Harkening to the Voices of the “Lost Ones”: Attending to The

Home , Fisichella family, New evangelization, Papal rescripts, The Lost Ones (Beckett), World Youth Day 1989

Harkening to the Voices of the “Lost Ones”:

Attending to the Stories of Baptized Roman Catholics No Longer Participating in the Worship and Community Life of the Church

Bernardine Ketelaars

A Thesis submitted to the Faculty of the University of St. Michael’s College and the Toronto School of Theology in partial fulfillment of the requirements for the degree of Doctor of Ministry awarded by the University of St. Michael’s College and the University of Toronto

©Copyright by Bernardine Ketelaars 2015

Harkening to the Voices of the “Lost Ones”: Attending to the Stories of Baptized Roman Catholics No Longer Participating in the Worship and Community Life of the Church

Bernardine Ketelaars

Doctor of Ministry

University of St. Michael’s College and the University of Toronto

2015

Abstract

The phenomenon of the decline in church attendance and participation has been widely recognized and a source of concern for many mainline ecclesial communities over the past number of decades. In the Roman Catholic Church, this phenomenon seemed to become more apparent following the promulgation of the documents resulting from the

Second Vatican Council.

Harkening to the Voices of the Lost Ones invites the reader to enter into the experiences of baptized Roman Catholics who, for whatever reason, no longer participate in the worship and community life of the Roman Catholic Church. Not wanting to presume the reasons leading to this phenomenon, I believe that it is essential to listen attentively to the lived experiences if effective outreach ministry is going to be offered to those who have withdrawn from the Church.

Four common threads were discovered through this study and, though the findings may not be surprising to the reader, what became evident was the readiness of individuals to share their faith stories if given the opportunity – recalling that which once attracted them to the community of faith and voicing clearly what eventually led to their withdrawal from the Church.

As the Catholic Church seeks to reach out to individuals and families who have withdrawn from the Church, there is a need for those in leadership positions to listen attentively to the voices of the baptized – not only those who are still occupying the pews but perhaps more importantly to those who have walked away from the worshipping community or who feel excluded by the Church. In addition, the Church will need to be open to the possibility of change to address the spiritual needs of the current culture while remaining faithful to its teachings.

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Dedication

To my beloved husband, Ian, who, realizing the various costs it would entail, patiently and lovingly supported me, encouraging me through every step of this journey.

To my dear Children and Grandchildren, the Church of today and tomorrow, for whom I was inspired to intentionally address the phenomenon of the Lost Ones.

To my loving parents, Charles & Imelda Bezzina, who instilled in me a great love for God and a deep desire to grow in my faith.

May each one of you always seek the face of God and fulfill God’s will in your life!

With undying love and deep gratitude Bernardine, Mom, Nana

Acknowledgement

The list of individuals and groups who could be named here could go on for a few pages, so many have played a significant role in journeying with me over these past seven years. And though there is always the fear of forgetting someone, I would be remiss if I did not at least attempt to name some of those who journeyed, supported, and worked directly with me to see this dissertation reach its completion.

I begin by thanking God who has blessed me with a deep hunger to grow ever closer to Him and to serve those who enter my life daily.

To Bishop Ronald Fabbro, C.S.B., and Bishop Emeritus John Michael Sherlock of the Diocese of London who permitted me the time necessary to complete my further studies as I served in their offices, thank you! In addition, my gratitude is extended to Reverend Stevan Wlusek, Rector of St. Peter’s Seminary, who since my arrival at the Seminary has allotted me the time needed to complete the writing of my dissertation.

I extend my gratitude to my colleagues at the London Diocesan Centre, St. Peter’s Seminary, and the London Marriage Tribunal who patiently accompanied me along this journey and continued to urge me along. I offer a special word of thanks to Dr. Susan Brown for her patience and guidance particularly toward the end of this work.

To the 2008 Cohort of the Doctor of Ministry Programme; thank you for your prayers, and your invaluable support and input as we embarked on this adventure together.

To the members of my Ministry Base Group who provided me with the support and direction necessary, particularly at the beginning of this process: Mary Abbey, Richard Corneil, Reverend Frank O’Connor, Mary Ryan, Vincent Taylor, and the late Betty Greer who was called to Eternal Life on August 19, 2012.

I am grateful to the late Dr. Margaret O’Gara (+RIP – August 16, 2012), my University of St. Michael’s College Advisor, who challenged me to look through the various lenses of Ecclesiology as I considered the work ahead of me. Her directives, time, and support up until the very end of her days here on Earth will not be forgotten.

To Dr. Murray Watson, a friend and colleague who, no matter where he was in the world at the time, patiently read each word of this paper to ensure that both content and grammar were correct; Toda Rabah!

And where would any researcher be without their local librarians? Gratitude is extended to Frances Theilade, Associate Librarian at the A. P. Mahoney Library, St. Peter’s Seminary, London, who patiently provided and directed me to appropriate resources over the years; to Claire Callaghan, Director of Libraries, who arranged for the interview rooms at the Cardinal Carter Library, King’s University College, and a study space at the seminary library; and to Noel McFerran, Theology and Rare Books Librarian at the John M. Kelly Library, University of St. Michael’s College, Toronto, who was always ready to answer any questions and assist when called upon whether in person or online.

Thank you to Alison Hari-Singh of the Toronto School of Theology who, since day one of this process, kept me ahead of the game ensuring continuity in the process.

To my Thesis Advisors, Dr. Jaroslav (Jerry) Skira and Dr. Michael Attridge, for the many hours you have devoted to this project – your commitment and support, direction and time, have been so greatly appreciated. Michael, I am extremely grateful for your patience as you read and re-read this paper and provided me with invaluable input.

My heartfelt gratitude is conveyed to my dear brothers and sisters, extended family, friends and relatives. Your support, prayers, and encouragement throughout every step of my continued education has been both needed and appreciated.

I extend my sincere gratitude to the Parish Team and Parishioners of Holy Family Parish, London, Ontario; to the members of the Congregation of St. Basil, ordained and lay – many of whom have been called to their Eternal Home, the Sisters of the Precious Blood, the Sisters of St. Joseph (London), and the many others who constantly assured me of their prayerful support; I am certain that without those prayers, I would not have seen the completion of this project.

Last but not least, thank you, thank you, thank you, to the men and women who took part in the study; without whose willing participation, this work would not have been possible.

*******

Scriptural passages contained herein are taken from The New Oxford Annotated Bible with the Apocrypha, New Revised Standard Version, edited by Bruce M. Metzger and Roland E. Murphy, (New York: Oxford University Press, Inc., 1991).

Quotations and references from the Second Vatican Council contained herein are from Trent to Vatican II, Vol. 2 of Decrees of the Ecumenical Councils, edited by Norman P. Tanner, (London: Sheed & Ward Limited / Washington, DC: Georgetown University Press, 1990).

Table of Contents

Abstract ...... ii Dedication ...... iv Acknowledgement ...... v Abbreviations of Church Documents ...... xi List of Tables ...... xii List of Appendices ...... xiii

INTRODUCTION ...... 1

CHAPTER ONE Part I – The Second Vatican Council ...... 12 Introduction ...... 12 A Brief History Leading Up to the Council ...... 12 Giovanni Battista Montini – Successor to Pope John XXIII ...... 20 Conclusion ...... 23 Part II – A Glimpse at the Documents of Vatican II: Implications for the Roman Catholic Church in North America ...... 25 Introduction ...... 25 Sacrosanctum Concilium ...... 25 Lumen Gentium ...... 30 Unitatis Redintegratio and Nostra Aetate ...... 35 Ad Gentes ...... 45 Conclusion ...... 48 Part III – A Cultural Context on the Decline of Church Participation ...... 50 Introduction ...... 50 Church Participation in North America and the Diocese of London ...... 50 A Glimpse into the Diocese of London ...... 56 Conclusion ...... 59

CHAPTER TWO Part I – A Theological Response ...... 61 Introduction ...... 61 A New Evangelization: An Emergence from the Documents of Vatican II...... 62 Conclusion ...... 71 Part II – Delving Into the Scriptural Passages Stirring the Spirit of the New Evangelization ...... 72 Introduction ...... 72 Community: God’s Invitation to Relationship ...... 73 The Evangelizing Mission in Action ...... 75 The Need for Rituals ...... 77 Conclusion ...... 81

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Part III – Moving from Maintenance to Mission: A Time of Spiritual Renewal ...... 82 Introduction ...... 82 Enlivening the Spirit of the New Evangelization ...... 83 The Need to Move from Maintenance to Mission ...... 84 Harkening to the Voices of the “Lost Ones” ...... 87 Conclusion ...... 89

CHAPTER THREE Part I – The Processes to be Used When Harkening to the Voices ...... 90 Introduction ...... 90 The Diocese of London – 2013 ...... 91 Entering into Holy Conversation ...... 95 Conclusion ...... 99 Part II – Examining the Methodologies ...... 100 Introduction ...... 100 Uncovering the Various Methodologies Qualitative Research vs. Quantitative Research ...... 100 Case Study ...... 101 Ethnography ...... 102 Grounded Theory ...... 102 Narrative Research ...... 103 Phenomenology ...... 103 Conclusion ...... 104 Part III – Naming and Coming to an Understanding of the Processes ...... 106 Introduction ...... 106 Hermeneutic Phenomenology ...... 106 The Abiding Concern ...... 110 Inductive Ecclesiology ...... 113 Ecclesiology From Below...... 115 Moving Toward an Inductive Ecclesiology ...... 118 Conclusion ...... 123

CHAPTER FOUR Part I – Moving from Processes to Practice ...... 124 Introduction ...... 124 The Researcher’s Personal Assumptions and Biases ...... 125 Introducing the Phenomenon ...... 127 Obtaining Approval from the Office of Research Ethics ...... 128 Seeking out the “Lost Ones” ...... 129 Conclusion ...... 134

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Part II – Meeting the Participants: Online and In Person ...... 136 Introduction ...... 136 Demographic of Participants ...... 136 Table 1 – Age Range of the Participants ...... 137 Table 2 – Marital Status of the Participants ...... 137 Table 3 – Age at Which Participant Withdrew from the Roman Catholic Church ..... 138 Table 4 – Number of Years the Participant has been away from the R.C. Church .... 138 Table 5 – Participants Who Still Consider Themselves Roman Catholic ...... 139 Table 6 – Participants Involved in Another Faith Community ...... 139 Interview Process ...... 140 Conclusion ...... 141 Part III – Completing the Interview Process ...... 142 Introduction ...... 142 Transcribing the Taped Sessions ...... 142 Data Analysis ...... 143 Conclusion ...... 145

CHAPTER FIVE Part I – Significant Statements: What Did Their Stories Tell Us? ...... 146 Introduction ...... 146 Diversity of the Study Participants ...... 147 “Significant Statements” – Themes that Emerged from the Stories ...... 148 Conclusion ...... 150 Part II – Clusters of Meanings: Growing Up in the Roman Catholic Church ...... 151 Introduction ...... 151 Clusters of Meanings Parental Influence ...... 151 Sacramental Experiences ...... 152 Rituals ...... 154 Involvement in Church Ministry...... 154 Spirituality ...... 155 Confirmation and High School ...... 155 The University / College Experience ...... 156 The Age at Which the Participants Withdrew from the Roman Catholic Church ...... 158 Current Faith Practice ...... 160 Doctrine and Teachings of the Church ...... 161 Outreach ...... 163 Current Issues ...... 166 A Possible Return? ...... 169 Conclusion ...... 172

CHAPTER SIX Part I – The Common Threads Underlying This Phenomenon ...... 173 Introduction ...... 173 What is Feeding this Phenomenon? ...... 173 What are Their Experiences Telling Us? ...... 176 Conclusion ...... 178 Part II – Responding to the Common Threads of the Phenomenon of the “Lost Ones” ...... 179 Introduction ...... 179 Community and Hospitality ...... 179 Spirituality ...... 183 Catechesis ...... 184 Sacred Scripture ...... 187 Addressing the Issue of a Possible Return ...... 191 Conclusion ...... 194

CONCLUSION … OR PERHAPS A NEW BEGINNING ...... 195

BIBLIOGRAPHY ...... 205

APPENDICES ...... 218

Abbreviations of Church Documents

AG Ad gentes divinitus (1965) – Vatican II Decree on the Church’s Missionary Activity

EG Evangelii Gaudium (2013) – Apostolic Exhortation (Francis) Proclamation of the Gospel in Today’s World

EN Evangelii Nuntiandi (1975) – Encyclical (Paul VI) Evangelization in the Modern World

ES Ecclesiam Suam (1964) – Encyclical (Paul VI) On the Church

GS Gaudium et Spes (1965) – Vatican II Pastoral Constitution on the Church in the Modern World

LG Lumen Gentium (1964) – Vatican II Dogmatic Constitution on the Church

NA Nostra aetate – (1965) Vatican II Declaration on the Relations of the Church to Non-Christian Religions

NMI Novo Millennio Ineunte (2001) – Apostolic Letter (John Paul II) At the Close of the Great Jubilee of the Year 2000

RM Redemptoris Missio (1990) – Encyclical (John Paul II) On the permanent validity of the Church’s missionary mandate

SC Sacrosanctum concilium (1963) – Vatican II The Constitution on the Sacred Liturgy

TMA Tertio Millennio Adveniente (1994) – Apostolic Letter (John Paul II) On Preparation for the Jubilee of the Year 2000

UR Unitatis redintegratio (1964) – Vatican II Decree on Ecumenism

List of Tables

The following Tables are found on pages 135-37.

Table 1 Age Range of Participants

Table 2 Marital Status of Participants

Table 3 Age at which Participant Withdrew from the Roman Catholic Church

Table 4 Number of Years the Participant Has Been Away from the R. C. Church

Table 5 Participants Who Still Consider Themselves Roman Catholic

Table 6 Participants Involved in another Faith Community

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List of Appendices

Appendix A-1 Trends Impacting Pastoral and Personnel Planning in the Diocese of London

Appendix A-2 Link to Pastoral and Personnel Planning Statistical Projections and Analysis Report

Appendix B Letter from Bishop Fabbro (March 24, 2003) Developing a Pastoral Plan

Appendix C Letter from Bishop Fabbro (May 30, 2004) Promulgation of the Diocesan Pastoral Plan

Appendix D Suppressed Parishes and Closed Churches – Diocese of London

Appendix E Mass Count Average Weekend Total Comparison

Appendix F Interview Questions (Introductory and Closing)

Appendix G Initial Questionnaire

Appendix H Progression of Consultation for the XIV Ordinary General Assembly of the Synod of Bishops

Appendix I University of Toronto Ethics Approval

Appendix J Parish Bulletin Insert – Invitation

Appendix K Parish Bulletin Announcement

Appendix L Letter of Consent

Appendix M Meet the Participants

Appendix N Current Faith Practice of Married Participants

Appendix O Preaching Institute Brochure

Appendix P Strong Catholic Families/Strong Catholic Youth Resource Booklet

Appendix Q North Park Community Church Bulletin

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Introduction

One of the hot topics in Church discussions these days centres on the decline in Church attendance and the need for this concern to be addressed. Though this phenomenon is not one restricted to a particular church or ecclesial community1 this study will focus mainly on the Roman Catholic Church. Nor is this phenomenon new. The decline in Church attendance has been noticeable since the Second Vatican Council. John

Allen, Jr., a Vatican correspondent and analyst, writes:

There is little debate that the years since Vatican II have been hard ones for the Catholic Church in many parts of the world, at least as measured by the traditional indicators: Mass attendance, vocations to the priesthood, vocations to the religious life, and adherence to Church teaching.2

In February 2008, the Pew Forum on Religion and Public Life’s U.S. Religious Landscape

Survey reported that one out of every three adult Americans who were raised Catholic

1 “The question of what to do about this trend is probably the single greatest concern of religious leaders around the country [U.S.A.]. From Catholic priests to Conservative rabbis to Mormon stake leaders and Muslim imams, the American clergy is searching to understand how these young adult ‘sheep’ became so lost and what will return them to their religious pastures.” Christine B. Whelan, “The Lost and Found: The Road of Return to the Catholic Faith,” Busted Halo, posted March 18, 2011, http://bustedhalo.com/features/pure-sex-pure-love-127-lost-and-found (accessed March 21, 2011).

2 John L. Allen, Jr., Pope Benedict XVI: A Biography of Joseph Ratzinger (London: Continuum, 2005), 84. 1

have left the Church. If these ex-Catholics were to form a single church, they would constitute the second largest church in the nation.3

Not only is this statement mind-boggling, but it has also left me asking:

What are our pastoral leaders doing about such a phenomenon and, perhaps more importantly, what effect is this statistic having on the pastoral leaders of the Roman

Catholic Church and the ministry they are providing? The phenomenon of those who were baptized in the faith and who have withdrawn from the worship and community life of the Roman Catholic Church is not new nor is it one exclusive to a specific diocese.4 It is an issue which the Church has observed and addressed since the Second Vatican Council.

When considering the Church in the modern world, the Council Fathers noted that “more groups of people are giving up the practice of religion. In contrast to earlier generations

3 Peter Steinfels, “Further Adrift: The American Church’s Crisis of Attrition,” Commonweal, created October 18, 2010, http://commonwealmagazine.org/further-adrift (accessed October 19, 2010). The survey was “based on interviews with a representative sample of thirty-five thousand adult Americans.” “The number of Americans who do not identify with any religion continues to grow at a rapid pace. One- fifth of the U.S. public – and a third of adults under 30 – are religiously unaffiliated today, the highest percentage ever in Pew Research Center polling … [increasing] from just over 15% to just under 20% in all U.S. adults in the last five years alone.” Pew Forum on Religion and Public Life, “’Nones’ on the Rise: One- in-Five Adults Have No Religious Affiliation” Executive Summary, posted October 9, 2012, http://www.pewforum.org/Unaffiliated/nones-on-the-rise.aspx (accessed February 3, 2013).

4 John Miner and Larry Cornies, The London Free Press, May 2010. A series of articles related to church closures in South-western Ontario was published. “Predeceased by their churches”, http://www.lfpress.com/news/london/2010/05/18/13993046.html, “Wandering flocks”, http://www.lfpress.com/news/london/2010/05/20/14021251.html, “One church, three questions and fuller pews”, http://www.lfpress.com/news/london/2010/05/21/14035961.html, “Beer, wings and God”, http://www.lfpress.com/news/london/2010/05/21/14035906.html, “Christianity Far from Dead, but Changing”, http://www.lfpress.com/comment/columnists/larry_cornies/2010/05/21/14041731.html (accessed May 22, 2010).

it is not now unusual or just an individual matter to deny God or religion or to abandon them” (GS, 7).

Studies have shown that the decline in church attendance is predominant in North America and Western Europe.

Christianity in Western Europe has experienced the most drastic decline of any region of Europe, from 98.7% of the population in 1910 to 88.7% in 1970, 69.1% in 2010, and a projected 65.9% in 2020, the lowest percentage of any region in the global North.”5

While Roman Catholicism remains the largest Christian tradition in Western Europe, it has dropped below the 50% mark, “to 48.8%, for the first time in the region’s Christian history.

… These figures reflect a significant trend of disaffiliation with the Roman Catholic Church in Europe as a whole.”6

A similar phenomenon has been experienced in North America. The following graph shows the alterable trend in church attendance across Canada between

1985 and 2005.7

5 Center for the Study of Global Christianity, Gordon-Conwell Theological Seminary, Christianity in its Global Context, 1970-2020: Society, Religion, and Mission (South Hamilton, MA: Center for the Study of Global Christianity, June 2013), 52. http://www.gordonconwell.edu/resources/documents/1ChristianityinitsGlobalContext.pdf (accessed October 17, 2014).

6 Ibid.

7 Statistics Canada, Chart 1, Frequency of Religious Attendance, 1985 to 2005. http://www.statcan.gc.ca/pub/89-630-x/2008001/c-g/10650/5201028-eng.htm (accessed October 17, 2014).

A General Social Survey (GSS) conducted by Statistics Canada in 2010, indicated a further decline in regular church attendance. “The target population for Cycle 24 of the GSS main survey included all persons 15 years of age and older in Canada excluding: 1. Residents of the Yukon, Northwest Territories, and Nunavut; 2. Full-time residents of institutions.”

Of the 15,390 participants who took part in the study, 5,165 (33.6%) indicated that they were Roman Catholic. In response to the question on Religious Attendance of the

Respondent, the findings were as follows: at least once a week – 20%; less frequently –

37.4%; and never – 39.9%. The remaining 2.7% either did not state a response or did not know.8 The variances between 2005 and 2010 are as follows: at least once a week – down

8 Statistics Canada, General Social Survey, Cycle 24: Time-Stress and Well-Being, (December 2011), 6, 509, 511. http://sda.chass.utoronto.ca.myaccess.library.utoronto.ca/sdaweb/dli2/gss/gss24/gss24main/more_doc/ gssc24gid-ver4.pdf (accessed October 29, 2014).

by 1.1%; less frequently – down by 8.7%; and never – up by 7.3%. In ten years (2000 –

2010), the number of those who responded “never” has increased by almost 14%.

This dissertation will reflect on the lived experience of baptized Roman

Catholic adults (18 years of age and older) who have distanced themselves from the worship and community life of the Roman Catholic Church. These individuals, at one time, would have attended Mass on a weekly basis but now have been away from the Church for at least three years outside of Christmas, Easter, funerals, weddings, or other family events. In the title, I affectionately refer to these individuals as the Lost Ones. This would be an opportune time to define the term Lost Ones.

The Lost Ones are “the dispersed children of God” (John 11: 52). This being said, it is important to note that these “dispersed children” are not lost to God but to the community in which they had previously worshipped. They are those who have slowly withdrawn from the practice of their faith or who at one point intentionally broke any ties with the Church. They are those who no longer feel welcomed by the universal Church or by the local community of faith. They are the disenchanted, disheartened, and disillusioned. The Lost Ones are those baptized into the faith, who no longer participate in the worship and community life of the Roman Catholic Church, and whose stories need to be heard if any form of reconciliation or reunion is deemed possible.9

9 I have spent time in prayer, dialogue, and discernment considering a term other than the “Lost Ones”; however, I was unsuccessful in finding an expression that encapsulated those identified above without categorizing or excluding certain individuals or groups. The term “Lost Ones” came to me after much prayerful reflection on Matthew 18: 14 – it is not the will of your Father in Heaven that one of these

Over twenty years ago, Pope John Paul II spoke of the need for a “new evangelization”– a reintroduction of Jesus to “the baptized [who] have lost a living sense of the faith” (RM, 33). It is my opinion that in order to animate the mission of the New

Evangelization, to effectively minister to the Lost Ones, there is a need to listen intentionally to their stories, to the situations which led to their disassociation from the

Church, to uncover which attitudes, values, and needs regarding Church membership are of importance to them. There is a need to seek an understanding of what, if anything, might lead them back to a reconciliation and possible reunion with their community of faith, the Church of their baptism.

The Canadian Catholic School Trustees’ Association, in its statement on

Catholic education, speaks of the “Fundamental Option for the Lost”. As those in Catholic education deal with the materially poor and the intellectually poor, they recognize the need to reach out to those who are spiritually poor as well – “those who need to hear the

Word of God broken for them so that they might return from the wasteland to the spiritual homeland of the human heart, Christ Jesus.” The authors of this statement go on to say:

Just like the shepherd of the Gospel, we go looking for them, even if it means leaving the ninety-nine behind. … We need to seek out the lost in evangelization, not merely secure the ranks of the already faithful. … We often assume that the worst of all possible scenarios is to be lost. We know,

little ones should be lost – the verse of scripture which underlies this doctoral work and the desired ministry of outreach and reconciliation.

in fact, that this is not true. The worst of all possible scenarios is to be lost, and to realize that no one is coming to look for you.10

This “worst scenario” is truly a life-altering experience leading one to give up hope and which, in turn, may affect one’s physical, emotional, or spiritual well-being. As Kirsten

Weir, an independent science journalist, observed,

As researchers have dug deeper into the roots of rejection, they’ve found surprising evidence that the pain of being excluded is not so different from the pain of physical injury. Rejection also has serious implications for an individual’s psychological state and for society in general. Social rejection can influence emotion, cognition and even physical health. Ostracized people sometimes become aggressive and can turn to violence. In 2003 [Mark] Leary and colleagues analyzed 15 cases of school shooters, and found all but two suffered from social rejection. Clearly, there are good reasons to better understand the effects of being excluded. “Humans have a fundamental need to belong. Just as we have needs for food and water, we also have needs for positive and lasting relationships,” says C. Nathan DeWall, PhD, a psychologist at the University of Kentucky. “This need is deeply rooted in our evolutionary history and has all sorts of consequences for modern psychological processes.”11

William J. Byron, a professor of business and society at St. Joseph’s

University in Philadelphia, considered “what exit interviews could teach us about lapsed

Catholics”; in the article he reinforces this possible “worst scenario”. Having been

“inundated with responses from readers”, he states that,

Many indicated that they had been waiting to be asked why they left. The high response rate is all the more unusual because the column appears

10 Canadian Catholic School Trustees’ Association, Build Bethlehem Everywhere: A Statement on Catholic Education (Toronto: Canadian Catholic School Trustees’ Association, 2002), 44-45.

11 Kirsten Weir, “The Pain of Social Rejection: As far as the Brain is Concerned, a Broken Heart May Not Be So Different from a Broken Arm,” American Psychological Association 43, no. 4 (April 2012), 50. http://www.apa.org/monitor/2012/04/rejection.aspx (accessed October 27, 2014).

only in diocesan newspapers around the country. Evidently, respondents who claim to be no longer “in the boat” are still keeping in touch.12

However, many in Church leadership, lay and ordained, believe that the answers to this

“worst scenario” are to found in the development and implementation of various pre-fab and time-restricted programmes. Many parishes will offer such a programme periodically but will not succeed in offering a vehicle to entice the participants back to the community once the programme has ended. Hungering for more, they may turn elsewhere to be spiritually fed.

I maintain that without first intentionally listening to the stories of the Lost

Ones, we only can presume what the issues are and, in presuming, provide only the deduced solution. The “exit interview” must be had if we are to minister effectively. This mindset was supported by Cardinal Rodríguez Maradiaga of Tegucigalpa, Honduras, and chairman of the Council of Cardinals advising Pope Francis on the reform of the Roman

Curia, when he stated that “The Church … should go out into the common arena, plainly and humbly and share in the common search for truth.” He further states that “[d]ialogue should precede the mission as a simple attitude of listening to build on what is common rather than to insist on what divides.”13

12 William J. Byron, “On Their Way Out: What Exit Interviews Could Teach Us about Lapsed Catholics,” America 204, no.1 (January 3, 2011). http://americamagazine.org/content/article.cfm?article_id=12642 (accessed January 30, 2011).

13 Óscar Andrés Rodríguez Maradiaga, “The Importance of the New Evangelization” Origins 43, no. 24 (November 14, 2013): 378. This keynote address was given at the closing assembly of the Archdiocese of Miami’s general synod on October 26, 2013.

It is in the spirit of realizing this “worst scenario” that I undertake this study. During the process of parish reorganization within the Diocese of London, two statements which were made by priests remain with me. The first, in referring to the successful implementation of a new parish cluster, reported that through the process only ten percent of the parishioners were lost to another parish or were no longer affiliating themselves with the Church. In shock, I listened as not one of his confrères asked what plans were in place to seek out the Lost Ones. They simply moved on to the next report.

The second mentioned in his report that he was too busy dealing with the people in the pews to worry about those who were not present. While able to empathize with the workload of today’s priests, it was at this time that I became fully aware, not only of the scope of this phenomenon but of my personal concern for the Lost Ones and the need to seek them out, listen intentionally to their stories, and attend to their voices.

This study will use as its underlying incentive Sacred Scripture, particularly the Parable of the Lost Sheep (Matt. 18: 12-14) and the Great Commission (Matt. 28: 19).

In chapter one, we look at the calling of the Second Vatican Council by Pope John XXIII and the effects of the Council on the faithful, predominantly in the Roman Catholic Church of North America and more specifically in the Diocese of London. Chapter two provides a theological reflection on the scripture passages and theological writings related to this study. The main focus of chapter three is to explain the methodology used in this study, and why, after reviewing the various methodologies, I have determined that Hermeneutic

Phenomenology is the most effective method to better understand the phenomenon of

the decline in Church attendance and religious practice. Furthermore, I describe the theological methodology of Inductive Ecclesiology which is used to delve more deeply into the stories shared. Delving into the interviews of eighteen individuals who have been away from the worship and community life of the Church for three years or more, chapter four aims to discover whether or not there is a common underlying issue which may be feeding this phenomenon. Though each individual has their personal whys and wherefores for withdrawing from the Church, it is essential to uncover the possibility of a common thread running through the reasons. Such a find may be beneficial to the

Magisterium and its ministry. In chapter five, the narratives are further analyzed in light of the history of this phenomenon and the research and theological methods used and explained in chapter three. The analysis aims to assist the researcher to better understand the type of outreach required to minister effectively to these individuals and families, and to prevent possibly a further decline in the worship and community life of the Church.

The final chapter aims to look ahead and respond to various questions such as:

 Could we begin to see a waning of this phenomenon if intentional listening was

practised at the parish level?

 What will this study uncover in regard to the formation of current and future

priests, permanent deacons, lay ecclesial ministers, and lay volunteers for

effective ministry?

 As baptized Roman Catholics withdraw from the Roman Catholic Church and join

other ecclesial communities, what can these other communities teach us? What

are these churches doing that is better serving or more inviting?

 Having learned from the lived experience of these participants, where does the

Roman Catholic Church go from here to prevent a repeat of the past, and move

forward to building vibrant communities of faith?

Chapter One

Part I The Second Vatican Council

Introduction

More than fifty years after the opening of the Second Vatican Council

(October 1962 – December 1965), the documents promulgated continue to influence greatly the breath and life of the Roman Catholic Church. In the following section, we briefly look into the immediate years leading up to the calling of Vatican II, the reason for this Council, and those who called for and led the Council to its conclusion.

A Brief History Leading Up to the Council

The times they were a-changin’14, and the newly elected pope, John XXIII, was not prepared to allow the Roman Catholic Church to sit idly by and be left behind.

During the first half of the twentieth century, the Church had favoured discipline and doctrine and thus placed itself opposite a world that was becoming progressively more secularized. John XXIII believed that … people had to see the Church’s maternal features, which were derived from Christ. The Church had to proclaim herself the good shepherd….15

14 Cf. Lyrics to Bob Dylan’s song, The Times They Are A-Changin’, http://www.azlyrics.com/lyrics/bobdylan/thetimestheyareachangin.html (accessed March 1, 2013).

15 Mario Benigni and Goffredo Zanchi, John XXIII: The Official Biography, trans. Elvira Di Fabio with Julia Mary Darrebkamp (Boston, MA: Daughters of St. Paul, 2001), 290. 12

On October 28, 1958, Angelo Giuseppe Cardinal Roncalli, a man unfamiliar to most, was elected to succeed Pope Pius XII. One month later, he would celebrate his

77th birthday. A man of action, and not considered to be a professional theologian, John

XXIII set as the guiding principle to his whole pontificate: “fidelity to tradition united to the ability to grasp, in a prompt and orderly manner, what the new times were suggesting.”16 A pastor at heart, desiring to know those entrusted to his care, John XXIII immediately connected with the people of Rome. Not satisfied to stay within the confines of the Vatican, he visited his parishes, celebrated Masses at the hospitals and the prison located in his diocese, met with the young seminarians, and through all this, listened to the voices of the laity as well as the ordained.

It has been extremely important to recall the first months of this pontificate … to illustrate the context in which Vatican Council II occurred, so closely connected and in perfect harmony with the pope’s actions. From the very first months of his pontificate, Roncalli anticipated themes, programs, and directives that would be treated in greater detail at the conciliar assembly.17

It would not be long before news of the pontiff’s visible and effective ministry became wide-spread and, as a result, “the world was [once again] interested in the Church because it was fascinated with the person at its head.”18

16 Benigni and Zanchi, John XXIII: The Official Biography, 290.

17 Ibid., 286-289.

18 Ibid., 289. Since March 13, 2013, we have seen a re-occurrence of this world interest in the papacy with the election of Cardinal Jorge Bergoglio, S.J., of Buenos Aires as the new Bishop of Rome. Taking the name of Pope Francis, he has succeeded Pope-Emeritus Benedict XVI.

Though already speaking of the need for a Council on the second day of his pontificate,19 the announcement to the Cardinals would be made on January 25, 1959, at the basilica of St. Paul Outside the Walls in Rome, less than ninety days after his pontifical election. The Pope wrote, “Trembling a little with emotion, but with humble firmness of purpose, we now tell you of a two-fold celebration: we propose to call a Diocesan Synod for Rome and an Ecumenical Council for the Universal Church.” 20 When making his announcement, Pope John would also advise the Cardinals of his basic reason for the calling of the Council: “Our sole concern is the ‘bonum animarum’ [good souls] and our wish is to see the new Pontificate meet the spiritual demands of the present time accurately and forcefully.”21 In regard to his desire to meet the current-day spiritual demands, the term Pope John would use was aggiornamento – literally meaning,

“bringing up-to-date.”22 As his biographer Peter Hebblethwaite has written,

More important was Pope John’s statement that the purpose of the Council was the aggiornamento of the Catholic Church. This would of itself set off ecumenical vibrations such that, although it could not be called a

19 Benigni and Zanchi, John XXIII: The Official Biography, 291.

20 John XXIII, “’Questa festiva’ Announcement of Ecumenical Council and Roman Synod: An Address of Pope John XXIII to the Roman Cardinals,” The Pope Speaks 5, no. 4 (1959): 400.

21 Ibid., 398.

22 Translate Google; s.v. “aggiornamento”. http://translate.google.ca/#auto/en/aggiornamento (accessed February 2013). “(Ital., updating), a term popularized by Pope John XXIII. The word is now used to indicate the attempt to modernize the Roman Catholic Church’s teachings and practices so that contemporary men [and women] will better understand and accept them.” Paul Kevin Meagher, Thomas C. O’Brien, Sister Consuelo Maria Aherne, eds., Encyclopedic Dictionary of Religion (Volume A-E), The Sisters of St. Joseph of Philadelphia, (Washington, DC: Corpus Publications, 1979), 74; s.v. “Aggiornamento”.

“Council of reunion” like Florence, it could be a Council leading towards what he called “the recomposition of the whole mystical flock of Christ”.23

This “recomposition”, however, would not and could not take place without remaining faithful to the tradition and purpose of the Roman Catholic Church. Therefore, while aiming to bring the Church to a state where it would relate with and respond to current world events, i.e. aggiornamento, it would be necessary for the council members to look back to the beginning, to recall its roots, i.e. ressourcement24; both would be essential to capture the theme of the Council. Margaret Lavin, a professor at Regis College in Toronto,

Canada, observed:

So, paradoxically, necessary changes would occur by going forward and backward at the same time. … It moved the Church into the modern world by going back and reminding itself of what the Church was in the first place. … by remaining faithful to its original summons.25

Thirty years later, as the Church prepared to move into the new millennium, Pope John

Paul II, reflecting further on this approach, wrote:

In the history of the Church, the “old” and the “new” are always closely interwoven. The “new” grows out of the “old”, and the “old” finds a fuller expression in the “new”. Thus it was for the Second Vatican Council. (TMA, 18)

23 Peter Hebblethwaite, “John XXIII” in Modern Catholicism: Vatican II and After, ed. Adrian Hastings (New York: Oxford University Press, 1991), 29.

24 “Ressourcement is a French word that speaks of going back to our earliest sources to reclaim the basic teachings Jesus gave to his disciples, which were eventually formulated as doctrines and traditions. The Scholars took us back to sources within Scripture and Tradition.” Remi De Roo, Remi De Roo: Chronicles of a Vatican II Bishop (Toronto: Novalis, 2012), 52.

25 Margaret Lavin, Vatican II: Fifty Years of Evolution and Revolution in the Catholic Church (Toronto: Novalis, 2012), 3-4.

The importance of this combination of aggiornamento and ressourcement is still being realized. Theologian Paul Lakeland, author and director for Catholic Studies at Fairfield

University, Connecticut, wrote:

Going back to the sources and bringing up to date are not contradictory impulses if both are governed … by a constant attention to the historicality of tradition. Nostalgia is controlled by an urgent sense of the particular needs of the present moment, while a keen sense of the historical treasure house of tradition guards against a foolish repetition of the errors of history.26

Reflecting on the rich history and tradition of the Church, with a desire not to repeat the

“errors of history”, became the task at hand for those who would gather at the Second

Vatican Council.

The unprecedented manner in which the Council was called, without extended dialogue beforehand, left many questioning what was to follow. In a commentary written shortly after the announcement of the Council, theologian, Yves

Congar27, noted that he was “confident that it would be a new Council and not the continuation of Vatican I [naming] five thematic areas for the work of the assembly” and continued:

26 Paul Lakeland, The Liberation of the Laity: In Search of an Accountable Church (New York: Continuum, 2002), 238.

27 “Joseph A. Komonchak said of Congar that ‘there is no theologian who did more to prepare for Vatican II or who had a larger role in the orientation and even in the composition of the documents’ (‘The return of Yves Congar,’ Commonweal 110 [July 15, 1983], 402). Richard McBrien has referred to Congar as ‘the most distinguished ecclesiologist of this century and perhaps of the entire post-Tridentine era’ (‘Church and Ministry: The Achievement of Yves Congar,’ Theology Digest 32 [1985] 203).” Dennis M. Doyle, “Journet, Congar, and the Roots of Communion Ecclesiology,” Theological Studies 58, no. 3 (1997): 462. http://cdn.theologicalstudies.net/58/58.3/58.3.4.pdf (accessed October 2, 2013).

