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Vincent Long's testimony was notable for its directness, honesty and the awareness it displayed of the importance of church culture. Long grew up in the Vietnamese Catholic Church and was afterwards chosen to lead the Australian Church. In his responses he focused on clericalism and its role in giving license and cover to clerical abuse.
A small group of lay Christians in Perth, including myself, were so worried that our institutions might not wholeheartedly embrace the recommendations of the Royal Commission into Institutional Responses to Child Abuse that we decided not to wait to find out.
In our society ethical questions such as those to do with marriage, crime and punishment, the beginnings and endings of life, and freedom of speech are often highway issues. Protagonists establish in advance the right way to go, keep their foot down and their eyes on the road without noticing the terrain the highway traverses. Road signs indicating another destinations or alternative routes are ignored and towns by-passed. Certainty is gained; understanding of country is sacrificed.
The sexual revolution and Vatican II was a release from 'parental control' resulting, for many, in the sudden emergence of full-blown psychological adolescence with its risk taking, experimentation and lack of a fully developed sense of responsibility. Many clergy either slid into adolescent liberalism or, collapsing under new adult demands of freedom, retreated into reactionary conservatism. Others grew up and moved on, into new ways of being 'celibate'. Clergy misconduct is found in all three groups.
Catholics have a proud record of exercising their democratic rights within Australian democracy as voters, members of political parties and lobby groups, and as elected representatives. But within their own church they have been taught to leave their democratic rights at the door. Now is the time to challenge that norm in parishes, dioceses and the wider church. In responding to the royal commission the church needs an infusion of democratic values, including transparency and accountability.
Make no mistake, our church leaders are not yet out of the blaze of the headlights. They don't have all the answers, not even in relation to matters peculiarly within their jurisdiction. Despite being put on notice, our most senior bishops could not even agree on the limits of the seal of the confessional and on what a priest should do if abuse were reported in the confessional by a child. It's not just our past leaders who needed help. Our present leaders also do.
The most thought provoking testimony given during the Royal Commission's Catholic 'wrap up' was that by Vincent Long, Bishop of Parramatta. It was notable for its directness, honesty and the awareness it displayed of the importance of church culture. Bishop Long grew up in the Vietnamese Catholic Church and was afterwards chosen to lead the Australian Church. In his responses he focused particularly on clericalism and its role in giving license and cover to clerical abuse.
Three years ago I began my research Masters into clerical sexual misconduct involving adults (CSMIA). I have now completed that study. It revealed highly relevant and crucial information towards the understanding of CSMIA. One conclusion based on my and other studies is that three major aspects need to be included in any discussion of CSMIA, in order to reach a fuller understanding of how CSMIA is able to occur, how it is interpreted, how it affects people's lives, and how it is dealt with.
Dowling, who was a victim of clerical abuse, offers a program of reflections that bring together scriptural themes and the effects of sexual abuse. Most striking is the extraordinary labour required to purify the language of a tradition that has become polluted. This is vital not simply as a therapeutic exercise but as a condition for renewal and reconciliation. It may also be pertinent to wider society, where Brexit and the Trump phenomenon have been characterised by a coarsening of public language.
As Francis begins his fourth year in office, questions are raised as to whether the changes he has brought to the church will last beyond his time in office. Some argue that because he has made no significant changes in governance, his changes will not survive him. His successors and the Curia will be free to restore former expressions of church life. This argument highlights the need to embody vision in institutional structures. But good structures alone do not ensure the continuation of vision.
I offer no public judgment of Pell, and unlike many other commentators I'll await the findings of the royal commission. I have however been outspoken about his right to a fair hearing and natural justice, not because I am a priest but because I am a human rights lawyer who cares about the universal application of the rule of law. It is when a representative of institutional religion like Pell taps into the generic religious sensibility or moral consciousness that the real work of Australian religious thought is done.
Even as a young priest George Pell was marked for higher things. He was a protege of B. A. Santamaria who had a significant following among Victorian bishops and priests. He was chosen to go to further study in Rome and then in Oxford. He was quickly given positions of responsibility. Within this trajectory there was no room for a priest who rocked the boat on clerical misconduct. To ask questions about why Ridsdale was being constantly moved was evidently not part of the plan.
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