Three weeks after being sent to Rome, the USCCB has released its ten- page synthesis.
US National Synthesis
In addition, it released all of the regional syntheses. You can find them in a special page on a dormant website that I have used in the past for the Cleveland Commonweal Community. For your convenience I have given a brief description of each region. You might want to read a few regions of interest to you.
There is also a map of the USA with the regions at the end of the synthesis, along with a list of the Synod Team at the national level.
In my opinion this document should be read as a staff document which has been produced both for the bishops and for the public, not a document voted upon the bishops. Bishop Flores as head of the doctrinal committee did not let anything slip by, but as a social liberal he oversaw the creation of a document acceptable to most bishops and many people. What I think we have is a document intended for good public and church relationships not a program for the future.
Copyright © 2022, United States Conference of Catholic Bishops. Washington, DC. All rights reserved. This text (excepting the Appendices) may be reproduced in whole or in part without alteration for nonprofit educational use, provided such reprints are not sold and include this notice.
What the copyright notice means is that I or anyone else who is willing to put in the work can analyze and extensively quote from the documents. Over the next few weeks (before the Vatican issues its document on the Continental Synods) I plan to analyze the regional documents. While there is much question about what these documents represent (probably mostly the drafting committees rather than the people in the pews or the bishops themselves) they give us a much better picture than all the media talking heads most of whom will not take the time to read about 150 pages. I plan to put most of my analysis out on my dormant website in hopes that it might be useful if our local Commonweal Community becomes active within this next year, but I will be posting here with links to the dormant website.
DISCUSSION OUTLINE AND COMMENTS
Highlighted comments and bold type are mine. Italics are in the original and indicate the documents are quoting regional documents which in turn often are quoting diocesan documents.
66.8 Million Catholics
178 Latin (Arch)Dioceses
18 Eastern Catholic (Arch)Eparchies
Due to their long history of synodal practice, the Eastern Catholic Churches shared their reports directly with the Holy See, to be incorporated along with the U.S. Latin Church national synthesis into the Document for the Continental Stage, which represents the next step in the 2021-2023 Synod.
Comment: The Eastern Bishops have made a smart move. Rather than being buried with the USCCB where they have little influence, they plan to come to the Continental Stage as equal partners with the USCCB and the Canadian Bishops. This move takes on more significance in that the continental stage will be organized around 5 entities which already have their continental bishop's organizations plus two which don't. The USA and Canada don't have an umbrella organization, so they have been placed in a sixth group. Also, a special seventh group, the Middle East, has been created which is expected to be the center for Eastern Rite participation. The Eastern Bishops were very influential at Vatican II. They are positioned to be equally influential at two Continental Synods and therefore likely in the World Synod.
“Several dioceses noted some apprehension and even opposition as
they began their synodal listening – ranging from those who felt the process would be futile, to some who were
afraid of what it would change, to clergy and parish staff who perceived it as an overwhelming task.” As the
Synod continued, however, “many were surprised by a level of engagement and richness that surpassed
their expectations. It was frequently noted how much agreement participants found when they listened to each
other.”
A wide-reaching sentiment expressed by many was a “great appreciation for the synodal process. They were truly grateful for the opportunity to be heard and to listen, and for the spirit of openness. The ability to sit around the table with strangers and share joys, concerns, hopes, and suggestions without intense debate or fear encouraged and motivated many.” "Many who conducted listening sessions described being transformed by the process of listening to others’ stories and hearing about their faith journey. Those who shared their stories, especially those who participated in small group sessions, stated that they felt listened to by the Church for the first time.”
Comment: A nice opening comment endorsing the process to rebut the many media accounts of skepticism and lackluster engagement. It also gives a hopeful spin to the whole document and process.
Enduring Wounds
Over the course of the diocesan phase, several enduring wounds emerged. Many of these wounds have been inflicted not only by individual members of the Church but often by the institution itself.
Chief among the enduring wounds that afflict the People of God in the United States is the still unfolding effects of the sexual abuse crisis. “Trust in the hierarchy of the Church is weak and needs to be strengthened. The sex abuse scandals and the way the Church leadership handled the situation are seen as one of the strongest causes of a lack of trust and credibility on the part of the faithful.
The sense of community among the People of God has also suffered from the ongoing effects of the Covid-19 pandemic.
Another enduring wound widely reflected in synodal consultations was the experience that the
Church is deeply divided. Participants felt this division as a profound sense of pain and anxiety. “As one participant shared 'the divisive political ideologies present in our society have seeped into all aspects of our lives.” Division regarding the celebration of the liturgy was reflected in synodal consultations. “Sadly, celebration of the Eucharist is also experienced as an area of division within the church. The most common issue regarding the liturgy is the celebration of the pre-Conciliar Mass.”