First and foremost, the assembly would combat doctrinal error; it would then reassert the spiritual vocation of the human person as against the attractions of material goods and would confirm the unity of the Church in the face of threats of fragmentation….28

Though Congar had indicated that this Council would not be “the continuation of

Vatican I”, he realized that some of its unfinished work, such as the issue of the relationship between the pope and bishops, must be addressed as Congar went on to write, “Finally, pastoral activity would be promoted, and the teaching on the Church, left incomplete by the discontinuation of the Council of Pius IX, would be completed.”29

John XXIII viewed this Council as a way to renew evangelization and specified two necessary steps to achieve this goal: “to redefine [the Church] concerning structure and faith” and to elucidate the fact that “the Church does not exist for itself, but for the world for which it must radiate the light of Christ.”30 In support of this goal, theologian and Vatican consultant for Christian Unity, Jean-Marie Tillard, portrayed the two ecclesiologies which were present at the Second Vatican Council. The first, the ecclesiology of the minority, “emphasized hierarchical dependence” within the Church; the ecclesiology of the majority, on the other hand, emphasized “the ecclesiology of the

Church-as-communion”. Recognizing that the first was not eradicated, it would be the

28 Giuseppe Alberigo, “The Announcement of the Council from the Security of the Fortress to the Lure of the Quest,” in History of Vatican II, Volume I, ed. Giuseppe Alberigo and Joseph A. Komonchak (Maryknoll, New York: Orbis Books, 1995), 35.

29 Ibid.

30 Benigni and Zanchi, John XXIII: The Official Biography, 388.

second which would prevail.31 Remi De Roo, Bishop Emeritus of Victoria, B.C., Canada, attended the Second Vatican Council as a newly ordained bishop at 38 years of age. In speaking about his experience of the Council, De Roo notes:

Rather than addressing errors in doctrine or heresies, this Council would reach out in pastoral ways to the needs of a renewed Church and society, injecting new joy, new enthusiasm and serenity of mind. All people in a rapidly moving world were deserving of such encouragement, of guidance, of evocative challenge, and of support in strengthening their spirituality.32

Approximately 2,500 bishops descended upon Rome along with some 325 appointees consisting of theologians, canonists, and other conciliar “experts”, and after more than two years of preparation, the Second Vatican Council would convene on

Thursday, October 11, 1962. Pope John would open with his eloquent address, Gaudet

Mater Ecclesia. In it he stated:

It is necessary that doctrine itself be examined more broadly and more deeply and that people drink of it and be informed of it more fully, something desired by all who sincerely proclaim Christian, Catholic, and Apostolic truth. It is necessary that this doctrine, certain and immutable, and to which faithful assent must be given, be deepened and expounded in a way which is demanded by our age. In fact, the deposit of faith is one thing, that is to say the truths which are contained in our venerable doctrine, but the way in which they are expressed is another, always, though, with the same meaning and the same understanding.33

31 J. M. R. Tillard, “The Church of God is a Communion,” One in Christ: A Catholic Ecumenical Review 17, no. 2 (1981): 117.

32 Remi De Roo, Remi De Roo: Chronicles of a Vatican II Bishop, 50.

33 John XXIII, Gaudet Mater Ecclesia, (October 11, 1962), found in Rino Fisichella, The New Evangelization: Responding to the Challenge of Indifference, trans. G. J. Woodall (Herefordshire, United Kingdom: Gracewing, 2012), 8.

Reflecting on his experience as a peritus (a scholarly expert) at the Second Vatican Council,

Joseph Ratzinger (now Pope Emeritus Benedict XVI) wrote:

As we look at the Council in retrospect, one thing is certain. There was at the start a certain discomforting feeling that the whole enterprise might come to nothing more than a mere rubber-stamping of decisions already made, thus impeding rather than fostering the renewal needed in the Catholic Church. … Yet there was a certain feeling of exhilaration at the opening of the Council in Rome, the mysterious sense of new beginnings that has a way of stirring man and propelling him forward. This was even more true in that here one could feel the imminence of an event of historic significance.34

And so, “the actual work of the Council … began on Monday, October 21, 1962”, focusing on the issue of liturgical reform – the preferred starting point of the Fathers polled prior to the Council.35

John XXIII, however, would not serve as pope for a lengthy period. Eight months after the beginning of the Council and prior to its resumption in September, Pope

John died on June 3, 1963. His pontificate was less than five years, but his action and ministry were historic and unforgettable. As he prepared for death, one of his final prayers, “That they may be one, that they may be one”, were words that expressed his long-desired outcome for the Council.36

The ecumenical purpose of Vatican II emerged in the very first discourse of January 25, 1959, with the invitation “to the faithful of the separated Churches to participate … at this banquet of grace.” Because of the obvious

34 Joseph Ratzinger, Theological Highlights of Vatican II (Mahwah, NJ: Paulist, 1966), 19-20.

35 Ibid., 28-29.

36 Benigni and Zanchi, John XXIII: The Official Biography, 424-429.

impossibility of overcoming centuries of separation and prejudice, the Council would not even attempt to negotiate for unity among Christian Churches. Nevertheless, it was not exempt from an obligation to promote mutual advances in unity. John XXIII had carried this desire in his heart from his time in Bulgaria. But in Rome he had not found a climate prepared to welcome and share his projects. 37

The words of his prayer would echo those spoken by Jesus prior to his death: “I ask not only on behalf of these, but also on behalf of those who will believe in me through their word, that they may all be one. As you, Father, are in me and I am in you, may they also be in us” (John 17: 20-21).

Giovanni Battista Montini - Successor to Pope John XXIII

Pope John’s successor was Giovanni Battista Montini, the Archbishop of

Milan and the first to be elevated to Cardinal by Pope John XXIII only thirteen days after

Roncalli was elected pope. Montini would take the name Paul VI.38

Peter Hebblethwaite, journalist and author of the biographies of John XXIII and Paul VI, notes that Montini “was special for Pope John.”39 During his papacy, Pope

John would turn to Cardinal Montini for various roles. Despite this reliance on him,

37 Benigni and Zanchi, John XXIII: The Official Biography, 369.

38 “What did the choice of name mean? … A passage from the memorandum addressed to Paul III in 1537 would not have escaped his attention: ‘You have taken the name of Paul. We hope you will imitate his charity. He was chosen as an instrument to carry Christ’s name to the heathen; you, we hope, have been chosen … to heal our sickness, to unite Christ’s flock again in one fold, and to avert from our heads the already threatening wrath and vengeance of God.’” Peter Hebblethwaite, Paul VI: The First Modern Pope, (New York: Paulist Press, 1993), 330-331.

39 Ibid., 304.

however, the Pope would not call the Cardinal to Rome to serve as a member of the Curia.

Believing him to be more effective for the Council outside of the Roman Curia, Montini would remain as Archbishop of Milan.

When the following 25 January 1959 Pope John announced the calling of an Ecumenical Council, the special role he had for Montini became more evident for, as a member of the Roman Curia, Montini could not have done what Pope John had in mind: to swing round the heavy mass of Italian bishops towards the Pope’s understanding of the Council.40

As Archbishop of Milan, he spoke of the upcoming Council with great zeal, stating:

This Council will be the greatest that the Church has ever celebrated in the twenty centuries of its history, the greatest in numbers and in spiritual impact, called in complete and peaceful unity with the hierarchy. It will be the most “catholic” in its dimensions, truly reaching out towards the whole world and all civil societies.41

Montini’s influence during Pope John’s papacy would become evident once again following the opening of the Second Vatican Council. After Pope John’s opening address, it was apparent to Montini that what was needed was a plan, and the

Cardinal’s letter of October 18, 1962, to the Secretary of State, “produced such a plan.”

He writes:

With deep humility and on the prompting of several other bishops whose wisdom is unquestionable and of the Lombardy bishops, I draw attention to a matter that seems very serious to me and to other Council fathers: the Council which has begun so well … does not have any organic programme; nor can one see a plan emerging, based on some particular idea or logic.

40 Hebblethwaite, Paul VI: The First Modern Pope, 283.

41 Ibid., 284.

… several months ago and on your personal invitation a number of cardinals discussed the need for the Council to be not a mere heap of disparate building blocks, but a thoughtfully constructed monument.42

The plan which was re-presented by Cardinal Montini was “uncannily close to what actually happened at the Council.”43

Upon Montini’s election to the pontificate, “his most urgent task was to state clearly that the Council would be continued and completed.… In his first message … on Saturday, 22 June, the new Pope Paul VI gave an unhesitating ‘yes’ to the Second

Vatican Council. Indeed, he declared that his entire pontificate would be devoted to the

Council.” 44 On June 24, 1964, L’Avvenire d’Italia, the Italian daily newspaper which focuses on the happenings of the Roman Catholic Church, communicated the following:

Paul VI took over Pope John’s Council, giving it direction by clarifying its goals: the renewal of the Church, the promotion of Christian unity and dialogue with the modern world. He treated the Council with great respect, assuring it the greatest freedom of discussion by not assigning a date for its conclusion and not seeking to anticipate its results by his decision. 45

After much dialogue, discernment, and prayer, the Second Vatican Council would come to a close on December 8, 1965. In his closing speech, Paul VI states:

At last all which regards the holy ecumenical council has, with the help of God, been accomplished and all the constitutions, decrees, declarations and votes have been approved by the deliberation of the synod and

42 Hebblethwaite, Paul VI: The First Modern Pope, 306-307.

43 Ibid., 308.

44 Ibid., 334.

45 Ibid., 370.

promulgated by us. Therefore we decided to close for all intents and purposes, with our apostolic authority, this same ecumenical council called by our predecessor, Pope John XXIII, which opened October 11, 1962, and which was continued by us after his death.46

Pope Paul VI would spend the rest of his life doing the works of ecumenism and evangelization. His papal visits and meetings with various world and religious leaders would exemplify his profound desire to work toward the fulfillment of Jesus’ priestly prayer, the same prayer spoken by Pope John XXIII with his dying breath, “that they may be one” (John 17: 22).

Conclusion

Throughout this section, the reader has been briefly introduced to the history of the calling of the Second Vatican Council as well as to those who were instrumental in both calling the Council and overseeing it to its end, namely Popes

John XXIII and Paul VI. As people of vision, they realized the change in culture which was affecting the lives of the faithful worldwide. In response they sought the ways in which the Roman Catholic Church would attend to the contemporary spiritual needs of the faithful while remaining loyal to the mission of the Church.

With the closure of the Second Vatican Council, it remained obvious that the spirit of unity was first and foremost in the minds and hearts of many of the Council

Fathers. As we have seen through the increasing numbers of those withdrawing from the

46 Pope Paul VI, “In Spiritu Sancto” Apostolic Brief for the Closing of the Council. (December 8, 1965). http://www.vatican.va/holy_father/paul_vi/apost_letters/documents/hf_p-vi_apl_19651208_in- spiritu-sancto_en.html (accessed August 29, 2012).

worship and community life of the Roman Catholic Church, there is still much work to be done to achieve the desired spirit of unity. However, it is with this same desire for unity that the successors of Popes John XXIII and Paul VI have called, and continue to call the faithful to a New Evangelization.

As we move forward, we will uncover some of the long-lasting effects that the pronounced decrees and documents would have on the Roman Catholic Church, particularly the Church in North America. As we heed the stories of the participants who took part in this study, it will be interesting to learn whether these effects impacted the faith lives of these individuals.

Part II A Glimpse at the Documents of Vatican II: Implications for the Roman Catholic Church in North America

Introduction

The pronouncements resulting from the Second Vatican Council would have quite an impact on the Roman Catholic Church. From changes in the liturgy, to how we relate with other Christians as well as non-Christians, to the role of the laity in the life and mission of the Church, the baptized Catholic was about to experience major changes and challenges to their spiritual life. In the following section, we will look at some of the pronouncements which emerged from the Second Vatican Council and the implications these would have on the Church in North America.

The documents noted below in no way exhaust what resulted from the

Second Vatican Council.47 However, the ones referred to will provide the reader with a clearer understanding of what emerged from the Council and how the proclamations would impact the faithful of the Roman Catholic Church.

Sacrosanctum Concilium

With the closing of the Council, many changes were implemented and experienced in the Roman Catholic Church around the world. Perhaps some of the major

47 “As the council proceeded, the seventy outline decrees of the preparatory commission were reduced to seventeen ….” Norman P. Tanner, ed., Trent to Vatican II, Vol. 2 of Decrees of the Ecumenical Councils, (London: Sheed & Ward Limited / Washington, DC: Georgetown University Press, 1990), 818.

changes that would affect the faithful, following the closure of the Second Vatican

Council, are to be found in Sacrosanctum Concilium: The Constitution on the Sacred

Liturgy.

In a document released by the Episcopal Commission for Doctrine of the

Canadian Council of Catholic Bishops, to mark the 50th Anniversary of the opening of the

Second Vatican Council, we read:

Although the structure of the Mass has changed over the centuries, before Vatican II it had taken on a fairly established form for about 400 years. Yet, in practice, the way it was often celebrated before the Council was in need of a certain renewal: many laypeople did not understand the Latin prayers used in the liturgy; some priests celebrated Mass in a hurried manner not in keeping with the dignity of the Eucharist (since they may not have understood the Latin either); and there was often a general lack of participation by the laity.48

One of the major changes agreed to by the Council Fathers was the decision to use the language of the people, or the vernacular, when celebrating Mass.

Moreover, in the course of this renewal, the texts and rites must be organised so as to express more clearly the holy things which they represent, and so that thus the Christian people, insofar as this is possible, will be able to understand these things easily, and to enter into them through a celebration that is expressive of their full meaning, is effective, involving, and the community’s own. (SC 21)

Gerald P. Fogarty, a professor of Church History at the University of Virginia writes:

The conciliar teaching that most immediately affected American Catholics was the constitution on liturgical renewal in 1963 and the subsequent use of the vernacular languages. What had seemed so absolute and

48 Episcopal Commission for Doctrine, Canadian Conference of Catholic Bishops, The Second Vatican Council: What Was It and Why Is It Important Today? Released October 11, 2012, http://www.cccb.ca/site/images/stories/pdf/Second_Vatican_Council.pdf (accessed October 11, 2012).

unchangeable, so timeless and ahistorical, what had previously set Catholics apart from other Americans and yet united them among themselves, now became the symbol of a Church immersed in human history and change.49

In Canada, the first English edition of the Roman Missal, commonly known as “the

Sacramentary” would be received in 1969.50 Bishop De Roo, recollecting the effects of the

Council on the Church, writes:

Many of the documents contained actions that could be implemented rather clearly, but others … posed a problem for many of the faithful.

The use of the vernacular was one such problem. The principle had been formulated – that the use of the mother tongue could be extended beyond the scriptural readings during the Eucharist to other parts of the liturgy and sacraments, as determined by local bishops. However, the consequences went well beyond this cautious opening. It was as if a dam had burst and the vernacular just took over. Many lauded this initiative, while others regretted its introduction.51

In addition to the change in language, the faithful would also experience changes in posture leading to a more participatory role in the Mass. The priest, who had celebrated the Mass with his back to the people, would now face the congregation. The communicant, who would kneel at the altar rail and receive the Eucharist on the tongue,

49 Gerald P. Fogarty, “The Effect of the Council on World Catholicism: North America”, in Modern Catholicism: Vatican II and After, ed. Adrian Hastings, 327-328. While Fogarty focuses on the United States, he notes, “… many of the events had their parallel in Canada.” 326.

50 Joe Paprocki, The Words We Use At Mass: New Roman Missal Changes, (Loyola Press, A Jesuit Ministry). http://www.loyolapress.com/roman-missal-changes-the-words-we-use-at-mass.htm (accessed October 4, 2012). The Roman Missal was recently revised and introduced to the Roman Catholic Church in Canada on the First Sunday of Advent, November 27, 2011. The revision was to capture more literally the meaning of the Latin prayers used during the Mass.

51 De Roo, Remi De Roo: Chronicles of a Vatican II Bishop, 93.

was now encouraged to remain standing, to step forward, and to receive it with an outstretched and open hand.52 Communion rails were removed, making more evident the unity priests and laity were to experience. As well, the faithful were now invited to receive the Eucharist under both species of bread and wine—the Body and Blood of Christ.

Members of the laity, men and women, responded to the invitation to serve as Ministers of the Word (Lectors), and the Gregorian chant and Latin hymns took on less and less of a role making way for contemporary English music while organs became an option rather than the norm, and guitars and tambourines were brought in by newly formed folk choirs.

The Church in North America would experience an increase in lay activity

“partly a result of the dramatic decline in religious and priestly vocations in the years following the Council and of the departures from the active ministry and religious life.”53

Fogarty goes on to point out, however, that as the role of the laity increased following the

Second Vatican Council, “Mass attendance [in the United States] declined from 71 per cent in 1964 to roughly 53 per cent in 1985 (Gallup and Castelli, 1987, pp. 194-5).”54

52 Communion in the hand was the revival of an ancient practice spoken of by St. John Chrysostom. “Communion in the hand should show, as much as communion on the tongue, due respect towards the Real Presence of Christ in the Eucharist. For this reason emphasis should be laid, as was done by the Fathers of the Church, upon the dignity of the gesture of the communicant. Thus, the newly baptized at the end of the fourth century were directed to stretch out both hands making ‘the left hand a throne for the right hand, which receives the King’ (Fifth mystagogical catechesis of Cyril of Jerusalem, n. 21: PG 33. col 1125, or Sources chretiennes, 126, p 171; Saint John Chrysostom, Homily 47: PG 63, col. 898. etc.).* * In practice the opposite direction has to be given to the faithful: the left hand is to be placed upon the right hand, so that the sacred host can be conveyed to the mouth with the right hand.” Adoremus Bulletin, Online Edition – Vol. VII, No. 8: November 2001. http://www.adoremus.org/1101Communionhand.html (accessed March 1, 2013).

53 Fogarty, “The Effect of the Council on World Catholicism: North America”, 331.

54 Ibid.

During this same time period Reginald Bibby, a sociologist who monitors social trends in

Canada, reported a decline in Mass attendance from 83 per cent to 43 per cent.55

The Church once united through the “absolute and unchangeable” Mass, now experienced uncertainty and division.

Of all the changes in the Church’s life stemming from the Second Vatican Council, nothing else touched ordinary Catholics so immediately and tangibly as the changes in the liturgy. In the popular mind these changes are often equated to the replacement of Latin by local languages …. [T]o many Catholics the disruption of familiar words and gestures could not help but be wrenching. But in fact the changes went far beyond that. They constituted a kind of Copernican revolution in Catholic worship. The basic truths—the sun, stars, Earth, and other planets of the faith—were still there, but they were strikingly reconfigured. The break with the past was by no means total. … The new rites incorporated an altered understanding of God, church, priesthood, and salvation. Lex orandi, lex credendi.56

Though there are various reasons which led to the decline in Mass attendance over the years, liturgical changes emerging from the Second Vatican Council had a definite impact on these numbers. Andrew Greeley, an Irish-American priest who served as a Professor of Sociology at the University of Arizona and the University of Chicago, and a Research

Associate with the National Opinion Research Center (NORC), writes,

55 Reginald Bibby, Canada's Data-less Debate About Religion: The Precarious Role of Research in Identifying Implicit and Explicit Religion, (Lethbridge, AB: University of Lethbridge, June 2008), 5. http://www.reginaldbibby.com/images/Bibby_Implicit_Session_Paper_Van08_final.pdf (accessed October 2012).

56 Peter Steinfels, A People Adrift: The Crisis of the Roman Catholic Church in America, (New York: Simon & Schuster Paperbacks, 2005), 167-168. “Lex orandi lex credendi has become something of a tenet of liturgical theology, especially in the years since the reforms of the Second Vatican Council. Literally translated, it means ‘the law of prayer [is] the law of belief.’” Reverend Rick Hilgartner, Catechetical Sunday–September 20, 2009, (Washington DC: United States Conference of Catholic Bishops, 2009), http://www.usccb.org/beliefs-and-teachings/how-we-teach/catechesis/catechetical-sunday/word-of- god/upload/lex-orandi-lex-credendi.pdf (accessed November 4, 2014).

The moderate reforms of Vatican II—support for biblical research, seeing the church as the people of God, ecumenical engagement with Protestants, better relations with Jews, vernacular liturgy, support for religious freedom—would not appear to have caused the decline in Mass attendance among American Catholics. But the changes brought about by the council helped to destabilize the structures (the behavior patterns and supporting motivations) of Catholicism. While serious Catholic scholars knew that change is a constitutive part of the history of the Catholic Church, the mantra that governed Catholic life in the 19th and early 20th centuries was that “the church should not change, cannot change and will not change.”

Greeley goes on to write that,

The change in Sunday Mass attendance in the decade after the council is striking, not merely because it was a dramatic change of behavior but also because it was a trend that affected Catholics in every age group. The Catholic revolution affected even those who were born at the beginning of the 20th century, long before the council. Older Catholics, in fact the oldest group of Catholics in the N.O.R.C. studies, also changed their behavior and attended Mass less frequently.57

We begin to see, therefore, in the years following the Second Vatican Council, a trend toward a decline in Mass attendance.

Lumen Gentium

As indicated above, those who attended Mass prior to the Council were, for the most part, mere spectators having no participatory role in the Eucharistic celebration. Another very influential document to be promulgated by the Council Fathers would be Lumen Gentium: The Dogmatic Constitution on the Church. Though the Church remains hierarchical, it is no longer the pope, as “successor of Peter” who solely

57 Andrew M. Greeley, “Children of the Council,” America 190, no. 19 (June 7, 2004) http://americamagazine.org/issue/487/article/children-council (accessed November 10, 2014).

“[governs] the house of the living God” but this is now shared with the bishops, “the successors of the apostles” (LG 18). As well, there would be a notable change in the understanding of the responsibility of the laity.

Prior to the Second Vatican Council, the laity understood their role to be passive, to attend but not to take part actively in the celebration of the Mass, not even permitted to see the actions of the priest during the Mass as he celebrated with his back to the congregation. The Council Fathers, however, noted that: “The faithful …, by virtue of their royal priesthood, join in the offering of the Eucharist, and they exercise that priesthood in receiving the sacraments, in prayer and thanksgiving, through the witness of a holy life, by self-denial and by active charity” (LG 10). Paul Lakeland points out that

“the very early Church never talked about ‘laity’ and ‘clergy.’ Everyone was a part of the laos or ‘people’ of God.”58

Chapter four of the document focuses specifically on the laity and their roles in the Church as baptized sons and daughters of God. Lavin ascertains that,

Never before had an ecumenical council addressed the laity, but the bishops at Vatican II believed that the circumstances of the time demanded that the foundation of the mission of the laity, both men and women, should be examined.59

58 Paul Lakeland, Catholicism at the Crossroads: How the Laity Can Save the Church (New York: Continuum, 2007), 28.

59 Lavin, Vatican II: Fifty Years of Evolution and Revolution in the Catholic Church, 26.

Lakeland refers to chapter four as “the nearest thing in the documents to a theological treatment of the lay state.” He points out that “[w]hile it does not specifically treat of lay as opposed to clerical ministry, in practice it is focused on those kinds of ministries that would inevitably demand extensive apostolic involvement on the part of the laity.”60

Article 31 of Lumen Gentium states:

The faithful who, since they have been incorporated into Christ by baptism, constitute the people of God and, in their own way made sharers in Christ’s priestly, prophetic and royal office, play their own part in the mission of the whole Christian people in the Church and in the world. … They live in the world, that is to say, in each and all of the world’s occupations and affairs, and in the ordinary circumstances of family and social life: these are the things that form the context of their life. And it is here that God calls them to work for the sanctification of the world as it were from the inside, like leaven, through carrying out their own task in the spirit of the gospel, and in this way revealing Christ to others principally through the witness of their lives, resplendent in faith, hope and charity. (LG 31)

As People of God, not only are we called to a more participatory role in the celebration of the Mass, we are called to “contribute to the sanctification of the world” in our day-today life. “In accordance of the knowledge, competence, or authority that they [the laity] possess, they have the right and indeed sometimes the duty to make known their opinion on matters which concern the good of the Church” (LG 37).61

60 Lakeland, The Liberation of the Laity, 81.

61 The importance of the role of the laity was not new to the Council Fathers. Many of the ideas about lay involvement and ministry found in Lumen Gentium are embedded in the earlier writings of Pope Pius XII, particularly in his encyclical on the Mystical Body of Christ, Mystici Corporis Christi. Promulgated on June 29, 1943, Pius addressed this encyclical specifically to the hierarchy of the Church. On the participatory role of the baptized Catholic he wrote: “Now from the moment of His Incarnation, when he laid the first foundations of the Church, even to His last mortal breath, our Redeemer never ceased for an instant, though He was the Son of God, to labour unto weariness in order to establish and strengthen His

No longer are the laity asked to be onlookers in the life and mission of the

Roman Catholic Church. Through Baptism, the laity are commissioned to go forth and, according to the gifts with which we have been entrusted, fulfill the evangelizing mission of the Church (cf. Matt. 28: 19).62 Acknowledging this, the authors of Lumen Gentium state:

And if some are appointed, by the will of Christ, as teachers, dispensers of the mysteries and pastors for the others, yet there is a true equality of all with regard to the dignity and action common to all the faithful concerning the building up of the body of Christ. (LG 32)

On this issue, Lakeland concludes, “lay ministry involves an ecclesial responsibility within the community, and an apostolic and missionary responsibility without, in the secular sphere, which is properly the domain of the laity.63

Church, whether by giving us the shining example of His holiness, or by preaching, or conversing, or gathering and instructing disciples. And so we desire that all who claim the Church as their mother, should seriously consider that not only the clergy and those who have consecrated themselves to God in their religious life, but the other members of the Mystical Body of Jesus Christ as well have, each in his degree, the obligation of working hard and constantly for the building up and increase of this Body.” (MCC 98) http://www.vatican.va/holy_father/pius_xii/encyclicals/documents/hf_p-xii_enc_29061943_mystici- corporis-christi_en.html (accessed January 2010).

62 The role of the laity in regard to the evangelizing mission of the Church is further expanded on in the Second Vatican Council Document, Ad Gentes – On the Mission Activity of the Church. “Let them also spread the faith of Christ among those to whom they are linked by social and professional bonds; this obligation is all the more urgent because very many people can learn the gospel and come to know Christ only through the laity who are close to them. Furthermore, where it is possible, the laity should be prepared, through a closer cooperation with the hierarchy, to fulfil a special mission in proclaiming the gospel and communicating Christian teaching, so as to add vigour to the developing Church.” (AG 21)

63 Lakeland, The Liberation of the Laity, 82.

Despite these uplifting views and statements on the role of the laity, various interpretations were part of the Council dialogue; these interpretations and their effects continue to flow into the present. Ratzinger states:

There was a really liberating progress made in dealing with holiness. … However, it cannot be denied that the debate on the laity remained somewhat colourless and tedious, and this despite the proliferation of statements about it. …It was especially striking that despite all efforts no one was able to provide a positive definition of the layman.64

Richard Gaillardetz, Professor of Catholic Systematic Theology at Boston College, echoes the tension experienced. He writes:

Although few theologians since the council have attempted a constructive theology of the laity [noting Paul Lakeland as an exception], numerous dimensions of the experience of the laity in the life of the Church have been explored in countless books on spirituality and ministry. The theological treatments of the laity that have emerged since the council have tried to understand more fully the council’s somewhat ambiguous teaching on the laity’s theological status.65

More than forty years later, while expanding on the contrastive and intensive views of the laity66, Gaillardetz closes this section by saying, “as a general observation we must

64 Ratzinger, Theological Highlights of Vatican II, 88-89.

65 Richard R. Gaillardetz, Rediscovering Vatican II: The Church in the Making (Mahwah, NJ: Paulist Press, 2006), 98.

66 “Giovanni Magnani (an Italian theologian) has asserted that there are two different views of the laity evident in the council documents, a contrastive view and an intensive view. The contrastive view … is so named because it seeks to contrast the identity of the laity with that of the clergy, treating each as complementary categories of membership in the Church. … By ‘intensive’ he means an approach that presents the laity, not as radically distinct from the clergy (or professed religious), but as a more intensive realization of the situation of all the Christian faithful, including those who are ordained and who belong to professed religious life.” Gaillardetz, Rediscovering Vatican II: The Church in the Making, 53. Cf. Giovanni Magnani, “Does the So-Called Theology of the Laity Possess a Theological Status?” In Vatican II: Assessment and Perspectives, volume 1, edited by René Latourelle (New York: Paulist, 1988), 597ff, 611.

acknowledge a certain lack of consensus in the Church today regarding both a theology of the laity and the status of lay ministries vis-à-vis the ministry of the ordained.”67

As the laity were assuming ministries which had at one time been reserved for the ordained, e.g.: proclaiming the Word of God, distributing the Eucharist, many of those in the pew experienced a confusion and began questioning the various roles. For some there was a need to uphold their personal understanding of the traditional, believing that unless performed by the ordained the ministry or sacrament would not be valid. To this day, one can observe the occasional individual weaving their way around the church to ensure that they would receive the Eucharist from an ordained priest or deacon.

Lakeland, in addressing the confusion which has been experienced in the

Church, particularly as related to the role of the laity, states:

The ambiguities and the occasional lack of clarity in the text connect directly to many questions in today’s Church …. It is my conviction that much of the malaise of Roman Catholicism today is to be attributed to ambiguities and lack of clarity in the text of the Council documents in general and in Lumen Gentium in particular.68

Unitatis Redintegratio and Nostra Aetate

As noted in the opening line of this chapter, the times they were a-changin’. Pope Paul’s desire for unity continued to be made present. In August 1964,

67 Gaillardetz, Rediscovering Vatican II: The Church in the Making, 100.

68 Paul Lakeland, A Council That Will Never End: Lumen Gentium and the Church Today (Collegeville, MN: Liturgical Press, 2013), x.

prior to the promulgation of the Council’s document on ecumenism, the pontiff, with the intent to “demonstrate with increasing clarity how vital it is for the world, and how greatly desired by the Catholic Church, that the two should meet together, and get to know and love one another” (ES, 3), issued the encyclical Ecclesiam Suam. In it he offered a model of “concentric circles around the central point at which God has placed us” (ES 96).69

Many of the Council Fathers were attuned to this cultural change as well.

In response, what emerged from the Council were two separate documents – Unitatis

Redintegratio: The Decree on Ecumenism and Nostra Aetate: The Declaration on the

Relation of the Church to Non-Christian Religions.

These two documents would also impact the future of the Church. Lavin writes,

Nostra Aetate (In Our Age), … although the shortest Vatican II document, has the most lengthy and stormy history. Begun in mid-September 1960, two years before the Council opened, it was finally promulgated on October 28, 1965, at the last session. It was originally part of Unitatis Redintegratio … that is, the intentional dialogue for unity among Christians. The two eventually became separate documents, but their development was intertwined.70

69 Beginning with “humankind”, Pope Paul sees this as the largest of the circles. Moving inward he then refers to the “worshippers of the one God”, “Christians” and, in the centre, “Catholics”. http://vatican.va/holy_father/paul_vi/encyclicals/documents/hf_p-vi_enc_06081964_ecclesiam_en.html (accessed February 2013).

70 Lavin, Vatican II: Fifty Years of Evolution and Revolution in the Catholic Church, 62.

The Decree on Ecumenism

When John XXIII called the Council, Lavin points out that “he wanted to ensure the presence of the separated Christian communities.” 71 The document on

Ecumenism begins by stating:

The restoration of unity among all Christians is one of the principal concerns of the second Vatican synod. Christ the Lord founded one Church and one Church only. Nevertheless, many Christian communions claim to be the true inheritance of Jesus Christ. All, indeed, avow that they are followers of the Lord, but they are divided in their convictions and go their different ways, as if Christ himself were divided. (UR 1)

Every January, prior to the calling of the Council, Prayers for Christian Unity were offered in the Roman Catholic Church. For eight days the Church petitioned for the “return” of

Protestants “to the one true Church and that the Orthodox schism would end.”72

The longing for Christian unity which both John XXIII and Paul VI shared would be a commonality which would eventually be understood somewhat differently by the two Council leaders. “In 1960, [Cardinal] Montini quoted Pope John naïvely without realizing that such appeals could offend other Christians: ‘May we, in fond anticipation,

71 Lavin, Vatican II: Fifty Years of Evolution and Revolution in the Catholic Church, 62.

72 Ibid., 63. “The (Orthodox) schism, dating from 1054, occurred when mutual hostilities were exchanged between Michael Cerularius, patriarch of Constantinople, and Pope Leo IX, and was cemented with the sacking of Constantinople by the Crusaders in 1203” (Lavin, 63). “The Church Unity Octave, a forerunner of the Week of Prayer for Christian Unity, was developed by Father Paul Wattson, SA, at Graymoor in Garrison, New York, and was first observed at Graymoor from January 18-25, 1908. Today, the Week of Prayer for Christian Unity invites the whole Christian community throughout the world to pray in communion with the prayer of Jesus ‘that they all may be one’ (John 17:21).” http://www.geii.org/week_of_prayer_for_christian_unity/ (accessed September 7, 2015).

address you as sons and brothers? May we hope with a father’s love for your return?’”73

The word in this statement which could offend those who are not in communion with the

Roman Catholic Church is “return” as it may indicate a departure from “the one true

Church” (cf. Lavin above). Pope Paul would later come to realize the importance of avoiding the term “return” when speaking about ecumenism, and as a result began to talk about “recompositio of unity and the redintegranda christianorum conjunctio (the reintegration of all Christians in unity).”74

The Church’s history reveals a harsh and divisive mentality with those churches whose roots were founded in the Roman Catholic Church but who had since separated. Edward Idris Cardinal Cassidy, President Emeritus of the Pontifical Council for

Promoting Christian Unity and former President of the Vatican’s Commission for Religious

Relations with the Jews points out that,

In Christian tradition [other religions] were often considered pagan, or even the fruit of Satan’s presence in the world. … Dialogue with these religions did take place at times, but it was rare and directed principally at conversion.75

73 Hebblethwaite, Paul VI: The First Modern Pope, 289, 335. Cf. Hebblethwaite, Footnote 1, for a discussion between Pope John XXIII and Dr. Geoffrey Fisher – the Archbishop of Canterbury: “In the latter version Pope John says, ‘Return? Why not return?’ To which Fisher replies: ‘None of us can go backwards, we are each now running on a parallel course, but we are looking forward until in God’s good time our two courses come—approximately—and meet’. After a pause, John is said to have replied: ‘You are right’ (Hebblethwaite, 335).

74 Ibid.

75 Edward Idris Cassidy, Rediscovering Vatican II: Ecumenism and Interreligious Dialogue (Mahwah, NJ: Paulist Press, 2005), 126.

The Council Fathers, acknowledging that outside the structure of the Roman Catholic

Church “many elements of sanctification and of truth are to be found” (LG 8), realized the need to engage in dialogue with our separated Christian brothers and sisters.

The final version of Unitatis Redintegratio, promulgated on November 21, 1964, goes beyond the assertion that the Roman Catholic Church is the only true church, asserting that Jesus, in his Spirit, is at work in churches and communities beyond the visible borders of the Roman Catholic Church. This was a shift from seeing the church as self-sufficient to an acknowledgement of the dependency of all Christian believers in the one, but still divided, church.76 The decree on ecumenism, Unitatis Redintegratio, would have an effect not only on Roman Catholics but on all Christians. Cardinal Cassidy indicates that many would come to view this intentional move toward unity as a threat; what would the cost be in obtaining this unity? Many others could not let go of the history which led to the establishing of another faith community. Cassidy writes:

Christians often find ecumenism to be somewhat threatening. They are very happy in their own Christian community and are worried that they may be asked to give up something that is very dear to them … an essential part of their personal or family history. …. Unfortunately, there have been times in history when one Christian community persecuted or at least threated badly members of other communities. In some places these memories remain strong even after centuries have passed ….77

Tom Stransky, former member of the Vatican Secretariat for Promoting Christian Unity, sums these emotions up well.

76 Lavin, Vatican II: Fifty Years of Evolution and Revolution in the Catholic Church, 63.

77 Cassidy, Rediscovering Vatican II: Ecumenism and Interreligious Dialogue, 105.

For some Catholics, formerly clear signposts of their identity over and against other Christian traditions are being stripped away ‘from above’, or so they fear. For other Catholics, it seems nothing prevents immediate full communion except the fearful stubbornness of ‘the authorities’ in not acknowledging that all fundamental theological obstacles have already collapsed.78

The Declaration on the Relation of the Church to Non-Christian Religions

In his book marking the 40th Anniversary of the Decree on Ecumenism,

Cardinal Cassidy, writes:

Before the Council, “interreligious dialogue” was not high on the agenda of the Catholic Church. It was once again Pope John XXIII who wanted the Council to make a statement on relations with the Jews. … In the first two millennia of the modern era, Catholic-Jewish relations were frequently part of a troubled area in the story of Christianity. Unfortunately, the history of these relations is not one of which the Catholic Church can be proud, since all too often it is a story of official oppression and discrimination, as the Church gradually considered the Jewish people … rejected by God.79

In the years leading up to the Council, however, the Church was coming to realize some of the spiritual insights these religions had to offer.

