Cardinal Czerny: Legacy of Synod on Synodality will be a ‘refreshed’ missionary Church

Pope Francis prays the Stations of the Cross at the Colosseum in Rome, Italy, on Good Friday, April 14, 2017. / Vatican Media.

Rome Newsroom, Apr 7, 2023 / 09:10 am (CNA).
Pope Francis will not be attending the annual Good Friday Stations of th… […]

Vatican City, May 15, 2018 / 02:08 pm (CNA/EWTN News).- This week 34 Chilean bishops are meeting with Pope Francis to discuss the country’s clerical sexual abuse scandal, which involves at least one of the bishops attending the meeting. The meeting is significant, but not unprecedented.

Francis summoned Chile’s bishops to Rome in an April 8 letter admitting he had made “serious mistakes” in judgment of the nation’s abuse crisis, and which was a follow-up to the results of an in-depth investigation into accusations of abuse cover-up carried out by Maltese Archbishop Charles Scicluna, the Vatican’s top prosecutor on clerical abuse.

In April 2002, Pope St. John Paul II called 13 U.S. cardinals and bishops to discuss a large-scale clerical sexual abuse crisis. Benedict XVI followed suit when the abuse crisis in Ireland came to light in 2009, inviting high-ranking Irish prelates and members of the Roman Curia to meet at the Vatican in February 2010.

It is practically unheard of, at least in recent history, that the pope would summon an entire bishops conference – or even the leading bishops and cardinals of a country – to Rome for a previously unplanned emergency visit. But sexual abuse, and cover-ups within ecclesial environments, seems to have merited that treatment more than other issues.

While John Paul was the first of the three most recent popes to make such a drastic request, Vatican observers say that a letter sent by Benedict XVI to the Catholics of Ireland in March 2010 set the tone for the Vatican’s approach to sexual abuse crises around the world.

The letter, which was published after Benedict met with Irish prelates, is still widely read, taught, and referenced as a clear example of how the Vatican should respond to instance of abuse and cover-up.

According to veteran Vatican journalist John Allen, when the American bishops came to the Vatican in April 2002 to discuss the abuse crisis exploding in the U.S., the final results of the meeting were a mixed bag.

On one hand, John Paul II’s declaration that “people need to know that there is no place in the priesthood and religious life for those who would harm the young” empowered American bishops to develop the June 2002 “Dallas Charter,” which set national standards in place for the prevention and reporting of child abuse.

On the other hand, Allen says, the documents outlining resolutions made by US bishops and the Vatican going into the future were rushed, and were considered by most in both the U.S. and Vatican delegations to be an inaccurate account of the discussion, and the plans that had been made.

In all, it would seem that the Vatican communiques following the meeting were a missed opportunity for the Church to send a strong, unified message to the world on the issue of clerical abuse.

However, Benedict XVI, who was present for the meeting with U.S. bishops in his capacity as prefect of the Congregation for the Doctrine of the Faith, got a first-hand account of the scope of the problem, the failures that allowed the abuse, the steps that needed to be taken in the future, and the damages done to individuals and to the credibility of the Church in an entire nation.

He likely drew from the experience when dealing with Ireland’s abuse scandal in 2009, and his insights seemed to guide his own discussion with Irish prelates, his handling of the conclusions of their meeting, and his 2010 letter to Irish Catholics.

During a May 14 press conference ahead of the meeting with Pope Francis to discuss their own country’s abuse crisis, Chilean bishops Fernando Ramos and Juan Ignacio González said they and their brother bishops had recently read Benedict’s 2010, and that it provides essential guidelines for them to follow in their own country.

In the letter, Benedict addressed Catholics in Ireland not only with the concern of a father, but also “with the affection of a fellow Christian, scandalized and hurt by what has occurred in our beloved Church.”

He divided the letter into sections addressed to particular groups of people, including victims and their families, parents, priests and religious guilty of abusing children, children and youth from Ireland, priests and religious from Ireland, Irish bishops themselves, and Irish Catholics on the whole.

Benedict apologized to victims, saying that nothing could undo the wrongs they had endured, and that it was understandable if they were unable to forgive and reconcile with the Church.

“In her name, I openly express the shame and remorse that we all feel. At the same time, I ask you not to lose hope,” he said.

Among other things, Benedict urged greater formation on the issue of abuse for priests and religious, which was echoed by the Chilean bishops during their press conference.