Many regional syntheses cited the perceived lack of unity among the bishops in the United States, and even of some individual bishops with the Holy Father, as a source of grave scandal. This perceived lack of unity within the hierarchy seems to, in turn, justify division at the local level. “People at both ends of the political spectrum have set up camp opposing the ‘others,’ forgetting that they are one in the Body of Christ. Partisan politics is infiltrating homilies and ministry, and this trend has created divisions and intimidation among believers.”
Closely related to the wound of polarization is the wound of marginalization. Not only do those who experience this wound suffer, but their marginalization has become a source of scandal for others, especially for some youth who perceive the Church as hypocritical and failing to act consistently with justice toward these diverse communities. Those who experience marginalization, and thus a lack of representation in the Church, fall into two broad groups. The first includes those marginalized who are made vulnerable by their lack of social and/ or economic power... The second group includes those who are marginalized because circumstances in their own lives are experienced as impediments to full participation in the life of the Church. Among these are members of the LGBTQ+ community, persons who have been divorced ...
The synodal consultations around the enduring wounds caused by the clergy sexual abuse scandal, the pandemic, polarization, and marginalization have exposed a deep hunger for healing and the strong desire for communion, community, and a sense of belonging and being united. “
Comment: This part of the document admits that we have not just deep problems but wounds that will not heal easily. While it is good to be hopeful about the process, it is equally important to recognize that the process is an uphill struggle that will not be easy.
I have some concerns about its details. I would not have put the Latin Mass problem here but in the next section as a group that needs to be welcomed in our parishes rather than encourage to set up a competing agenda. Also, I would not have implied that some people have marginalized themselves, e.g. the divorced as deserving a different category. That likely reflects the attitudes of some bishops who still view themselves as primarily rulers, i.e., rule makers who are only going to welcome people on the bishop's terms.
Enhancing Communion & Participation
SACRAMENTAL LIFE
“While the People of God long for a true communion that can only begin through Christ as we know him in the Eucharist, a sufficient percentage of participants reported obstacles to community within their parishes, partly due to the divisive political climate and resulting polarization in the country. A significant percentage of participants also indicate that receiving Eucharist does bring them more closely in solidarity with the poor. Suggestions on building communion around the Eucharist include items such as warmer hospitality, healing services, and more invigorating preaching by clergy.
“The liturgical and sacramental life of the Church, particularly the centrality of the Eucharist, came up continually in all the dioceses as a point of unity, essential to Catholic identity, community, and a life of faith. Participants expressed a deep desire and hunger for God. While perspectives differed on what constitutes ‘good liturgy’ and what areas need renewal or better understanding, there was universal agreement on the significance of the Eucharist in the life of the Church.”2
Comment: While I am sure most Catholics agree on the centrality and importance of the Eucharist, they also think that unlike church buildings, religious education, and being prolife which are being done well, both the Eucharist and community are not being done well. At these that is what a very large survey in our diocese found. There is a lot in this document that implies we could do community better but not much which implies that we could celebrate the Eucharist better. Unless we do that, we may be welcoming people to dull and boring services.
A WELCOMING CHURCH
The most common desire named in the synodal consultations was to be a more welcoming Church where all members of the People of God can find accompaniment on the journey. The synodal consultations mentioned several areas where there existed a tension between how to walk with people while remaining faithful to the teachings of the Church, “for many, the perception is that the blanket application of rules and policies is used as a means of wielding power or acting as a gatekeeper.” As one synodal consultation described, “People noted that the Church seems to prioritize doctrine over people, rules, and regulations over lived reality. People want the Church to be a home for the wounded and broken, not an institution for the perfect. They want the Church to meet people where they are, wherever they are, and walk with them rather than judging them; to build real relationships through care and authenticity, not superiority.”
In no particular order, the following groups were frequently mentioned as integral to being a more welcoming Church.
The hope for a welcoming Church expressed itself clearly with the desire to accompany with
authenticity LGBTQ+ persons and their families. Many “who identify as LGBTQ+ believe they are condemned by Church teachings.” There is “an urgent need for guidance as [one parish] begged, ‘we believe we are approaching a real crisis in how to minister to the LGBTQ+ community, some of whom are members of our own families. We need help, support, and clarity.’” Often families “feel torn between remaining in the church and supporting their loved ones.”
Persons who have been divorced, whether remarried or not, often feel unwelcome within the Church. “A significant number of [consultations] included comments that divorced people feel judged by others in the church, in some cases even if they have gone through the annulment process but certainly if they have not done so. The annulment process is experienced as unduly burdensome and judgmental as well.”
Nearly all synodal consultations shared a deep appreciation for the powerful impact of women religious who have consistently led the way in carrying out the mission of the Church. Likewise, there was recognition for the centrality of women’s unparalleled contributions to the life of the Church, particularly in local communities. There was a desire for stronger leadership, discernment, and decision-making roles for women – both lay and religious – in their parishes and communities: “people mentioned a variety of ways in which women could exercise leadership, including preaching and ordination as deacon or priest. Ordination for women emerged not primarily as a solution to the problem of the priest shortage, but as a matter of justice.”