… [O]ther religions, which are to be found throughout the entire world strive in various ways to relieve the anxiety of the human heart by suggesting “ways”, that is teachings and rules of life as well as sacred rites. The Catholic Church rejects nothing of those things which are true and holy in these religions. It regards with respect those ways of acting and living and those precepts and teachings which, though often at variance with what it holds and expounds, frequently reflect a ray of that truth which enlightens everyone. (NA 2)

78 Tom Stransky “Ecumenism (Unitatis Redintegratio)” in Modern Catholicism, Adrian Hastings ed., 116.

79 Cassidy, Rediscovering Vatican II: Ecumenism and Interreligious Dialogue, 125.

Cardinal Cassidy adds:

Coming from all over the world, the Council Fathers were well aware that isolation and barriers between different peoples and nations were gradually disappearing as new forms of social communication brought people closer together. They observed that every day people “are being drawn closer together and the ties between various peoples are becoming stronger” (NA 1). … The Council expressed the hope that this declaration [NA] would contribute to greater understanding among people and foster fellowship among nations. … While not denying or playing down the important differences that exist, emphasis is placed on seeking out and highlighting the positive, shared understandings.80

Cardinal Cassidy notes, “This is a completely new approach to interreligious dialogue on the part of the Church. Rather than stress and condemn what is to be found there that is not compatible with Christian teaching and understanding, dialogue and cooperation are proposed.”81

The dialogue which led to the Declaration on the Relation of the Church to

Non-Christian Religions was a response largely to the Holocaust.

In 1948, the Jewish historian Jules Isaac published Jesus and Israel, a study of the connection between fundamental Christian belief, as enshrined especially in the New Testament, and Europe’s endemic contempt for Judaism, which had reached critical mass with Hitler’s program. … [John XXIII] invited Isaac to meet with him in the Vatican, and the encounter took place in 1960. Isaac presented the pope with a copy of his book and proposed that the pontiff undertake to correct the anti-Jewish teachings of the Church. … There is reason to believe that the visit of Jules Isaac led Pope John to call on those bishops [gathered for the Second Vatican Council] to

80 Cassidy, Rediscovering Vatican II: Ecumenism and Interreligious Dialogue, 129.

81 Ibid., 130.

take up as a priority the Church’s relationship with the Jews. This led to the milestone declaration Nostra Aetate (“In Our Time”)….82

Over the years, measures have been taken to ensure an ongoing dialogue with the Jews. Recently, this became more evident when the Committee on Doctrine and

Committee on Ecumenical and Interreligious Affairs of the United States Conference of

Catholic Bishops wrote,

Catholic evangelization relative to the Jews will correspondingly take an "utterly unique" form—precisely because God has already established a particular relationship with the Jewish people, going back to the call of Abraham. The Second Vatican Council declared: “The Church, therefore, cannot forget that she received the revelation of the Old Testament through the people with whom God in His inexpressible mercy concluded the Ancient Covenant. Nor can she forget that she draws sustenance from the root of that well-cultivated olive tree onto which have been grafted the wild shoots, the Gentiles”. (NA 4)83

The Effects Following the Proclamation of these Documents

The conversation which began “in mid-September 1960” led the Council

Fathers to further realize the need to address the issue of dialogue with non-Christians.

As the Council Fathers overwhelmingly agreed on the importance of interreligious dialogue, Lavin raises an issue that may have unsettled many Christians: “How can a

Christian be committed to interreligious dialogue while, at the same time, living the

82 James Carroll, Constantine’s Sword: The Church and the Jews, (Boston MA: Houghton Mifflin Company, 2001), 37-38.

83 Committee on Doctrine and Committee on Ecumenical and Interreligious Affairs, United States Conference of Catholic Bishops, A Note On Ambiguities Contained In “Reflections On Covenant And Mission” (USCCB: June 18, 2009; revised October 13, 2009). http://www.usccb.org/beliefs-and- teachings/ecumenical-and-interreligious/jewish/upload/covenant09.pdf (accessed November 30, 2014).

imperative of the Church to proclaim the Gospel message to the world?”84 Questioning the characteristics and functions of dialogue and proclamation, and building upon the initial document The Attitude of the Church Toward Followers of Other Religions:

Reflections and Orientations on Dialogue and Mission (1984), the Pontifical Council for

Interreligious Dialogue (formerly known as the Secretariat for Non-Christians) published the document Dialogue and Proclamation: Reflections and Observations on Interreligious

Dialogue and the Proclamation of the Gospel of Jesus Christ in May 1991.

It clarifies the difference between proclamation, evangelization, and dialogue. Evangelization has broad connotations and refers to the overall mission of the Church. Evangelization includes proclamation and, ultimately, conversion. … Dialogue and proclamation are, ultimately, related, but not interchangeable. Interreligious dialogue, on the part of Christians, presupposed making Jesus better known, recognized, and loved in how they witness these actions. This is not active conversion. Proclaiming Jesus can be carried out in the Gospel “Spirit of Dialogue.”85

Lavin goes on to clarify that “the goal of interreligious dialogue is not that all religions will be united as one. This is historically impossible.”86

While dialogue does not seek to convert, nor does it seek the unification of all religions, the awareness that each party has something to offer the other leads those in dialogue to strive to keep the doors open in order to discover further elements of truth and sanctification. By setting this example of openness, the Christian not only remains

84 Lavin, Vatican II: Fifty Years of Evolution and Revolution in the Catholic Church, 79.

85 Ibid.

86 Ibid., 88.

committed to interreligious dialogue but effectively proclaims the Gospel message to the world in a way that emulates the example left by Jesus.

Prior to the Second Vatican Council, many Roman Catholics held the belief that they were not to associate with other Christians or those of other faiths. Of course, they were to be civil to them but it was not advisable to develop strong relationships with them for fear of the impact this may have on the Catholic – the stirrings of doubt, leading the Catholic to question his/her faith; the possibility of leading a Catholic to convert to another faith. Such a directive was promulgated to the Church leaders in 1928 by Pope

Pius XI in his encyclical Mortalium Animos – on religious unity. In regard to the “assemblies of non-Catholics”, the Pope states:

It is clear that the Apostolic See cannot on any terms take part in their assemblies, nor is it anyway lawful for Catholics either to support or to work for such enterprises; for if they do so they will be giving countenance to a false Christianity, quite alien to the one Church of Christ. Shall we suffer, what would indeed be iniquitous, the truth, and a truth divinely revealed, to be made a subject for compromise? For here there is question of defending revealed truth.87

Some forty years after Pope Pius XI’s promulgation, the struggle and confusion continued.

In response, the Council Fathers called the faithful to take a different stance on ecumenism and inter-religious dialogue. For the various reasons noted above, this would not sit well with some Catholics.

87 Pius XI, Mortalium Animos: On Religious Unity, sec. 8, (January 6, 1928). http://w2.vatican.va/content/pius-xi/en/encyclicals/documents/hf_p-xi_enc_19280106_mortalium- animos.html (accessed March 21, 2015).

Ad Gentes

Though a number of documents emerged from the Second Vatican

Council, the final one to which I refer as having an impact on the Church in North America is Ad Gentes: Decree on the Church’s Missionary Activity. I have chosen this document, as the final one to present, as the issue of missionary activity within the Church, namely evangelization, will be most expounded upon in the chapters that follow. In addition, “the

Church on earth is by its very nature missionary (AG 2), which is to say that an active and expansive evangelization is the essential mark of the Church.” 88

Stephen B. Bevans, Professor of Mission and Culture at Catholic

Theological Union in Chicago, makes note of the “practically irreconcilable tensions among members of the commission working on the document, both before and during the Council.”

One group, mostly canonists, was in favour only of an approach to mission that basically preserved the traditional territorial understanding of “missions.” The other, of a more theological bent, argued for a more inclusive understanding of mission as being rooted in God’s overflowing, triune nature. The first group was also in favour of maintaining the status quo of the Congregation for the Propagation of the Faith; the second group pushed strongly for the congregation’s reform.89

88 Aylward Shorter, “Missionary Activity (Ad Gentes)” in Modern Catholicism: Vatican II and After, ed. Adrian Hastings, 163.

89 Stephen B. Bevans and Jeffrey Gros, Rediscovering Vatican II: Evangelization and Religious Freedom, (Mahwah, NJ: Paulist Press, 2009), 9-10.

Francis A. Sullivan, theologian and professor emeritus at Boston College, identifies the inclusivity of the term “missionary activity” in the document Ad Gentes. It is a term “which embraces Christian witness and works of charity, preaching the Gospel, assembling the People of God, and forming the Christian community (AG 11-18).”

The stress in this decree, however, is firmly on what is described as “the special end of missionary activity,” namely “evangelization and the implanting of the Church among peoples or groups in which it has not yet taken root” (AG 6). Hence the term “evangelization” has the specific meaning of preaching the gospel of Jesus Christ to those who have not heard or accepted it.90

Focusing on the training of clergy for missionary activity, Ad Gentes continued to breathe the spirit of “the five missionary encyclicals written in the first half of the twentieth century between 1919 and 1959.”91 Noting that the laity, “imbued with the Spirit of Christ, [are] to be like a leaven, animating and guiding the temporal order from within” (AG 15), little more is said of the laity’s role in the missionary activity of the

Church.

A more major focus on the importance of the laity’s role in the missionary activity of the Church would come after the Council. Perhaps one of the more influential encyclicals of the latter part of the 20th century is Redemptoris Missio: On the Permanent

Validity of the Church’s Missionary Mandate. Promulgated on the 25th anniversary of Ad

Gentes, Pope John Paul II notes in this encyclical that the mission of the Church “is still

90 Francis A. Sullivan, “The Evangelizing Mission of the Church”, in The Gift of the Church, ed. Peter C. Phan (Collegeville, MN: Liturgical Press, 2000), 231-232.

91 Bevans and Gros, Rediscovering Vatican II: Evangelization and Religious Freedom, 42.

very far from completion. As the second millennium after Christ's coming draws to an end, an overall view of the human race shows that this mission is still only beginning and that we must commit ourselves wholeheartedly to its service” (RM 1). John Paul II goes on to state that,

The commitment of the laity to the work of evangelization is changing ecclesial life. … Above all, there is a new awareness that missionary activity is a matter for all Christians, for all dioceses and parishes, Church institutions and associations. Nevertheless, in this “new springtime” of Christianity there is an undeniable negative tendency. … Missionary activity specifically directed “to the nations” (ad gentes) appears to be waning, and this tendency is certainly not in line with the directives of the Council and of the subsequent statements of the Magisterium. ... I sense that the moment has come to commit all of the Church's energies to a new evangelization and to the mission ad gentes. No believer in Christ, no institution of the Church can avoid this supreme duty: to proclaim Christ to all peoples. (RM 2)

The papal documents given to the Church in the latter part of the 20th century and throughout the 21st century to date call out to the entire Church, including the laity, to recognize and activate their missionary role in the world.92

The decree on the Church’s missionary activity, Ad Gentes, would affect many Roman Catholics, particularly the religious communities and laity working in the missionary fields around the world as it “[precipitated] a serious crisis in missionary thinking and motivation.… Gone was any certainty of the superiority of the more firmly

92 Cf. Paul VI, Evangelii Nuntiandi (1975); John Paul II, Redemptoris Missio (1990); Tertio Millennio Adveniente (1994), Novo Millennio Ineunte (2001); Benedict XVI, Ubicumque et Semper: Establishing the Pontifical Council for Promoting the New Evangelization (2010); Francis, Evangelii Gaudium: The Proclamation of the Gospel in Today’s World (2013).

established ‘sending churches,’ and gone was the certainty of the superiority of Western culture.”93 Missionaries began to question their role in the world and in the Church.

Perhaps more radically, with Vatican II’s acknowledgement of the possibility of salvation outside of explicit faith in Christ and membership in the Church,… many Catholics – including missionaries – no longer saw missionary activity as an urgent need. If people could be saved by following their own consciences in the context of their own religions, why try to convert them? How could the traditional understanding of evangelization be harmonized with the new emphasis on invitation and dialogue?94

Though there was a continuous rise in missionaries immediately following Vatican II, the numbers would begin to decline after 1968 both as a result of the number of priests and religious “who left the ministry in the years after the council”, and the rising insecurity being experienced by missionaries.95

As we move through this dissertation, the essential role of evangelization will continue to come to the fore – an activity vital to the life and mission of the Church.

Conclusion

Having taken a glimpse into some of the documents promulgated as a result of the Second Vatican Council, the phenomenon of those who were baptized in the faith and who have withdrawn from the worship and community life of the Roman

Catholic Church in North America has become a little more comprehensible. For some of

93 Bevans and Gros, Rediscovering Vatican II: Evangelization and Religious Freedom, 59.

94 Ibid.

95 Ibid., 59-60.

the baptized, the implementation of the changes called for has been a welcomed, or at least an understandable move; for others, the transformation has been both uncalled for and unacceptable. The Eucharistic celebration, which for many was a rite carved in stone, underwent various changes. The laity were being called to take on active roles in the life of the Church, roles which had previously been reserved for the ordained. That which was understood to be sacred and constant, for some was now bordering on the secular and profane.

It must be made clear, however, that the increasing numbers of those withdrawing from the Roman Catholic Church is not solely due to the changes affecting the Eucharistic celebration and other liturgical rites following the Second Vatican Council.

The various scandals – sexual, financial, and political experienced by the Church, the evolving cultural indifference to religion (secularism), the apathy shown by some members of the clergy to the day-to-day realities and difficulties experienced by those entrusted to their care, individualism, and materialism name only a few of the other realities which have fed the phenomenon.

The closing section of this chapter will consider the implementation of the teachings and decrees in the context on today’s culture, and the effects this has had on the church in the Diocese of London.

Part III A Cultural Context on the Decline of Church Participation

Introduction

As mentioned at the beginning of this dissertation, the Roman Catholic

Church is not alone in experiencing the phenomenon of withdrawal from the worship and community life of the Church. In this section, I will examine the cultural shift which has contributed to the diminishing congregations experienced in the Church in North America and more particularly in the Diocese of London.

Church Participation in North America and the Diocese of London

When reviewing the documents which emerged from the Second Vatican

Council, the call for change that resulted, and the variations in the implementation of the announced changes in dioceses not only around the world but in the same country, it is not difficult to comprehend the difficulties and frustrations that many – laity as well as

Church leaders – were experiencing. The familiar language and rituals related to the

Eucharistic celebration in every Roman Catholic Church around the world had become foreign.

As noted at the beginning of this chapter, John XXIII’s guiding principle throughout his pontificate would be “fidelity to tradition united to the ability to grasp, in a prompt and orderly manner, what the new times were suggesting.” 96 However, as

96 Benigni and Zanchi, John XXIII: The Official Biography, 290.

John XXIII would die prior to the conclusion of the Council and the implementing of the changes called for by the Council Fathers, ensuring this fidelity to tradition while responding to the signs of the time at the close of the Council and as each bishop returned to his home diocese would not be possible or trouble-free. The challenges related to change were numerous, and many are still visible today. Continued dialogue around the role of the laity and the recent revision to the liturgical text are examples of such challenges.97

When identifying the Lost Ones it becomes evident that there are a number of reasons as to why many individuals and families have withdrawn from the worship and community life of the Roman Catholic Church. The causes related to this phenomenon, however, are not limited to the revisions and proclamations made by the

Council Fathers and cultural context of the Church. Today’s secular culture of individualism plays a large role in attitudes toward religion and faith practice in the twenty-first century. John E. Costello, theologian and Adjunct Professor at Regis College,

Toronto, Canada, alludes to this in his Introduction to John Macmurray’s Reason and

Emotion, where he states that there is a need to differentiate between “genuine individuality” and “false individualism”.98 Costello points out that when Macmurray, a

97 The use of the vernacular has been the norm for decades; however, in a desire to remain more faithful to the Latin translation, a revision was implemented by the Church in Canada in 2011. Clergy and laity alike continue to struggle with some of the foreign text.

98 John E. Costello, Introduction to the new edition of Reason and Emotion, by John Macmurray (Amherst, NY: Humanities Press, 1999), xviii.

Scottish philosopher of the 20th century, speaks of individuality he asserts that “our objective and our motive must be wider than the success or failure, the discomfort or happiness of our private lives”99, while “individualism involves the isolation of selves and the denial of community.”100 He goes on to state that individualism is “anti-religious. Our religious life remains primitive, instinctive, and undeveloped” and its goal of creating “a human society, universal in its extent, based upon the communion of persons” remains unfulfilled.101

Gerard Mannion, professor in Catholic Studies at Georgetown University and senior research fellow of the Berkley Center for Religion, Peace and World Affairs, addresses the issue of individualism and states:

The “pick and mix” relativistic mentality that dominates the “consumer explosion” of the postmodern age has done great damage to the very notion of morality….. What matters for many individuals now is not what is seen to be morally right or wrong, good or evil, etc., but what is right or “best” for that “me” that sits atop the consumerist age like a new god, imprisoned in its own heaven by its own volition.102

99 John Macmurray, Reason and Emotion, new ed. (Amherst, NY: Humanities Press, 1999), 4.

100 Ibid., 139.

101 Ibid.

102 Gerard Mannion, Ecclesiology and Postmodernity: Questions for the Church in Our Time (Collegeville, MN: Liturgical Press, 2007), 18.

Further on in his work, Mannion asserts that, “… individualism, driven by materialism, triumphs over community. Many places have witnessed developments little short of the very death of community. How does one ‘do’ ecclesiology against such a backdrop?”103

Materialism and secularism have also played their parts in the decline of

Church attendance. In his article on “exit interviews”, William Byron comments that,

The Church in America must face the fact that it has failed to communicate the Good News cheerfully and effectively to a population adrift on a sea of materialism and under constant attack from the forces of secularism, not to mention the diabolical powers that are at work in our world.104

Hosffman Ospino, assistant professor of pastoral theology and religious education at

Boston College, has this to say about secularism:

Catholicism in the West, especially in more developed societies, has witnessed the strong inroads of atheistic secularism. Such views tend to thrive in the negation of any possibility of encountering God in our reality, some denying God’s existence, others in the dismissal of the validity of all matters religious. A presumptuous approach to science seems to permeate the minds of many in our society claiming that empirical explanations or reality leave no room for faith or revelation. Likewise, the intellectual views of some often embrace dismissive attitudes toward popular religious practices and expressions perceived as unsophisticated. To this we must add the fast-growing trends of relativism as well as indifference that gradually undermine the religious ethos of sectors of society, particularly the young.105

103 Mannion, Ecclesiology and Postmodernity, 23.

104 Byron, “On Their Way Out”.

105 Hosffman Ospino, “Popular Catholicism and the New Evangelization,” Pastoral Liturgy 45, n.4 (Chicago, IL: Liturgy Training Publications, July – August 2014), 15.

This was echoed in The Missionary Dynamic of the Parish Today, the recently released document by the Episcopal Commission for Doctrine of the Canadian Conference of

Catholic Bishops. It states:

We live in an era and culture which are increasingly secularized. The explicit signs of this “cultural secularism” are the denial of any mention of God, the false opposition of faith and reason, and the loss of a transcendent view of the human person and his or her destiny. The implicit signs are evident in daily life: the cultural and moral relativism which questions the basic meaning of human life and relationships, often promoting self-centered aspirations, a consumer mentality, and a growing spiritual malaise. Thus Christianity is being pushed further and further to the margins of our society. This ultimately touches the very fabric of Christian life, but particularly our parish communities.106

Keeping these statements in mind, it would be interesting to uncover the effects of individualism, secularism, and materialism on the ecclesial communities in Canada.

Realizing that individualism, secularism, and materialism are not the sole reasons for the decline in church attendance, the statistics that follow are thought-provoking as we continue to experience the surge of these phenomena in today’s culture.

In December 2010, the Toronto Globe and Mail, in the first of a five-part series on the Future of Faith in Canada noted, “before 1971, less than 1 percent of

Canadians ticked the ‘no religion’ box on national surveys. Two generations later, nearly a quarter of a population, or 23 percent, say they aren’t religious.” The authors go on to say,

106 The Episcopal Commission for Doctrine, Canadian Conference of Catholic Bishops, The Missionary Dynamic of the Parish Today (Ottawa, ON: Concacan, December 2014), 3. http://www.cccb.ca/site/images/stories/pdf/CCCB_Parish_web.pdf (accessed December 8, 2014).

A look at the youngest Canadians suggests the transformation is gathering pace. In 2002, 34 percent of 15-29 year olds said religion was highly important to them. Data from Statistics Canada’s 2009 General Social Survey show that number tumbling to 22 percent.107

Bibby announced that his findings in 2000 were not as grim as those he had published following his national surveys on religion in 1985 and 1990. That being said, however, his findings differ for the various faith denominations he studied. In comparing the 1990 and the 2000 findings, Bibby found an increase in Church attendance among most age groups related to the mainline Protestant churches: Anglican, Lutheran, Presbyterian, and

United. The findings, however, were not so optimistic for the Roman Catholic Church.108

THE ROMAN CATHOLIC CHURCH 1990 2000 (Age Groups) (Age Groups) 18 – 34 35 – 54 55+ 18 – 34 35 – 54 55+ 16% 30 58 12% 20 38

In a more recent publication, Bibby’s picture for the Roman Catholic Church is much more optimistic due, however, to the rise in Catholic immigrants.

In the case of religion in Canada, the extent to which we will discard or embrace religion obviously will be influenced by what is happening globally, and how those broader developments impact Canada through immigration. … For Catholics, the Philippines is the most important source of new additions from outside Canada.109

107 Michael Valpy and Joe Friesen, “Canada Marching from Religion to Secularization,” The Globe and Mail, December 10, 2010. http://www.theglobeandmail.com/news/national/canada-marching-away- from-religion-to-secularization/article1833451/ (accessed December 15, 2010).

108 Reginald W. Bibby, Restless Gods: The Renaissance of Religion in Canada (Toronto: Stoddart, 2002), 77.

109 Reginald W. Bibby, A New Day: The Resilience & Restructuring of Religion in Canada (Lethbridge, AB: Project Canada Book, 2012), 14-15.

When looking at the “emerging restructuring of religion in Canada”, Bibby emphasizes that “the Catholic Church will continue to experience the infusion of significant new resources and new life through immigration.”110

A Glimpse into the Diocese of London

The Diocese of London has not been immune to the changing cultures of the Church and society. The Church within the diocese was vibrant and growing around the time of the Second Vatican Council and during the years that followed. Gerald Emmett

Carter served as bishop of the diocese at that time – a prominent leader both in the

Church and society. Between 1978 and 2002, John Michael Sherlock, another prominent leader who emits deep faith and a fervour for those entrusted to his care, would shepherd the growing Church community. During his episcopacy, however, we would begin to experience the cultural shift as the decline in Mass attendance and the decreasing number of men responding to the call to the priesthood affected the vitality of the Church within the diocese.

It would be with the installation of our current bishop, Ronald Peter

Fabbro, C.S.B. – a man of vision and deep faith, that the Diocese of London would begin the difficult task of parish reorganization in response to the waning congregations, the shortage of priests, and the desire to work toward the building of vibrant communities of

110 Bibby, A New Day: The Resilience & Restructuring of Religion in Canada, 42.

faith. Through the process (mainly between 2005 and 2008), some forty (40) parishes would be clustered and / or suppressed.111

STATISTICS OF THE DIOCESE OF LONDON112 1962 1972 1982 1992 2002 2012 Catholic 200,000 276,175 333,405 372,361 444,727 444,310 Population Priests 255 265 244 250 160 113 (Diocesan) Priests 140 127 129 91 69 54 (Religious) Parishes 136 144 145 147 150 116

Missions 26 26 32 27 20 0

Catholic 0 0 0 0 0 14 Communities113

111 “Suppression: The canonical process whereby a parish ceases to exist as a distinct canonical entity or public juridic person. Parishioners join nearby parishes of their choice and parish boundaries are redrawn. Territories of the former parish are assimilated into a neighbouring parish(es).” Glossary of the Parish Reorganization Policy of the Diocese of London, accepted by Bishop Fabbro on April 6, 2005, s.v. “Suppression.” Other examples of Catholic arch/dioceses in Canada which have found the need to cluster parishes include the Archdioceses of Kingston, Ontario and St. John’s, Newfoundland, and the Diocese of Saskatoon, Saskatchewan.

112 Diocese of London, Diocesan Directory of the Diocese of London (London, Ontario: Directories can be found in Diocesan Archives).

113 “What is a ‘Catholic Community’? First and foremost, while a definite community of the faithful, unlike a parish, a Catholic Community does not have juridical personality; it is not a legal entity with rights and duties as a parish has. The status of ‘parish’ has been taken away, lost in lieu of this new form of organized community intended to provide for the ongoing spiritual needs of those who are part of it. [While maintaining the day-to-day life as a parish], a priest–leader will be appointed by the Diocesan Bishop to furnish pastoral care to the members of the community on a regular basis. … nothing will be notably different in the way the Catholic Community lives, prays, worships, and governs itself. The only significant and substantial difference is that it will no longer be designated as a ‘parish’.” Reverend Paul Baillargeon, “Catholic Communities: A New Form to Meet New Realities,” The Scribe, no. 7, (London, Ontario: April 2007), 4-5.

The number of baptized Catholics distancing themselves from the Church in the Diocese of London has become increasingly evident. While the number of those identifying themselves as Catholic remains steady or even increases, the numbers of those actually registering at the parish, enrolling for sacraments, and attending Sunday

Mass on a regular basis are declining. This is supported by the statistical report recently completed within the diocese; cf. APPENDIX A. In regard to this phenomenon, Lakeland states:

… statistics suggest that among Americans self-identifying as Catholics their sense of identity remains quite strong, but the level of commitment to the institution is declining. So, while often as many as 80 percent of those asked might declare that being Catholic was something of major importance to them or assent to the proposition that “I could not imagine not being Catholic,” regular Church attendance actually runs around 30 percent nationally.114

The ratio of those who identify themselves as Catholics to those who actually commit to the Church has always intrigued me. Time and again, I have heard from priests, as well as

Catholic acquaintances who no longer practise their faith, of the continued desire to ensure that children and grandchildren receive the sacraments of initiation – Baptism,

Eucharist, and Confirmation. Current practice indicates that the desire or need to be identified as a member of the Roman Catholic Church, while not willing to commit to the worship and community life of the Church, remains a constant for many baptized

Catholics and their family members.

114 Paul Lakeland, Church–Engaging Theology: Catholic Perspectives (Collegeville, MN: Liturgical Press, 2009), 62.

Some of the baptized would argue that simply attending Sunday Eucharist does not make one a good Catholic and hoping to fill the church pews should not be of major concern for Church leadership. Of course, there is more asked of the baptized

Catholic; however, attending Sunday Eucharist is regarded as the first precept of the

Church: “You shall attend Mass on Sundays and holy days of obligation.”115

Conclusion

Sacred Scripture, the documents of Vatican II—particularly Lumen

Gentium, and numerous apostolic letters and exhortations since the Second Vatican

Council (cf. LG, sec. 16; NMI, sec. 34, 40; RM, sec.33.; EG, sec. 14, 15, 95) focus on or suggest the need to seek out and minister to those who have withdrawn from the Church.

Throughout this process, Matthew’s account of the Lost Sheep (18: 12-14) and John Paul

II’s call for a New Evangelization (RM 33) continue to motivate me to engage more pastorally in a ministry of outreach. And though thousands of years span between the writings of Sacred Scripture and the documents, the message is the same: it is not the will of your Father in heaven that one of these little ones should be lost (Matt. 18: 14).

Moving forward, chapter two will provide a theological reflection on the scriptural passages and theological writings related to the phenomenon of the Lost Ones.

It will consider the advent of the New Evangelization which emerged from the Documents of Vatican II and the scriptural passages which speak to the spirit of the New

115 Catechism of the Catholic Church, (Ottawa: Concacan, 1994), sec. 2041 and 2042, 421.

Evangelization. Finally, it will address the need for the Church to move from a state of maintenance toward a mission of spiritual renewal.

Chapter Two

Part I A Theological Response

Introduction

During the past twenty-seven years of ministry, but particularly the last twenty as secretary and executive assistant to the Bishop of the Diocese of London, I had many moments of joy and my share of related “good news” stories. However, there have been far too many occasions when feelings of helplessness and inadequacy ensued as I listened to or read the stories of grief, pain, anger, or abandonment. As heavy or angry hearts told of their experiences and, in some cases, their decision to distance or disassociate themselves from the Roman Catholic Church, I would oftentimes have to simply listen as no input was requested or desired by the one relaying the story. Knowing boundaries and adhering to them are essential in this administrative position.

As I was nearing the end of my theological studies for the Masters of

Divinity programme in the late 1990s, I found myself focusing more and more on the writings of John Paul II. We were nearing the start of a new millennium, and the Pope was calling baptized Catholics to a time of spiritual renewal and conversion of heart.

It is therefore necessary to inspire in all the faithful a true longing for holiness, a deep desire for conversion and personal renewal in a context of ever more intense prayer and of solidarity with one’s neighbour, especially the most needy. (TMA 34)

The news of clergy sexual abuse was intensifying. Going to liturgy on Sunday was becoming more and more of a chore for me personally, as many of those with whom I worshipped knew of my position at the Chancery Office. Leaving the Eucharistic celebration feeling somewhat revitalized, it would not be long before someone had spotted me and began either inflicting their anger on me or simply wanted to talk about the situation in the parish or diocese. The feeling of helplessness and being emotionally drained would be upon me again by the time I got home. As we worked through the process of parish reorganization within the Diocese of London, these feelings of helplessness and fatigue only intensified.

The phenomenon of individuals and families withdrawing from or feeling alienated by the Church continues to be one which, while not particular to the Roman

Catholic Church, has become a matter of great concern not only for Church leaders but for many of the laity who watch friends and loved ones become another statistic as they withdraw from the worship and community life of the Church.

The New Evangelization: An Emergence from the Documents of Vatican II

In 1975, ten years after the closing of the Second Vatican Council and one year after the Third General Assembly of the Synod of Bishops which was devoted to evangelization, Pope Paul VI presented to the Church Evangelii Nuntiandi, his apostolic exhortation which describes effectively the mission of the Church – to proclaim the Good

News to all people (Mark 16: 15). Paul VI summed up the spirit of the Second Vatican

Council as intending “to make the Church of the twentieth century ever better fitted for proclaiming the Gospel to the people of the twentieth century” (EN 2). He reminds the faithful that the work of evangelization belongs to each and every baptized Catholic and is not limited to those who are ordained or called to the consecrated life.

The Church is born of the evangelizing activity of Jesus and the Twelve. She is the normal, desired, most immediate and most visible fruit of his activity: “Go, therefore, make disciples of all the nations.” (Matt. 28: 19) Now, “they accepted what he said and were baptized. That very day about three thousand were added to their number … Day by day the Lord added to their community those destined to be saved.” (Acts 2:41, 47) … Thus it is the whole Church that receives the mission to evangelize, and the work of each individual member is important for the whole. (EN 15)

The letter goes on to present the meaning of evangelization as well as its purpose.

For the Church, evangelizing means bringing the Good News into all the strata of humanity, and through its influence transforming humanity from within and making it new: “Now I am making the whole of creation new.” (Rev. 21: 5; cf. 2 Cor. 5: 17, Gal. 6: 15) … The purpose of evangelization is therefore precisely this interior change, and if it had to be expressed in one sentence the best way of stating it would be to say that the Church evangelizes when she seeks to convert, (cf. Rom. 1: 16; 1 Cor. 1: 18, 2: 4) solely through the divine power of the message she proclaims, both the personal and collective consciences of people, the activities in which they engage, and the lives and concrete milieu which are theirs. (EN 18)

In his exhortation Evangelii Nuntiandi, Paul VI recognizes the need for outreach to those disassociating themselves from the worship and community life of the Church. In October

2012, the Roman Catholic Church celebrated the fiftieth anniversary of the commencing of the Second Vatican Council, yet the implementation of its fruits is still in its initial stages. Much is yet required in order for the Church to fulfill the vision of the Council

Fathers, but it is a slow process with many obstacles along the way and objections by those who oppose any kind of change in the life and ministry of the Church.

As the successor to Paul VI, Pope John Paul II would continue to profess and promote the evangelizing spirit of the Church. As the Church prepared to celebrate the Jubilee of the Year 2000, John Paul’s writings focused greatly on the need for a New

Evangelization within the universal Church. The work of evangelization and the spirit of

Evangelii Nuntiandi were awakened by the challenge promulgated to the Roman Catholic

Church in John Paul’s encyclical Redemptoris Missio:

There is an intermediate situation, particularly in countries with ancient Christian roots, and occasionally in the younger Churches as well, where entire groups of the baptized have lost a living sense of the faith, or even no longer consider themselves members of the Church, and live a life far removed from Christ and his Gospel. In this case what is needed is a ‘new evangelization’ or ‘re-evangelization’. (RM 33)116

Recognizing the importance of this ministry and the need to “make it a normal part of

Catholic life”117, there is a need to intentionally minister to those baptized into the Roman

116 This statement by John Paul II challenged me and changed the direction of my personal and professional focus. It became the driving force behind my desire for future studies as I could no longer sit idly by; I needed to better prepare myself for the work of evangelization. The spirit of John Paul’s declaration was echoed by the Congregation for the Clergy in 1997 when they wrote: “There is also a certain number of baptized Christians who, desiring to promote dialogue with various cultures and other religious confessions, or on account of a certain reticence on their part to live in contemporary society as believers, fail to give explicit and courageous witness in their lives to the faith of Jesus Christ. These concrete situations of the Christian faith call urgently on the sower to develop a new evangelization especially in those churches of long-standing Christian tradition where secularism has made greater inroads.” Congregation for the Clergy, General Directory for Catechesis, sec. 26.

Catholic Church and who, for whatever reason, have since drifted or consciously withdrawn from the worship and community life of the Church.

It is important to note that the term “evangelization” can seem, at times, foreign to Roman Catholics as many relate the term to a form of Protestantism, more particularly perhaps with TV evangelists. It would be helpful, therefore, to consider what the first evangelization is, and then how the New Evangelization differs from the first. The first evangelization is a response of the Church to Jesus’ instruction to his disciples – to evangelize Ad gentes (to all nations); “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt.

28: 19). Archbishop Nikola Eterović, Titular Archbishop of Cibale and General Secretary of the Synod of Bishops writes:

In the wider context of evangelization, particular attention is dedicated to the proclamation of the Good News to persons and peoples who, until now, have not known the Gospel of Jesus Christ. This missio ad gentes has characterized the ongoing activity of the Church, which includes some privileged moments in her history, for example the missionary endeavours on the American continent, and, subsequently, those in Africa, Asia and Oceania.118

The New Evangelization, on the other hand, brings the Gospel once again to those who have been baptized but have withdrawn or alienated themselves from the community of

118 Nikola Eterović, preface to New Evangelization for the Transmission of the Christian Faith: Lineamenta. (Vatican City State: The General Secretariat of the Synod of Bishops and Libreria Editrice Vaticana, February 2, 2011). http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20110202_lineamenta-xiii- assembly_en.html (accessed March 4, 2011).

faith; to reintroduce the person of Jesus to those who have been baptized. “The new evangelization is primarily addressed to those who have drifted from the Church in traditionally Christian countries”,119 “the baptized [who] have lost a living sense of the faith” (RM 33), the Lost Ones.

In the 1990s, as the world fervently prepared for the turn of the century and all the imaginable disasters that could possibly occur as the clock struck midnight on

December 31, 1999, the Roman Catholic Church prepared to celebrate the Jubilee of the

Year 2000. Among a number of the issues related to the Jubilee Year, John Paul utilized his apostolic letter, Tertio Millennio Adveniente, which was written for the preparation of the Jubilee Year, to remind the faithful of the need for a New Evangelization within the

Church. Referring to the various synods which began after the closing of the Second

Vatican Council, John Paul II noted, “The theme underlying [all of the synods was] evangelization, or rather a new evangelization” (TMA 21).

Continuing in the spirit of the Second Vatican Council, John Paul II reiterated his appeal for a New Evangelization at the close of the Jubilee of the Year 2000.