He also highlighted several factors he said were causes in the abuse crisis. In addition to a rapidly changing and secularized cultural landscape, he said the procedures for finding suitable candidates for the priesthood and religious life were “inadequate,” and cited “insufficient human, moral, intellectual and spiritual formation in seminaries and novitiates” as one of the causes of institutional failure.

Also a problem, he said, was clericalism and an exaggerated respect for those in authority, as well as a “misplaced concern for the reputation of the Church and the avoidance of scandal, resulting in failure to apply existing canonical penalties and to safeguard the dignity of every person.”

In terms of concrete action, Benedict proposed a number of concrete initiatives, the first of which was to do penance.

He asked Ireland’s bishops to dedicate Lent of that year, 2010, as a time “to pray for an outpouring of God’s mercy and the Holy Spirit’s gifts of holiness and strength upon the Church in your country.”

Benedict also asked that Irish Catholics offer their Friday penances for that intention for a year – from Lent 2010 to Easter 2011 – requesting that they offer their regular prayer, fasting and acts of charity for healing and renewal for the Church of Ireland, and that they go to confession more frequently.

He said special attention ought to be paid to Eucharistic adoration, especially in parishes, seminaries, religious houses and monasteries in order to “make reparation for the sins of abuse that have done so much harm” and to ask for the grace of a renewed sense of their mission.

Benedict also announced that he would carry out an apostolic visitation to certain dioceses, seminaries and religious congregations and said he would implement a mission for bishops, priests and religious from Ireland.

The hope for the mission, he said, was that by access to holy preachers and with a careful rereading of conciliar documents, liturgical rites of ordination and recent pontifical teachings, consecrated persons would “come to a more profound appreciation of your respective vocations, so as to rediscover the roots of your faith in Jesus Christ and to drink deeply from the springs of living water that he offers you through his Church.”

During the press conference Monday with Chilean bishops, Ramos and González called Benedict’s letter “a precious and beautiful text full of guidelines that we will follow or are following.”

They also made comments reminiscent of the sentiments voiced by Benedict XVI, saying they are coming into the meeting this week with “shame and pain,” but they also voiced hope that the discussion will be a fresh start for the bishops, and will provide a decisive direction going forward.

However, while they have Benedict’s guidelines in mind, the bishops said that as far as this week goes, they are in Rome at the beckoning of Pope Francis, and their task “is to listen to Peter, to listen to the pope.”

“Conclusions will come, new paths will come out,” González said, adding that “the pope gives us light” indicating the path to be taken.

Meetings between Pope Francis and the Chilean bishops began early in the afternoon Monday, and will continue through Thursday, May 17. Unlike the 2002 meeting, the Vatican has already said there will be no communique or press release after the meeting, in order to keep the discussion confidential.

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Sydney, Australia, Sep 24, 2017 / 12:38 pm (CNA).- Amid the ongoing debate surrounding “Amoris Laetitia,” dubia author Cardinal Raymond Burke said in a new interview that he’s wrongly depicted as the “enemy” of Pope Francis, but he stressed that current division in the Church demands an answer to requests for clarity.

“The urgency of a response to the dubia derives from the harm done to souls by the confusion and error, which result, as long as the fundamental questions raised are not answered in accord with the constant teaching and practice of the Church,” Cardinal Burke said.

“The urgency weighs very heavily on my heart,” he said. In his experience, the cardinal said he’s seen “a great deal of confusion, also people feeling that the Church is not a secure point of reference.”

“Some are feeling even a certain bewilderment…they are looking for a much stronger presentation of the Church’s doctrine.”

Cardinal Burke was one of four signatories of a letter submitted to Pope Francis last September outlining five dubia, or doubts, about the interpretation of his 2016 post-synodal apostolic exhortation “Amoris Laetitia.”

That letter had been submitted to the Pope privately, but released to the public two months later, prompting a firestorm of media commentary and debate.

However, the cardinal also addressed the purported “conflict” between him and Pope Francis, stressing that the media portrayal of he and the Pope is inaccurate, and frequently “overdone.”

“It’s all a caricature. They depict Pope Francis as a wonderful, open person and there’s nothing wrong with that, but they depict me as just the opposite,” he said, explaining that this is done “to advance their own agenda.”

However, Pope Francis “is actually not in favor of their agenda. They use this kind of technique to make it seem like he is and that’s fundamentally dishonest,” Cardinal Burke said.

Neither is there an intention to build up resistance against the Pope, he continued, explaining that the image of him being the “enemy” who is trying to undermine the Pope “isn’t the case at all.”

Cardinal Burke made his comments in a recent interview with Australian journalist Jordan Grantham, published Sept. 21 in Diocese of Parramatta’s online publicaton, “Catholic Outlook.”