Another common hope for becoming a more welcoming Church revolved around removing barriers to accessibility and embracing those with special needs and their families, particularly as it relates to an individual’s sacramental life.
Synodal consultations identified that more work is necessary to welcome diverse cultural and ethnic communities. As one region stated, “Rather than divide us, our diversity should be a source of strength.” Many acknowledged the ongoing “need for deeper cultural understanding, more diversity in parish life: in faith formation, liturgical celebrations, and social experiences. Language barriers were mentioned frequently as obstacles although most dioceses felt they were making strides with multilingual masses and clergy.”
Synodal consultations also expressed concerns around racism: “Catholic people of color spoke of routine encounters with racism, both inside and outside the Church. Indigenous Catholics spoke of the generational trauma caused by racism and abuse in boarding schools.” Consultations noted that much still needs to be done: “The sinfulness of racism fueled by events in our country in recent years must also remain an ever-present concern and be acknowledged by our Church
Practically all synodal consultations shared a deep ache in the wake of the departure of young people and viewed this as integrally connected to becoming a more welcoming Church. As one synthesis noted, “Young people also want the Church to speak out about issues that matter to them, especially justice, race, and climate change.” Young people themselves voiced a feeling of exclusion and desired to participate more fully as members of the parish community. The feeling of exclusion also manifested itself in some youth seeking a sense of belonging in the Church’s ancient tradition of faith, prayer, and devotion. “Youth who participated in synodal sessions, however, stressed that they should not be seen and spoken of mostly as the future of the Church but should be recognized for their importance now and given a significant voice in the present. They want to be both seen and heard and included more in Church life, especially by participating meaningfully in parish and diocesan councils and ministries.”
Comment: The welcoming theme implies that it is the marginal people who are not experiencing community. But many of these are huge groups: women, youth, divorced, ethnic and racial groups. Many perhaps the majority of Catholics don't feel really welcome in their parish communities. At least some listening occurred; this document recognizes that women see ordination as a justice issue and young people want to be Church now not just in the future. All the groups listed here want more than a welcome they want significant change.
Ongoing Formation for Mission
Another common hope that emerged from the synodal consultations was the desire for life-long spiritual, pastoral, and catechetical formation as disciples. Synodal consultations made clear the importance of evangelization as we continue to live out the Church’s mission, which requires stronger formation. “Participants of every age and demographic group spoke of the need for lifelong formation. They would like to see more opportunities for Bible study, in-person and online courses, lectures, small group discussions, and convocations among other offerings. […] Members of all dioceses also wish the church would do more to support their spiritual growth by exposing them to many aspects of the rich heritage of Catholic spirituality. They ask for retreats and other opportunities to pray and reflect together as well as for encouragement in their individual spiritual lives.”
In addition, the accompaniment of families throughout a life-long formation was understood as being crucially needed. “ Especially as “the concept of the ‘traditional family’ continues to undergo significant change, it is important to acknowledge the presence of many types of families within the parishes of our dioceses, each of them with their own challenges, each seeking aa welcoming community and ministerial outreach
Another aspect of formation that synodal consultations viewed as central to our ability to journey
together was the need for greater “formation for seminarians and those already ordained to better understand human and pastoral needs, cultural sensitivity and awareness, greater emphasis on social justice, sharing resources with the needy, balancing the adherence to the dogmatic teachings of the faith with care for the emotional needs of their parishioners, how to include the laity in decision-making and learning to speak the truth with empathy, creativity, and compassion.”48 Relatedly, many expressed a “strong desire to hear better homilies from our ministers, and to learn how to translate the knowledge of their faith learned from the Sunday homily into effective action.”
Comment: While I appreciate the emphasis upon spiritual formation for mission, most of us spend most of our time and our missions with our families and our jobs. I don't see the clergy and religious professionals having much interest or much to contribute to those missions. They usually spend their time trying to get us involved with their missions.
SOCIAL MISSION OF THE CHURCH
The need for ongoing formation was keenly seen in the area of social mission, “not surprisingly, since our social teaching is routinely described as our church’s best-kept secret, there were very few explicit mentions of Catholic social doctrine or even the issues of justice in the region. However, when we consider the component themes of Catholic social teaching and the issues addressed, these concerns did surface regularly throughout the region.” Synodal consultations acknowledged that “the Church needs to help parishioners understand the connection between Catholic social teaching and outreach beyond the borders of the parish
Comment: This paragraph is the complete text, obviously not much of a priority. And no mention of the environment. I expect the environment will be a big part of the continental and world synod phases.