He writes:

Over the years, I have often repeated the summons to the new evangelization. I do so again now, especially in order to insist that we must rekindle in ourselves the impetus of the beginnings and allow ourselves to be filled with the ardour of the apostolic preaching which followed Pentecost. (NMI 40)

119 Nikola Eterović, preface to New Evangelization for the Transmission of the Christian Faith: Lineamenta.

He emphasizes that “this new sense of mission … cannot be left to a group of ‘specialists’ but must involve the responsibility of all the members of the People of God” (NMI 40). In an age where “specialists” are seen as vital for the success of a business or programme,

John Paul challenges the Church to be counter-cultural recognizing that each of us has been graced with a spiritual gift (cf. 1 Cor. 12: 1-11) which must be utilized if the Church is to be seen as a vibrant community of faith.120 Support for this realization is found in the working paper prepared for the XIII Ordinary General Assembly of the 2011 Synod of

Bishops:

The responsibility of announcing and proclaiming is not the work of a single person or a select few, but a gift given to every person who confidently responds to the call of faith. Nor is transmitting the faith a specialized work assigned to a group of people or specifically designated individuals, but an experience of every Christian and the entire Church.121

John Paul II summarizes the spirit of and the need for a New Evangelization in his address to Cardinal James Francis Stafford, President of the Council for the Laity:

120 St. Paul, in his first letter to the Corinthians, uses the image of one body with many parts. He states that “the members of the body that seem to be weaker are indispensable….” Should the Church embrace the mindset of the corporate and secular world, this could mean that the weaker members might be ignored or seen as a member of the body which requires attention rather than recognizing the gift to be offered by that member. In harkening to the voices of the Lost Ones, I believe that those who minister within the Church will learn much in regard to the steps needed toward healing and reconciliation. In closing this passage, Paul writes: “God has so arranged the body, giving the greater honour to the inferior member, that there may be no dissension within the body, but the members may have the same care for one another. If one member suffers, all suffer together with it; if one member is honoured, all rejoice together with it.” (1 Cor. 12: 22-26)

121 The New Evangelization for the Transmission of the Christian Faith: Lineamenta, (Vatican City: February 2011). http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20110202_lineamenta-xiii- assembly_en.html, sec. 12 (accessed March 4, 2011)

The Church must “start afresh from Christ”, with her gaze fixed on him and steeping herself in his mystery. She must strive to be a school of communion and active charity for everyone. Thus, sustained by the power of the Holy Spirit, despite human frailty, the Church will be able to bear witness to God’s love in all the areas where human life and the renewal of society are at stake.122

Following the death of John Paul II in 2005 and the election of Joseph Ratzinger as his successor who would take the name of Benedict XVI, the new pope signified his intention to continue the message of his predecessors.

In an apostolic letter in the form of a Motu Proprio 123 , Benedict XVI announced the establishment of a Pontifical Council whose task it will be to promote the

New Evangelization. Realizing the importance of this mission, Benedict took it upon himself to establish the council, and on October 24, 2010, announced that the theme for the next Synod of Bishops, which would be held in October 2012, will be the New

Evangelization. John Thavis – journalist, author, and speaker specializing in Vatican and religious affairs writes:

The pope said he chose the next synod topic, “the new evangelization for the transmission of the Christian faith,” after consulting with the world’s episcopate. He recently created the Pontifical Council for Promoting New

122 John Paul II, Message of John Paul II on the Occasion of the Theological Pastoral Convention on Ecclesial Movements, (June 21, 2001). http://www.vatican.va/holy_father/john_paul_ii/speeches/2001/documents/hf_jp- ii_spe_20010627_stafford_en.html , sec. 1 (accessed March 31, 2011).

123 “Motu Proprio: The name given to certain papal rescripts on account of the clause motu proprio (of his own accord) used in the document. The words signify that the provisions of the rescript were decided on by the pope personally, that is, not on the advice of the cardinals or others, but for the reasons which he himself deemed sufficient.” New Advent Catholic Encyclopaedia, s.v. “Motu Proprio.” http://www.newadvent.org/cathen/10602a.htm (accessed March 11, 2011).

Evangelization and has made re-evangelizing a main theme of his pontificate.124

The call for a New Evangelization clearly has its roots in Sacred Scripture.

David Garland, Dean of George W. Truett Theological Seminary at Baylor University in

Waco, Texas, notes that:

Matthew’s parable anticipates the situation in the Church when little ones who believe in Jesus (18: 6) go astray and no one in the Church cares about it or goes after them. They are in danger of being lost in the shuffle because they are viewed as superfluous as “little ones.”125

In Hebrew, the “little ones” are referred to as “anawim”.

The Hebrew term, transliterated “anawim,” is best translated “poor” or “oppressed,” or “lowly.” This is a category of people described in the Hebrew Scriptures as frequently being unfairly treated…. They are depicted as being faithful and as deserving of just treatment and protection. Just as the Lord had compassion on the Hebrew slaves (Exod. 3), so the prophets believe that the Lord is particularly on the side of the “anawim.”126

There will always be those individuals and families who are so active within the parish that they cannot help but be missed when they do not attend Mass. But there

124 John Thavis, Catholic News Service (Vatican City: October 24, 2010). http://cnsblog.wordpress.com/2010/10/24/next-synod-theme-new-evangelization/ (accessed March 11, 2011.)

125 David E. Garland, Reading Matthew: A Literary and Theological Commentary on the First Gospel (New York: Crossroads, 1993), 190.

126 Alice L. Laffey, “Anawim (Poor of Yahweh)”, An Introductory Dictionary of Theology and Religious Studies, edited by Orlando O. Espín and James B. Nickoloff, (Collegeville, MN: Liturgical Press, 2007), 52; s.v. “anawim.” http://books.google.ca/books?id=k85JKr1OXcQC&printsec=frontcover&dq=An+Introductory+Dictionary+ of+Theology+and+Religious+Studies&hl=en&sa=X&ei=VCiIUtj1BsfI2gWDl4H4DA&redir_esc=y#v=onepage &q=anawin&f=false

are many other members within the community of faith: quieter members, new members, shy or introverted members, those members who for various reasons choose not to become active in committees and ministries but simply attend Sunday Mass. With the suppression of smaller parishes and the emergence of larger ones, 127 the responsibility of caring for the members of the parish community cannot simply be left to the pastor and the pastoral team members. Those who attend Mass regularly need to become aware of the fact that they too have a responsibility to carry out the evangelizing mission of the Church by virtue of their baptism. Cardinal Rogríguez Maradiaga notes that,

the whole Church, the people of God, continues the priesthood of Jesus without losing their lay character in the realm of the profane and the unclean, the “cast out,” a priesthood not centered exclusively in the cult at the temple but in the entire world, with a Samaritan praxis of justice and love.128

While aware of our mission, there is a need to recognize the humanity and imperfection of the Church. Referring to Matthew 18: 13, “And if he finds it, truly I tell you, he rejoices more than over the ninety-nine that never went astray”, Robert Horton

Gundry, a biblical scholar and professor emeritus of Westmount College, California, notes that the evangelist’s style of writing has a theological purpose.

As often in Matthew, the replacement has the stylistic purpose of making a parallel with the conditional clause in the preceding sentence. It has the

127 The larger parishes are a result of the boundaries and parishioners of the smaller parishes being suppressed and amalgamated into one, as well as the decline in the number of ordained priests. I often liken this to our secular society where small family businesses and farms are being forced out of business due to the sudden development and emergence of “big-box” stores and conglomerates. As a result, knowledge of the individual and their personal needs are often lost.

128 Rodríguez Maradiaga, “The Importance of the New Evangelization”: 374.

theological result of making the finding of the sheep unsure…. The Church does not always succeed in restoring her little people who stray.129

It would be unrealistic even to contemplate finding and welcoming back all those who have withdrawn from the worship and community life of the Church yet we must always hold fast to the knowledge that with God all things are possible. Therefore, there is a need to minister untiringly with faith, to provide outreach in both the secular and Church sectors in an attempt to bring home some of the Lost Ones.

Conclusion

Having delved deeper into the understanding of the New Evangelization, we see more clearly how the popes who have ministered to the Church since Vatican II have aimed to live out the desired outcome regarding the missionary role of the laity

(LG 31). In the section that follows, we will immerse ourselves deeper into the scriptural passages which underlie the essence of the New Evangelization.

129 Robert Horton Gundry, Matthew: A Commentary on His Handbook for a Mixed Church Under Persecution, 2nd ed. (Grand Rapids, MI: Eerdmans, 1994), 366.

Part II Delving Into the Scriptural Passages Stirring the Spirit of the New Evangelization

Introduction

The New Evangelization is not a concept which was dreamt up or a programme which aims to meet a current need to then be placed on a shelf and forgotten.

The New Evangelization is a living response to the Great Commission (Matt. 28: 19) which has evolved particularly since Vatican II, to assist and develop the spiritual well-being of all God has called into existence. Aimed at providing outreach to those who have withdrawn from the worship and community life of the Roman Catholic Church, it should not be immune to those outside of the Church. This need for outreach at both levels becomes evident in John Paul II’s encyclical Redemptoris Missio where he writes: “I sense that the moment has come to commit all of the Church’s energies to a new evangelization and to the mission ad gentes” (RM 3). Through the daily life of the baptized Catholic, all individuals / families with whom they associate should recognize and desire that which stems from living a life in union with God.

This section will explore some of the scripture passages which enliven the community aspect of the Roman Catholic Church and which have led to the emergence of the New Evangelization.

Community: God’s Invitation to Relationship

In the beginning man and woman were created; called forth by God to be in relationship with God; created beings who God would love unconditionally. It was not enough that humanity was created in God’s image and likeness, and that all of creation was theirs to enjoy; no, God called human beings to share in his creative action: “God blessed them, and God said to them, ‘Be fruitful and multiply, and fill the earth and subdue it’” (Gen. 1: 28).

From the beginning of creation, the need for human beings to be in community or relationship with other human beings has been apparent. In the second creation story we read: “Then the Lord God said, ‘It is not good that the man should be alone; I will make him a helper as his partner.’ … The man gave names to all cattle, and to the birds of the air, and to every animal of the field; but for the man there was not found a helper as his partner” (Gen. 2: 18, 20).

To be fully human one needs to be in relation to others who correspond to oneself. Helper, not in a relationship of subordination but of mutuality and interdependence (cf. Gen. 1: 27-28 n.).130

The need for relationship and community is evident within humans from birth and, for most, the need for relationship / community will continue until death. The perfect example of relationship and community is revealed to us in the Trinity – God the Father,

130 The New Oxford Annotated Bible with the Apocrypha, New Revised Standard Version, notation, 4 OT. This footnote attached to Gen. 2:18, 20 refers the reader back to the first Creation Story where God created humankind – male and female. As “helper”, one is not to be lesser than the other but “together men and women, made in the image of God, share the task of being God’s stewards on earth (Ps. 8:6-8)” cf. notation, 3 OT.

God the Son, and God the Holy Spirit. “The very mystery of the Trinity reminds us that we have been created in the image of that divine communion, and so we cannot achieve fulfilment or salvation purely by our own efforts” (EG 178).

Even after the Fall (Gen. 3), God’s love for humanity lives on. Time and again, throughout the Old Testament, as humanity continued to reject God’s love, we read of how God persists in striving to maintain a relationship with His people – seeking them out, inviting them back into a loving relationship.

We give you praise, Father most holy …. And when through disobedience [we] had lost your friendship, you did not abandon [us] to the domain of death. For you came in mercy to the aid of all, so that those who seek you might find you. Time and again you offered them covenants and through the prophets taught them to look forward to salvation.131

It is this loving relationship that the Church, particularly at the local level, seeks to emulate and foster.

Even after the Fall, God’s desire for all human beings to be one with Him is evident. Taking on human flesh, God unites Himself with humanity in a desire to reveal the loving and forgiving face of God. In the Christian churches, we are invited to be

“incorporated into the Church”132 through the sacrament of Baptism. “By Baptism, [the

131 “Eucharistic Prayer IV”, in Celebrate in Song, ed. National Liturgy Office (Ottawa, ON: Concacan, 2011), 207. In this prayer we are reminded, time and again, of God’s unconditional love for humankind. Throughout history, and still today, humankind turns its back to the relationship offered by God but God continues to wait for our return revealing His unconditional love for us (cf. Luke 15:11-32, the parable of the lost son). At times, however, the Church in its humanity is not so forgiving – judging and closing doors to those who seek to return.

132 Catechism of the Catholic Church #1213, 266.

baptized] share in the priesthood of Christ,”133 and in the evangelizing mission of the

Church: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28: 19).

The Evangelizing Mission in Action

It is in recognizing the need for relationship and community, that I have discovered within myself a true concern for the spiritual well-being of the Lost Ones and, in response, delving deeper into the teachings on the New Evangelization. The phenomenon of the lost presents itself a number of times in Scripture. In the Old

Testament, the prophet Jeremiah laments: “My people have been lost sheep; their shepherds have led them astray, turning them away on the mountains; from mountain to hill they have gone, they have forgotten their fold” (Jer. 50: 6). Later, Ezekiel, the priest and prophet, echoes the word of the Lord: “You have not strengthened the weak, you have not healed the sick, you have not bound up the injured, you have not brought back the strayed, you have not sought the lost, but with force and harshness you have ruled them. So they were scattered, because there was no shepherd” (Ezek. 34: 4-5). Jesus, during his ministry, continues to use the analogy of the lost. In Matthew’s gospel, Jesus speaks of leaving the ninety-nine in search of the lost one.

What do you think? If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray.

133 Catechism of the Catholic Church #1268, 275. Cf. 1Peter, 2:9.

So it is not the will of your Father in heaven that one of these little ones should be lost. (Matt. 18: 12-14)

Jesus is not speaking to a select few but to all who heed his voice.

Focusing on the phrase, “it is not the will of your Father in heaven that one of these little ones should be lost”, the pastoral leader – whether ordained or lay – must realize the responsibility entrusted to him/her. There are many more left to their care than those who enter the church building each Sunday. The value of their congregational members, those to whom they minister, cannot be measured solely by the talents or time which the active parishioner might freely give or the financial support bestowed to the parish by these members. Their responsibility is to welcome and minister to every person who approaches them or knocks at the door of the church office. Andrew Overman, an expert in religion, culture, and ethnicity in the Greco-Roman world, notes that, “in the

Matthean context … [t]he unity and preservation of the group was a paramount concern.

… Every single member counted and could not be lost.”134

Since his election as Pope on March 13, 2013, Francis has noted time and again the need for those in ministry to be attentive to the spiritual well-being of those entrusted to their care. At the celebration of the 2013 Chrism Mass, Francis reflected on the ministerial priesthood. During his homily, he stressed the importance for priests to be

134 J. Andrew Overman, Church and Community in Crisis: The Gospel According to Matthew (Valley Forge, PA: Trinity Press International, 1996), 264.

“shepherds living with the ‘odour of the sheep’. He goes on to say, “This I ask you: be shepherds with the ‘odour of the sheep’, make it real, as shepherds among your flocks.”135

The parable is repeated and expanded on in Luke’s gospel (14: 3-32) where

Jesus not only speaks of the lost sheep, but also the lost coin and the lost son – the

Prodigal Son.136 In Luke’s gospel, using the term “until”, the finding of the sheep is definite whereby in Matthew’s gospel, using the term “if”, the outcome is uncertain. Realizing the obstacles and varying voices the Lost Ones will have to contend with in discerning a return to the worship and community life of the Church, it seems more realistic to hold the mindset of if rather than until; therefore, Matthew’s text serves as the underlying scriptural reference in my writings.

The Need for Rituals

Along with the need for community and relationship, it is necessary to acknowledge the need for ritual in our life. Fraser Watts and his colleagues are members of the Psychology and Religion Research Programme at the Centre for Advanced Religious and Theological Studies, University of Cambridge. They note that,

135 Francis, Homily at Chrism Mass (Vatican City: March 28, 2013). http://www.vatican.va/holy_father/francesco/homilies/2013/documents/papa- francesco_20130328_messa-crismale_en.html (accessed January 2014).

136 The parable of the lost sheep “illustrates God’s concern for those who lack ability to find him; he seeks them.” In Luke, the finding of the lost sheep is definite. “The phrase until he finds it is in harmony with Luke’s universalism” and in contrast to Matthew’s if he finds it. The parable of the lost coin “intensifies the picture of human helplessness and divine concern.” Finally, the parable of the lost son shows how, upon his return, “his place as son is freely restored…. [It] illustrates God’s acceptance of those who rebel and return.” The New Oxford Annotated Bible, cf. notation, 106 NT. (Cf. footnote [Gundry #127] above).

Human beings are active collaborators in their religious faith, not just passive recipients. We bring to worship all that we are. Ritual, worship, and healing, in both traditional and charismatic church contexts, engage us on all levels: physical, emotional, volitional, intellectual, spiritual, and social.137

They go on to say that “rituals need both to connect with psychological needs and also to offer an effective way of meeting and transforming them.”138

These rituals unite the community of faith. Coming together as a community—“a body of people with something in common”, such as religion139—the members are connected to celebrate the faith which binds them. But if faith binds, there is a need to consider and ask: why do so many individuals and families tend to disassociate or disconnect themselves from the community of faith? Why do so many others feel they are not really a part of the community but simply a body that occupies a seat in the pew each week, a body that will not be missed should they decide not to attend

Mass or connect in any other way with a parish community? Recognizing the need for ritual, there is also a need to acknowledge the fact that not all come to Sunday Mass as

“active collaborators … [engaging ourselves] on all levels.”140 Erik Erikson, a prominent psychologist, recognized this and pointed out “two ways in which rituals can fail.”

137 Fraser Watts, Rebecca Nye, and Sara Savage, Psychology for Christian Ministry (New York: Routledge, 2002), 20.

138 Ibid., 21.

139 Webster’s New Reference Library, 1989 Edition, s.v. “Community”.

140 Watts, Psychology for Christian Ministry, 20.

When rituals fail to connect with anything that matters to people, they can degenerate into empty formalities … “ritual excess”. On the other hand, if rituals fail to meet psychological needs effectively, they are not adequate to their task.141

Aware of the fact that “the nature of ritual … should be predictable and to some extent formal”, Erikson pointed out that it would be more likely that Church rituals would become “empty formalities” rather than fail to meet psychological needs. He goes on to say that “if it becomes too inflexible, it fails to adapt to meet people’s ritual needs.”142 Thomas Rosica, C.E.O. of Salt + Light Catholic Media Foundation, in his address to Bishop Fabbro and the Council of Priests of the Diocese of London, stated: “One of the greatest obstacles to the work of evangelization has always been routine or habit, which eliminates the freshness and persuasive power of Christian missionary outreach and witness.” This routine, lack of freshness and persuasive power, can lead to fatigue, cynicism, and despair.143

It is interesting to note, however, the reaction of many of the congregants to recent changes to our rituals at Mass. On November 27, 2011, the Roman Catholic

Church in Canada implemented the revised edition of the General Instruction of the

Roman Missal. As the changes in congregational response, posture, and rubrics were

141 Watts, Psychology for Christian Ministry, 21.

142 Ibid.

143 Thomas Rosica, Reflections on the New Evangelization: Address to the Council of Priests of the Diocese of London, (Given at Holy Family Retreat House [Oxley], Harrow, ON: September 12, 2011). The unpublished manuscript is on file with the author.

introduced, many questioned the reasoning and voiced their disapproval. Some years later, there is still discomfort with and questioning of the changes which were introduced.

For those who have been welcomed back into the worship and community life of the

Roman Catholic Church, after being away for some time, the loss of the familiar is lamented. Therefore, that “freshness” and “flexibility” are not always welcomed.

What is realized is that the “freshness” and “flexibility” must come in the delivery of the gospel message; it must reawaken the ardour of our faith. In his first

Apostolic Exhortation, Francis wrote at length on the importance of the homily; reflecting on both its content and delivery.

The homily is the touchstone for judging a pastor’s closeness and ability to communicate to his people. We know that the faithful attach great importance to it, and that both they and their ordained ministers suffer because of homilies: the laity from having to listen to them and the clergy from having to preach them! It is sad that this is the case. The homily can actually be an intense and happy experience of the Spirit, a consoling encounter with God’s word, a constant source of renewal and growth. (EG 135)

Archbishop Donald W. Wuerl, Archbishop of Washington, speaks of the need to …

… reflect on how we can stir into flame the embers of the Gospel message and Christ’s love in our own hearts in such a way that we not only grow in our own faith, but invite others to hear once again, maybe all over again for the first time, the exciting invitation of Jesus – “Come, follow me.”144

This is the spirit of the New Evangelization.

144 Donald W. Wuerl, Disciples of the Lord: Sharing the Vision–A Pastoral Letter on the New Evangelization, (Washington, DC: Archdiocese of Washington / Carroll Publishing, August 23, 2010), 4-5. Cf. http://site.adw.org/pdfs/ADW_PastoralNewE_Eng.pdf (accessed September 16, 2011).

Conclusion

Pastoral writings, scriptural references, rituals, and the need for change are a few of the elements which underlie and stir the spirit of the New Evangelization. An essential part of the response to this spirit is the need to be open to growth and transformation, to the movement from simply maintaining the status quo and enlivening a newness and freshness in one’s spiritual life.

In the final section of this chapter we look more intently at the need to develop a mindset of mission, to refocus our gaze on the missionary spirit of the Church.

Part III Moving From Maintenance to Mission: A Time of Spiritual Renewal

Introduction

In conversing with many individuals, those in ministry and those working in secular settings, most are aware of the need for a call to action in the Roman Catholic

Church. For too long the Church has been satisfied with the status quo, operating in a maintenance mode, striving to minister while holding on to what is currently in its possession – buildings as well as people. In a desire to stop the increasing number of those turning away from the Church, many parishes began to turn inward; the focus became the faithful who came to Mass regularly, who supported the parish financially, and who were always there when called upon to volunteer for a ministry or project at the parish level. However, as has become evident through studies, statistics, and reports which have been released both by the curial offices in Rome and various genres of media, the result hoped for was not achieved. Instead, the number of individuals and families turning away from the worship and community life of the Church continued to increase. Something had to be done.

The following section briefly looks at the need to move from maintenance to mission and to turn our gaze from looking inward to one which looks outward. It also recognizes the need to respond to the essential desire to no longer be “okay” with the status quo, and to move from a passive to a vibrant form of ministry.

Enlivening the Spirit of the New Evangelization

The later writings of John Paul II inspired many dioceses to contemplate the New Evangelization, and for a number of contemporary authors to write about the current face of the Church. In 1992, the Committee on Evangelization presented to the plenary assembly of the National Conference of Catholic Bishops145 the final draft of

Go and Make Disciples: A National Plan and Strategy for Catholic Evangelization in the

United States. 146 In the tenth anniversary edition of this document, Francis Cardinal

George, Archbishop of Chicago, noted that though many Catholics have been alerted “to the need for evangelization and to their responsibility for it … we are still only beginning to implement it in our parishes and dioceses.”147

Cardinal George’s sentiment, in which he notes the beginning stages of implementation of the responsibility related to the New Evangelization, can be echoed when referring to the Catholic Church in Canada. In 2008, Most Reverend Richard Smith,

Archbishop of Edmonton, promulgated his pastoral letter entitled, Nothing More

145 The National Conference of Catholic Bishops and United States Catholic Conference became the United States Conference of Catholic Bishops in 2001.

146 The majority of resources utilized in this paper were developed in the United States due to the earlier establishment of the Committee on Evangelization by the United States Conference of Bishops; fewer resources have been developed to date in regard to the New Evangelization in Canada. On the Feast of Our Lady of Guadalupe, December 12, 2013, the Episcopal Commission for Doctrine, Canadian Conference of Catholic Bishops promulgated the document The Essential Elements of Evangelization Today. http://www.cccb.ca/site/images/stories/pdf/Evangelization_Today_English.pdf (accessed December 12, 2013).

147 Francis Cardinal George, forward to the tenth edition of Go and Make Disciples: A National Plan and Strategy for Catholic Evangelization in the United States, Tenth Anniversary English & Spanish Edition, United States Conference of Catholic Bishops (Washington, D.C.: United States Conference of Catholic Bishops, Inc., 2002), ix.

Beautiful through which he established a five year initiative centred on the spirit of the

New Evangelization. On September 14, 2012, the Feast of the Exaltation of the Holy Cross,

Archbishop Smith noted that, “Although the faith has taken deep root here [in the

Archdiocese of Edmonton] and is in many ways vibrant, nevertheless it is true that many of our fellow citizens have yet to know Jesus Christ and the joy of life in him.”148

The Need to Move from Maintenance to Mission

One symptom that is evident to Robert S. Rivers, the former vice-president for mission advancement at the Paulist National Catholic Evangelization Association, is that “many parishes today have become so preoccupied with the challenge of maintaining their status quo that they risk losing sight of the larger mission of evangelization.”149

Dealing directly with such issues such as the various effects of the Second Vatican Council on the Church, the shortage of priests and religious, and the increased number of

Catholics distancing themselves from the Roman Catholic Church, Rivers acquaints his readers with a way to reintegrate the lost art of evangelization. He states: “The Church

148 Richard W. Smith, We Believe! The Archdiocese of Edmonton Celebrates the Gift of Faith (Edmonton, AB: Office of the Archbishop, September 14, 2012), 3. http://www.caedm.ca/Portals/0/documents/archbishops%20office/2012-9-14_PastoralLetter2012.pdf (accessed November 27, 2013).

149 Robert S. Rivers, From Maintenance to Mission: Evangelization and the Revitalization of the Parish (Mahwah, NJ: Paulist, 2005), back cover. In 2009, the Paulist National Catholic Evangelization Association was renamed Paulist Evangelization Ministries.

has yet to embrace evangelization as its essential mission, even though it was the very purpose of Vatican II.”150 He continues,

The word evangelization in its different forms occurs forty-nine times in the Vatican documents. There is actually no one document specifically on evangelization, but all of them, taken together, lay a solid foundation for contemporary Catholic evangelization. What came out of Vatican II was a clear pastoral vision of a renewed Church—a vision that forms the core of Paul VI’s perspective on evangelization. Before the council, the Church saw evangelization as the initial proclamation of the gospel to the nonbeliever. … However, in Evangelii Nuntiandi, Paul VI presents evangelization as something much more comprehensive: the essential mission of the Church. As such, it touches all phases of Christian life. It is the widest possible vision of evangelization.151

In a time when many dioceses are experiencing the pain of suppression of parishes and the closing of church buildings, Rivers offers the realization of looking forward with hope. In a time of economic downfall and financial struggles, when scandals related to clergy continue to be front page news, Rivers points out that there is a tendency to hold on to the familiar, to cling to what has been, to stay where it feels safe. In response, he challenges parishes to move from the static – holding on to what may be considered safe, and enliven or reawaken within themselves the missionary spirit with which they had been entrusted.152

150 Rivers, From Maintenance to Mission, 28.

151 Ibid., 30.

152 A good reflection on the need and realization for hope during challenging times in the Roman Catholic Church can be found in Donald B. Cozzens’ book, The Changing Face of the Priesthood: A Reflection on the Priest’s Crisis of Soul (Collegeville, MN: Liturgical Press, 2000).

Edward H. Hammett, an author, coach for Valwood Christian Leadership

Coaching, and senior leadership / discipleship consultant for Baptist State Convention of

North Carolina, supports Rivers’ notion of the need to move from maintenance to mission. Hammett notes that “many churches are being challenged to recapture the biblical mission instead of their ingrown mission of maintenance—the ‘business as usual’ mentality.” He goes on to say that “the postmodern world challenges churches to move from an inward focus (taking care of us) to an outward focus (reaching them).”153

Recognizing the gift given to the American Church in Go and Make

Disciples, Rivers notes that it “provides a comprehensive and practical tool that parishes can use to move evangelization from vision to reality” while emphasizing that this move

“is not self-implementing”, a planning process is necessary.154 Again, Hammett’s coaching skills supports Rivers’ philosophy in regard to the implementing process. He writes,

“Achieving a new focus takes time and patience, but most of all it takes perseverance by a group who sees the vision and has the passion to make it happen.” He continues this thought by saying:

Moving from maintenance to mission takes time, intentionality, dedication, and perseverance. It doesn’t happen quickly, nor does it happen without discomfort, pain, struggle, and sometimes conflict. However, the journey is worth the effort if we really want to be a Church

153 Edward H. Hammett, Spiritual Leadership in a Secular Age: Building Bridges Instead of Barriers (St. Louis, Missouri: Chalice Press, 2005), 37.

154 Rivers, From Maintenance to Mission, 93.

that brings pleasure to our Heavenly Father and if we want to be faithful to the biblical mandates for the people of God.155

The need for Church leadership to refocus their mission is obvious. For many parishes and dioceses, though the language tends to be pastoral and caring for the faithful, the intense and constant focus on finances, and bricks and mortar, often deafens the cries of the living stones entrusted to their care who seek to have their spiritual needs attended to.

Hammett states, “The postmodern culture wants to give their money to real people to meet real needs in real time.”156

Harkening to the Voices of the “Lost Ones"

Referring back to Andrew Overman’s observance that “every single member counted and could not be lost” in the Matthean community, there is a need to realize that with the suppression of smaller parishes and their boundaries being assumed by other parishes, care must be taken to be attentive to those members who begin to stray. As the responsibilities of the parish pastoral team increases to meet the spiritual well-being of their parishioners, in some instances two thousand families or more, there is a need to consider at what point are these individuals and families missed

155 Hammett, Spiritual Leadership in a Secular Age, 41.

156 Ibid., 37.

… if at all?157 The tendency to be lost among the many is especially prevalent in the larger parishes, often referred to as “communities of faith.” Wendell Berry, a writer and farmer, states that “community must mean a people locally placed and a people, moreover, not too numerous to have a common knowledge of themselves and of their place.” 158

Malcolm Gladwell, author of The Tipping Point, tends to support Berry’s understanding of a community. Gladwell writes,

The Rule of 150 suggests that the size of a group is another one of those subtle contextual factors that can make a big difference. …With just the smallest change in the size of a community – [they] become divided and alienated. Once that line, that Tipping Point, is crossed, they begin to behave differently.159

157 In a parish at which my family and I worshipped, there was an individual who had intellectual disabilities. Having been in the parish for a couple of years, I had grown accustomed to her sitting in the front pew, at times trying to start up a conversation with the priest or those around her during Mass. At one point in time, it became obvious to me that she had not been to Mass for at least four consecutive Sundays. When I approached one of the priests to inquire about her, the response was delivered with surprise in his voice saying; “You’re right, she hasn’t been here, you might want to ask another person” (a name was given). As I walked away I thought: How could she not be missed; how could he not miss her? This woman always makes her presence known. I then walked over to the person suggested to me certain that she would have some idea as to this woman’s absence. She didn’t know either, saying it might be a transportation issue. I left the Church that day with a heavy heart, thinking: If it was a transportation issue, why isn’t anyone addressing it? What if there is another reason for her absence? No one knew and no one seemed too worried. Beginning to focus on my doctoral work at that time, I thought, if someone so present, so visible, at Mass can be overlooked, her absence not noticed, how many others might slip in and out of a parish unnoticed? I do not expect that the pastoral team members will know the comings and goings of all in the parish, particularly as parishes grow due to the taking on of smaller parishes. However, this case seemed unique and it saddened and concerned me all the more.

158 Wendell Berry, Sex, Economy, Freedom & Community (New York: Pantheon Books, 1993), 169.

159 Malcolm Gladwell, The Tipping Point (New York: Little, Brown and Company, Back Bay Books, 2000), 182. Gladwell introduced The Tipping Point in his book by the same name, he states, “The Tipping Point is the moment of critical mass, the threshold, the boiling point.… All epidemics have Tipping Points.” 12.

This “common knowledge” of the members of the community is a factor which has been lost as smaller parishes are suppressed and the faithful of two or three parishes are asked to form one larger community. While perhaps not being the main cause, could this be a factor feeding the phenomenon of the Lost Ones?

Conclusion

The scriptural passages and theological writings reviewed above in no way exhaust the material that supports the Church’s desire to seek out and minister to the

Lost Ones, to realize its call for a New Evangelization. Having reflected on some of the theological works related to the issue of the Lost Ones, there is a need to envision a form of outreach to these individuals and families.

The central issue of the chapters that follow, therefore, focus on a method of outreach I put into place with the hope to comprehend more fully the phenomenon of withdrawal by individuals and families from the Church. The method is intentional listening; listening attentively to the stories of the Lost One’s faith journey, with the hope of developing and providing a more effective and intense form of outreach ministry to them—a ministry seeking reconciliation and reunification.

Chapter Three

Part I The Processes to be Used When Harkening to the Voices

Introduction

At the beginning of Chapter One, it was noted how Pope John XXIII, a pastor at heart, immediately connected with those entrusted to his episcopal charge as

Bishop of Rome. His desire to connect with and intentionally listen to the people in all walks of life is what endeared him to the faithful and allowed him to be an effective leader for the Roman Catholic Church while still fulfilling the role of “pastor” – one who is near to those entrusted to his care.160

Having reflected, over the past number of years, on the decline in Church attendance, I cannot help but consider that a lack of intentional listening has played a large role in the growing number of individuals and families who have withdrawn, and continue to withdraw, from the worship and community life of the Church. It is the role of intentional listener that I take on as I invite a number of individuals who have

160 Our current pope, Francis, during the first months of his pontificate, has often been likened to Pope John XXIII. Eugene Cullen Kennedy, emeritus professor of psychology at Loyola University, Chicago, recently wrote: “he has repeated John XXIII's visiting prisoners with a trip to a Roman detention centre, where he washed and kissed the feet of, among others, women and Muslims. Far from sitting in judgment of the world, Francis has spoken consistently of God's love for sinners, his readiness to forgive them, and the church's need to be in its midst, serving its needs more than condemning its faults.” Eugene Cullen Kennedy, “Pope Francis to Us: ‘I am Vatican II’,” National Catholic Reporter, January 16, 2014. http://ncronline.org/blogs/bulletins-human-side/pope-francis-us-i-am-vatican-ii (accessed January 26, 2014).

withdrawn from the Church to share with me their personal faith story, leading up to their withdrawal from the community of faith. Before delving into the methodology to be used in this study, there is a need to expand a little further on the current situation in the

Diocese of London.

The Diocese of London – 2013

Throughout our lifetime change is inevitable and, as a living entity, the

Church is not immune to the phenomenon of change.161 Perhaps the Roman Catholic

Church is more aware of this at present than at any time in the current era as, for the first time in almost 600 years, the pope announced his resignation from the papal office,162 an office which, in recent history, was held until death.163 The fact of the matter is, however, if the Church is to remain a living entity rather than a static institution, it must experience times of transition and flux. Over the past ten years, the times of transition within the

Diocese of London have played on the various emotions of Catholics. Some events were accepted with joyful expectation, while other actions and decisions left individuals broken and experiencing a great despondency.

161 “[The New Evangelization] is the courage to forge new paths in responding to the changing circumstances and conditions facing the Church in her call to proclaim and live the Gospel today.” Synod of Bishops, Thirteenth Ordinary General Assembly, The New Evangelization for the Transmission of the Christian Faith, sec. 5.

162 On Monday, February 11, 2013, Pope Benedict XVI announced his plans to resign from the Papal Office on February 28, 2013.

163 Vatican News reports that “No pope has resigned in almost 600 years.” http://www.news.va/en/news/virtually-unprecedented-papal-resignation-througho (accessed May 2013).

From the time of his episcopal ordination and installation as Bishop of the

Diocese of London, Ronald P. Fabbro, set out to respond to the appeal put forward by

Pope John Paul II in his apostolic letter at the closing of the Jubilee Year 2000 – Novo

Millennio Ineunte.

Much awaits us, and for this reason we must set about drawing up an effective post-Jubilee pastoral plan. … It is in the local churches that the specific features of a detailed pastoral plan can be identified…. What awaits us therefore is an exciting work of pastoral revitalization—a work involving all of us. (NMI 15, 29)

The work of pastoral revitalization became a priority for the new bishop, and on

March 24, 2003, Bishop Fabbro shared with the people of the diocese his intent to enter into a time of discernment in regard to the development of a Diocesan Pastoral Plan.164

On Pentecost Sunday, May 30, 2004, after fourteen months of prayer, dialogue, and discernment with the ordained and lay leadership of the diocese, Bishop

Fabbro presented to the church of the Diocese of London the Diocesan Pastoral Plan that had been developed; it was appropriately entitled, Embracing a Future Full of Hope.165

The goals which made up the Pastoral Plan challenged the faithful to commit themselves to grow in holiness and, in turn, invite others to do the same. Using the goals of the

Diocesan Pastoral Plan as a guide, the parishes took steps to formulate their parish-based objectives. Over the next two years, the people of the diocese experienced a time of hope

164 Cf. APPENDIX B. (Letter of March 24, 2003)

165 Cf. APPENDIX C. (Letter of May 30, 2004 and Diocesan Pastoral Plan)

and rejuvenation as pastoral teams and parishioners envisioned how the pastoral plan would be implemented locally in an attempt to build vibrant communities of faith.

But the joy related to the experience of hope and rejuvenation was short- lived. As a result of a visible decrease in the number of priests available to minister within the diocese, a decline in new vocations to the priesthood, an economic downturn, and the news of past sexual abuse at the hands of trusted priests, the Bishop and leadership of the diocese recognized the need for radical action.