The cardinal noted that as faithful Catholics, those who have expressed doubt or concern over the confusion surrounding “Amoris Laetitia” love the Pope “with complete obedience to the office of Peter.”

Yet at the same time, he said, “they don’t accept these questionable interpretations…of ‘Amoris Laetitia,’ interpretations, which in fact contradict what the Church has always taught and practiced.”

Without clarity on these issues, “people are in a very difficult state,” he said, explaining that this is demonstrated by the fact that bishops conferences have issued conflicting guidelines on how to interpret “Amoris Laetitia.”

In addition to Cardinal Burke, other signatories to the dubia letter were Cardinals Walter Brandmüller, president emeritus of the Pontifical Committee for Historical Sciences; Carlo Caffarra, Archbishop Emeritus of Bologna; and Joachim Meisner, Archbishop Emeritus of Cologne.

Cardinals Meisner and Caffarra passed away within two months of each other over the summer, leaving Cardinals Burke and Brandmüller to carry forward the ongoing debate over the dubia.

Cardinal Burke’s latest interview was not related to the release of a letter signed by 62 Catholic clergy and scholars, the most notable being superior general Bishop Bernard Fellay of the breakaway Society of St. Pius X. That letter presented itself as a “filial correction” to Pope Francis for reputed errors and heresies.

Among other things, the letter argues that the Pope has either directly or indirectly perpetrated seven heresies, most of which surround comments he has made about Martin Luther and ambiguities in “Amoris Laetitia,” specifically related to the question of the reception of Holy Communnion by divorced-and-remarried Catholics who cannot get an annulment.

The letter also objects to the Pope’s silence in the face of the “dubia” submitted to the Pope by the four cardinals.

Like the four cardinals’ original dubia letter, the 25-page letter of “filial correction” was also sent to the Pope privately, but the signatories decided to publish it after having received no response from the Pope.

Neither Cardinal Burke nor Cardinal Brandmüller signed the document. According to a Tweet sent out by the traditionalist blog “Rorate Caeli,” which has provided favorable coverage of the document’s release, cardinals were not asked to sign. The letter was “step one only.”

In his interview, Cardinal Burke said that many lay people argue over “Amoris Laetita,” and “many priests are suffering in particular because the faithful come to them, expecting certain things that are not possible because they’ve received one of the these erroneous interpretations of ‘Amoris Laetitia’.”

As a result, these people no longer understand Church teaching, the cardinal said. And in the Church, “we have only one guide, the Magisterium, the teaching of the Church, but we now seem to be divided into so-called political camps.”

The at times volatile “attacks” from parties who disagree is “a very mundane way of approaching things, it has no place in the Church,” Cardinal Burke continued. “But that’s where we’re at right now.”

The only way for the conversation to move forward on these matters, he said, “is to make the point of reference the doctrine of the Church. That’s what unifies us.”

Cardinal Burke also cleared up what he said are several misconceptions about him that are often promoted by the media, namely that he is “only interested in doctrine and law,” and that he is “out of touch with the times and living in the Middle Ages.”

“I am very pastoral and in fact, I don’t see any contradiction between being pastoral and being faithful in announcing the Church’s teaching and following the Church’s law,” he said.

The cardinal insisted that he is also “very conscious of the everyday culture in which we live, and I try to address it, but in a way that is full of compassion in the sense of addressing the Church’s teaching to the cultural situation and trying to lead the culture to a certain transformation.”

Referring to those who at times paint a picture of the Pope as a great revolutionary changing the tide of the Church in modern times, the cardinal said being the Successor of Peter “has nothing to do with revolutions.” Rather, it involves “maintaining the Church in unity with her long and constant tradition.”

Many people also claim the Pope is somehow going against the Church’s centuries-long tradition, he said. “And that isn’t possible either, because the Roman Pontiff is that principle of unity, unity which is not only present now, but unity with those who have gone before over the centuries.

“In fact, the two are one. When we are unified with the saints and especially with the great teachers of the faith along the centuries, then we also find unity with one another.”

Offering a word to all those currently worried about the state of the Church, Cardinal Burke stressed the need to remain confident in the fact that it is Jesus Christ whom they encounter in the Church, and who comes to meet us.

“Therefore, no matter what confusion or even divisions enter into the Church, we should never give up hope,” he said.

“We should cling all the more faithfully to what the Church has always taught and practiced. And that way we will really save our own souls, with the help of God’s grace, which, of course, we must always be about.”

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