COMMUNICATION
Many commented that “improvement in communication between (arch)dioceses and parishes, between parishes and parishioners, and between parishes in the same (arch)dioceses, could lead to unity and reduce the spread of misinformation.”52 Other consultations saw the Church’s use of digital media as essential to bringing the faith to the public square.
Several reflected on the importance of clear communication, especially in the digital space, for reaching out to and engaging young people. Nearly all synodal consultations cautioned, however, that the Church and Catholic media engage in social and digital communications in ways that are both responsible and respectful, avoiding falling into ideologies that exacerbate division. “
More poignantly, nearly all of the synodal consultations saw clear, concise, and consistent communication as key to the strong desire for appropriate transparency. “The general category of
transparency was mentioned over and over again: Transparency in the sex abuse crisis, transparency in making difficult decisions, transparency in financial matters, transparency in admitting when something goes wrong, transparency in planning, transparency in leadership. Transparency brings accountability which many people feel is lacking in the Church. To be a trustworthy Church, transparency is going to need to be an essential component in every level and aspect.”
Comment: The church"s problems are much greater than a lack of hospitality and poor communications.
CO-RESPONSIBILITY
A genuine appreciation for the role of the laity in the Church and its mission was a hope that arose in many of the synodal consultations. “Many want to see Church leadership take more seriously the talents and knowledge of the laity. Some expressed the need to use more effective Parish Councils and Diocesan Pastoral Councils. Others want their pastors and bishops to explore more deeply with the laity how best to participate in understanding the mission of the Church and its efforts to evangelize its members and the world.”57
A great deal of what must be done in a parish does not require ordination and many lay people have administrative and organizational skills. They could relieve pastors of some of the burden, freeing priests to be present and to develop relationships with people of the parish – something both priests and lay people desire. Some priests would need help with letting lay people take over parish tasks for which they seem convinced they have final responsibility and must therefore have the final word in all things.”
Comment: Many laity want to be the Church not just be the voluntary or hired help that assists the pastors.
Engaging Discernment
The synodal experience has enabled hundreds of thousands of Catholics throughout the United States to re-engage in the simple practice of gathering, praying together, and listening to one another. Within a context of pandemic, polarization, and ongoing wounds of the clergy sexual abuse scandal, there has appeared a seed of renewal, “a commitment to re-learn the art of listening and envision a new mission, goals, and priorities – remembering that we are on a pilgrimage together.”
Discernment is a practice of the Church carried on in a spirit of prayer, meditation, and ongoing dialogue. The Spirit is the principal agent of discernment and leads us together to gaze upon the face of Christ in one another. Local, attentive listening to one another within and outside of the Church; participation, honesty, and realism; and a continued willingness to learn accompany discernment. The rediscovery of listening as a basic posture of a Church called to ongoing conversion is one of the most valuable gifts of the synodal experience in the United States. The next step for the U.S. Church is to give special attention to its parishes and dioceses, even as we continue participation in the continental and universal phases of the Synod,
At this moment in the synodal journey, one may agree or disagree with some of the perceptions heard and expressed, but we cannot assume they have no importance in lived reality. To the extent persons of differing experiences and perceptions of “what’s really going on” in the Church continue to meet and listen to one another, perceptions become more realistic and less based on broader cultural or political narratives. Insight becomes more profound when perceptions are based on actual listening and personal experience “The value of simply listening is a clear message of the Synod process. People must be able to speak honestly on even the most controversial topics without fear of rejection. We must be open to new ideas and new ways of doing things. That will require an understanding of what is central to the identity of church, diocese, and parish; and what changes can help us grow rather than feel threatened.
. “It was frequently reported that the participants would welcome more opportunities to be listened to and to hear the expressions of others’ views on the faith and the life of the Church. It was thought that this might contribute in a significant way to overcoming the polarization that is felt everywhere. Some noted how few opportunities are offered for true listening in a culture where we routinely speak past each other.”
Discernment forward must also involve continued engagement with communities that our initial
efforts at synodality have not robustly engaged. “African Catholics, Deaf Catholics, and Disabled Catholics all told stories of being overlooked and unseen
It is particularly noteworthy that local discernment is taking place about how to overcome standoffish or elitist attitudes, and how to welcome without judging. “Whole groups of people feel that the teachings of the church preclude their sense of being welcome in the community. We need to examine the way in which certain teachings are presented, to demonstrate that we can be faithful to God without giving the impression that we are qualified to pass judgment on other people.”
Gratitude is a gift of the Holy Spirit, which is essential for authentic discernment. Throughout all the synodal consultations, the People of God have continually shared their expressions of joy and gratitude for the invitation to journey together on the synodal path. These spiritual conversations and fraternal dialogues have renewed a sense of common love and responsibility for the good of our Church.
Comment: Ultimately all discernment is personal discernment, it is what each person does more than what leaders decide.