In April 2006, in a desire to remain true to the Diocesan Pastoral Plan and work toward the fostering of vibrant communities of faith, final decisions around Parish

Reorganization were announced. By the end of the process, more than forty (40) parishes within the boundaries of the Diocese of London were canonically suppressed. 166 In addition, the diocesan offices underwent a major restructuring in an attempt to best serve the laity, parishes, and Catholic institutions within the diocese. This resulted in the loss of work for approximately a dozen individuals and the closure of a number of outreach ministries and offices, such as the four Regional Catholic Resource Centres, the Office of

Family, Life, and Youth Ministry, and the Social Justice Office. The Institute for Catholic

Formation at St. Peter’s Seminary was established and a re-shuffling of and an increase in the number of leadership positions in the Chancery Office 167 resulted as a Pastoral

166 Cf. APPENDIX D. (List of Suppressed Parishes and Closed Churches as found in the 2013-2014 Official Directory, Diocese of London, London, Ontario).

167 Following the completion of renovations to the Chancery Office in 2012, the name of the building was changed to the Diocesan Centre of the Diocese of London.

Leadership Team was formed. The reorganization process, on both the parish and diocesan levels, was difficult for many of the laity to comprehend or accept. A number of the faithful disassociated themselves from their parish, and still others withdrew from the

Roman Catholic Church. Some chose to attend services in another faith community while others opted to stay away from any form of institutional church.

Over time, the number of baptized Catholics disassociating themselves from the church in the Diocese of London became increasingly evident through the annual parish “Mass Count”.168 It is these Lost Ones who have become a point of great concern for the leadership within the Church, for many members of the laity. Needless to say, I am not immune to this concern. As the number of members in the pews decline, the life of the parish suffers as it would in any family where members are habitually absent from gatherings and events.

In reading the documents by Pope John Paul II,169 the need to provide outreach to the Lost Ones not only becomes apparent but is also strongly required and desired. This is obvious by the overwhelming response William Byron received to his article on “exit interviews”. 170 The phenomenon of one’s absence not being acknowledged or addressed by a member of the pastoral team or another member of the congregation is also referred to by Julia Duin, a religion editor for The Washington Times.

168 See APPENDIX E. (Mass Count, Diocese of London)

169 Cf. John Paul II, Redemptoris Missio and Novo Millennio Ineunte.

170 Cf. Byron, “On Their Way Out”.

Sharing the experiences of individuals close to her who had withdrawn from the Church, the first section of her book concluded by one of the women stating, “The Church is not like Christ.”171

Entering Into Holy Conversation

The need to listen attentively and intentionally to the stories of those who have withdrawn from the worship and community life of the Catholic Church has become more apparent to me. There is a need to discover ways that the Church can be present to these individuals and families if there is to be any hope of one day welcoming them back to the community of faith.

I enter this process, therefore, as “listener” – as one who listens attentively and intentionally to the stories of individuals who have withdrawn from the worship and community life of the Church and who are willing to share their faith journey with me.172

Needing to learn the degree of their activity in the worship and community life of the

Church prior to their withdrawal, and how they have lived out their faith-life since their disassociation with the Catholic Church, I ask them to share their faith experience. Not wanting to direct their responses in any particular way, following the introductory

171 Julia Duin, Quitting Church: Why the Faithful Are Fleeing and What to Do About it (Grand Rapids, MI: Baker Books, 2008), 11.

172 In the end, eighteen (18) men and women of various ages and walks of life volunteered to share their stories with me.

questions, I simply listen. A few questions have been prepared to close off the interview.173

The methodology of intentionally listening proved to be necessary and effective to mediators within the Diocese of London when dealing with the victims of clergy abuse. John Sharp, Episcopal Vicar and Chairperson of the Sexual Misconduct

Committee of the Diocese of London, notes:

It is at mediation, quite often, that the bishop's delegate first meets the victim of the sexual abuse in person. I have come to appreciate the importance of offering the victim the opportunity to speak and share their story, as well, the essentialness of attentive listening so as to communicate to the victim that you have received and appreciated their story.174

Realizing the many hurts which may have led to a disassociation with the Church, I deduce this methodology – the need to enter into holy conversation – will prove to be effective in this study.

This methodology is supported by the authors of the working paper for the

XIII Ordinary General Assembly of the 2012 Synod of Bishops. The Introduction notes: “In this dual missionary and evangelizing dynamic, the Church not only exercises [its] active role as proclaimer but also [its] reflective role as hearer and disciple [emphasis added]. …

Proclamation first requires moments of listening, understanding, and interpretation.”175

173 Cf. APPENDIX F. (Introductory and Closing Interview Questions)

174 John Sharp, email message to author, August 20, 2013.

175 The New Evangelization for the Transmission of the Christian Faith: Lineamenta, sec. 2 and 3.

The need to listen in order for the dialogue to be effective is emphasized a number of times throughout the document. 176 Pope Francis has recently demonstrated the importance of receiving input from the people and his desire to listen by presenting the

Preparatory Document for the Third Extraordinary Synod of Bishops which will address the pastoral challenges to the family.177 Following the essence of the message, a series of questions are presented to the reader to reflect on and, if desired, to respond to. The

Diocese of London and a number of other dioceses made this document and the questionnaire available on their diocesan website.

Through this study, therefore, I intend to implement the art of listening intently with an open heart—putting into practise, “a form of spiritual hospitality”178, a skill which I have honed over the past twenty years, through my ministry in the Office of the Bishop. I listen intentionally to the stories of the Lost Ones, to the situations which led to their disassociation from the Church, to uncover attitudes, values, and needs regarding

176 Ibid., cf. sec. 4, 9, 13, 17.

177 Synod of Bishops, Preparatory Document for the Third Extraordinary Synod of Bishops: Pastoral Challenges to the Family in the Context of Evangelization (Vatican City: 2013). http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20131105_iii-assemblea-sinodo- vescovi_en.html (accessed November 5, 2013).

178 “Listening as Spiritual Hospitality – To listen is very hard, because it asks of us so much interior stability that we no longer need to prove ourselves by speeches, arguments, statements, or declarations. True listeners no longer have an inner need to make their presence known. They are free to receive, to welcome, to accept. Listening is much more than allowing another to talk while waiting for a chance to respond. Listening is paying full attention to others and welcoming them into our very beings. The beauty of listening is that, those who are listened to start feeling accepted, start taking their words more seriously and discovering their own true selves. Listening is a form of spiritual hospitality by which you invite strangers to become friends, to get to know their inner selves more fully, and even to dare to be silent with you.” Henri Nouwen, Bread for the Journey: A Daybook of Wisdom and Faith (New York: HarperCollins, 1997), 80.

Church membership which are of importance to them. Furthermore, I seek an understanding of what, if anything, might lead them back to a reconciliation and possible reunion with the Church of their baptism.

A number of participants are invited to take part in the study through my home parish of Holy Family in London. Realizing that most parishioners are aware of family members or friends who are no longer associated with the Church, I utilize the parish bulletin – placing a request to parishioners to extend my invitation to these individuals. The invitation is also available through the parish website. An initial response to their email includes a questionnaire allowing me to learn: age, gender, marital status, and length of time away from the community and worship life of the Church, in order to ensure that the group of participants is diverse and that the criteria are met.179 Interviews are not restricted to the Diocese of London as interested participants may come from outside of the diocese.

Sensitivity to the participants is key in this process. Following the Safe

Environment Policy of the Diocese of London,180 the interviews are held in a public venue with meeting rooms that adhere to the criteria of the policy, particularly that the conference room have clear glass openings. A group study room at the Cardinal Carter

179 Cf. APPENDIX G. (Initial Questionnaire to Participant)

180 Diocese of London, A Safe Environment Policy for the Diocese of London (London, Ontario: Diocese of London, 2008; updated April 2014), 14. This can be found online at http://wp.dol.ca/webportal/uploads/14Policy-Final.pdf. Though this edition of the Safe Environment Policy lists this requirement under the “Code of Conduct for Priests”, the requirement must be adhered to by every office of the Diocese of London.

Library, King’s University College in London, Ontario, is reserved as needed. My role as

“listener” is neither to advise, interject, nor elicit a possible return to the community of faith; however, questions seeking clarity to a point made by the participant may be asked.

Each interview is not to exceed two hours in length. Following transcription of the interviews, participants will receive a copy for their approval. At this time, the participant is free to make any additions or amendments, or even withdraw from the process.

Conclusion

In this section we have looked briefly into the recent history and happenings within the church of the Diocese of London, particularly those that reflect the withdrawal of many of the baptized from the worship and community life of the Church.

Having outlined the processes to be utilized, the next section will delve further into the methodologies which are to be applied throughout the process.

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Part II Examining the Methodologies

Introduction

The primary aim of the following section is to examine the various qualitative research methodologies which could be utilized in this study. Relying on the five approaches proposed by John W. Creswell, a professor of Educational Psychology at

Teachers College, University of Nebraska-Lincoln, each is briefly visited to determine its feasibility and practicality in harkening to the voices of the study participants.

Uncovering the Various Methodologies

Qualitative Research vs. Quantitative Research

Unlike quantitative research which “[explains] phenomena by collecting numerical data that are analysed using mathematically based methods (in particular statistics)”181, this study relies on qualitative research which is defined by Norman K.

Denzin and Yvonna S. Lincoln as:

… a situated activity that locates the observer in the world. It consists of a set of interpretive, material practices that make the world visible. These practices transform the world. They turn the world into a series of representations, including fieldnotes, interviews, conversations, photographs, recordings, and memos to self. At this level, qualitative research involves an interpretive, naturalistic approach to the world. This means that qualitative researchers study things in their natural settings,

181 Daniel Muijs, Doing Quantitative Research in Education with SPSS, 2nd ed. (London: Sage 2011), 1.

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attempting to make sense of, or interpret, phenomena in terms of the meanings people bring to them.182

Creswell offers five approaches to qualitative research: “narrative research, phenomenology, grounded theory, ethnography, and case studies.”183 As space is limited, each approach will only be briefly defined, the process glanced at, and the related challenges considered.

Case Study: Creswell describes this as “a qualitative approach in which the investigator explores (a case) or multiple (cases) over time, through detailed, in-depth data collection involving multiple sources of information … and reports a case description and case-based themes.”184 It becomes obvious, that the case study approach is a very in-depth method which relies on “multiple sources such as interviews, observations, and documents.”185

An immediate challenge to this method is the need for the researcher to “identify his or her case”, decide whether to work with a single or multiple cases, and “set boundaries … in terms of time, events, and processes”186 as some studies could evolve into a somewhat endless project.

182 N. K. Denzin and Y. S. Lincoln, eds., The Sage Handbook of Qualitative Research, 3rd ed. (Thousand Oaks, CA: Sage, 2005), 3. Cf. John W. Creswell, Qualitative Inquiry & Research Design: Choosing Among Five Approaches, 2nd ed. (Thousand Oaks, CA: Sage, 2007), 36.

183 John W. Creswell, Qualitative Inquiry & Research Design, 53.

184 Ibid., 73.

185 Ibid., 78-79.

186 Ibid., 75-76.

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Ethnography: This method of research, while consisting of “many forms”, focuses on cultural groups. It studies “the meaning of the behaviour, the language, and the interaction among members of the culture-sharing group.” As the researcher is inserting him/herself into the culture, challenges which may occur include “go native”187 which would compromise the study, and the need to realize “his or her impact on the people and the places being studied.”188

Grounded Theory: Through this method, the researcher “generates a general explanation (a theory) or a process, action, or interaction shaped by the views of a large number of participants (Strauss & Corbin, 1998).” 189 Again, this method can take on various forms. Once it is decided that this is the “best suited” method, the researcher will have to prepare questions which will allow him/her to “understand how individuals [the participants] experience the process and [how they identify] the steps in the process.” A major challenge for the researcher related to this method is “the difficulty of determining when categories are saturated or when the theory is sufficiently detailed.”190

187 “Go Native” is a term used by John Creswell when looking at the challenges related to Ethnography. Bloomberg and Volpe expand on Creswell’s term stating that “the researcher will become so immersed in the group and as such be unable to complete the study” without compromising the data or they themselves being compromised by the study. Linda Dale Bloomberg and Marie Volpe, Completing Your Qualitative Dissertation: A Road Map From Beginning to End, 2nd ed., (Thousand Oaks, CA: Sage, 2012), 32. http://books.google.ca/books/about/Completing_Your_Qualitative_Dissertation.html?id=4nroVq2gmx8C (accessed December 9, 2014).

188 Creswell, Qualitative Inquiry & Research Design, 70-72.

189 Ibid., 63.

190 Ibid., 62-68.

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Narrative Research: Referencing Barbara Czarniawska’s work Narratives in Social Science

Research (2004), Creswell defines this method as a “specific type of qualitative design in which ‘narrative is understood as a spoken or written text giving an account of an event/action or series of events/actions, chronologically connected’.”191 This method focuses on studying one or more individuals and demands of the researcher a considerable amount of time to spend with the participants, to gather and to analyze their stories. Creswell notes that this is a “challenging approach to use”. Among the obvious challenges of time and the gathering of “extensive information”, Creswell references Leon

Edel’s work, Writing Lives: Principia Biographica (1984), in which Edel notes that “it is important [for the researcher] to uncover the ‘figure under the carpet’ that explains the multilayered context of a life.”192

Phenomenology: This form of research “describes the meaning for several individuals of their lived experiences of a [common] concept or a phenomenon.”193 The two approaches which Creswell provides to this type of research are: hermeneutical and transcendental

[also referred to as empirical or psychological] phenomenology. Having determined that phenomenology would be the best method of approach to one’s study, the researcher must identify “broad philosophical assumptions of the phenomenology … and bracket out, as much as possible, their own experiences.” The questions asked of the participants

191 Creswell, Qualitative Inquiry & Research Design, 54.

192 Ibid., 57.

193 Ibid.

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are “broad” or “open-ended” and do not aim to steer the sharing of one’s experience.

Having collected the data, the researcher will “highlight ‘significant statements,’ sentences, or quotes that provide an understanding of how the participants experienced the phenomenon.” The final goal for the researcher is to provide a “composite description that presents the ‘essence’ of the phenomenon.” Among the challenges related to this method are: the need for the researcher to know and name the “broader philosophical assumptions”, and the difficulty related to “bracketing personal experiences” related to the phenomenon and bringing these into the study.194

Conclusion

The task of discerning which research method to implement in this study was not straight forward. Discussions took place at various levels – in the classroom, with colleagues in the Diocese of London familiar with the options, and one-on-one with professors. It was actually on a retreat weekend with some of my colleagues from the doctoral programme and a couple of our professors that the final decision was made.

Together we discussed the pros and cons of the various methods in such a study. In the end, it was clear to me that what I had hoped to learn from the task ahead of me was a better understanding of the “lived experience” of baptized Catholics who had slowly withdrawn or intentionally decided to separate themselves from the worship and community life of the Roman Catholic Church. I was intent to listen to their stories

194 Creswell, Qualitative Inquiry & Research Design, 57-62. Note: A chart further contrasting the characteristics of the five approaches can be found in Creswell’s book, 78-79.

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believing that we cannot address the condition without knowing the symptoms. I did not want to steer the process, I simply wanted to come to a deeper understanding of this situation, and perhaps comprehend to some degree the type of outreach ministry required to slow down this phenomenon.

Hermeneutic Phenomenology would be the best approach to this study and in achieving my goals.

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Part III Naming and Coming to an Understanding of the Processes

Introduction

Having reviewed and identified the research model to be applied in this study, there is a need to delve deeper and seek a more comprehensive understanding of

Hermeneutic Phenomenology. The next few pages provide a brief history and an in-depth look at the steps required when utilizing this approach.

In addition, this section names and fleshes out the abiding concern related to this study: what is it that drives this study and how will the researcher arrive at her destination? Finally, as this is a theological dissertation, the last few pages of this section examines the various theological or ecclesiological methods available to the researcher, and presents the method chosen as well as how it is utilized.

Hermeneutic Phenomenology

The method of Hermeneutic Phenomenology was decided upon following a review of the “contrasting characteristics” of the various methods as outlined by

Creswell. Providing the researcher with five different approaches, 195 the method of

195 The five approaches were outlined above. These five approaches in no way exhaust the options given a researcher. Creswell states, “Those undertaking qualitative studies have a baffling number of choices of approaches. One can gain a sense of this diversity by examining several classifications or typologies” Creswell, Qualitative Inquiry & Research Design, 6.

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phenomenology best describes the steps which permit me to study the data “for significant statements”, to arrive at a better understanding of the spirit of these individuals, and to seek to discover a core reason for this phenomenon.196 The possible discovery of a core reason for this phenomenon will result through the analyzing of the narratives using Creswell’s “simplified version of the Stevick-Colaizzi-Keen method [as] discussed by Moustakas.”197 The method is as follows:

The researcher attempts to set aside his or her personal experience of the phenomenon in order to focus on the participants. From the interviews or other data sources, the researcher creates a list of significant statements from which themes or

“meaning units” are obtained. The researcher then “writes a ‘textural description’ of

‘what’ the participants in the study experienced with the phenomenon.” This would include “verbatim examples”. The “structural description”, explaining “how” the experience happened, is then developed as the researcher “reflects on the setting and context in which the phenomenon was experienced.” Finally, having amalgamated the information obtained, the researcher writes a description of the phenomenon. This incorporates “both the textural and structural descriptions [and produces] the ‘essence’ of the experience [representing] the culminating aspect of a phenomenological study. It

196 Creswell, Qualitative Inquiry & Research Design, 78-79.

197 Ibid., 159. “Dr. Clark E. Moustakas (1923 – 10 October 2012) was an American psychologist and one of the leading experts on humanistic and clinical psychology.” http://en.wikipedia.org/wiki/Clark_Moustakas (accessed March 2014). Creswell utilizes the approach outlined by Moustakas “because it has systematic steps in the data analysis procedure….” Creswell, Qualitative Inquiry & Research Design, 60.

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… tells the reader ‘what’ the participants experienced with the phenomenon and ‘how’ they experienced it (i.e., the context).198

Hermeneutic Phenomenology is a methodology first proposed by Martin

Heidegger (1889 – 1976).199

[This methodology] is concerned with the life world or human experience as it is lived. The focus is toward illuminating details and seemingly trivial aspects within experience that may be taken for granted in our lives, with a goal of creating meaning and achieving a sense of understanding (Wilson & Hutchinson, 1991).200

Like Edmund Husserl (1859 – 1938), the “father of phenomenology”, Heidegger

“recognized the limitations of addressing many significant questions in the human realm within the requirements of [quantitative or] empirical methods and its quest for indubitable truth (Polkinghorne 1983).”201 A philosopher, Heidegger focused on “Dasein”,

198 Creswell, Qualitative Inquiry & Research Design, 159.

199 Susann M. Laverty, “Hermeneutic Phenomenology and Phenomenology: A Comparison of Historical and Methodological Considerations,” International Journal of Qualitative Methods 2, no. 3, 16. http://www.ualberta.ca/~iiqm/backissues/2_3final/pdf/laverty.pdf (accessed May 2009). Laverty noted that D. E. Polkinghorne, in his book Methodology for the Human Sciences: Systems of Inquiry. Albany: State University of New York Press (1983) “supported the use of the term methodology rather than method to describe the use of phenomenological and hermeneutic phenomenological traditions. A methodology is not a correct method to follow, but a creative approach to understanding, using whatever approaches are responsive to particular questions and subject matter.”

200 Ibid., 7.

201 Ibid., 2.

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a German word which in English literally means “Being-there”202 – “’the mode of being human’ or ‘the situated meaning of a human in the world’.”203

In addition to Laverty’s findings, referred to above, I also rely on the six research activities 204 offered by Max van Manen, a professor in qualitative research methods and pedagogy at the Faculty of Education, University of Alberta, Edmonton.

Reduced to its elemental methodical structure, hermeneutic phenomenological research may be seen as a dynamic interplay among six research activities: (1) turning to a phenomenon which seriously interests us and commits us to the world; (2) investigating experience as we live it rather than as we conceptualize it; (3) reflecting on the essential themes which characterize the phenomenon; (4) describing the phenomenon through the art of writing and rewriting; (5) maintaining a strong and oriented pedagogical relation to the phenomenon; (6) balancing the research context by considering parts and wholes.205

As “hermeneutic research is interpretive and concentrated on historical meanings of experience and their developmental and cumulative effects on individual and social levels

… the explicit statements of the historical movements (Barclay, 1992; Polkinghorne),”206

I assess this methodology to be most effective in obtaining the lived experience of the

202 Martin Heidegger, Being and Time, trans. John Macquarrie and Edward Robinson (London: SCM, 1962), 27. Cf. footnote #1 of this cited work regarding the etymology and definition of “Dasein”, as well as the usage of the word by Heidegger.

203 Laverty, “Hermeneutic Phenomenology”, 7.

204 Creswell, Qualitative Inquiry & Research Design, 59, 83.

205 Max van Manen, Researching Lived Experience: Human Science for an Action Sensitive Pedagogy (London, ON: Althouse Press, UWO, 1990), 30-31.

206 Laverty, 15.

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participants in regard to their participation in the faith community and worship life, and their eventual withdrawal from the Church.

When questioning the reason for human science research, van Manen notes that “from a phenomenological point of view, to do research is always to question the way we experience the world, to want to know the world in which we live as human beings.” He then points out that

[r]esearch is a caring act: we want to know that which is most essential to being. To care is to serve and to share our being with the one we love. We desire to truly know our loved one’s very nature. And if our love is strong enough, we not only will learn much about life, we also will come face to face with its mystery.207

It is this “research”, this “caring act” that I aim to carry out through the interview process with those who have left the worship and community life of the Church.

The Abiding Concern

When looking at the nature of lived experience, van Manen writes, “Every project of phenomenological inquiry is driven by a commitment of turning to an abiding concern.”208 Referencing Heidegger, he states that: “To think is to confine yourself to a single thought that one day stands still like a star in the world’s sky.”209

207 van Manen, Researching Lived Experience, 5-6.

208 Ibid.

209 Martin Heidegger, Poetry, Language, Thought, trans. Albert Hofstadter (New York: Harper and Row, 1971), 4.

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So phenomenological research is a being-given-over to some quest, a true task, a deep questioning of something that restores an original sense of what it means to be a thinker, a researcher, a theorist. … It is always a project of someone: a real person, who, in the context of particular individual, social, and historical life circumstances, sets out to make sense of a certain aspect of human existence. … A phenomenological description is always one interpretation, and no single interpretation of human experience will ever exhaust the possibility of yet another complementary, or even potentially richer or deeper description.210

Keeping Heidegger’s statement in mind, there is a need to ask: who is my abiding concern and what life circumstances surround that concern?

The abiding concern in this study is the increasing number of Roman

Catholics who are no longer participating in the worship and community life of the Roman

Catholic Church. Recognizing that “phenomenology is an interpretive process in which the researcher makes an interpretation of the meaning of the lived experience”,211 I “describe personal experiences with the phenomenon under study” prior to moving ahead. This first step is in accordance with Creswell’s simplified version of the Stevick-Colaizzi-Keen method (see above) which is used in the analysis of the phenomenon.212

The abiding concern began as a seed during the Parish Reorganization process in the Diocese of London. The process of suppressing parishes and closing church

210 van Manen, Researching Lived Experience, 31.

211 Creswell, Qualitative Inquiry & Research Design, 59.

212 Ibid., 159.

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buildings was difficult for the bishops of London,213 as they were beginning to realize the various forms of acceptance or lack thereof by the people across the diocese. Along with the bishops, the priests and the lay leadership of the diocese grappled with the difficult situations being considered and painful decisions reached. The effect it had on the clergy and the laity could honestly be considered as “mixed”. Some viewed this as an opportunity for a new beginning particularly if their parish was being clustered (paired with another parish) rather than suppressed. Time and again, however, the painful stories would be heard of individuals and families who had made the intentional decision to withdraw from the Roman Catholic Church. The reasons were many and varied; for some, the closing of their church building was the last straw.

The abiding concern became more personal as I observed many young men and women who I watched grow in the community of faith slowly disengage themselves from the parish life as they left their parents’ home to attend university or college, or to begin a career. No longer having to abide by the house rules, gave them the freedom they sought to make that final break from the church community. The abiding concern continues to escalate as I watch family members and friends who had been active in parish life become another member among the many withdrawing from the worship and community life of the Church.

213 Most Reverend R. Anthony Daniels served as the Auxiliary Bishop of the Diocese of London from November 9, 2004 until April 11, 2011, at which time he was appointed Bishop of the Diocese of Grand Falls, Newfoundland.

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Inductive Ecclesiology

In addition to hermeneutic phenomenology, I utilize an inductive method of ecclesiology in this study. Based on Lonergan’s model, it is important to keep in mind what he himself has to say about models:

By a model is not meant something to be copied or imitated. … It is simply an intelligible, interlocking set of terms and relations that it may be well to have about when it comes to describing reality or to forming hypotheses. …method offers not rules to be followed blindly but a framework for creativity.”214

Donna Teevan, an Associate Professor of Theology and Religious Studies at

Seattle University, points out that “[a]s theology increasingly employs empirical studies and enters into cross-disciplinary dialogue, especially with the social and natural sciences, it becomes imperative that theologians develop sophistication in empirical method.”215

Looking at a “few ideas offered by the physicist Albert Einstein (1879-1955) and the Jesuit theologian and philosopher Bernard Lonergan (1904-1984)”, Teevan writes:

Einstein recommended that to understand what physicists do we not listen to what they say but watch what they do (Einstein 1982, 270). Nonetheless, Einstein himself wrote quite incisively about epistemology and method in physics. Lonergan wrote extensively on epistemological matters and developed a generalized empirical method for theology that he based on his understanding of scientific method.216

214 Bernard J. F. Lonergan, Method in Theology (New York: Herder and Herder, 1972), xii. For a more detailed reading on Lonergan’s understanding of “model”, cf. Method in Theology, 5-6.

215 Donna Teevan, “Albert Einstein and Bernard Lonergan on Empirical Method” Zygon 37, no. 4, (December 2002): 873. http://journals1.scholarsportal.info.myaccess.library.utoronto.ca/tmp/15756827348649095567.pdf (accessed April 2013).

216 Ibid., 874.

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In regard to this empirical method, Lonergan writes: “A theology is a product not only of the religion it investigates and expounds but also of the cultural ideals and norms that set its problems and direct its solutions.” Noting the move from a deductive method to an empirical science, Lonergan points out that: “[theology] has become an empirical science in the sense that Scripture and Tradition now supply not premises, but data”, a data which must be “viewed in its historical perspective [and] interpreted in the light of contemporary techniques and procedures.”

Where before the step from premises to conclusions was brief, simple, and certain, today the steps from data to interpretation are long, arduous, and, at best, probable. An empirical science does not demonstrate. It accumulates information, develops understanding, masters ever more of its materials, but it does not preclude the uncovering of further relevant data, the emergence of new insights, the attainment of a more comprehensive view. 217

B. Kevin Brown, a PhD. candidate at Boston University, and a member of the “Emerging Theologians”, in recognizing the evolution of this empirical science, writes,

In the last decade the inductive method of ecclesiology has been seen, in Catholic theology, most prominently in the works of Roger Haight, Gerard Mannion, and Paul Lakeland. With roots in the theological method of Bernard Lonergan and the historical ecclesiology of Joseph Komonchak, an inductive ecclesiology begins with the lived experience and practice of a local church and moves outward to the development of constructive ecclesiological proposals and models.218

217 Bernard Lonergan, “Theology in Its New Context” in A Second Collection, ed. William F. J. Ryan and Bernard J. Tyrrell (Philadelphia, PA: Westminster Press, 1974), 58-59.

218 B. Kevin Brown, “The Local and Universal Churches: Expressing Catholicity Through Their Reciprocity,” in Visions of Hope: Emerging Theologians and the Future of the Church, ed. Kevin J. Ahern (Maryknoll, NY: Orbis Books, 2013), 192.

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This study applies the inductive method of ecclesiology by listening intentionally to “the lived experience and practice of [the] local church” relayed through the interviews.

Considering the data provided, the method is further utilized to make some judgements on how ecclesiology might be reconsidered to address the current culture and practices.

Ecclesiology From Below

Theologian, Roger Haight, refers to a “method of correlation” as he seeks to develop “an ecclesiology from below”. 219 The “Ecclesiology from Below” follows

Haight’s referral and explanation of an “Ecclesiology from Above”.220

In order to provide us with a comparison between the two methods, it would be helpful to briefly note the six characteristics of an ecclesiology from above:

(1) A-historical Context – "... to characterize the invariant and invariable essence, nature, or substance of the Church"; (2) Specific Church as Object or Principle of Interpretation – in this case Haight has in mind "a Roman Catholic ecclesiology from above";

(3) Foundation in Authority; (4) Origin of the Church Understood in Doctrinal Terms;

(5) Christocentric; and (6) Structures and New Ministries – Haight views these as

219 Roger Haight, Christian Community in History, Volume 1: Historical Ecclesiology (New York: Continuum, 2004), 26.

220 Ibid., 18-25. In regard to an “Ecclesiology from Above”, Haight notes that, “A specific ecclesiology which in several respects exemplified this ideal construct is Ludwig Ott, “The Church,” in Fundamentals of Catholic Dogma, (St. Louis: B. Herder Book Co., 1964), 270-324. This Roman Catholic ecclesiology was written prior to the Second Vatican Council and has in many respects been superceded by the ecclesiology of that council. This makes it a good contrasting background for describing ecclesiological method today, for it represents an ecclesiological method that is no longer operative, and this allows for a nonpolemical representation.” (Haight, Christian Community in History, Volume 1, 18).

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"hierarchal". 221 Haight points out that ecclesiology from above “tends to be exclusive in the sense that defining the Church means setting forth the limits or frontiers beyond which is non-church or a defective embodiment of it.”222

In contrast, Haight “[indicates], with reference to each of the six elements of an ecclesiology from above, various historical and cultural forces which point toward and even demand a different way of thinking.”223 (1) The Historical Context of Ecclesiology views “theology as a method of correlation.” In contrast to the first characteristic of an ecclesiology from above, Haight concludes that “an a-historical ecclesiology no longer makes sense in a historically conscious and critical culture.”224 (2) The [Primary] Object of

Ecclesiology is the empirical church, “the concrete community that exists in history.” The additional objects listed by Haight are: human reality, theological reductionism, a simultaneously historical and theological reality, the universal Church, the part-whole dialectic which realizes that “the church as a whole and the church in each of its instantiations give rise to two distinct perspectives on the church which always mutually interact and influence each other”, and the presence of a pluralism of ecclesiologies.225

(3) The Method of Ecclesiology incorporates the (a) historical, (b) sociological,

221 Haight, Christian Community in History, Volume 1, 19-25.

222 Ibid., 19.

223 Ibid., 26.

224 Ibid., 26-35.

225 Ibid., 35-44.

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(c) theological, (d) apologetic, and (e) hermeneutical factors.226 (4) Sources of Ecclesiology are found in the written records of scripture, church history, the confessional doctrine, and human experience.227 (5) The Role of God as Spirit in Ecclesiology “suggests more the work of God from within the community [and] less [of] an external power operating on the community.”228 (6) The Historicity of the Church – “A formal structure may remain in place, but its meaning and function shift. Values and ideals of one age and culture are never the same in others, even when the words remain the same. The language of belief, doctrine itself, takes on new meaning in new situations.”229

Noting that theology is a hermeneutical discipline, Haight observes that ecclesiology “always consists in going back to the history of the Church and bringing forward its self-understanding by interpretation and appropriation.” He goes on to state that,

This must be done in such a way that that understanding is relevant to the world or situation in which the Church exists at any given time. Such interpretation always involves, however implicitly, some form of a method of correlation. And this entails bringing into conjunction the data about the Church from tradition and the present-day context or situation within which current understanding must unfold.230

226 Haight, Christian Community in History, Volume 1, 44-48.

227 Ibid., 48.

228 Ibid., 52-54.

229 Ibid., 54-56.

230 Ibid., 48.

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Moving Toward an Inductive Ecclesiology

Gerard Mannion, in realizing that “the Catholic Church has been left somewhat in limbo since Vatican II and awaits an energizing ecclesiological vision for the future”,231 has peered into the various methods of ecclesiologies which have emerged over the past fifty years.

[M]ost notably [are] the now legendary clashes between the various ecclesiologies “from above” and “from below,” the wrangling over what constitutes an authentic ecclesiology of “communion,” differences that might perhaps be termed the Communio and Concilium visions of the Church (understood respectively as more conservative and progressive, although the terms are too descriptively limiting). Or, as Eamonn Conway has termed it, there is an “essential faultline” in the Church today that, despite dealing in ideal types, nonetheless does capture the two main “camps” within which most ecclesial and ecclesiological perspectives fall, namely aggiornamento contra ressourcement and correlation contra rupture.232

Referring to Haight’s defining characteristics of an ecclesiology from below, Mannion notes that in addition to being “concrete, existential, and historical”, one which takes a

“genetic approach”, and focuses on “the social and historical situation within which the

Church exists”, this ecclesiology remains “a theological discipline ‘and as such cannot be

231 Gerard Mannion, Ecclesiology and Postmodernity: ix.

232 Ibid., 31-32. His Eminence Walter Cardinal Kasper notes that the issue of “the relationship between the universal church and the particular (local) churches is a burning question today” among Catholic theologians. “In 1999 I published my opinion in an essay ‘On the Office of the Bishop.’ In 2000 Cardinal Joseph Ratzinger responded in a lecture ‘On the Ecclesiology of the Second Vatican Council’ and took a highly critical stance against my position. Since the resolution of the issue has far-reaching consequences, the debate should continue.” Walter Kasper, “On the Church: A Friendly Reply to Cardinal Ratzinger”, America, (April 23 – April 30, 2001; 184, 14; Research Library Core), 8. Cf. Joseph Ratzinger, “The Local Church and the Universal Church: A Response to Walter Kasper”, America 185, 16, (November 18, 2001): 7-11; and Kilian McDonnell, O.S.B., “The Ratzinger / Kasper Debate: The Universal Church and the Local Churches”, Theological Studies 63, 2, (June 2002): 227-250.

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reduced to conclusions that can be generated by history or sociology alone’.” In reflecting on Haight’s findings, Mannion concludes that “it is important to discern precisely how the historical and sociological aspects relate to the theological dimension of [an inductive ecclesiology].”233

In his latest book on Engaging Theology, Paul Lakeland, author and director for Catholic Studies at Fairfield University, Connecticut, writes:

When you do ecclesiology, there really are only two possible ways to go. You can start with a definition of the Church and use it to evaluate where the Church is and where it is not, where it is faithful to the tradition and where it is not. Or you can start by looking at all the places that claim the name “church,” prepare a composite description of them, and then formulate your more theoretical understanding of Church. You can work from above or below, deductively or inductively. … The assumption that deductive approaches are rigorous and inductive methods are woolly headed romanticism needs to be challenged in the strongest possible terms.234

I imagine it is exactly this challenge that Amanda Osheim, and the other “emerging theologians” are willing to take on. Osheim, an assistant professor of theology at Loras

College, Dubuque, Iowa, begins her article, The Local Church in Dialogue, by stating:

While dialogue is often cited as an important factor within current approaches to ecclesiology, the practice of dialogue in the life of the Church requires further reflection and development. Discernment of the sensus fidelium highlights multiple voices of authority and calls the faithful to receive one another in a dialogue reflective of diverse baptismal vocations. The need for dialogue among lay ecclesial ministers, lay theologians, and bishops offers the opportunity for critical reflection on

233 Gerard Mannion, Ecclesiology and Postmodernity, 32-33. Cf. Roger Haight, Christian Community in History, Volume 1, 4-5.

234 Paul Lakeland, Church–Engaging Theology, p. 120.

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the structures and principles necessary for an orthopraxis of reception in the life of the local church.235

Such a dialogue or “orthopraxis of reception” calls the participants to implement the art of spiritual conversation; a conversation which must encompass intentional listening and the willingness to be open to the spirit of discernment. Such a conversation allows the participants to question the outcomes of progression related to the issue at hand as opposed to having to limit the dialogue to a set juridical structure. Perhaps we are beginning to see such an inductive structure of dialogue emerge in the Roman Catholic

Church through Pope Francis as we have experienced a consultative process to Synods as opposed to a deductive process.236

Lakeland would seem to support Osheim’s orthopraxis of reception as he refers to Lonergan’s “notion of change”:

The classicist mind-set, which deals in universals or essences, is not the only way to go. “One can begin,” [Lonergan] writes, “from people as they are.” Human beings construct their lives out of all kinds of intentional acts by which they seek meaning, and human communities are formed out of “common meanings.” These meanings are not some “stock of ideal forms subsistent in some Platonic heaven” but, rather, “the hard-won fruit of man’s advancing knowledge of nature, of the gradual evolution of his social forms and of his cultural achievements.” We need to apprehend humankind “as a concrete aggregate developing over time,” where intentionality or meaning is “a constituent component of human living,” which is of its nature “shifting, developing, going astray, capable of

235 Amanda C. Osheim, “The Local Church in Dialogue: Toward an Orthopraxis of Reception,” in Visions of Hope, ed. Kevin J. Ahern, 181.

236 Cf. APPENDIX H. (Progression of Consultation for the Fourteenth Ordinary General Assembly of the Synod of Bishops)

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redemption.” Historicity, then, leads to “an exigence for changing forms, structures, methods.”237

The methodologies, therefore, that are to be used in this research are hermeneutic phenomenology and inductive ecclesiology. In harkening to the voices, I listen intently and attentively to the stories, to the lived experience of those who, for whatever reason, no longer participate in the worship and community life of the Church.

