complement.
I do not want to ruminate on some deep meaning to this tragic event. But I will say that I agree with many of the Cathedral alums that this moment is one of opportunity. There is no likelihood that the school will be rebuilt by Fall and so I think it would be perfectly suitable to let the land and the prospect of rebuilding lie fallow for a year. I think that is the best prospect at this stage. Let's just see how desparate the Diocese is to have the main institution of Catholic education (aside from parents themselves) make a come back. I think I once heard that in 1959 the physical plant cost $5 million. That's about $38 million today. This is a test of Catholic will. What price Catholic education?
Cathedral High School is (was) a somewhat modern structure built in 1959 by direction of then Bishop Christopher Weldon (not 1884, as some news reporters mistakenly claimed). Weldon was the last of the "brick and mortar" bishops in Springfield. The school accomodated nearly 3,000 students at its peak. My era--I graduated in the 100th class in 1984--had about 2000. I left the school accompanied by some 500 others. When the tornado struck, the entire student body was less than my one graduating class. The fact that several combined parish schools have come together in the facility as a new "St. Michael's Academy" does little to assuage those of us who appreciated a Catholic education at full complement.
I do not want to ruminate on some deep meaning to this tragic event. But I will say that I agree with many of the Cathedral alums that this moment is one of opportunity. There is no likelihood that the school will be rebuilt by Fall and so I think it would be perfectly suitable to let the land and the prospect of rebuilding lie fallow for a year. I think that is the best prospect at this stage. Let's just see how desparate the Diocese is to have the main institution of Catholic education (aside from parents themselves) make a come back. I think I once heard that in 1959 the physical plant cost $5 million. That's about $38 million today. This is a test of Catholic will. What price Catholic education?
Sunday, May 22, 2011
Catholics on War
I opened a book I just received and read this first line: "Contemporary Catholic intellectuals have failed to give an adequate account of the origins of war." How true! The author is Matthew Shadle and his book is called The Origins of War: A Catholic Perspective (Georgetown University Press, 2011). It seems to me that Catholic intellectuals operating today have fallen behind on many of the debates that are affecting the world. Nowhere does this seem more apparent than in the United States. It is not as though lay Catholic intellectuals can look to their bishops for guidance. They are far too busy putting out fires in their respective dioceses, and those who do speak out publically on this or that issue can sometimes lack the intellectual chops needed to raise the level of discourse about those issues. This is not true of everyone, of course. I think of my own bishop, Nicholas DiMarzio of Brooklyn, who is quite expert on immigration reform. But, when it comes to the problem of peace and war, no single prelate comes to mind. Indeed, I can count on one hand those Catholic theologians who are making serious studies of war--and their impact is woefully small. Yes, there are institutions aiming at speaking to a large audience and communicating their findings to both the Academy and a wider public (one thinks of the Kroc Institute at Notre Dame), but we have few leaders of any stature tackling this problem which, of course, is like a hydra. But that has nothing to do with the problem's many facets. It has everything to do with the kinds of commitments our Catholic intellectuals are trying to undertake.
Many areas of concern could be addressed. While war is certainly one area that cries out for a Catholic voice that can truly grip its realities, there are other pressing matters which have met with virtual silence. I myself am guilty of this. I have been promising to write up a somewhat lengthy study on genetically modified organisms--a subject that is receiving zero attention by Catholic theologians--that may be of use to the scientific community. Thusfar (and not withstanding the work of the Pontifical Academy of Sciences), the discourse on GMOs has been rather lop-sided. That has been the case with war as well. It is the purview of soldiers and policy makers, not theologians. We need to reverse this trend. Shadle is a young scholar aiming to do just that. He has a small cadre of allies in the Academy working on similar problems. Perhaps it is time for a coalition and synthesis of thought. It would seem this is an imperative in this perilous age.
Many areas of concern could be addressed. While war is certainly one area that cries out for a Catholic voice that can truly grip its realities, there are other pressing matters which have met with virtual silence. I myself am guilty of this. I have been promising to write up a somewhat lengthy study on genetically modified organisms--a subject that is receiving zero attention by Catholic theologians--that may be of use to the scientific community. Thusfar (and not withstanding the work of the Pontifical Academy of Sciences), the discourse on GMOs has been rather lop-sided. That has been the case with war as well. It is the purview of soldiers and policy makers, not theologians. We need to reverse this trend. Shadle is a young scholar aiming to do just that. He has a small cadre of allies in the Academy working on similar problems. Perhaps it is time for a coalition and synthesis of thought. It would seem this is an imperative in this perilous age.
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