I'll need some time to read and digest this, but a few quick reactions:
ReplyDelete1. "The most common issue regarding the liturgy is the celebration of the pre-Conciliar Mass." - this given as a source of division. I can only say: I hope Pope Emeritus Benedict is listening. His giving permission to priests to celebrate the pre-Conciliar Mass at their parishes without the need for authorization from the bishop, was the opposite of prudent.
2. Under the heading "Sacramental Life", much, much more needs to be said about the problem of the decline in sacramental discipline.
Parents not getting their kids baptized; parents not getting their kids into the program for First Communion; parents and teens not bothering with Confirmation; adults not bothering with marriage (and not remarrying the right way). I'm not certain it's not the single biggest problem the church faces.
3. Re: divorced adults finding the annulment process too judgmental: the outcome of that process is, literally, a judgment of their previous marriage - or, rather, a judgment of the validity of the spouses' consent to the marriage. Judgment is intrinsic to it. One may as well object that water is wet.
Jim,
DeleteI think the objection is not to the outcome but to the process of getting the annulment.
Betty’s first marriage was annulled. He was addicted to sex with multiple partners. He abandoned her and her daughter, leaving the house without saying good-bye to the daughter. He later admitted he had never bonded with the daughter and has no desire to reconnect with the daughter. (The daughter had a lot of health problems). Betty obviously did not know what she was getting into when she married.
This case seems to me to be one of those obvious cases which under Francis new rules the bishop could annul without any further investigation or trial. After Betty described the annulment process it is pretty clear to me why no one would want to go through it. No compassion for Betty and her daughter. They actually encouraged the “fake husband” to do everything possible to impede and delay the annulment.
Betty remarried and had a son but has since divorced. She asked me when we began dating if these divorces were a problem. I told her “no.” From everything I know about the second “marriage” any bishop in his right mind would annul it as quickly as the first one should have been annulled.
Fortunately, I don’t need the incentive of either a civil or church marriage to take care of Betty. At our ages I see that as the only thing that matters. Ultimately, I believe friendship is the better way to describe our relationship. My mom and dad were best friends; after I became an adult, we all became best friends.
About the problem of decline in sacramental discipline, I don't feel that it's a matter of discipline. The ones who don't bother with the sacraments or any kind of religious education have one foot out the back door, maybe both feet. They're on their way to being "nones". It's a matter of religion mattering enough to them to make the effort, and apparently it doesn't. The "why" is a different subject, there are many factors at play.
DeleteJack, I'm sorry Betty's experience with the tribunal and the process was so negative. I've been told by members of our tribunal that tribunals are more inclined to be pastoral and sympathetic to human nature than was the case previously. I hope that's true.
DeleteJim, the members of the tribunal may see themselves as pastoral and sympathetic, but do the people who experience the process feel the same way? After all, the people getting the annulment aren’t going to rock the boat by complaining about how awful the experience is, because they want the annulment. I have heard few good things about the annulment process. It seems to be one of those ideas that sounds good on paper ( provides insight, healing etc) but not in practice. Some Catholics I’ve known refuse to do it because they think it’s demeaning, insulting, and just plain wrong. Confession to a single priest anonymously in a dark box is demeaning enough and few Catholics make a regular practice of it. Being forced to expose the dirty laundry of a failed marriage to several people, mostly celibates, seems a bit like emotional cruelty.
DeleteJack commented that Betty didn’t know what she was getting into when she married her first husband. Frankly, I don’t think anyone knows what they are getting into when they marry. Priests and women religious have years and years to live the vocation, to test it, before making final vows. People who marry are not given the same option to test their chosen vocation with a specific partner - first vows are final vows.
Anne - yes, I don't know anyone who went through a divorce who didn't suffer acutely; I am sure that tacking an annulment process on top of all that is a no-win situation in nearly all cases.
DeleteI do know that the people "in the field" (quite a few are deacon couples) who try to help the applicants with their paperwork and shepherd them through the process, try to be as kind, sympathetic and helpful as they can. How much that helps, I don't know.
An annulment process is supposed to allow the church authorities to make a judgment about the parties' consent to the marriage. In that sense, it's quite different than a civil divorce, which might be thought of as the termination of a civil marriage contract. But that kind of distinction may not mean much to a party who already has been through a painful divorce and isn't eager to dredge up that history again.
I was 26 (nearly 27) when I married. I was less mature and more naive than I am now; and of course, none of us are much good at predicting the future. But I certainly was an adult, and one who wasn't especially sheltered. And I had seen many, many marriages in my family and among my many other relatives, friends and acquaintances. I can't say, truthfully, that "I didn't know what I was getting into." I knew - if not perfectly, then at least reasonably. That's me. Others may have married in considerably different circumstances.
Jim, you are the exception in my experience. Almost everyone I know, most in marriages that have lasted for decades, says that they really didn’t understand how their relationship would be tested over a lifetime, especially after they had children. Many say, including me, that we really almost lucked out in our choices of life partners.
