Cultural questions for getting back on mission

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Catholics for Renewal, Getting Back on Mission: Reforming our Church Together, Garratt Publishing, ISBN9781925009651

The core of Getting Back on Mission is a submission made to the Australian Plenary Council which will meet in 2020 and 2021. It was composed by Catholics for Renewal, a group of lay Catholics who have for many years pressed the need for reform within the Catholic Church. It is a valuable resource, comprehensive in its discussion of challenges affecting the Catholic Church and detailed in its proposals for meeting them. It also includes statistical information about the current situation of the Australian Church and the scope of plenary councils.

Catholics for Renewal, Getting Back on Mission: Reforming our Church TogetherFor Catholics who are interested in the Australian Church, its future and the council, it is essential reading. Whether or not they accept the shape of its argument, it offers a comprehensive list of issues and a view of their underlying causes that need to be grappled with. Given its focus on governance, it may also be of interest to a wider audience. Many of the strains and signs of dysfunction it finds in Church governance and internal are similar to those identified in public life in Australia and internationally.

At the heart of Getting Back on Mission is the claim that the Catholic Church has gone off-mission. The strongest evidence for this claim, and a major source of the passion infusing the book, is the extent of child sexual abuse by priests and religious over many years, the appalling suffering of its victims, its cover-up by Catholic Church leaders and the consequent loss of credibility of the Catholic Church.

The book claims that the root of this dysfunction lies in seeing the church as God's mission rather than as an instrument of God's will for the world. When the church is made the main show, its structures are sacralised in law and in institutional relationships, hierarchical boundaries are reinforced, and the good name of the church becomes sacrosanct. This culture breeds a silence in which crime and cover-up can flourish.

The source of healing conversely will be to enshrine in church practices and governance the shared mission of all Catholics to embody the Kingdom of God within the changing conditions of their own times. In that process the consensus of the faithful, lay as well as clerical, will guide the Catholic Church in discerning how to read and respond to the signs of our times. The submission supports this understanding by reference to the Second Vatican Council.

The first section of the book considers God's mission and the Australian context in which that mission must be embodied. In the following sections, each of which is followed by detailed recommendations, it reflects on the proper relationships between laity and clergy, on church governance, on pastoral leadership and parish ministry, and on the process and procedures of the Plenary Council. The recommendations identify areas where change is needed and outline transparent procedures and structures in which laity and clergy have an active part.

The value of the recommendations lies in the thought that underlies them and the concreteness of the proposals made. They call for a response. Delegates to the council and other interested Catholics should read them carefully, reflect on the seriousness of the issues they address, and if they judge these recommendations not fit for purpose, ask themselves what will better address the needs. It is a fine contribution to the council in expressing in its concrete suggestions the depth of the reforms demanded by Catholics.

 

"These themes both stress and relativise the importance of institutional reform and the recovery of reputation. The faith that underlies them cuts much deeper,"

 

The questions posed by Getting Back on Mission arise out of its virtues. Its focus on the process of needed change means that the treatment of the spirit that must animate it is sketchy. Regular meetings, detailed ground rules, local councils, in-service training and other procedures will be effective only if people are inspired by their faith to buy into them and if they are adequately resourced. In the numerically diminishing, ageing and financially straitened Catholic Church likely in the intermediate term the extent of the changes proposed in the book might be experienced as a burden, not a blessing.

The spirit animating the book is that of Vatican II, with particular emphasis on the consensus of the Church — laity and clergy — and on the Kingdom of God. Each of these themes is deployed to argue against making the inner life of the Catholic Church and its hierarchical distinctions decisive in visualising the future of the Church. They are levelling and culture affirming.

Historically, however, the energy of the appeal to the sensus fidelium and the Kingdom of God lay in seriousness about the received tradition and its challenge to prevailing cultural norms. The Arian debate in the fourth century saw the eventual recognition that a culturally more attractive understanding of God and Jesus was inconsistent with Catholic Tradition. This understanding had been accepted my many councils of bishops and the imperial authorities. But it was resisted by a few strong bishops and their congregations. They ultimately prevailed. The consensus of the Church was inherently conservative in its scope.

The Kingdom of God represents God's vision for the world and so goes beyond the boundaries of the Church. That the Son of God shared our human life in our world is culture affirming. But at the centre of the Kingdom of God lies the torture and death of Christ and his rejection by the ruling and cultural institutions of his day. Through rejection came reconciliation in Jesus' rising from the dead. This is always culturally challenging.

These themes both stress and relativise the importance of institutional reform and the recovery of reputation. The faith that underlies them cuts much deeper and expects to follow Jesus in humiliation and exclusion as well as in harmony, in fractured as well as in well-functioning institutions.

 

 

Andrew HamiltonAndrew Hamilton is consulting editor of Eureka Street.

Topic tags: Andrew Hamilton, Catholics for Renewal, Getting Back on Mission, plenary council 2020

 

 

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Great article. I, personally, have a love/hate relationship with the church and have, for a long time, had the opinion that the Church/clergy, have treated the laity like "dumb" sheep who are to be confined to a pen where they can sleep, graze, and stay out of trouble. All in the comforting knowledge that the shepherds are keeping the wolves away and guarding the traditions. Why is the Church surprised that we, the laity, are in such a deep sleep that we can't wake up. From what I can see the Church's solution to the problems seems to be to simply surrender some administrative functions to some specially selected, "sheep". This, however, would still leave the rest of us asleep in the pen. What will be achieved if we stay asleep and never wake up? One day the shepherds, what shepherds there are left, will realize there are no sheep left to control. When I read scripture I see Jesus moving through the community, talking to the common people, asking them to wake up and love their neighbor for the love of God. They were the people of God, The Church, as are we, the people of today. The leaders of that time controlled the people with hundreds of rules and regulations. They kept them caged and, being unable to surrender control, they rejected his message. Are the leaders of our time doing exactly the same thing?
Brian Leeming | 11 October 2019


Andrew, I find this review well balanced in recognising the need for spiritual renewal to underpin apostolically permissible structural and pastoral reform in the Church. I think, though, that the distinction "Catholics for Renewal" draws between the Church as God's mission and as the instrument of God 's will for the world is forced, especially in view of Paul VI's words in Evangelii Nuntiandi that evangelisation " . . . constitutes the essential mission of the Church . . . Evangelising is in fact the grace and vocation proper to the Church, her deepest identity." (I, 14). This mission presupposes an acceptance that all those called to it in virtue of their baptism have " . . . a constant need of being evangelised" if they "wish to retain freshness, vigour and strength in order to proclaim the Gospel." (I, 15). This exhortation, written in 1975, bears striking relevance to today's time of crisis and the opportunity it presents for renewal, and is far-reaching in its understanding of the Church's identity and purpose in the world as willed by Christ. I think too, that the principles articulated in the same document provide valuable guidelines for discerning the controversial German and Amazon synodal processes currently in operation.
John RD | 13 October 2019


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