Their stories will be heard again as I transcribe each of the interviews, and their voices will echo as I read through the transcriptions, time and again, to find the commonalities in their stories – the “common meanings” – and then to recognize the individual and personal experiences of the participants.

The method of inductive ecclesiology is utilized by intentionally listening to the participants’ experiences as well as to their ideas or recommendations related to the community of faith. Not wanting to deduce the issues feeding the phenomenon and the future of the Church, suggestions have been shared and proposals put forward as the participants contemplated on what, if anything, might make them consider returning to the community of faith. These will become more evident as the process of data analysis is done and the findings shared.

Through it all, there is also a need to keep in mind the cultural milieu in which we are living. To address the current culture, John XXIII realized the need for change. As indicated in Chapter One, that which emerged from the Second Vatican

237 Paul Lakeland, Church–Engaging Theology, 122. Cf. Bernard Lonergan, A Second Collection, 3-6.

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Council was not appealing to all, many were left questioning that which had been constant in their life. As a result many individuals – laity as well as the ordained – began to withdraw for the institutional Church. Currently, in this 21st century, individualism, materialism, and secularism surround us and are the norm. The sense of commitment and loyalty can tend to be secondary to many. There is also a need to recall and uphold the teachings of the Church which oftentimes run contrary to today’s culture.

But the dialogue must begin if we are going to envision a new vitality within the Church. On Thursday, January 23, 2014, the Church celebrated the 48th World

Communications Day. Pope Francis states:

To dialogue means to believe that the 'other' has something worthwhile to say, and to entertain his or her point of view and perspective. Engaging in dialogue does not mean renouncing our own ideas and traditions, but the claim that they alone are valid or absolute.238

There is a need to heed the voices from both sides … attentively and intentionally.

238 Pope Francis, Communication at the Service of an Authentic Culture of Encounter, 48th World Communications Day (Vatican City: January 24, 2014). http://www=.news.va/en/news/popes-message-for- the-48th-world-day-of-social-com (accessed January 24, 2014).

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Conclusion

This chapter looked briefly at the current situation within the Diocese of

London and the abiding concern which led me to delve deeper into the phenomenon being addressed in this dissertation. It focused on the processes to be used, particularly

Holy Conversation, and the need for intentional listening as well as discernment. Finally, following the review of various methodologies available to such a study, the chosen methods of Hermeneutic Phenomenology and Inductive Ecclesiology have been researched and further examined.

At the beginning of the Second Vatican Council, Pope John XXIII set out by

“redefin[ing] [the Church] concerning structure and faith” and elucidating the fact that

“the Church does not exist for itself, but for the world for which it must radiate the light of Christ.”239 It is this same spirit which I seek to emulate and reawaken as I listen to the stories of the Lost Ones. The dialogue which must take place and the orthopraxis of reception must occur at many levels. It cannot be held solely at the level of theologians and the ordained; it must, wherever possible, include the voices of the laity.

As I move forward, I seek to dialogue with the laity, and through the grace of the Holy Spirit, listen attentively to the voices of the Lost Ones.

239 Benigni and Zanchi, John XXIII: The Official Biography, 388.

Chapter Four

Part I Moving From Processes to Practice

Introduction

Thus far we have looked briefly at the history of the Second Vatican Council and touched upon some of the documents which emerged from it. In addition, we have seen how the effected change, both at the level of the universal and local Church, may have influenced the movement of the baptized Catholic away from the worship and community life of the Church. We then delved into the Sacred Scriptures and assorted theological writings which pertain to or address the phenomenon of the Lost Ones. In the last chapter, we looked at the methodologies to be utilized, how they are to be employed, and the “abiding concern” which motivates me, as the researcher, in this study.

Moving forward, and in keeping with Moustakas’ 1994240 approach to the

Stevic-Colaizzi-Keen method, referred to by Creswell, this chapter initially aims to “set aside [my] personal experiences (which cannot be done entirely) so that the focus can be directed to the participants in the study.”241 It then outlines: (1) the processes taken in obtaining the participants to take part in the study, (2) the interview sessions, (3) the

240 Cf. C. Moustakas, Phenomenological Research Methods, (Thousand Oaks, CA: Sage, 1994) referenced in Creswell’s, Qualitative Inquiry & Research Design.

241 Creswell, Qualitative Inquiry & Research Design, 159. 124

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transcribing, and (4) the data analysis. By the end of this chapter, the reader should have a clear understanding of the steps taken to obtain the “essence” of the phenomenon.

The Researcher’s Personal Assumptions and Biases

Taking on such an endeavour, the researcher cannot help but have personal experiences or assumptions moving into the process. It is therefore necessary to name these assumptions in order for the reader, as well as the researcher, to have a clear understanding of where the research is stemming from and what personal biases the researcher may hold.

My personal assumptions are as follows:

 That some people perceive a lack of hospitality or sense of community in their

local parish, particularly as smaller parishes are becoming a thing of the past

predominantly in urban areas.

o As in the secular world, the loss of the small parish has often resulted in

the absence of “personal knowledge” of the parishioner by pastoral team

members; the person in the pew is, oftentimes, an unknown entity in the

“big-box” parish.242

 That individuals would be willing to share their faith journey with a “stranger”.

242 “Big-box parishes” is a term I often used when referring to the evolution of the larger parishes as a number of smaller parishes are suppressed and their boundaries absorbed. As a result, registered families can number as many as two or three thousand. It becomes impossible, therefore, for both the parishioners and the pastoral team members to know the community members personally as they did in a smaller parish setting.

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The personal biases which I hold are that I am a white, first-generation

Canadian woman of European descent in my mid-50s whose parents are both Roman

Catholic. Married for more than 30 years, my husband and I practise our Catholic faith, attend the Sunday Eucharistic celebration weekly, and have raised four sons in the Roman

Catholic faith. In addition, I have regularly taken part in parish ministries, held membership on various committees and councils, and have worked for the Roman

Catholic Church for most of my adult life. As a result of my upbringing and my personal faith traditions throughout my adult life, I may hold a certain understanding and predisposition when it comes to the practice of one’s faith in the Roman Catholic Church.

For instance, I hold that with Baptism and Confirmation comes a responsibility and commitment that we are to observe and not take lightly; this extends not only to the recipient of the sacrament but to those who are journeying with the individual – parents and godparents at Baptism, and sponsors at Confirmation. I maintain that we are to observe the Lord’s Day with weekly attendance to the Sunday liturgy and the need to celebrate the sacrament of Reconciliation prior to receiving the Eucharist when one’s absence from the Sunday liturgy is intentional, as well as the celebration of the sacrament of Reconciliation regularly. Saying this, however, I strive not to be judgemental of those who do not adhere to my personal practices, and seek to be a welcoming presence to those I encounter through my employment within the Church and to all who come to the

Sunday celebration.

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Introducing the Phenomenon

At various points throughout this dissertation, I noted the need to listen intentionally and attentively to the stories of the Lost Ones if the Church is to effectively minister to them. A number of individuals have challenged me on this, stating that we already know what we will hear; i.e.: we need to allow for married and/or women priests, as well as permit the ordination of women as deacons; certain marriage situations prohibit individuals from taking part in the sacraments or may leave individuals and couples feeling unwelcomed or uncertain as to their place in the community; a member of the pastoral team or the congregation said something that cannot be forgiven; the clergy sexual abuse scandal … these name but a few. As noted above, my personal primary assumption is the perceived lack of hospitality or sense of community. This assumption is held not only by me but by others who have indicated this to me in casual dialogue. This seems to be particularly the case as a number of smaller parishes are becoming a thing of the past and larger parishes are being created. With the declining number of priests available to minister to the individual parishes, along with the decline in church membership, a number of dioceses are suppressing smaller parishes with the intent of building more vibrant communities of faith by having one parish assume the boundaries of the suppressed parishes. I often refer to the parishes that now minister to as many as two or three thousand registered families as big-box parishes.

The churches of the Diocese of London have gone through times of scandal and reorganization in the past fifteen or more years which have led to deep-seated anger,

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hurt, grief, and feelings of alienation on the part of many of their baptized members. Not only is it vital to listen attentively to their stories but, more importantly, many of the Lost

Ones are waiting for the opportunity to be heard with an open mind and a listening heart.243 In making this opportunity available, it is imperative for me to make my role clear and in no way indicate that I am an agent of the Church who could effect change, but rather that I am a researcher interested in hearing the stories of those who have left the

Church.

Obtaining Approval from the Office of Research Ethics

The process of obtaining approval from the University of Toronto’s Office of Research Ethics, necessary to move forward with my study, alerted me to the rigour with which research on human subjects is scrutinized by the Board Members. Their care for the study participants is thorough and ensures full disclosure, and that participants were interviewed in safe and neutral locations.

In the Letter of Consent (cf. APPENDIX L), I fully disclosed my position in the

Diocese of London, and the following paragraph was inserted in bold print.

The participant must understand that this interview is to uncover general causes for the withdrawal from the Church and not to uncover specific allegations relating to third parties. Should any information be disclosed by the interviewee around the abuse of a

243 Byron, “On Their Way Out”. Byron writes: “I devoted a recent column to the exit interview idea and was inundated with responses from readers. Many indicated that they had been waiting to be asked why they left. The high response rate is all the more unusual because the column appears only in diocesan newspapers around the country.” More recently, Kaya Oakes (author and teacher of writing at the University of California, Berkley), expressed a similar sentiment in her article, “The ‘Nones’ Are Alright”, America 208, no. 5, June 17, 2013, http://www.americamagazine.org/issue/article/nones-are-alright (accessed June 21, 2013).

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minor – be it the abuse of the participant or another individual, the interview will be terminated immediately upon the disclosure. If there is a suspicion of an abuse of a minor, who is less than 16 years of age, I will have the duty to report this to the Children’s Aid Society. As an employee of the Diocese of London, it will be my duty to also report any current or past allegations to the Chair of the Sexual Misconduct Committee of the Diocese of London. Contact information for the Chair of the Sexual Misconduct Committee and / or a psychologist whose expertise is abuse and relationship issues will be provided to the interviewee.

Having received the necessary approval 244 , I was free to begin the search for study participants.

Seeking Out the “Lost Ones”

In this process, I sought to provide an open mind and a listening heart to learn the stories of the Lost Ones. Through my past ministry as Executive Assistant to the

Bishop, I am confident that I have obtained and honed the skills necessary to listen attentively and intentionally. Looking to active members of my home parish – Holy Family

Parish, London, Ontario – I asked the members of the congregation to extend to their family members or friends who are no longer attending Sunday Mass the invitation to tell their story. Inviting them to a safe environment, I would meet with 15 – 20 individuals for a one-on-one conversation centring on their reason(s) for withdrawing from the worship and community life of the Church.

I placed an invitation to this study in the 2013 Easter Sunday Holy Family

Parish bulletin.245 On occasion, during the weeks that followed, an announcement was

244 Cf. APPENDIX I. (University of Toronto Ethics Approval received February 28, 2013)

245 Cf. APPENDIX J. (Bulletin Insert – Invitation)

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placed in the parish bulletin to remind the parishioners of this invitation.246 Not receiving the response I had hoped for, I was invited to share the homily with the pastor of Holy

Family Parish, London, at all weekend liturgies on Pentecost Sunday 2013 (six weeks after the initial invitation was extended). As the pastor focused on the desire of God to make

His home within us, he expanded on how oftentimes people do not feel at home in their own parish. Drawing on his thoughts, I spoke about the need to provide a ministry of outreach to our friends and family members who have stayed away, for whatever reason, from the Sunday Eucharistic celebration. I concluded by explaining to those gathered a little about the doctoral study I am undertaking and requested their support and prayers.

I attended and spoke at all five liturgies that weekend. Following each celebration, I made myself available in the narthex (gathering space) of the church for anyone who had any questions or simply wanted to talk about the study. People lined up after each Mass to either wish me well or to share a story of a loved one who had withdrawn from the church but who “in no way” would take part in the study. Some shared their attempt to have a son, daughter, or spouse tell their story but their request went unheeded. Others spoke of the pain or anger experienced by individuals they knew who were no longer going to church or the pain and sorrow they themselves felt as their loved one continued to decline the invitation to attend church. I would listen for 30 – 45 minutes after each liturgy. Many prayers were promised on that Sunday for the success

246 Cf. APPENDIX K. (Bulletin Announcement)

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of the study. Some individuals took it upon themselves to extend the invitation to family and friends using social media such as Facebook.

An email address was provided in the invitation and bulletin announcement, allowing the interested individual to connect with me directly, without necessarily having to inform their family member or friend that they had decided to accept the invitation to take part in the study. Additional information regarding the study and the researcher was available on the parish website during the time of the search for participants.

The initial meeting with the majority of the participants was online; some who took part in the study were already known to me. It is important to note that I made a decision, at the beginning of the process, not to include family members in the study.

Correspondence with all participants took place via email. Upon receipt of their enquiry about the study and the response to any initial questions, the participant was sent an

Initial Questionnaire (cf. APPENDIX G); this ensured that the participant met the criteria of the study as approved by the Office of Research Ethics. Once this was confirmed, the date and time for the face-to-face interview was set. A maximum of two hours was allotted for each interview, in a place that met the requirements of the Safe Environment Policy of the Diocese of London, and the provisions of the Ethics Review Board.

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Prior to beginning the interview, I would ask the participant to read the

Letter of Consent247 and, if they agreed, to sign it. I reviewed briefly the steps we would be taking over the next hour or so, and asked if there were any questions on their part.

Once the participant was comfortable with the process as described for the interview, the tape recorder was turned on and the interview began with a few basic questions:

(1) Please state your name. If I were to quote you, I would only use first names; would you prefer I use an alias? (2) How old are you? (3) How long has it been since you attended

Mass at a Roman Catholic Church apart from Christmas, Easter, a funeral, wedding, or other special occasion? (4) Do you still consider yourself a Roman Catholic? (5) Thank you; now please share with me your faith journey bringing us to the present.

Except for points of clarification, the sharing of their faith story was uninterrupted. As explained to the participant prior to beginning the interview, notes were taken only to remind me of something that I would like to come back to once they had completed their story. If not covered during their narrative, the following questions would be asked prior to completing the interview: (1) Do members of your family or friends still attend Mass at the Roman Catholic Church? (2) What was your participation in the life of the Church like prior to your withdrawal (regular church attendance, participation in social events, committees, ministries, etc.), and how long did you actively participate? (3) Since your withdrawal from the Roman Catholic Church, do you worship

247 Cf. APPENDIX L. (Letter of Consent)

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with another faith community? Still pray? Still have a sense of spirituality? (4) Is there an aspect of the faith / sacramental and community life that you miss since withdrawing from the Roman Catholic Church? (5) Are there things that the Church could have done to reach out to you more personally? (6) Is there anything that might make you consider returning to the worship and community life of the Roman Catholic Church? (7) Is there anything more that you would like to add before we end this session?

The interviews were transcribed verbatim. Following the transcription, the document was returned to the participant, by email, for review. At this point, the participant was free to make any amendments or additions. As outlined in the Letter of

Consent – APPENDIX L, following receipt of the transcription the individual had a three- week window during which they could inform me of their decision should they decide to withdraw their participation from the study.

All audio recordings, Initial Questionnaires, signed Letters of Consent, and transcribed documents are kept in a locked cabinet accessible only to me. Digital documents are password protected on a personal computer, with a copy on an encrypted

USB drive which is also kept in the locked cabinet noted above.

Having received the final approval from the participants, I worked with a statistician to assist me with the compilation of figures needed for the study. The fact that their stories would be made available to another individual for the purpose of data analysis or “coding” was stated in the Letter of Consent – APPENDIX L. Though this was stated in the Letter of Consent, all personal or identifiable information was removed from

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the printed documents prior to handing them over for review of the data. Through the process of data analysis, I sought possible common denominators or threads which ran through these stories, as well as appreciating the diversity of the participants’ experiences.

Conclusion

Being attentive to the “human experience as it is lived,” and intentionally listening to the lived experience, implements the method of Hermeneutic

Phenomenology. Keeping in mind the historical perspective of the Church and applying the “orthopraxis of reception,” we begin to experience an Inductive Ecclesiology – a departure from the juridical structure to a progressive dialogue amongst members of the community. As noted above, it may be possible that the Roman Catholic Church recently caught a glimpse of this progressive dialogue being put into practise as Pope Francis reached out to the laity around to the world, inviting them to respond to a survey in preparation for the Extraordinary Synod on the Family set to take place in October

2014.248 This dissertation is another example of progressive dialogue as I seek to make the movement from presuming the causes surrounding and feeding this phenomenon to listening to the voices of those who have experienced the phenomenon. By considering

248 Synod of Bishops, Third Extraordinary General Assembly, Pastoral Challenges to the Family in the Context of Evangelization: Preparatory Document, 2013. This practice was repeated as Pope Francis prepares for the Fourteenth Ordinary General Assembly of Bishops to be held October 4-25, 2015.

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what has been said to me by the participants of this study, I find myself raising questions and possible critiques around the Church’s current ecclesiology.

The next section will provide the reader with an opportunity to “meet” the participants and come to know the make-up of those who willingly took part in this study.

It will also provide a glimpse into the steps taken to execute the interview process.

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Part II Meeting the Participants: Online and In Person

Introduction

The heart of this paper is the individuals who, for whatever reason, have left the worship and community life of the Roman Catholic Church. In order to get a more accurate picture of them, therefore, it is important to ensure that the participants represent various ages and walks of life. The section that follows briefly introduces the participants of the study group and takes the reader through the interview process.

Demographic of Participants

Upon extending the invitation, the response was extremely slow. Within the first few weeks, only three responses were received and they were all female.

Following the occasion to speak to the congregations of Holy Family Parish on Pentecost

Sunday 2013, and the move by individuals to post the invitation on Facebook, a more enthusiastic response was received. At one point, I was receiving new responses almost daily. In total, nineteen (19) individuals inquired about the study; of the nineteen, one did not return the Initial Questionnaire and a follow-up with that individual resulted in no response. Eventually, with eighteen (18) participants, I decided I had achieved a representative group. The general make-up of the group was as follows:

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TABLE 1 AGE RANGE OF PARTICIPANTS Female Male Total In Years Amount Percentage Amount Percentage Amount Percentage 20 - 30 4 22.2 2 11.1 6 33.3 31 - 45 1 5.6 4 22.2 5 27.8 46 - 60 2 11.1 0 0.0 2 11.1 61 - 75 3 16.7 2 11.1 5 27.8 Percentage 55.6 44.4 100.0 Total 10 100% 8 100% 18 100%

TABLE 2 MARITAL STATUS OF THE PARTICIPANTS Marital Status 20 - 30 31 - 45 46 - 60 61 - 75 % Total Notes Female Single / Engaged 2 0 0 0 11.1 2 1 (61 - 75 years) Married 2 2 0 3 38.9 7 Twice Divorced Divorced 0 0 0 0 0.0 0 Common Law 0 0 1 0 5.6 1 Same-Sex First marriage in 0 0 1 0 5.6 1 (Divorced & Re-married) Catholic Church Male Single / Engaged 1 1 0 0 11.1 2 Married 1 1 0 2 22.2 4 Divorced 0 1 0 0 5.6 1 Common Law 0 0 0 0 0.0 0 Percentage 33.3 27.8 11.1 27.8 100.0 18 Total 6 5 2 5 100% 18

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TABLE 3 AGE AT WHICH PARTICIPANT WITHDREW FROM THE ROMAN CATHOLIC CHURCH Current Age 20 - 30 31 - 45 46 - 60 61 - 75 Total Percentage Female High School (13 - 18 years) 2 0 0 0 2 11.1 University / College (19 - 25 years) 2 0 0 0 2 11.1 Adult (26 years +) 0 1 2 3 6 33.3 Male High School (13 - 18 years) 1 2 0 0 3 16.7 University / College (19 - 25 years) 1 2 0 0 3 16.7 Adult (26 years +) 0 0 0 2 2 11.1 Percentage 33.3 27.8 11.1 27.8 100.0 Total 6 5 2 5 18

TABLE 4 NUMBER OF YEARS THE PARTICIPANT HAS BEEN AWAY FROM THE R.C. CHURCH Current Age 20-30 31-45 46-60 61-75 Total Percentage Female Less than 5 years 0 1 0 0 1 5.6 5 - 10 years 3 0 0 0 3 16.7 More than 10 years 1 0 2 3 6 33.3 Male Less than 5 years 1 0 0 0 1 5.6 5 - 10 years 1 0 0 0 1 5.6 More than 10 years 0 4 0 2 6 33.3 Percentage 33.3 27.8 11.1 27.8 100.0 Total 6 5 2 5 18

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TABLE 5 PARTICIPANTS WHO STILL CONSIDER THEMSELVES ROMAN CATHOLIC Female Male Total Age Range Amount Percentage Amount Percentage Amount Percentage 20 – 30 years 2 11.1 1 5.6 3 16.7 31 – 45 years 1 5.6 2 11.1 3 16.7 46 – 60 years 1 5.6 0 0.0 1 5.6 61 – 75 years 1 5.6 0 0.0 1 5.6 Totals 5 27.8 3 16.7 8 44.4

TABLE 6 PARTICIPANTS INVOVLED IN ANOTHER FAITH COMMUNITY Female Male Percentage Total Age Range Single Married Divorced Single Married Divorced 20 - 30 years 0 1 0 0 1 0 11.0 2 31 - 45 years * 0 0 0 0 1 0 5.6 1 46 - 60 years 0 1 0 0 0 0 5.6 1 51 - 75 years ** 0 1 0 0 2 0 16.7 3 Percentage 0.0 16.7 0.0 0.0 22.2 0.0 38.9 7 * One married female (31 - 45) attends a non-denominational church occasionally ** The married female (51 - 75) has recently returned to the Roman Catholic Church

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Interview Process

All participants were polite and amicable, and the majority were actually happy to have the opportunity to share their faith story. The shortest interview ran for thirteen minutes, the longest for almost one and a half hours; most were around the one- hour mark.

Upon arrival, the Letter of Consent (cf. APPENDIX L) was read and signed. No concerns were raised in regard to the content of the letter by any of the participants.

Following the clarification of particulars and ensuring that the participant had no further questions or concerns, we agreed to turn on the tape recorder. I began the process by asking a few initial questions (cf. APPENDIX F) and then the participant shared with me their faith journey to date. Most did not require any guidance or prompting in regard to what was being asked of them; some even came to the interview prepared with notes.

Upon the completion of the narrative, clarification was sought on any particular issues and then, if the topics were not addressed, I would ask the closing questions (cf. APPENDIX F). The majority of the participants expressed gratitude for the time taken to listen to their story, and most stayed around to chat following the completion of the interview. This gesture assured me of the participant’s comfort level and interest in the study, as well as their desire to talk about their spiritual life.

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Conclusion

As the researcher, I found the interview process ran very smoothly. I detected no discomfort with any of the participants. I did not sense any anger nor, at any time, did I feel concerned about my personal safety. I thoroughly enjoyed the process and found it to be an affirmation of the study I had undertaken.

This section provided the reader with the methods taken to invite participants to the study, a general overview of the participants and the demographics related to them, and a synopsis of the interview process. The following section will look at the necessary task of transcribing the taped sessions, and will delineate the approach to analyzing the data.

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Part III Completing the Interview Process

Introduction

As the information was being gathered, the process of transcribing the interviews was going on. This was a tedious process at times, particularly at those points where the participant’s voice trailed off or the narrative was said so quickly that it would take a number of rewinds to accurately capture what was being said. However, I found the process of transcribing very beneficial on a number of levels: (1) I had the opportunity to hear the story once again; to place myself back in the moment and envision the body language and emotions of the participant … or lack thereof, (2) the written word is necessary for the data analysis or “coding” process, and (3) transcribing ensures accuracy and an opportunity for the participant to review what was said or not said.

Transcribing the Taped Sessions

The taped interviews were transcribed verbatim and emailed back to the participants. The majority responded within the allotted three-week period. In response to what was returned to the participants: one individual added another paragraph to the transcribed document, another removed approximately one half of what was shared with me, and a third added more detail to the transcribed document. The remainder gave their approval to move ahead with what was submitted to them. Not one of the eighteen participants chose to withdraw from the process.

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Data Analysis

The process of phenomenological data analysis or “coding” is necessary to uncover the “essence” of the phenomenon. Using Moustakas’ 1994 approach, Creswell explains the process as follows:

Building on the data from the … research questions, data analysts go through the data (e.g., interview transcriptions) and highlight “significant statements,” sentences, or quotes that provide an understanding of how the participants experienced the phenomenon. … Next, the researcher develops clusters of meanings from these significant statements into themes. These significant statements and themes are then used to write a description of what the participants experienced (textural description). … From the structural and textural descriptions, the researcher then writes a composite description that presents the “essence” of the phenomenon. … Primarily, this passage focuses on the common experiences of the participants. … It is a descriptive passage, a long paragraph or two, and the reader should come away from the phenomenology with the feeling, “I understand better what it is like for someone to experience that” (Polkinghorne, 1989, p. 46).249

I went through the documents separately following a form of qualitative analysis referred to as “narrative analysis”. Using the interview transcriptions,

narrative analysis seeks to put together the “big picture” about experiences or events as the participants understand them. [Focusing] on “the story itself”, [it] seeks to preserve the integrity of personal biographies or a series of events that cannot adequately be understood in terms of their discrete elements (Riessman 2002: 218).250

249 Creswell, Qualitative Inquiry & Research Design, 61-62.

250 Russell K. Shutt, Investigating the Social World: The Process and Practice of Research, 7th ed. (Los Angeles, CA: Sage, 2012), 339. http://books.google.ca/books?id=WRFHtbXY6nMC&printsec=frontcover&dq=Investigating+the+Social+W orld:+The+Process+and+Practice+of+Research+%5BPaperback%5D&hl=en&sa=X&ei=xnIPU83cG4GC2QWt m4H4Bw&redir_esc=y#v=onepage&q&f=false (accessed January 12, 2014).

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In other words, “narrative analysis [is] a form of qualitative analysis in which the analyst focuses on how respondents impose order on the flow of experience in their lives and thus make sense of events and actions in which they have participated.”251

For each transcription, the data was analyzed highlighting significant statements and repetitive ideas throughout the narrative. These were noted and placed in Excel tables.

The process of data analysis was time-consuming but the reading and re-reading of the transcripts proved to be another essential step for me in uncovering the issues which were raised by the participants. As the stories were read with the intent of uncovering possible patterns or common threads, the repetition of issues and concerns, along with desired spiritual or communal outcomes, became clearer. The voices and the expressions of joy in their new ecclesial home, disappointment in the institutional Church, frustration or pain with the issues that divide, hunger for community and spiritual growth, and/or indifference as they are satisfied with their current spirituality came flooding back to me as I once again read their stories.

251 Ibid.

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Conclusion

This chapter has outlined the personal philosophical assumptions and biases I held entering this process. It went on to uncover the processes taken (a) to obtain participants, (b) in conducting the interviews, and (c) in transcribing the narratives, and then to outline the method of analyzing the data which emerged from the narratives. The reader was also introduced to the demographic make-up of the study participants.

Moving forward, I anticipate discovering the information for which this process was initially launched – the findings associated with the experiences of the Lost

Ones in regard to the phenomenon of withdrawal from the worship and community life of the Roman Catholic Church. This will be accomplished by seeking out any significant statements made by the participants during the narratives, aiming to draw out the clusters of meanings evolving from the significant statements, and by examining and describing what the participants experienced – textural descriptions, and finally by presenting the common threads of the phenomenon allowing the reader to obtain a better, and perhaps deeper, understanding of the phenomenon.

Chapter Five

Part I Significant Statements: What Did Their Stories Tell Us?

Introduction

This chapter will delve deeper into the particulars uncovered through the interviews as well as the patterns which became evident through the processes of listening, transcribing, numerous readings, and finally data analysis. The significant statements will be acquired through a statistical approach which will count the number of times certain words or concepts were mentioned throughout the interviews. The desired outcome is to note or determine: (a) whether the researcher’s assumptions were correct, (b) whether there are common threads running through the stories, (c) what this might suggest about the current method of ecclesiology and the possible need for a change, (d) how the experiences of these individuals might inform Church leaders as they seek to implement the spirit of the New Evangelization and minister effectively to individuals and families who have withdrawn from the community and worship life of the

Church, and (e) what the stories of the Lost Ones are telling us in regard to ministry that may lead to a reversal of this phenomenon in the Roman Catholic Church.

In order to comprehend more fully the source from which I am working, I invite the reader to come to know the participants a little more personally while still respecting their anonymity. APPENDIX M provides a snapshot of the individual participants

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focusing on such things as: parental influence in the faith while growing up, youth events, university / college years, the age at which they withdrew from the Church, and their current faith practice. By looking at these bits of information, the reader can better understand the life experiences leading up to the participants’ withdrawal from the

Church.

Diversity of the Study Participants

The backgrounds of the study participants, as outlined in APPENDIX M, show a good diversity in regard to age, gender, marital status, and current faith practices. The majority of the participants were raised in the Diocese of London – only four were not and, of these, two do not currently live within the diocesan boundaries. The interview process did not detect where Yvette grew up. Two couples took part in the study – Debra and Joseph, and Susan and George, as well as two sets of siblings.252

Though the periods of time, as well as the cultural and familial situations differ among the various participants, it did not take long before similarities in a number of the interviews began to resonate with me as I listened to the stories, and again as I transcribed and re-read the narratives.

252 At the beginning of the interview process, the participants had the option of choosing an alias to ensure anonymity. Because the majority of them chose to go by their given name, and wanting to show sensitivity to the privacy of the participants, pseudonyms were assigned to those who did not choose an alias at the time of the interview.

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“Significant Statements” – Themes that Emerged from the Stories

The analyzing of the data, which called for a more intentional reading of the transcripts, led to the realization of similar themes or clusters emerging from the stories told by various individuals who came from an array of backgrounds and faith histories. Though not exhaustive, the following identifies the various themes which were touched upon by the participants and which emerged from the transcripts.

In the area of Faith Practice, the study indicated that a few participants began to withdraw or totally disconnect themselves from the Roman Catholic Church prior to attending university / college, while others withdrew or totally disconnected themselves during their university or college years. Though no longer associating with the

Church, some participants still consider themselves Roman Catholic. A number of the participants’ spouses are Roman Catholic and they were married in the Roman Catholic

Church. It was evident that for many, spirituality is still very important to them; prayer has a significant role in the participant’s faith life, and a number are currently members of another faith community. Finally, a number of participants have family members who still attend the Roman Catholic Church.

Looking at Involvement in Worship and Community Life, the family was influential in regard to church attendance as the participants were growing up. Many attended church by choice and were confirmed; a few, however, began questioning their faith at a young age and debating whether or not to be confirmed. Many spoke of the importance of community and ministry involvement – choir, lector, altar server, etc. – as

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well as aspects of community and worship life that are missed since withdrawing from the Roman Catholic Church.

Another recurring theme centred on Sacramental Issues / Concerns.

Some shared personal negative experiences related to the sacraments, while others shared how they considered the Eucharist to be divisive for those attending from other faith communities.

Doctrine, Teachings, and Rituals of the Church were other issues grappled with by many of the participants. Many spoke about their struggle with rigidity of rituals and posture during Mass. The topics varied and included the questioning or non-belief in the Real Presence of Christ in the Eucharist, a struggle with the devotion shown to the

Blessed Virgin Mary and the Saints, as well as with the Church’s teachings on life issues and/or homosexuality. Some spoke in support of women’s ordination and/or married priests. It was interesting to note that a few participants articulated the need for commitment; they could not be hypocritical by choosing what one can and cannot believe in regard to the faith.

The theme of Outreach was addressed in various ways. Some strongly emphasized the importance of a good homily, as well as the fundamental need for hospitality and community. A few participants spoke of the outreach provided by a non- family member when their absence was realized. Most, however, did not feel missed by the parish community; they experienced a lack of outreach by the priest, pastoral team, or parish community to the individual.

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The Current Issues that were mentioned included clergy sexual abuse and the Parish Reorganization process (closure and suppression of parishes / churches).

The final significant statement centred on the Consideration of a Return to Roman Catholic Church by the participant. It was interesting to note that children play a significant role when it comes to the possibility of a member of the Lost Ones returning to the worship and community life of the Roman Catholic Church.

Conclusion

Having become a little more familiar with the study participants and their family backgrounds, this section identified the significant statements made by the participants throughout the interview process. Ranging from the need or desire for community and hospitality to issues of doctrine and rituals, the common threads became apparent. Having uncovered the significant statements made by the participants, we aspire now to comprehend a little more fully the clusters of meanings in these statements.

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Part II Clusters of Meanings: Growing up in the Roman Catholic Church

Introduction

The following section aims to discover the clusters of meanings253 which developed from the significant statements. Through the developing of the clusters of meanings, we begin to see not only common threads but influences and experiences which may have contributed to the phenomenon of the Lost Ones.

Clusters of Meanings

Parental Influence: Of the eighteen participants, all grew up attending Mass regularly on

Sundays; two noted that they would also attend weekday Mass on a fairly regular basis.

The parental influence was interesting to note: thirteen participants (72.2%) came from a family where both parents were Catholic, two participants’ (11.1%) fathers were not

Catholic but attended Mass with the family each Sunday, the fathers of two other participants (11.1%) did not attend Mass at all. Miriam did not mention her father so it is unknown as to whether he had any influence on her faith life at all. The most interesting, but perhaps not surprising factor, was that seven of the participants (38.9%) made special

253 “Clusters of meanings – This is the third step in phenomenological data analysis, in which the researcher clusters the [significant] statements into themes or meaning units, removing overlapping and repetitive statements (Moustakas, 1994).” Creswell, Qualitative Inquiry and Research Design, 235.

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mention of the fact that their mother, and in one case grandmother, was the greater influence in their faith life.

The majority of the participants enjoyed going to Sunday Mass at least until their mid-teen years; however, Frank mentioned that he does not recall a time when he enjoyed going to church – “growing up, I wasn’t a huge fan of going. I never enjoyed going from what I can remember.”

Sacramental Experiences: Though the majority spoke positively about the preparation for and reception of sacraments, four participants (22.2%) voiced negative or difficult experiences. During her interview, Miriam briefly mentioned looking into the annulment process following the breakdown of her first marriage. Toward the end of the interview I sought clarification as to whether or not she went through with the process. Her response was,

No I did not. Because you see, the thing was they would have had to call my ex-husband; he would have to be part of it. ... that would have been ... he’s not a normal person; absolutely not. ... So it’s a life that I guess I’ve lived with so many people and so much discord; ... and I’m in the middle. I’m getting hurt everywhere I turn.

As noted above, Miriam has returned recently to the Roman Catholic Church. She has done so a number of times during her life, so I asked her what it was that continues to draw her back to the Church. She stated ... “I’m getting on there, you never know how long we have; I can’t see myself not having a Catholic funeral. That’s very important to me, absolutely.”

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A couple of comments were made in regard to the sacrament of

Reconciliation: Rose felt the need to “make up” sins for Confession; then fainted at First

Communion due to the fast. Agnes lied to get through Confession; “it kinda defeats the whole purpose.” When she got older and confessed not going to Mass on a regular basis,

“[the priest] told me I was killing my soul by not going to church every Sunday. … It never sat well with me.” In regard to the sacrament of Marriage, the following comments were shared. Frances found the questions asked by the priest during marriage preparation to be “very intrusive … none of his business”; she and her fiancé ended up “going through the motions” in order to get married in the church. And Julie could not understand why a marriage must be held in the church building for it to be valid; desiring an outdoor wedding she states, “I like to think of it as getting married in God’s garden as opposed to his house.”

Stephen shared an experience that occurred while attending Mass:

There was one moment that I could really remember being very upset … it certainly started me not attending church. … There was a homeless fellow … he was talking, not loudly really, but enough. … Some people had moved away … he really wasn’t bothering me. … During one of the readings, they actually physically removed him from the church. … They really roughly removed this guy from the church and I remember being so struck by it. … It always stuck with me as being the most un-Christian act that I have ever witnessed in a church. … I could never get over that.

Four participants (22.2%) noted that they considered the Eucharist divisive for those attending the Eucharistic celebration from other faith communities or “for Catholics who

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are living in a same-sex relationship” (Stephen). Two participants strongly noted the alienating nature of the Eucharist.

Rituals: Along the same line as sacramental issues, a number of the participants expounded on the issue of rituals within the Roman Catholic Church. Eleven of the eighteen participants (61.1%) either noted or expanded on the issue of their struggle with the rigidity of rituals and posture during Mass. Susan stated,

I feel that the actions that I went through, the structure, the form and rituals that I went through, kept me from the reality and truth of Jesus in my life. It kept me from a relationship with Him. That’s the saddest part for me.

Though Elizabeth struggled with the repetitive action throughout the Eucharistic celebration, it was interesting to hear her say:

I have a hard time doing repetitive stuff but I realize that the repetitive stuff has also brought a lot of comfort; and now that they changed it [the responses], I feel like I’m not even, there’s no base anymore of what was familiar. …those little sayings actually had a lot more impact than I realized. ...it is even harder to go back because I’m going back to something I don’t know.