DeleteThe church has a double standard in how it treats women religious and priests v married couples. Not only do aspiring priests and religious have years to experience what a lifelong vocation might really ask of them, even after final vows they can be dispensed from them. I suppose that process is a bit like the annulment process, but really, priests and nuns who leave when they had years and years to test out the life shouldn’t complain. Married folk are not given multiple opportunities for years to decide if they want to take final vows.
Jack, what do you think will actually happen as a result of this? Anything at all? Will it basically sink from view? That seems most likely. Or will there be small changes, maybe here and there in a few parishes, or maybe even in a diocese or two? From my outsider view, based primarily in reading about the RCC in America rather than from inside parish walls, it seems that divide between doctrine and the real world of the people seems to be an ever widening chasm. Since the PTB, and increasing numbers of those in the pews, are digging in their heels over teachings that” cannot” change, combined with the ever growing numbers of younger priests in cassocks who see themselves as THE sole power in their parishes, it doesn’t seem likely that this process will have any real moact at all.
ReplyDeleteHow do you see it?
.
One thing which I think a lot of us will struggle to wrap our heads around: synodality isn't directed to targeted outcomes. It's not a means to reach a predetermined end. My guess would be, Francis thinks the process itself - the listening, discussing, connecting, discerning - is as important, or more important, than whatever comes out of all the consultation.
Deletethe process itself - the listening, discussing, connecting, discerning - is as important, or more important, than whatever comes out of all the consultation.
DeleteProcess vs outcome may be an important but neglected individual difference. Betty and her daughter were talking about this recently.
Betty and I are both process oriented although she is an extrovert, and I am an introvert. Betty's daughter is outcome oriented although she is an extrovert. Her daughter's outcome orientation was very evident from an early age.
I have no patience with process beyond what's necessary to clarify a problem, its causes, and repercussions of potential fixes.
ReplyDeleteEndless data collection/discussion makes busy work that can too easily be mistaken for progress of some sort.
Re young people: The biggest impediment to religious education for kids in the local parish was getting them to CCD at 5:30 pm on Wednesdays. If you work and have children, it's patently obvious that that's a nightmare. For years I turned down Monday/Wednesday teaching schedules so I could get The Boy an after-school snack and some physical activity time before I took him up there. I see by the bulletin that the new people have changed this to more of a Sunday school format. Hopefully this stanches the outward flow of kids who leave after Confirmation.
As for annulments, Communion exclusions, sex and reproductive rules, women, etc.: Those are church teachings. They're not going to change. The priest's job is to reconcile people to these rules in some way as to show that they reflect God's love for us. If people aren't buying it, not sure what the parish or diocese can do about it.
Sex abuse? It's beginning to sound like virtuous cover for people who really just don't want to go to church anymore.
The Church might want to think about making a place for non-Catholic family of practicing Catholics with out trying to push them toward RCIA or Reconciliation. I am happy to be a Fellow Traveller, but I'm never going to be good enough to make the final cut.
Jean, I once suggested to a Church Lady in my parish ( a nice one, actually) that they set up a program for couples who do not share the same denomination, nor even the same faith. The idea for me was that couples could share their experiences and solutions for handling parents or grandparents etc who were unhappy about the marriage, and discuss how they dealt with the pressure to raise kids in the grandparents religious faith, how they celebrated holidays, discussed their respective faiths with their children, etc. Practical stuff. There are quite a few Catholic-Jewish marriages in our community in addition to married christians of different denominations. She was enthusiastic and shortly after invited me and my husband to attend a gathering one evening. I hadn’t heard anything about a new program but we went.. It turned out to be the first RCIA meeting for the year. She enthusiastically recommended someone to sponsor my husband and introduced them. My husband was very confused and I was shocked by what she had done. Of course we didn’t go back.
DeleteI hope you realize, Jean, that not making the Final Cut as a Catholic is not the issue, and has nothing to do with being “good enough” , if you are meaning docile assent to all teachings, doctrines and rules. After all, Jesus provided some pretty strong examples demonstrating that we all may need to ignore the religious teachings and rules that men lay down. And the RCC does teach primacy of conscience is even though the conservative wing of the church tries to twist the meaning of that to claim that anyone who disagrees with a church teaching has not properly formed their conscience. But the catechism is pretty clear - one must follow one’s own conscience - even if it’s wrong in the view of the church. Making the Final Cut with God is the issue, and that has nothing to do with being a card- carrying Roman Catholic.
That is a really disconcerting story about the Church Lady, Anne. I'm sure your husband was gob smacked.
DeleteFunny how what you say to some church folks and what they hear and do are often at such variance.
I understand what you are saying about conscience, which was a source of endless discussion in the Unitarian church. You and I are very different people, so, of course, how we look at our religious experiences and the role conscience plays will be very different.
Yes. Obviously there are many differences in Catholic experience for people. You converted as an adult, after experiencing other Christian denominations, maybe in the post- Vatican II church, after much thought and prayer, and have chosen to remain in the RCC. I had no choice when it came to being baptized in the Catholic Church as an infant. So I am a cradle Catholic who was raised by an Irish American Catholic mother who passed on the distortions of Irish Catholic Jansenism, as did my Catholic schools and the priests I knew growing up. Since I couldn’t resolve the tensions between Catholic teachings and my beliefs as an adult, and in what my conscience told me, I left the RCC, but only after years and years of internal struggle. My hopes for the future of the Catholic church from Vatican II were dashed by JPII and Benedict. It was clear that my beliefs and the church’s official teachings would never harmonize and eventually I felt that staying would be hypocritical, as the church had felt like family to me. But just as I’ve had to distance myself from some members of my birth family, I had to distance myself from the RCC. Choosing to do this in both cases has been painful, but seem to be the only truly honest course. So I email my sibs, but don’t see them, and I converse with all of you - from a virtual distance.
DeleteI no longer identify as Catholic. A priest advised me to pray and contemplate the circumstances of my tubal ligation many years ago, and that moved me out of the Communion line.
DeleteAfter making end of life decisions for my parents, I realized I can't square my beliefs and actions with expectations of the Church as presented to me by priests and deacons. Mostly these guys just cite the rules and ask if you are penitent for screwing up. (I find it very odd that the synod reports do not mention the quality of spiritual counseling and Confession as needing improvement to help reconcile people to the faith. Maybe people just don't go to Confession?)
I changed my affiliation to Episcopalian on medical records because I don't want a priest involved in my end of life care. I have told Raber that he can call in a priest for last rites if he wishes.
But if/when I am able to return to "live" church, I will worship in the RCC (without Communion) with Raber to maintain unity in the marriage.
I continue online worship in a variety of Christian denominations, and occasionally meet the Spirit.
Jean, from what I’ve read, only a small percentage of Catholics go to confession ever, much less regularly. Once I was out of college, and mandatory confession at the annual mandatory retreat on campus, I think I may have gone fewer than half dozen times. Gave up because the priests were so terrible. The worst actually seemed voyeuristic, asking about how many times/week we used birth control. That was the end for me.
DeleteIt's an obligation to confess once a year, as I understand it. But the few times this has come up with Cradle Catholic friends it seems pretty clear that they quit going to Confession decades ago, usually saying they need to find the right confessor. Not judging, just saying.
DeleteBut as a convert, you don't go in thinking you'll just worship a la carte. You try to take in the letter and spirit of Church teaching, and you want to do your best at embracing all of it. But it becomes pretty much about the letter real quick. It might be easier for evangelicals and fundamentalists, who come from very rules oriented denominations. Those of us from mainline Protestant backgrounds find the one size fits all situations rules a bit overwhelming.
Anyway, from what I read on the Lansing Diocese site, I think the synod process is meant to focus on those still practicing and those in the Court of the Gentiles, not on those like me grumbling in the Outer Darkness.
Well, from what I read, the synod sessions were also supposed to also try to listen to those out in the darkness, assuming they could actually figure out a way to invite the millions of former Catholics to participate. I doubt that much effort was made to reach out to any of the tens of millions who have left.
DeleteThe “Easter duty” is to receive communion during the Easter season, so at least once/year. There is no law mandating confession once/year. But confession before communion is mandated if someone is “ in a state of mortal sin”. Given that most ordinary Catholics seldom, if ever, commit a mortal sin, there is no once/year confession requirement. While the church pushes people to go to a priest to confess “venial” sins, there is no mandate.
You only have an obligation to confess once a year if you are in a state of mortal sin. Those who don't like going to confession behind a screen anonymously, in what is sometimes a confined space (that would include me) have the option in most places of going face to face. Some priests are a whole lot better than others at being confessors. The ones who are good at it consider hearing confessions an important part of their ministry and are welcoming to penitents. If they act like it's a burden and an imposition, that's going to turn people off in a hurry.
DeleteSorry Anne, I posted my comment before I saw yours.
DeleteThe CCC does not use the term "mortal" sin. There are bushels of "grave" sins, which I assumed one was obliged to confess. Color me a stupid convert, I guess!
DeleteJust showing my age, Jean. My generation was thoroughly indoctrinated about mortal sin, venial sin, and the multitude possible occasions of sin that we were warned to avoid at all costs. Like playing spin the bottle at a party. All of the mortal sin talk was especially drilled into us once we were teenagers. So we Catholic kids were all terrified that we might be hit by a car after eating a hamburger with our friends ( public school Protestants) on a Friday after the football game without going to confession, and dying with a mortal sin on our souls that would send us to hell for all eternity. Mortal sins required grave matter, full knowledge, and full consent. Grave matter - like eating a hamburger on a Friday.