Involvement in Church Ministry: Of the eighteen participants, twelve (66.7%) indicated that they were involved in some form of ministry in their youth, some in multiple ministries. The most common were altar serving (8 – 44.4%) and choir (5 – 27.8%). Frances was an altar server but noted “not freely. This was my mom’s idea, I’m sure, as I don’t like to be ‘on stage’ so to speak.” Luke, an altar server at the age of 15, stepped down after someone complained to the priest about his haircut. For the most part, however, the participants enjoyed their roles at the parish. Two participants noted that they served as

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lectors. Various other responses included involvement in COR (Christ in Others Retreat),

Cursillo, RENEW, R.C.I.A. (Rite of Christian Initiation of Adults), and LifeTeen. Adelaide stated,

A big part for me was being able to sing in the choir and do altar serving; I very much enjoyed doing both of those things, and I found that I used to get a lot out of Mass when I was younger. After Confirmation, I continued doing … the youth groups. I really enjoyed the social aspect of it as well.

Spirituality: A theme that continued to surface during the interviews centred on being a spiritual person. The majority of the participants spoke about their continued belief in

God and a few referred to practicing some form of prayer. Their statements can be summed up by Julie’s response to the question, Do you pray or feel you still have a sense of spirituality?: “Definitely. Just because I don’t go to church every week doesn’t mean I don’t believe in God. I do pray....” All but Yvette responded in the affirmative. She wavered and then stated,

I’m still in the midst of that, I must admit. I practise gratitude; ... I lead a good life, I try and help with my neighbours.... As far as God goes, I go back and forth. ... I believe in God, it’s not the God I was brought up with; it’s not my parents’ God.

Confirmation and High School Years: A number of the participants began to question their faith as they were preparing for Confirmation, leading them to question why they would consider going ahead with the sacrament. Agnes noted that her mother would support her decision either way but in the end “the idea of facing my grandma and telling her that I didn’t want to do [Confirmation] … was way worse than actually doing it.” Two

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of the male participants noted that the high school course, World Religions, opened their eyes to the number of faith beliefs.

When I got into high school, when they actually started teaching about the Bible, teaching World Religions; that kind of started the questions for me. There was a lot of stuff about the Catholic religion that didn’t make sense; a lot of holes and nobody could give me the answers I wanted. Religion teachers would tell you, basically, what you want to hear without them overstepping any kind of bounds where they could lose their job. (Luke)

As the researcher, I was surprised to learn that more than a quarter of the participants had withdrawn from the worship and community life of the Roman Catholic

Church before attending university or college (cf. Table 3). Of the five who withdrew before post-secondary school, three were male and two were female; of these, only one female participant currently attends another faith community.

The University/College Experience: Here we begin to see another stage of transition in the faith journeys of these individuals. The young person is no longer under the house rule of the parent, and personal decisions are being made freely. Of the eighteen participants, thirteen went on to post-secondary studies and, of the thirteen, five stopped going to the Roman Catholic Church either once they began their post-secondary studies or at some point during these years. These are in addition to the five who had withdrawn during their high school years (13 – 18 year old bracket). Of the five, two attended a

Catholic university or college but these institutions did not attract or invite these individuals to the practice of their faith.

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Four individuals used the term “freedom” – Debra, Susan, George, and

Andrew; but the freedom to which three of the four referred did not relate to a movement away from the church but to a freedom to worship and praise God in a way more natural and fulfilling to them as individuals. Susan talked about the freedom given to the minister to “bring scriptures [to] life that are not necessarily tied to the liturgical year.” She went on to say that she also loves the “freedom in worship. … I love to be able to dance and lift my hands in worship, without offending another person of course.” Susan’s husband,

George, while responding to the question related to a possible return to the Roman

Catholic Church, stated, “I don’t think so at this time, you know. … I’m happy where I am and I feel that I have the freedom to do what I want to do at this time, and I’m not struggling with bureaucracy.” Andrew referred to a “freedom of spirituality”, and Debra used the term freedom 11 times. In describing her experience of attending a service at a

Pentecostal Church as a young teen, she states:

It was the first time I felt kinda freedom in church; which was really an amazing thing for me.… And like, 2 Corinthians 3:17, is like ‘Where the Lord is, the Spirit of the Lord is, the Lord is freedom and where the Spirit of the Lord is there’s freedom.’ And I just felt like in the Catholic Church I didn’t feel that freedom.

All four of these individuals are now worshipping in another faith community.

During her interview, Adelaide shared that it was “very important” for her to go to a Catholic university. She stated:

I was very excited to be going to the Catholic college on campus but when I got there I was really disappointed because the Catholic aspect of it wasn’t really pushed. Mass was obviously offered on a weekly basis, and I

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did go; I sang in the choir … but after that first month, it all kind of fell away. … I wasn’t feeling a connection with the community; I wasn’t feeling a connection with the priest, which I really had when we had been going to [my home parish]. … I never realized, until I left, how very, very important that was [community] because it was never anything I ever had to think of ….

Stephen shared his experience of the presence of Catholic groups in a non-Catholic university setting:

I guess when you get to university you’re exposed to a lot of different political climates; … and there’s always the protests of abortion and homosexuality. I bring these two up because they’re really the only two you see in the Student Centre. … There were a bunch of these campus groups [earlier he had mentioned Catholic Christian Outreach and Campus Crusade for Christ] but they were all very focused … on those two major issues. … I found that to be a big barrier to me getting involved with the groups that were there, because those topics dominated the conversation to such a degree … and they just didn’t strike me as being important. It’s not that loss of life isn’t important; it’s just that you don’t solve the problem unless you help solve the conditions that made the problem ….

The Age at Which the Participants Withdrew from the Roman Catholic Church: This category follows very closely the previous one which looked at the number of participants who withdrew during their college and university years. Table 3 reveals a number of interesting statistics related to the age at which participants withdrew from the worship and community life of the Roman Catholic Church.

More than half (55.6%) of the participants had withdrawn from the Church prior to twenty-five years of age. (Note: Elizabeth did not attend church while at university but, upon returning to her parents’ home after university, she returned to regular church attendance. She withdrew again later around the age of 30.) Of the ten

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participants in this bracket, four (40%) are female and six (60%) are male. More than half

(eleven, 61.1%) of the participants had withdrawn from the worship and community life of the Church by the age of 45. Five of the participants (27.8%) had stopped attending church before entering college or university; again the split was quite even – two being female, three male.

Reasons varied greatly for those who withdrew from the worship and community life of the Roman Catholic Church after 45 years of age, reaching both ends of the spectrum. The latest a participant left the community and worship life of the Church was around the age of 56 (Rose). Her reasons ranged from sacramental experiences, to the Church’s stance on birth control, abortion, and homosexuality, as well as priestly celibacy and women’s ordination. And as much as Rose loved the celebration of the Mass, referring to it as a “beautiful ceremony”, she went on to state that she could not be “a hypocrite. You either take the whole thing and believe it, or you shouldn’t go; that’s just my opinion.”

Other reasons voiced by those in the 46-75 year-old age bracket included the Church’s teaching around and devotion to the Blessed Virgin Mary and the saints, the

Real Presence of Christ in the Eucharist, the role of women in the Church, the Church’s perspective on same-sex relationships, the bureaucracy of the diocesan church regarding the future of one’s parish community, Church hierarchy, and a new-found freedom around worship.

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Current Faith Practice: As indicated in Table 4, two-thirds of the participants (66.6%) have been away from the Roman Catholic Church for more than ten years. It is obvious, however, that not all have given up attending church altogether as seven of the eighteen

(38.9%) participants254 currently celebrate with another faith community on a regular basis. I would like to point out some interesting statistics around this particular group of participants.

Every participant involved in another faith community is married. Of those who took part in the study, this includes the two couples and one set of siblings. A member of one of the married couples had a sibling take part in the study as well. Andrew

(51 – 75 years of age) indicated that his wife had recently made the decision to leave the

Roman Catholic Church and join him in the United Church. He states:

Now it was difficult because [my wife] was still, she liked going to Mass, she liked the rituals, she liked the symbols, she liked the people; so I was going at this time to the United Church and she was going to the Catholic Church which did not sit well; probably sat better with me within our marriage than it did with [my wife] as a married couple practicing our faith together. … So [we] now … worship at [the] United Church.

Of this particular group, the study of these eighteen individuals indicated that those who were single, divorced, or married to a partner who did not attend church, did not take the step to join another ecclesial community following their withdrawal from the Roman

Catholic Church. However, of those who were married and who practised their faith as a

254 As noted in Table 6, seven of the 18 individuals currently attend another faith community on a regular basis. This number does not include the 31-45 year-old married woman who attends a non- denominational church on occasion; nor does it include the 51-75 year-old married woman who has recently returned to the Roman Catholic Church.

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couple, the partner who withdrew from the Roman Catholic Church found themselves joining another ecclesial community. I refer you to APPENDIX N for the details related to the current faith practice of married participants.

The findings related to marital status and current faith practice proved to be an interesting statistic to me, as the researcher, and so I connected with Pew Research

Center (Faith and Flux Study), Word on Fire (Father Robert Barron), and CARA (Center for

Applied Research in the Apostolate). None of these centres had done a study related to this group. A representative from CARA actually responded with “I am not aware of any studies and this is a small N issue. In other words, there won’t be enough of these individuals in a typical poll to get a good measure of this.”255

Doctrine and Teachings of the Church: Sixteen of the eighteen participants (88.9%) indicated some struggle with or questioning of Church doctrine or teaching. More than a quarter (27.8%) could not comprehend the Church’s teaching around the virgin birth of

Jesus, as well as devotion to the Blessed Virgin Mary and the saints. Susan stated, “The major issue for me was praying through or to Mary and the saints; and I couldn’t reconcile it. ... There is only one way to the Father and it is Jesus. ... I don’t have peace with calling

Mary the Mother of God.”

A theme heard over and over again was the Church’s stance on life issues and/or homosexuality. Of the eighteen participants, eight (44.4%) addressed these issues:

255 CARA, email message to author, April 25, 2014.

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all of them touched upon the matter of homosexuality, while three of the eight participants (37.5%) also mentioned abortion and birth control. Stephen indicated that he understands the need to address these topics but feels too much focus and emphasis are put on them; and Elizabeth stated,

... why spend so much time on worrying about gays and lesbians and same- sex parents? ... I know it’s based on the Bible and tradition ... but really, focus more on starving children and everything that we’re surrounded by....

The final issues that were mentioned a number of times dealt with celibacy and married priests, and the support for women’s ordination. Nine of the eighteen participants (50%) touched upon these issues; six of them (66.7%) speaking directly in support of women’s ordination, while four (44.4%) addressed the issue of celibacy and/or married priests. Adelaide indicated that one of the reasons she married outside of the

Church was to allow a friend, who is a female minister, to preside at their wedding. In regard to celibacy, David passionately stated,

I really think it’s amazing that there are people who will take an oath of celibacy ... but to the public it doesn’t mean anything especially with all the stuff coming out. ... it’s actually something that Christ calls certain people to. Should it be imposed on everybody who’s a priest? I don’t know. It’s open to debate.”

Though these issues were mentioned at one point or another by the majority of the interviewees (88.9%), it must be noted that only four of the 18 participants (22%) indicated that one or more doctrinal issue or Church teaching actually led to their withdrawal from the Church. What became evident through the statements, however, is

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the gap that exists between what the magisterium teaches today and the sense of the faithful related to these teachings. There is a need for the gap to be addressed if the hierarchical Church is interested in reconciling with those who have withdrawn from the worship and community life of the Church.

Outreach: The next group of issues to be brought to the fore are those which I relate to the area of Outreach. This will touch upon such topics as homilies, hospitality and community, and their experience around the time of their withdrawal from the Church community.

Half of the members spoke directly to the issue of the need for good homilies which would be applicable to them in today’s world. The majority of them indicated that too often the homilies did not relate to them personally and did not leave an impact on them as they went back out to face the daily grind. While Luke could not understand “why people should have to go and sit in a building and listen to somebody’s opinion,” Debra joyously stated how she takes pleasure in going to church “to learn” and how she finds this opportunity to really break open the Word in the Christian church. She went on to say that in the Catholic Church “[with a] 5 – 10 minute sermon ... you’re not getting into it ... I don’t feel it as meaty I guess.” Elizabeth shared her struggles with the fact that the homily at the Catholic Church never had an impact on her; however, “the speaking and teaching did at the non-denominational church. ... my husband would go to the non-denominational church ... not the Catholic church.”

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Thirteen participants (72.2%) made mention of the essential aspect of community or hospitality; while two others noted how they, as an independent kind of person or an introvert, did not see the importance of community. Adelaide, reflecting on her move from her home parish where she was very active to a Catholic university parish, commented on how she “never realized, until [she] left, how very, very important

[community] was because it was never anything [she] ever had to think of.” Andrew, who resides in a rural community, noted how community was a major issue for him.

I was actually spending more time with the parish family of 250 than I did with my own brothers and sisters. ... You shared your family pains ... happiness, and you shared community....

Toward the end of the interviews, if not mentioned by the participant, I asked them to recall whether anyone outside of the immediate family sought to keep them active in the Church at the time that they were disassociating themselves or withdrawing from the worship and community life of the Church. One-third of the participants indicated that a friend, a classmate, or another member of the parish community reached out to them and occasionally tried to invite them back to the celebration of the Eucharist. Another three participants indicated that it was their mother who reached out to them.

Related to the question above, I asked whether they felt missed by the parish community, and there were a number of various responses. Seven of the eighteen participants began to withdraw around a significant change in their life – attending university, moving out of their parents’ home, or the family moving away to another part

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of town or another city. In these cases, they were not known to the new parish community so they were not missed. Adelaide interestingly indicated, however, that while very active in her home parish, she did not attempt to form new ties at the university parish; she realized, however, that forming or becoming a member of a community is “definitely a two-way street.” Three other members indicated that they were part of a large parish community and were not missed; Rose stated “I have issues with the Catholic Church’s ... edicts on women, priests, abortion, and they ... really don’t care about Catholics that had fallen away.... At this point, I don’t care”, and Debra pointed out that “it’s massive; you could go and then leave and no one would even know.”

When asked whether the parish or the Catholic Church could have done anything to reach out during their time of withdrawal or disassociation, one-third of the participants indicated “No, not really.” Others, however, felt that the parish or Church was not there for them during this time. As Susan and George were struggling with faith and doctrinal issues, they turned to their parish priest. George said, “We had questioned the whole Marian devotion thing, and [the priest] gave us this great big document saying,

‘This is what the Church thinks.’” Susan noted that the priest’s response to their questions was sending them a copy of the Documents of Vatican II. No further outreach was provided. Andrew struggled greatly with the Church in the Diocese of London as they were dealing with the future suppression of his home parish; there was much anger and hurt resulting from this matter and the pain came through in his interview. He mentioned attending a meeting in regard to the Catholic parish and stated,

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That night there were nine priests [current and former priests of the parish] at that meeting, and I told them that I was going to the United Church, that I had been so deeply hurt by the Diocese of London and the behaviour towards the practicing people. ... None of those priests had the decency to come and ask me what was wrong.

Related to the area of Outreach, seven of the participants indicated toward the end of the interviews how they appreciated the opportunity to reflect on and/or discuss their faith journey. Some of the comments made were: “... nobody’s asked me about this in a while so it’s kind of nice to do this”; “I hope that your project brings life ... it’s very difficult to know why people do what they do and don’t do”; “You have good questions because they just keep bringing things up. ... maybe your study will find out more specifics like when we do this it’s really alienating....”; “it’s an excellent way of getting feedback from the community and people.” Stephen expounded on this positive feedback by saying,

I would say thank you for the opportunity in a couple of ways. ... it’s a great opportunity for me to discern questions I would never have necessarily reflected on.... But it’s also good to know that somebody’s.... I have a science background and now in the public service, and there’s something about evidence-based planning I guess, that’s important. So I think it’s great that you’re doing that. [He concluded by saying], I don’t harbour any negative feelings toward the Catholic Church.

The comments received affirmed the work I was doing in the area of outreach to those who had withdrawn from the worship and community life of the Church.

Current Issues: The two issues that arose at various times throughout the interviews were clergy sexual abuse and parish reorganization; the latter being specific to the Church in the Diocese of London.

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Ten participants (55.6%) commented on the issue of clergy sexual abuse.

Their comments varied but half made it very clear that the issue had nothing to do with their decision to withdraw from the worship and community life of the Roman Catholic

Church, three indicating that this is not an issue unique to the Church; “it’s happening everywhere and it’s not just priests that are abusing people” (George). While a couple of others indicated that they did not approve of the way things were “covered-up,” other forms of abuse were mentioned – namely, financial, gender, and authority.

Adelaide, having held a very difficult position that involved listening to the stories of abuse victims, stated: “I’m not going to write-off everybody because of the actions of a few.” She is, however, struggling with the fact that priests are now being found guilty of being involved in financial scandals. Indicating her mistrust in people she went on to say,

I’m not going to be like, “Aw, the Church doesn’t exist and God doesn’t exist” because of the actions of those people. It’s just, I have a little bit less faith in people, I guess, and well God’s not “people”. ... So I can have faith in other people just not those particular ones right now.

Frances spoke of the abuse she experienced because she was a woman.

She was a parishioner who was very active and held leadership positions;

Then everything all fell apart when the new priest came. ... He didn’t like kids and it was very apparent he didn’t like women. ...he was just plain mean and abusive to me. ...there was a lot of stuff that really shook the foundation of what I thought a Church should be. ... I just really felt lost.

And Andrew stressed the “abuse” he experienced around the closing of his church and the suppression of the parish. He states, “The closing of the parish, it was done in such an

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abusive way; ... the diocese abused the spirituality and the love of a community and they weren’t even aware of what they were doing ... because they have become so authoritarian.” He went on to say, “And that is when I walked quite peacefully and quite contented away from the Catholic Church.”

It became clear throughout the interview that the Parish Reorganization process was a difficult and painful matter for Andrew. Though she had already withdrawn from the parish community, and recognized the decrease in attendance at her home parish, Rose also felt the repercussions of the Parish Reorganization process; “It’s really devastating to know that the church [is] closed.” She had stated earlier that her family had helped build the church buildings; “the original wooden one was my great great grandfather, the stone that is up now was helped built by my great grandfather. So there’s a bit of history there.”

On a more positive note, it was interesting to hear four of the participants comment on the recent election of Pope Francis. Again their remarks varied from “I’m very happy we have the pope we have” (Miriam), to the uncertainty of what change he could bring about (Rose). While questioning the whole position of the pope in the Roman

Catholic Church, Debra went on to say, “I think Pope Francis is going to do some really great stuff”; and David stated that “Francis is amazing,” pointing out how interesting it is that Pope Francis is “breaking a lot of what the popes had done prior; let’s get rid of the pomp ... I’ll do my job faithfully.”

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A Possible Return? The closing question asked, with no pressure intended by me nor expressed by the interviewees, was whether there was anything that might make them consider returning to the Roman Catholic Church. The responses were both interesting and surprising. I had hoped to chart the result but, for the most part, these were not simple “yes” or “no” responses; many came attached with certain conditions or situations. There is a need, however, to remember that one of the study participants,

Miriam, has once again returned to the Roman Catholic Church.

A clear response was not received from Adelaide; however, she stated that the Church is in a really difficult position; if they don’t change they will lose all of their followers; but if they do ...;” she went on to question how the Church could just change its belief system. Rose, on the other hand, gave a clear “No” indicating that there were too many issues which cause her anger. It was interesting to note, however, that Rose had told her son that she would take his children to church. “I mean that is kind of stupid that I ..., but I just felt it’s good to have; it’s my heritage and my culture is Christian

Catholic, and I’d like to have that imparted to them ....”

Frances indicated that she would not go back to the Roman Catholic

Church but added, “I could say if they started ordaining women or ... started including gay people, but no.” She went on to point out that she has moved “beyond organized religion.” Joseph also gave a clear “No”. While going on to say that he does not miss the worship at the Roman Catholic Church, he does miss the community life. “I want to be a

Christian. ... I don’t believe I should be associated to a Church or denomination.” Debra

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responded with “Right now I would say no. ... I’m very happy; I’m pursuing Jesus and He’s pursuing me.”

Stephen found this very difficult to answer due to his wife’s anger and pain with the Church around its stance on homosexuality. He went on to note that his child is not baptized and feels the child is being “deprived of that experience, that routine where you feel a larger part of something.” Agnes, who you may recall was strongly influenced by her grandmother, stated that if she was to marry, she would like to do so in the family home parish as is the family tradition. She went on to state that “there’s a good chance that I will have children and probably baptize them and raise them Roman Catholic, and then let them make their decision after that.”

While Susan indicated that she would go back “just for visits”, her husband,

George, stated: “I could go back some day, I suppose, but right now I am not a Catholic.”

Luke gave a definite “No.” He had noted a number of times throughout the interview that,

“I don’t think anybody’s got it right. If everyone sat down and just kinda got along.... I can’t see anything driving me to any one particular religion; I really can’t.” As if in agreement, Andrew made it clear that “The Catholic Church needs a big overhaul; ... it cannot serve under the parameters that it is now operating.”

Mark, who is engaged, asserted that, “If they’re on the same course of what I remember ... I would say probably no.” He and his fiancée have discussed the possibility of children; in this regard he states: “we do want to do the same route as myself and bring them up in the Roman Catholic faith; mainly because of the schools, the

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discipline, uniforms, good moral conduct, and morale of the school. ... To give them the tools ... and the faith that they need to make their decisions; to develop their own identities. ... The Church will be another good foundation for my family.” And Frank, who you might recall always found church “boring”… even as a child, surprised me with his response. “I have said to my fiancée that if we adopt another child ... from a country like

Haiti, I would take the child to church because obviously Haiti is a Catholic country. I would try to expose them to that. ... That would be something that would draw me back....”

Julie, also engaged, was unsure about a possible return to the Roman

Catholic Church but noted, “Perhaps my views will change when I have kids and I want them to be baptized.” Uncertainty was also expressed by Elizabeth who attends Mass if at her parents’ home “out of respect.” Her children are at the age for First Confession and

Confirmation. “I’m torn ... and I’m not taking them out of the Catholic school.... what I will do is return to [the parish] and immerse my kids in that as much as I can, and hopefully I do.” Yvette said, “I can’t think of anything really.... I don’t feel drawn back, at least at this point.” However, she went on to say, “If I ever go back to religion, it will be the Catholic

Church, but I just don’t feel the need.”

David was really the only participant who could give a definite “Yes” when asked if a return to the Roman Catholic Church was possible. He declared “Because I have to be …, that would be ignorant; do you know what I mean, to think that God won’t change around and bring me back. Because it’s like, God’s plans are bigger.

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A glance over the responses indicates that six of the eighteen participants

(33.3%) would consider returning to the Roman Catholic Church for the sake of their children or grandchildren. In addition, one woman (Miriam) has recently returned to the

Roman Catholic Church, two male participants indicated their openness (George and

David), and a third male (Stephen) shared how he felt that his toddler son, who is not baptized, was “deprived of … a larger part of something.”

Conclusion

This chapter named clusters of meanings which were developed by delving deeper into the significant statements and the common threads which were identified. The significant statements and the clusters of meanings help categorize issues and experiences which fed the phenomenon of the individuals and families withdrawing from the worship and community life of the Roman Catholic Church.

The following chapter reveals the “essence,” or the summary of the common experiences that underlies this phenomenon as related to the significant statements and clusters of meanings discovered through the interview process. Through the process of presenting the common threads of the phenomenon, the reader obtains a better, and perhaps deeper, understanding of the phenomenon itself.

Chapter Six

Part I The Common Threads Underlying This Phenomenon

Introduction

In chapter five, a number of themes and common experiences were identified. Having looked at the data and the statistics presented, this chapter will summarize the findings. In doing so, this will lead the reader to the common threads of the phenomenon – a better, and perhaps deeper, understanding of the trends of an increased number of baptized Catholics withdrawing from the community and worship life of the Roman Catholic Church. This will be done by first looking at what is feeding the phenomenon and then by seeking to understand more fully what their experiences are telling us. I conclude this chapter by presenting various options for responding to the common threads of the phenomenon of the Lost Ones.

What is Feeding this Phenomenon?

Having heard the stories and read the transcriptions a number of times, I note that involvement in the parish community and ministries tends to carry a crucial weight in keeping the baptized coming back to the Eucharistic celebration. For the most part, the participants attended Mass with family members while growing up. A number of them were active in their parish community; those who were not, began to disconnect from the community of faith in their early teens. The Eucharistic celebration did not seem

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to be enough to keep them connected or coming back. In turn, it was interesting to note that, apart from the one exception 256 , no one within the participant’s home parish, outside of family members, reached out to invite the individual, or in some cases the family, back to the parish community.

Though the Eucharist is the “source and summit of the Christian life,”257 the pattern drawn from the study group indicates that something more is needed to keep them coming back to the Eucharistic celebration. When the spirit of community is not experienced, the study suggests that the desire to remain attached to the parish or worshipping community diminishes. Keeping in mind what was said in Chapter Two in regard to the aspects of community,258 it may be safe to conclude that the spirit of community was more easily experienced in the past when parishes were smaller and all members of the congregations were known to the others. This concept is supported by

Timothy Radcliffe, former Master of the Dominican Order of Preachers.

In our society, one chooses those to whom one belongs. Our ancestors were born into given communities. They lived and died surrounded by people whom they had not chosen but who were their neighbours. These were the people whom they had to learn to live with and love, their

256 Mark indicated that his best friend’s family would invite him to attend Mass with them on occasion.

257 Catechism of the Catholic Church #1324, 285.

258 “Community must mean a people locally placed and a people, moreover, not too numerous to have a common knowledge of themselves and of their place.” Wendell Berry, Sex, Economy, Freedom & Community, 169.

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neighbourhood. The local church was the gathering of one’s natural community. 259

Oftentimes, not only was the individual or family accountable to God when it came to

Mass attendance but, perhaps even more so, to the pastor or other members of the congregation when their absence was questioned.260

In our larger and less intimate parishes, the accountability aspect can easily diminish as one’s absence is not so easily noticed. Radcliffe goes on to say,

But today our neighbourhoods have nothing to do with geography. … The Internet hosts millions of communities … through which people are linked with others without ever sharing the same physical space or ever seeing their faces.261

While “sharing the same physical space” is a given in a church building, the same can be said for some of the larger parishes which seek to minister to thousands of families.

Though claiming and striving to be a “welcoming community,” oftentimes an individual or family could attend the Eucharistic celebration and remain anonymous to the pastoral team members and/or the parish community “without ever seeing their faces”; neither recognizing the person nor realizing their absence.

259 Timothy Radcliffe, Why Go To Church? The Drama of the Eucharist (London: Continuum, 2008), 3.

260 My family (I am the oldest of seven children) worshipped at a smaller parish as I was growing up. If I missed Sunday Mass, the following Sunday would entail explaining my absence to a number of enquirers. Other times, I would find myself having to explain a sibling’s absence. Attending a Catholic elementary school, one of the first questions asked every Monday morning, particularly in the primary grades, was “Who went to Mass yesterday?” Missing Sunday Mass was not something one got away with easily back then.

261 Radcliffe, p. 3.

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Those who withdrew during their university and college years were no longer accountable to their parents. A few made the effort to attend a university or neighbourhood parish but did not feel the connection they had with their home parish.

As they were unknown to the parish community, no type of outreach was made to them.

Regretfully, this was the experience even at the Catholic universities. A couple of the participants noted their individual attempt to attend Mass, or school colleagues inviting them to the Eucharistic celebration but they either chose not to accept the invitation or did not continue attending throughout the academic year.

The majority of the study group withdrew from the Church in their later years, and their experiences and reasons were diverse. Except for the married couple who were members of a Life in the Spirit group, the others did not mention any outreach from the parish community. With some of the comments made by those who were

“welcomed” into a new faith community, the need for community or relationship within the life of a parish tends to be an essential component for many regardless of age.

What Are Their Experiences Telling Us?

The study group participants were unknown to each other (outside of the siblings and married couples)262; they came from different parishes, and three of them

262 While I am certain that the married couples were aware of their spouse’s participation in the study, the same cannot be said for the siblings.

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reside outside of the Diocese of London. But the common threads that I was in search of were found. They are presented in no particular order.

The first common thread that I note is community and hospitality do matter. Without these attributes there is nothing to compel them to return to the church building each Sunday – not even the Eucharist. Secondly, spirituality is not dead; it is lived and expressed in a variety of ways. While many still hold their Catholic roots near and dear to their heart, they do not feel the need to be attached to the institutional Church; a connection with the worshipping community and taking part in the sacraments are not seen as necessary components to a spiritual life. In various ways I heard, I left the Church

... I did not leave God. Thirdly, catechesis is crucial as there are many misunderstandings around the teachings and doctrine of the Roman Catholic faith. Finally, the desire for

Sacred Scripture to be pertinent in today’s world still thrives. However, the related message between Scripture and today’s culture are oftentimes not reaching the congregants through the weekly homilies.

Those members of the study group who went in search of these attributes outside of the Roman Catholic Church managed to find some of them in the open and welcoming arms of another faith community.

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Conclusion

From the study, four common threads have emerged for me: (1) the desire for community, (2) spirituality is not dead, (3) the need for ongoing catechesis, and (4) the yearning to know and understand more deeply Sacred Scripture in order to implement more fully within one’s life the Word of God.

Having garnered the common threads of this phenomenon from the study group, the next section will look at the ways in which the Roman Catholic Church must respond to this phenomenon. Many dioceses have begun the task of animating the New

Evangelization in response to the appeals made by Popes John XXIII, Paul VI, John Paul II,

Benedict XVI, and now Francis, but there is still much to be done if the objective is truly to see a decrease in the number of Lost Ones.

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Part II Responding to the Common Threads of the Phenomenon of the “Lost Ones”

Introduction

The reality is the face of a Roman Catholic parish has changed significantly over the past fifty years. Pope John XXIII realized that if the Roman Catholic Church was going to effectively fulfill its mission of evangelization, the Church would need to remain current with this fast-changing world. His successors have also realized this and have taken steps to invite the faithful to respond. This section will look at each of the common threads – community, spirituality, catechesis, and Sacred Scripture – and see how the

Roman Catholic Church is responding to these issues if at all.

Community and Hospitality

The ministry of hospitality is an essential element in creating a parish community. The Ministry, however, must go beyond the few individuals who devotedly stand at the back of the church, week after week, to welcome the parishioners with a smile and greeting. It is a ministry to which each member of the parish is called. As parishes have been or will be suppressed, those remaining are called to open their doors to the new members of the community and, as a result, each of us, as baptized members of the Roman Catholic Church, need to recognize our role in ensuring a welcoming community. In some parishes, this is done very well.

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In regard to the necessity of this ministry being fulfilled by the people in the pew, Frank Mercadante, Executive Director of Cultivation Ministries, writes:

[M]any Catholics hunger for a deeper experience of real community. Attending Mass surrounded by a sea of anonymous, disconnected faces does nothing to stimulate an emotional bond with fellow parishioners. It’s unrealistic to expect to know every face and name in larger parishes, yet people need meaningful relationships with at least some members of the congregation to feel like a part of the community. The more members feel like they belong, the deeper they will believe and commit.263

Particularly as one considers the size of a parish – in some cases as many as three thousand families – it is important to stress that the ministry of hospitality, or welcome, cannot be left solely to the pastor, the members of the pastoral team, and those volunteers who serve as ministers of hospitality. The reality is, regardless of whether the parish is large or small we are all called to this ministry. It is a ministry not too difficult to put into practice, as most of us are creatures of habit – attending Mass at the same time and sitting generally in the same area each week.264

263 Frank Mercadante, Engaging a New Generation: A Vision for Reaching Catholic Teens (Huntington, IN: Our Sunday Visitor, 2012), 38.

264 The parish we attended for twenty-five years prior to moving to a new home was also a large community of more than twenty-five hundred families. We attended Mass at the same time most Sundays and, yes, we were those “creatures of habit” who often sat in the same area week after week. As time passed, we got to know those around us by name and grew very close to some. It became so that we knew who to expect to join us for the Eucharistic celebration, and would always recognize when the stranger sat in our little area. (It should be noted that if the stranger became a regular he/she would not remain a stranger for long.) We began to care for each other: if someone wasn’t at Mass, they were asked for. If a family did not show up for a couple of Sundays, without telling us beforehand, someone would call to ensure all was well. If anyone asked about their absence, usually someone could give an explanation. It was good to know that we were missed when we were the ones being asked about. This was not unique to our little group; it seemed to be a practise among many in the parish community.

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That being said, however, the presence of the pastor and members of the pastoral team is crucial. While visiting various parishes, I have personally experienced times when the priest was nowhere to be seen until the opening musical notes of the processional hymn and managed to slip away during the closing of the recessional hymn.

What message is this giving to those with whose spiritual care he has been entrusted?

Likewise, and sensitive to the various roles they are asked to fulfill, oftentimes the pastoral team members are the ones running to and fro to ensure that everything is in place for the upcoming Eucharistic celebration. They frequently place the bread and wine for the celebration, and ensure that the ministries of Lector and Extraordinary Ministers of the Eucharist are covered by those scheduled and, if not, it is they who find replacements. Again, what message is being conveyed to those coming to take part in the celebration?

Realizing the importance of the priest and pastoral team members personally welcoming or at least being available to the parish family members at the time of their arrival and as they leave, some parishes have trained volunteers to oversee the ministerial and physical preparations for the upcoming Eucharistic celebration. Other parishes have taken the further step of hiring a sacristan265 freeing the priest and the pastoral team members to be present to the parish family. Their presence and eventual

265 Sacristan: “a term … applied to the person designated to care for altar utensils, vestments, and other such items …. The office is normally held by a [layperson].” Paul Kevin Meagher, Thomas C. O’Brien, Sister Consuelo Maria Aherne, eds., Encyclopedic Dictionary of Religion (Volume O-Z), The Sisters of St. Joseph of Philadelphia, (Washington, DC: Corpus Publications, 1979), 3134; s.v. “Sacristan”.

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familiarity with parishioners provides the opportunity for the pastor or pastoral team member to personally invite the parishioner to serve in the liturgical celebration through one of the ministries, to join, a choir, or to sit on a parish committee. The research showed that those who had an active role in the life of the parish felt more at home and regularly attended the Eucharistic celebration.

Still focusing on community, what I found of great interest in this regard were the responses I received to a question asked of the study participants toward the end of the interview, “Is there an aspect of the faith and community life that you miss since withdrawing from the Roman Catholic Church?” Of the eighteen participants, eight indicated that they missed the sense of community – “particularly praying the Our Father, the Sign of Peace, the Sacrament of Holy Communion” (Adelaide), “weekly interaction, routine, ‘my group’” (Stephen). In contrast to the many who responded that it was difficult to get to know people, and that their lack of presence was not realized by any of the community members, what seemed to be missed was the community or gathering of the faithful. Elizabeth, a young mother who attends another faith community on occasion, perhaps encapsulated best the image of the community she misses with her response to this question:

Probably not the sacramental part of it. The community; I think if I had a community of similar people – age group, mothers, young families – that would make a big difference I think. And recently at a soccer game … I asked them if they go to church and she said, “No but we need to go.” And I said, “Well I’ll touch base with you because we could go together.” And then the person sitting beside me piped up, she’s my neighbour, and she said, “Oh I would go. …My son’s baptized; he goes to a public school … I

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would consider going.” So right there, there was an interest. So I would probably be the one that would organize it; … maybe because I showed … a bit more interest in it than the others did. But that is something right there; that I would probably mention it to them if I was going, if they wanted to join in.

To me, this emphasizes two important things regarding the aspect of community: (1) the need, and perhaps a yearning, to be invited, and (2) the importance of support; it is difficult to be a member of a community when one feels like a loner, an unknown entity among the many.

Spirituality

One message that was loud and clear throughout the interview process was the fact that the majority of the participants consider themselves to be spiritual people who live out the virtues of charity and justice. The desire to lead good lives and do good works is obvious in a number of the narratives. The need for a relationship with God is evident, and many mentioned their current prayer life.

However, the majority do not see the need to have this relationship within an “organized religion.” It is personal. Though still seeking community or relationships in their life, it is not necessary that this be related to their spiritual life. Such a mindset takes us back to John Costello’s statement in which he points out the need to differentiate between “genuine individuality” and “false individualism”. 266 This concept of an

266 John E. Costello, Introduction to the new edition of Reason and Emotion, by John Macmurray, xviii. (Cf. Chapter One, Part III, footnote #98).

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individual or personal spirituality became evident to me throughout a number of the study interviews.

Carol E. Lytch, a theological educator and sociologist, executed a study on

“what attracts teenagers to church and what keeps them there” [back cover]. She states,

Passing on faith to the next generation is challenging today in a new way. In fact, ‘passing on the faith’ is no longer the task it used to be. Teens choose faith instead. American society has changed to favour individual choice of a highly personal religion that is less tethered to religious tradition and institutions.267

Mercadante, whose ministry focuses primarily on the youth, refers to Lytch’s study and points out, “Teens are not inheriting their faith as much as they are choosing their faith.”268 In the spirit of this study, I maintain that there is a need to reach out to our young people, engage in dialogue, and listen attentively and intentionally in order to learn and better comprehend what it is they are seeking when they “choose faith”.