DeleteIn RCIA, we were given a copy of the CCC and some pamphlets with lists and self-inventories to prepare for Confession. Confession is required before the Easter Vigil and final RCIA rites.
DeleteThe Church Ladies emphasized that Confession once a year was obligatory, but that people should shoot for once a month, "especially as you are starting life as a Catholic" and not spend more than five minutes listing our sins. I guess they felt we would frequently back slide into our Protestant ways.
What actually happened in the confessional was a great mystery to us, and completely foreign to anything we'd ever experienced.
I did not know what the Act of Contrition was, so I said the post Confession prayer from the Episcopal Church. The priest told me to memorize the Catholic Act of Contrition.
The Church Ladies sat right outside the booth and said, "Don't you feel CLEAN now?" Then they encouraged us to pray throughout the day in the church. I realized later that they didn't want us to go home and commit some new sin before our first Communion.
Jean,
DeleteI am glad I am a cradle Catholic. I don't think I would survive the RCIA.
All of catechism and religious education classes were very boring. At first, I went to them because my parents wanted me to go, then by high school when I had decided upon becoming a priest, I felt I had to set an example for others.
My real religious education has been self- education, a very extensive self-education that began in Saint Vincent's Library soon after I got my driver's license and has continued throughout my life.
Eventually I decided to get a master's degree at Notre Dame not so much to learn things but to figure how much I had learned. All the summer faculty were scholars, expert in their subjects.
In a course on Desert Spirituality, we had assignments of a chapter or two each day from about twenty different books. The professor provided copies to us a few days in advance. Each day when he handed us copies, I pulled out the whole book on the topic. He soon learned that meant I had read the whole book. He once asked me why I bothered to take the course. Well, that course and others let me know that on any give topic that I am interested in, I pretty well know most of what has been published in English. Scholars writing for scholars of course know German, and likely French, Italian. I do know Latin and Greek so I can follow much of the original literature.
Another course was on Rahner, taught by an expert who had studied with him. He gave us the option to write a paper instead of taking a final exam. I wrote one on Spirituality as an Interdisciplinary Study based on Rahner's writing. The professor said that it was better than what he himself had written on the same topic.
So, while I have only an M.A.I think that I am probably able to write about any topic that I research well at the level of a Ph.D. writing for a popular audience based upon available English language literature.
That is pretty far above most priests and pastoral staff members.
Jean, I was surprised that you said that the CCC doesn’t mention mortal sin, so I did a word search of the online CCC. It definitely does mention mortal sin! I use this website - https://scborromeo2.org/catechism-of-the-catholic-church.
ReplyDeleteDid RCIA get into the history of confession? Private confession to a priest came around the end of the first millennium. It started in Irish monasteries, for those in formation. Irish monk missionaries later introduced the practice to Europe. The term “ deathbed confession “ seems to be related to the practice in the first few hundred years of limiting confession to only once in a lifetime. If you used up your one chance and messed up,later, too bad. Constantine did not get baptized until he was near death, and then he did a deathbed confession. Jesus seemed to recommend going alone first to those you think have sinned to seek reconciliation. If that failed, take it to the community. He told ALL of the disciples in his presence that they had the power to bind and loose - to forgive and absolve others. He never mentioned that a Roman Catholic priest was needed. See Matthew 18:15-18
I guess it talks about the perils of mortal sin, but if you look up your (my) specific sins, they are listed as grave or morally unacceptable.
DeleteAnyway, I bitch about RCIA too much. Trying to be Catholic has added guilt and fear to my life, and absolutely no reassurance. So I suppose I am angry and looking for people and processes to blame.
Reading about theology and spirituality does nothing for me. We can't know God. We don't know if God is indifferent, a punitive SOB, or a fount of endless love.
Jesus gives us guidelines for how people are supposed to live. I shoot for that.
I want to die peacefully, and I hope there is no Hereafter, just an end. I am tired. Being on here keeps me roiled up, not because you all aren't real nice, but because I don't want to think about this any more.
I’ve never looked up my specific sins. The sins I’ve seen listed seem to be the extremes. Murder, adultery etc. Mortal sin means a willful rejection of God. If God truly is LOVE, and one has full knowledge through personal experience of this unlimited LOVE, I really don’t think it’s possible to meet the three conditions for mortal sin.
DeleteI grew up with Catholic guilt and fear. I’ve had it my entire life pretty much. Even though I reject a whole lot of what I was taught - with my head - too often the intellectual understanding is beaten down by the emotional- the fear and guilt. That is why I say that what little belief I have in Christianity is due to discovering Richard Rohr and a few others. I especially like that Rohr and some other Franciscans reject Atonement theology.
However, I agree with this
God. We don't know if God is indifferent, a punitive SOB, or a fount of endless love.
Jesus gives us guidelines for how people are supposed to live. I shoot for that.
I want to die peacefully….I don't want to think about this any more.