Catechesis

In listening to the stories of the survey participants, it became obvious time and again that many struggled with the teachings and doctrine of the Roman Catholic faith. What for some Catholics are basic precepts of the faith have become for others stumbling blocks in their faith journey – from the Real Presence of Christ in the Eucharist to a practised devotion to the Blessed Virgin Mary and the saints. The need to re-acquaint

267 Carol E. Lytch, Choosing Church: What Makes a Difference for Teens (Louisville, KY: Westminster John Knox Press, 2004), 13.

268 Mercadante, Engaging a New Generation, 15.

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ourselves with the task of catechesis became apparent. Catechesis is understood as “the process of transmitting the Gospel, as the Christian community has received it, understands it, celebrates it, lives, and communicates it in many ways.”269 In referencing it, Pope Francis states,

Catechesis is a proclamation of the word and is always centred on that word, yet it also demands a suitable environment and an attractive presentation, the use of eloquent symbols, insertion into a broader growth process and the integration of every dimension of the person within a communal journey of hearing and response. (EG 166)

The catechist – the individual proclaiming the word – must be attentive to the manner in which this proclamation is made. It must be kept in mind, however, that the Sunday homily is not the time or place for formal catechesis.

It would not be surprising to learn that the issue of catechetical formation, and the appropriate timing of the formal catechesis, is not new to the Roman Catholic

Church. More than a century ago, this became the topic of the encyclical promulgated by

Pope Pius X – Acerbo Nimis, On Teaching Christian Doctrine. In it the Pope states,

Perhaps there are some [priests] who, wishing to lessen their labours, would believe that the homily on the Gospel can take the place of catechetical instruction. But for one who reflects a moment, such is obviously impossible. The sermon on the holy Gospel is addressed to those who should have already received knowledge of the elements of faith. It is, so to speak, bread broken for adults. Catechetical instruction, on the

269 Congregation for the Clergy, General Directory for Catechesis (Vatican City: Libreria Editrice Vaticana, 1997) sec. 105, 113.

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other hand, is that milk which the Apostle Peter wished the faithful to desire in all simplicity like newborn babes.270

Realizing the deep-seated need for this instruction, Pius went on to promulgate the following regulations and “strict command”:

On every Sunday and holy day, with no exception, throughout the year, all parish priests and in general all those having the care of souls, shall instruct the boys and girls, for the space of an hour from the text of the Catechism on those things they must believe and do in order to attain salvation. In each and every parish the society known as the Confraternity of Christian Doctrine is to be canonically established. Through this Confraternity, the pastors, especially in places where there is a scarcity of priests, will have lay helpers in the teaching of the Catechism.271

Today a similar response is being applied by many dioceses as they implement various programmes, such as those noted below, which seek to provide the opportunity for catechetical formation through the conduit of small faith communities derived from the larger parish community.

A well-known programme, centred around a meal, is Alpha. Other programmes such as those offered through RENEW International – ARISE Together in

Christ and Why Catholic? are also being utilized. Both ARISE and Why Catholic? are based on the premise of Small Christian Communities. Parishes within the Diocese of London, following a successful run of the ARISE Together in Christ programme, are currently

270 Pope Pius X, Acerbo Nimis: Encyclical Letter on Teaching Christian Doctrine (1905), sec. 12. http://www.vatican.va/holy_father/pius_x/encyclicals/documents/hf_p-x_enc_15041905_acerbo- nimis_en.html (accessed August 2014).

271 Ibid., sec. 19, 22.

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offering the Why Catholic? programme which focuses specifically on the Catechism of the

Catholic Church.

Why Catholic?/¿Por qué ser católico? is a parish-based process of adult faith formation and evangelization. Participants tour through sacred scripture and The Catechism of the Catholic Church, allowing them to grow in understanding of their faith, and have the confidence to share their faith with others.272

Some parishes choose to initiate their own programmes based on small Christian communities by using such resources as Father Robert Barron’s Catholicism series or

Matthew Kelly’s Rediscovering Catholicism. The response received to the calling of these small Christian communities indicated clearly the desire for the faithful to hone their own understanding of the faith in order to, in turn, proclaim the word to those they encounter in their daily life.

Sacred Scripture

The zeal for Sacred Scripture among some of the research participants, particularly those who have joined an evangelical or non-denominational church community, was very apparent. The ease with which they were able to quote and reference Sacred Scripture during the interviews made evident their desire to know Christ through His word and, perhaps more importantly, to incorporate the word and live out

Christ’s example in their daily life.

272 RENEW International, Why Catholic?, http://www.whycatholic.org/renew/index.nsf/vPages/MinistriesOverview?OpenDocument (accessed August 2014).

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A number of parishes offer Scripture Study to their congregants – at times aimed at various groups such as young mothers, young adults, or married couples. This is an essential service to the faithful. As Pope Francis points out,

The study of the sacred Scriptures must be a door opened to every believer. It is essential that the revealed word radically enrich our catechesis and all our efforts to pass on the faith. Evangelization demands familiarity with God’s word, which calls for dioceses, parishes and Catholic associations to provide for a serious, ongoing study of the Bible, while encouraging its prayerful individual and communal reading. (EG 175)

Related to this very matter, Pope Benedict XVI had stated earlier,

This does not mean adding a meeting here or there in parishes or dioceses, but rather of examining the ordinary activities of Christian communities, in parishes, associations and movements, to see if they are truly concerned with fostering a personal encounter with Christ, who gives himself to us in his word. ... For this reason I encourage pastors and the faithful to recognize the importance of this emphasis on the Bible …. Provision must also be made for the suitable preparation of priests and lay persons who can instruct the People of God in the genuine approach to Scripture.273

Perhaps the question to be asked, then, is what steps in regard to professional development and growth in the Sacred Scriptures are our congregational leaders – priests and lay ecclesial ministers – taking to keep the word current. What are they doing to invite the parishioners, particularly through the Sunday homilies, to delve more deeply and engage more personally into the Word of God?

273 Pope Benedict XVI, Verbum Domini, On the Word of God in the Life and Mission of the Church (2010), sec. 73. http://www.vatican.va/holy_father/benedict_xvi/apost_exhortations/documents/hf_ben- xvi_exh_20100930_verbum-domini_en.html (accessed January 8, 2015).

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This leads naturally into a common area of concern which arose throughout the interviews – the homilies. Without any reference to the homily in my research questions, the topic was raised by half of the participants.

Debra shared the joy she experiences in attending her new faith community and the opportunities she is given to learn. Noting that a sermon could last around 30 minutes, she indicated how the congregants would open their Bibles, underline specific passages, and work through the passage together. Comparing this to the experiences she had with the homilies at the Catholic parish, she says, “they could have great messages …, but I don’t feel it’s as ‘meaty’ I guess.” Similarly, David spoke of the

“boredom” he experienced as a teenager as the homilies did not speak to him. In referencing his experience at another faith community, David stated, “the pastor spoke directly to what was ‘teenagedom’ … I felt more of a connection there.”

Still speaking to the issue of homilies, Agnes said, “I would love to go and listen to a sermon where I felt they were speaking to me but I don’t know if I’ve ever experienced that, or that they talked to something that related to my life.” This was an experience shared by Stephen. Summing up his comments on the topic of homilies,

Stephen stated,

I have never come across someone saying, “Hey, come to Mass and hear a good story” or, “Come to Mass and hear a good homily.” And you do see the effect; like even in my, sort of, peripheral – when a priest leaves a church, who is a very good speaker, who is very popular; it does have a very massive affect. And when he moves to another parish there’s an influx there.

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In his apostolic exhortation, Evangelii Gaudium, Pope Francis addressed at length the topic of the homily. He begins by stating:

I will dwell in particular, and even somewhat meticulously, on the homily and its preparation, since so many concerns have been expressed about this important ministry, and we cannot simply ignore them. The homily is the touchstone for judging a pastor’s closeness and ability to communicate to his people. We know that the faithful attach great importance to it, and that both they and their ordained ministers suffer because of homilies: the laity from having to listen to them and the clergy from having to preach them! It is sad that this is the case. The homily can actually be an intense and happy experience of the Spirit, a consoling encounter with God’s word, a constant source of renewal and growth. (EG 135)

Placing it within the context of the liturgy, Pope Francis goes on to say,

The homily has special importance due to its Eucharistic context: it surpasses all forms of catechesis as the supreme moment in the dialogue between God and his people which lead up to sacramental communion. The homily takes up once more the dialogue which the Lord has already established with his people. The preacher must know the heart of his community [emphasis added], in order to realize where its desire for God is alive and ardent, as well as where that dialogue, once loving, has been thwarted and is now barren. The homily cannot be a form of entertainment like those presented by the media, yet it does need to give life and meaning to the celebration. It is a distinctive genre, since it is preaching situated within the framework of a liturgical celebration; hence it should be brief and avoid taking on the semblance of a speech or a lecture. (EG 137-138)

Reflecting on the words of Pope Francis and realizing the need to address the issue of homilies at the Eucharistic celebration as well as inspirational reflections on the word of God at non-Eucharistic liturgies, the Institute for Catholic Formation at

St. Peter’s Seminary in the Diocese of London, offered a three-day “Preaching Institute” to priests, deacons, and lay ecclesial ministers. With its theme focusing on Luke 24:32,

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were not our hearts burning within us, the diocese drew on the expertise of individuals from the Aquinas Institute in St. Louis, Missouri, which offers “the only Catholic doctoral program in homiletics in North America.”274 Anecdotal reports were all positive. Only time will tell whether the desired fruit will emerge from the seeds planted during those three days.

Addressing the Issue of a Possible Return

Prior to closing this chapter, it is important to return to one of the final questions asked of participants during the research study – What if anything, might make you consider returning to the worship and community life of the Roman Catholic

Church?275 The responses indicated that one-third of the participants would consider a return to the Church when the time came for their children or future children to celebrate the Sacraments – particularly Baptism and Holy Communion. This indicates to me the greater role our parishes must play when parents present their child for sacramental preparation. This time of sacramental enhancement cannot be limited to the children; outreach ministry must be extended to the parents in order to reintroduce them to the person of Jesus.

274 Cf. APPENDIX O. (Preaching Institute brochure)

275 Cf. End of Chapter Five for the statistics related to this question.

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In November 2012, Bishop Fabbro and his Council of Priests were introduced to the Strong Catholic Families: Strong Catholic Youth (SCFSCY) initiative276 by

Dan Moynihan – Youth Ministry Specialist of the Diocese of London and a member of the

SCFSCY Development Team. A few of the parishes within the diocese took it on as a form of outreach as they realized that something was needed to reach out effectively to the families which were withdrawing from the parish and to those who were coming for the celebration of sacraments and who would slip into oblivion once again after the celebration until the next sacrament was desired, requested, or “needed to get done.”

St. John the Baptist Parish in Amherstburg, Ontario, was one of the parishes which has successfully implemented the initiative. With the support of the

Pastor, and under the leadership of the parish’s Coordinator of Youth Ministry, Jean

Beneteau, “the parish has used SCFSCY resources to encourage families to self-evaluate their own family faith life, and offered support through conversation with parish staff regarding the outcome of their self-assessment.”277

The SCFSCY initiative resulted from “a groundbreaking research study on youth and religion in the United States” conducted by Christian Smith and colleagues. 278

276 National Federation for Catholic Youth Ministry, Strong Catholic Families: Strong Catholic Youth–Family Faith Resource Booklet (Washington, DC: National Federation for Catholic Youth Ministry, 2012). http://www.wecatholicparents.com/Areas/Custom/ContentFiles/PDFs/a2familyfaithresourcebookbw_00 2.pdf (accessed August 2014).

277 Mrs. Jean Beneteau, August 29, 2014, email message to author. Cf. APPENDIX P.

278 Strong Catholic Families: Strong Catholic Youth–Family Faith Resource Booklet, p 4.

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Addressing the importance of the parents’ roles in the faith life of their children, Michael

Theisen, Director of Membership Services at the National Federation for Catholic Youth

Ministry and Developmental Editor of the Family Faith Resource Booklet, writes:

Parents Matter: Perhaps the most prominent finding of the NSYR research involves the role of the parent. Smith found that the single most important influence on the religious and spiritual lives of adolescents is their parents. In analyzing responses, the researchers found numerous parent-teen “mirrors,” showing a clear and accurate reflection between what the parents did and believed and what their teens did and believed. With this insight, the role and faith of the parents (especially for Anglo families) became a critical factor in most of the outcomes studied as well as the pivotal touchstone to changing the status quo.279

Jean Beneteau and the team at St. John the Baptist Parish realized the importance of addressing the issue of the role of parents in the faith life of the children. Beneteau goes on to state:

[S]teps have been taken to concretely connect with, support and encourage parents in the faith formation of their children, as well as provide ongoing faith formation for themselves. … Our parish efforts to educate regarding SCFSCY, and to implement strategies to partner more closely with parents, offering both adult formation and intergenerational activities is slowly making a difference as we are seeing greater participation from ‘irregular attenders’ in parish events.280

Beneteau’s closing comments leads the reader to realize that the implementation of the

SCFSCY initiative could also address most of the common threads resulting from this study

279 Ibid. Strong Catholic Families: Strong Catholic Youth–Family Faith Resource Booklet, p 4.

280 Beneteau, August 29, 2014, email message to author.

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which focused on harkening to the voices of the Lost Ones; namely community, spirituality, and catechesis.

Ongoing hospitality, connection, relationship building, evangelization, and intergenerational faith formation events will continue to communicate welcome and inclusion and encourage ongoing faith formation at all levels of family life.281

Conclusion

This final chapter has revealed and expanded upon the common threads raised through the research study – Community, Spirituality, Catechesis, and Sacred

Scripture. It went on to touch upon related threads, such as the desire for inspirational and challenging homilies, and the need to provide a ministry of outreach to parents when they bring their children to prepare for the celebration of the Sacraments. Finally, I uncovered some of the steps being taken in North America, including within the Diocese of London, to provide methods of outreach to address these common threads and in turn respond to the Church’s call for a New Evangelization – a re-introduction to the person of

Jesus.

281 Beneteau, August 29, 2014, email message to author.

Conclusion … or perhaps A New Beginning

Just over fifty years ago, Pope John XXIII called the Second Vatican Council.

At that time, the Pope invited the Universal Church to consider the direction of the Roman

Catholic Church in a fast changing world. Though John XXIII died prior to the second session of the Council, his successor Paul VI realized the need to continue the work which had begun. What evolved a little over three years later were the Documents of Vatican

II, a compilation which continues to challenge us to seek ways to respond effectively to the missionary activity of the Roman Catholic Church in today’s world.

The research study of Harkening to the Voices of the Lost Ones sought to uncover the trends which have led to the current phenomenon of those who have withdrawn from the worship and community life of the Church. It has affirmed for me both the importance and the need of intentional listening by the Church and, in turn, the significance and essential worth of an ecclesiological approach that “begins with the lived experience and practice of a local church and moves outward to the development of constructive ecclesiological proposals and models.”282

Present in the study were the issues oten presumed when considering the reasons for individuals and families leaving the worship and community life of the Roman

Catholic Church. Not exhausting the list, these issues include the need for priests to be

282 B. Kevin Brown, “The Local and Universal Churches,” 192. 195

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free to marry, women’s ordination to the priesthood and the permanent diaconate, the

Church’s stance on life issues such as contraception, abortion, and euthanasia as well as same-sex marriage, and the sex abuse scandal which has touched many dioceses around the world. What was surprising for me as the researcher, however, was that in the majority of instances these were not the reasons identified for the individual’s decision to withdraw from the Roman Catholic Church.

The issues leading to this phenomenon were found to be more particular to the individual person. The need to feel welcomed when coming to the Eucharistic celebration and the desire to be spiritually fed through more dynamic homilies which make relevant the scriptures to the 21st century name a couple of the common threads which emerged through the interviews. These two issues were raised particularly, but not exclusively, by those who are now attending evangelical or non-denominational churches.

The two other common threads which emerged were perhaps more specific to those who did not seek out another church community. The first was to make clear that, though many cannot relate with the institutional church, spirituality is not dead. A number of the participants spoke about their prayer life and their continued belief in God. Lastly, there is a definite need for catechesis – ongoing faith formation which takes the individual beyond the elementary school knowledge of their faith. A deeper catechetical knowledge would help expunge the misunderstandings and dis-ease which are currently held and experienced by many when it comes to the teachings of our faith.

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What became evident through the study was there are things that the

Roman Catholic Church does well. Reverence for sacred space, the solemnness of the

Communion Rite, and telling of our faith story through the liturgical years name a few.

And though the Roman Catholic Church may not be strong in the area of community building, it was interesting to note that eight of the eighteen participants (44%) mentioned that they missed the weekly gathering – the sense of community and being part of something that was experienced even if they did not know those around them.

Most of these participants are not currently involved in another church community.

This led me to the conclusion, therefore, that all is not lost in the Roman

Catholic Church when it comes to the essence of “community”. Once a person has established themselves in a parish, there is a possibility of creating and experiencing the spirit of community. There is a need, however, to grow in the area of providing that initial outreach and feeling of “welcome” for those entering the church building. This is a practice that those ministering in the Roman Catholic Church not only can learn from those who minister in other faith and non-denominational churches, they must be open to opportunities of learning this particular ministry. This is most essential when addressing the issues of hospitality, community building and outreach, and applying the scriptures to the present culture.283

283 Cf. APPENDIX Q. This bulletin from a local Evangelical Church Community indicates clearly the various outreach ministries provided, as well pertinent information that aims to make the stranger feel welcomed and at home in the community.

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One of the best examples I have come across, of a Catholic parish seeking to learn from our Christian brothers and sisters, was captured by Michael White – a

Roman Catholic pastor, and Tom Corcoran – a lay associate to the pastor, in their book

Rebuilt: The Story of a Catholic Parish. The story outlines the journey of a dying Catholic parish in Timonium, Maryland U.S.A., that now, fully revitalized, aims at “awakening the faithful, reaching the lost, making church matter,” and does so successfully.284

They begin by outlining the many steps they had taken on their own in an attempt to revitalize the dying parish community. Time and time again, regardless of the number of programmes being offered or the personal efforts and time being invested into the parish, the results led to more of the same – a decline in Mass attendance and more parishioners withdrawing from the parish community. They then share:

One of the key factors in moving forward, when we finally did, was our willingness to learn how to move forward by turning to people who already were doing so. Strategically, the most important decision we ever made was to go out and aggressively learn from growing churches. If you want to grow, why not learn from healthy churches? If you want to grow, why not do what intentionally growing, healthy churches are doing? Even if it means turning to … Protestants! Most of all that we have studied are evangelical Protestants, who have more or less cornered the market when it comes to intentional church growth across the American religious landscape. Seventy-five percent of Catholics who have left the Catholic Church to become Protestant have chosen evangelical churches, so it looked like a good place to start. Clearly, they had something to teach us.285

284 Michael White and Tom Corcoran, Rebuilt: The Story of a Catholic Parish–Awakening the Faithful, Reaching the Lost, Making Church Matter (Notre Dame, IN: Ave Maria Press, 2013), cover.

285 Ibid., 29, 30.

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Without going into detail, they are a success and continue to grow. They listened to the people, not necessarily to those in the pew but perhaps more importantly to the sound of the footsteps of those walking away. And they continue to listen. When a ministry is not working, they revisit their objective to see what needs to be changed or whether the certain ministry is actually needed. They are forming disciples who desire to grow in their faith and, in turn, invite others to do the same. Their willingness to listen to the people, to learn what was working and what was not, and their openness to change was vital to the future existence of this parish.

When discussing the phenomenon of the Lost Ones, people are quick to presume that the issues are related to the Church teachings or doctrine, or to the laws and policies which are pronounced by the Magisterium. What was surprising to me, however, was that the reasons related to the majority of those who took part in this study, as well as in the parish in Timonium, were experiential and not due to laws codified by the Magisterium; they were more practical than doctrinal. I am not saying that the

Eucharistic celebration is to be entertaining; however, one should leave the Mass feeling nourished and rejuvenated for the work of evangelization in the week ahead.

Through this study, it has become evident to me that unless the leadership of the Church shows openness to listening to the faithful, which may require changing its own structures, we are unlikely to see a reversal to the phenomenon of the Lost Ones.

This comes with a cost: a willingness for all involved in ministry, lay and ordained, to be

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open to the realization that “I do not have all the answers” and the need for their own professional (ministerial) development and ongoing adult faith formation.

This realization and openness to pastoral and spiritual growth must also be addressed by those responsible for the formation of those in seminaries. What needs to be urgently focused on are the teaching methods utilized in the formation of our future priests, permanent deacons, lay ecclesial ministers, and lay volunteers if effective pastoral ministry is to be the desired outcome and method practiced in our parishes. Instructors responsible for their formation must be open to implementing more opportunities for practical adult learning, methods which can be appropriated in their future ministry.

Comprehending one’s theology is vital; however, living it out pastorally and compassionately is of equal importance. There is a need to ensure that those charged with the ministry of preaching are trained to accurately and effectively proclaim the homily in order to make the scriptures applicable to the life of their parishioners and other groups to whom they may be ministering.

Those in pastoral ministry must be close to their people – all of those entrusted to their pastoral charge and not a select few with whom a comfort-level has been reached. It is important that they be welcoming of those who come to their church or office door, prepared to accept the visitors where they are at spiritually and open to accompanying them on the spiritual journey on which they may be seeking to embark.

There is a need to get close to those who are poor spiritually, emotionally, and financially.

Pope Francis realizes the need for this pastoral responsibility; he states:

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I see clearly that the thing the Church needs most today is the ability to heal wounds and to warm the hearts of the faithful; it needs nearness, proximity. I see the Church as a field hospital after battle … You have to heal [their] wounds. Then we can talk about everything else. … And you have to start from the ground up.”286

Pope Francis expresses a desire to “begin with the lived experience and practice of the local Church.” This mindset must also be instilled in those ministering to the individuals and families entrusted to their care.

There is also a need to empower the laity to realize the gifts and charisms they possess and to utilize them for the mission of the Church. This usually is not accomplished unless one is invited. Again, we see the need for the Church ministers to get to know their parishioners on a more personal level; there is a need for comfort zones to be stretched and the intentional move to approach “the stranger”.

As the Church in North America has experienced a noticeable decline in priestly vocations, the ministry of the laity becomes more crucial. The forming of strong and effective catechists would assist in providing opportunities for various bible study groups (men’s, women’s, married couples, young people …) addressing the desire of many to grow in deeper knowledge of the Scriptures.

Catechists would also have vital roles in providing outreach to those approaching the Church for sacraments, particularly those who have been away from the

Church for some time. The responses received to the final question of the interview

286 Antonio Spadaro, “A Big Heart Open to God: The Exclusive Interview with Pope Francis,” America 209, no. 8 (September 30, 2013), 24.

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process indicated clearly that the most likely time for a possible return to the Church was when their children, current and future, would be of age to receive one of the sacraments of initiation – Baptism, Eucharist, Confirmation. It is imperative, therefore, that the ministries of hospitality and outreach be effectively extended not only to the child but to the parent(s) as well. These are opportune times for adult catechesis and ongoing faith formation in the family home.

Perhaps what was heard through the stories of the Lost Ones was not new to the reader; perhaps neither were the findings. But what was new, at least for the eighteen individuals who took part in this study was someone in Catholic ministry cared that they were no longer present in the Church community and was actually interested in hearing their story. And though I, as the researcher, could not promise them anything in regard to the future of the Church, they realized that they were no longer just another statistic. As we consider this action of seeking out the Lost Ones, we recall the words written by the Canadian Catholic School Trustees’ Association: “We often assume that the worst of all possible scenarios is to be lost. We know in fact that this is not true. The worst of all possible scenarios is to be lost, and to realize that no one is coming to look for you.”287

I envision that with an ecclesiology that begins “from the ground up” together with a desire to apply the art of intentional listening, the Roman Catholic Church

287 Canadian Catholic School Trustees’ Association, Build Bethlehem Everywhere, 45.

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will be better equipped to respond to the command given by Jesus to “go and make disciples of all the nations” (Matt. 28: 19), and in turn provide effective outreach ministry to the Lost Ones.

There is a need for our Church leadership and priests to remember that they are not alone. All who are baptized are called to this mission of outreach and evangelization. More importantly, there is a need for Church leadership to realize that this is not to be perceived as yet another programme, burden, or responsibility being placed upon them. This may call and challenge them to a new way of ministry but as they provide opportunities for those in the pews to be catechized, empowered, and sent forth, they, as Church leaders, will come to realize the true effectiveness of their ministry.

If we are to take seriously the evangelizing mission of the Church, I envision an openness to change – not to the teaching of the Church but to how one experiences

Church. It must be a place of welcome and hospitality; those entering – whether regular attendees or the stranger – must feel that they are being invited into one’s home. The need to recognize the charism of hospitality among the parishioners and the personal invitation for them to utilize that gift would be a good place to start. As the Church in

North America is experiencing a decline in priestly vocations, perhaps there is a need to allow for a sharing in the ministry of preaching God’s Word. There are many well-formed and educated lay theologians and women religious who are blessed with the charism of opening God’s Word to others. Inviting them to give the homily on occasion would not only assist the priests and permanent deacons but allow the extraordinary preachers to

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exercise fully their God-given talents and those in attendance to experience diverse exegeses of Sacred Scripture and how it applies to life in the 21st century.

One doctrinal issue that was raised a number of times was what some termed as the “divisiveness of the Holy Communion” particularly to Catholics in irregular marriages and to some of our Christian brothers and sisters. Even this, however, was oftentimes mentioned and understood more at the experiential and practical levels rather than considering the spirit of the law. How do we make the Eucharist more inclusive while upholding its sacredness? The “holy conversations” must continue in the spirit of intentional listening.

As this study comes to an end, it is obvious that much more work is required in our church communities to effectively provide an intentional outreach not only to the Lost Ones but to all who enter the church building. Only then would there be any possibility of experiencing a reversal to the phenomenon of those withdrawing from worship and community life of the Roman Catholic Church.

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Appendices

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288 Ronald P. Fabbro, Trends Impacting Pastoral and Personnel Planning in the Diocese of London: Summary Report (London, ON: Diocese of London, September 15, 2011). http://wp.dol.ca/webportal//uploads/PP-Letter-rev.pdf (accessed September 15, 2011).

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APPENDIX A-2

Due to the size of this document, please refer to the following link.

http://wp.dol.ca/webportal//uploads/Full_Report.pdf (accessed September 2011). 289

289 F. J. Galloway Associates - Management and Planning Consultants, Roman Catholic Diocese of London: 2011 Pastoral and Personnel Planning Statistical Projections and Analysis Report (London, Ontario: F. J. Galloway Associates Inc., September 2011.)

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APPENDIX B

March 24, 2003

To: All Clergy and Pastoral Teams of the Diocese of London

My Dear Brothers and Sisters in Christ,

On Tuesday, March 25th, and Wednesday, March 26th, the Council of Priests will be meeting to discern the initial stages of developing a Pastoral Plan for the diocese. Reverend Gordon Judd, C.S.B., will be the facilitator.

The idea of a Diocesan Pastoral Plan emerged at my first meeting with the Council of Priests. At that meeting, we recognized the need to identify the priorities which will inspire us and focus our energies as our diocese looks to the future.

The Pastoral Plan needs to be grounded in the present and near-future realities of the diocese. It needs to reflect the changes we are experiencingCin the world, the Church, the life of our parishes, the roles of ordained and lay ministersCand the ways we can best fulfill our mission to proclaim the good news of Jesus Christ. It needs to embrace our entire dioceseCthe parishes, diocesan offices and ministries, religious communities, and all the institutions sponsored by the diocese.

I am grateful for the leadership taken by the Council of Priests. At our meetings on March 25th and 26th, we will begin the initial steps to develop a Diocesan Pastoral Plan. Our deliberations will include an agenda outlining how the various groups in the diocese will have input into this process. Clearly, the development of a Pastoral Plan needs to engage all of usCclergy, religious and lay faithful.

I think it is worth repeating that the Council of Priests is not envisioning that this process will be yet another onerous programme added to our already busy schedules. It is our hope that the Pastoral Plan will be shaped by what can be done, what of our past we can let go, and what we envision for the future. It will be flexible and able to be adopted and adapted by the whole diocese.

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The Council of Priests pointed out that my appointment as bishop offers us a historical opening to think about the life and future of the diocese in new ways. I look forward to the process of developing a Pastoral Plan. It will be a prayerful experience for all of us, which, I am certain, will bring us to thank God for our graced history. We have a firm and solid foundation on which to build for the future, and we can be grateful for the exceptional leadership and the dedication of those who have gone before us and brought us to this unique moment in the history of our diocese.

I invite you to pray that the members of the Council of Priests and Father Judd, our facilitator, will be open to the action of the Holy Spirit during our meetings this week.

Sincerely yours in Christ,

Ronald P. Fabbro, C.S.B. Bishop of London

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APPENDIX C

May 30, 2004 Pentecost Sunday

My dear Brothers and Sisters,

Today, at St. Peter’s Cathedral in London, I will be promulgating our Diocesan Pastoral Plan. Pastors will be making the same announcement in each of our parishes.

The purpose of our Pastoral Plan, which is entitled AEmbracing a Future Full of Hope,@ is to identify several key priorities which will inspire us and focus the energies of the whole diocese for the next five years. Now that we have our Pastoral Plan, I am very excited and hopeful. As you begin working with it in your parishes, I am confident that you will share my enthusiasm.

For over a year now, our priests and lay ministers have been involved in a process to develop the Pastoral Plan. We can be proud of the work they have done. On behalf of our whole diocese, I offer them our sincere thanks. Their collaboration inspires and motivates all of us to a greater sense of responsibility for this great project.

Today, we celebrate a new outpouring of the Holy Spirit. Filled with the Spirit, the apostles for the first time make a public witness to the death and resurrection of Jesus Christ. It is fitting, then, to promulgate our Pastoral Plan on Pentecost Sunday.

Through baptism and the gift of the Spirit, Jesus gives us a share in the mission he entrusted to the apostles. By our words and the example of our lives, we bear witness in our own day to the Good News. The whole purpose of our Pastoral Plan is to assist us in this mission. It is our response to the request of the Holy Father, Pope John Paul II, who instructed each diocese to develop a pastoral plan, so that the Gospel would take root in the life of the Church as we begin the new millennium.

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I think you will find that the Pastoral Plan affirms much that is already being done in your parish. As we look ahead to the next five years, the six goal statements of the Pastoral Plan establish a clear focus for our parishes. By committing ourselves to these goals, we declare that we will be accountable to one another in doing what we set out to do.

The promulgation of our Pastoral Plan completes the first of a three-stage process. In the second stage, which begins today, all of our parishesCas well as our deaneries and diocesan officesCwill take the six goal statements and develop concrete objectives. The third stage concerns the implementation of these objectives.

I urge pastors with their parish teams and committees to begin thinking about the second stage and the process you will use to develop concrete objectives for your parish. Resources will soon be handed out to help parishes with this task.

Today, I am asking our whole diocese to receive our Pastoral Plan and to commit ourselves to implementing it to the best of our ability. I also ask that prayer be at the very heart of these efforts. We need to place our full trust in the Spirit. Come, Holy Spirit, fill the hearts of your faithful and kindle in them the fire of your love.

Fraternally yours in Christ,

Most Rev. Ronald P. Fabbro, C.S.B. Bishop of London

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EMBRACING A FUTURE FULL OF HOPE A Pastoral Plan for the Diocese of London

For surely I know the plans I have for you, says the Lord, plans for your welfare and not for harm, to give you a future with hope. (Jeremiah 29:11)

Preamble

Called by Jesus through baptism into his passion, death and resurrection and anointed by the Spirit, we, the people of God in the Diocese of London, are to be living signs of Christ’s presence in the world today. United in Christ, the Bread of Life, we commit ourselves to carrying out the mission of proclaiming the coming of the kingdom of God in our time. We embrace the Gospel – believing what we read, preaching what we believe, and practicing what we preach.

As a people of faith, trusting in the Spirit who leads us, we dedicate ourselves to the following goals:

Goal I As living signs of Christ’s presence, we will respond to the call to personal holiness given to all by committing ourselves to opportunities for ongoing conversion and spiritual renewal.

Goal II Called by Christ, we will evangelize through the clear proclamation of the Gospel and the constant teaching of the Catholic faith, assuring that such proclamation and teaching is linked to the life experience of the people.

Goal III With our sights set on the mission of Jesus, we will minister with justice and compassion to the wounded, the searching, the entrapped and those in material and spiritual need.

Goal IV As the Body of Christ, formed by word and sacrament, we will make provision for meaningful liturgical celebrations in our parish communities to ensure full, conscious and active participation by all.

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Goal V Inviting all to co-responsible ministry, we will encourage and support the ongoing formation of laity, religious and ordained.

Goal VI Imitating Christ the servant-leader, we will employ and model governance practices at all levels that seek to: meet the needs of God’s people, support the Church’s mission, ensure appropriate participation in decision-making by the laity, religious and ordained, uphold Gospel stewardship, and promote accountability and transparency.

Promulgated at St. Peter’s Cathedral Basilica in London, Ontario, on May 30, 2004, the Solemnity of Pentecost

______Most Rev. Ronald Fabbro, C.S.B. Bishop of London

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APPENDIX D

SUPPRESSED PARISHES AND CLOSED CHURCHES (DIOCESE OF LONDON)

Aldborough Clinton St. Henry Church St. Joseph Parish (303) Canonically closed June 30, 2007 Canonically suppressed July 8, 2007 Located in St. Mary Parish, West Lorne Boundaries absorbed by: St. Peter Parish, Goderich Alvinston Sacramental records located at: St. Peter Parish, St. Matthew Parish (442) Goderich Canonically suppressed October 10, 2005 St. Joseph Church Boundaries absorbed by: Our Lady Help of Canonically closed July 8, 2007 Christians Parish, Watford Sacramental records located at: Our Lady of Comber Help of Christians Parish, Watford Our Lady of Lourdes Parish (706) St. Matthew Church Canonically suppressed January 1, 2006 Canonically closed June 30, 2007 Boundaries absorbed by: Parish of the Visitation, Comber Bayfield Sacramental records located at: Parish of the English Martyrs Church (333) Visitation, Comber Canonically closed October 11, 2006 Our Lady of Lourdes Church Located in St. Peter Parish, St. Joseph Canonically closed January 1, 2006

Bothwell Courtright St. Ignatius Parish (521) St. Charles Borromeo Church Canonically suppressed June 30, 2007 Canonically closed June 30, 2007 Boundaries absorbed by: St. Paul Parish, Located in St. Joseph Parish, Corunna Thamesville Sacramental records located at: St. Paul Parish, Delhi Thamesville St. John Brébeuf and Companions Parish (206) St. Ignatius Church Canonically suppressed June 21, 2007 Canonically closed June 30, 2007 Boundaries absorbed by: Our Lady, Queen of Martyrs Parish, Delhi-LaSalette Chatham Sacramental records located at: Our Lady, St. Anthony of Padua (509) Queen of Martyrs Parish, Delhi-LaSalette Canonically suppressed August 10, 2008 Sacramental records located at: The Archives of Dresden the Diocese of London St. Michael Parish (524) St. Anthony of Padua Church Canonically suppressed June 30, 2007 Canonically closed August 10, 2008 Boundaries absorbed by: St. Paul Parish, Thamesville Sacramental records located at: St. Paul Parish, Thamesville

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Emeryville LaSalette St. William Parish (712) Our Lady of LaSalette Parish (215) Canonically suppressed January 1, 2009 Canonically suppressed June 21, Boundaries absorbed by Good Shepherd Parish, 2007Boundaries absorbed by: Our Lady, Queen Emeryville of Martyrs Parish, Delhi-LaSalette Sacramental records located at Good Shepherd Sacramental records located at: Our Lady, Parish, Emeryville Queen of Martyrs, Delhi-LaSalette Our Lady of LaSalette Church Erieau Canonically closed November 1, 2011 St. Anne-of-the-Lakes Parish (527) Canonically suppressed April 30, 2007 Logan Boundaries absorbed by: St. Mary Parish, St. Brigid Parish (321) Blenheim Canonically suppressed June 30, 2007 Sacramental records located at: St. Mary Parish, Boundaries absorbed by: St. Patrick Parish, Blenheim Kinkora and St. Vincent de Paul Parish, Mitchell Sacramental records located at: St. Patrick Grande Pointe Parish, Kinkora St. Philippe Parish (530) St. Brigid Church Canonically suppressed April 30, 2007 Canonically closed June 30, 2007 Boundaries absorbed by: Immaculée Conception Parish, Pain Court London Sacramental records located at: Immaculée Blessed Sacrament Parish (106) Conception Parish, Pain Court Canonically suppressed June 30, 2006 St. Philippe Church Boundaries absorbed by: St. Patrick Parish, Canonically closed April 30, 2007 London Sacramental records located at: St. Patrick Hesson Parish, London St. Mary of Perpetual Help Parish (315) Blessed Sacrament Church Canonically suppressed June 24, 2007 Canonically closed June 30, 2006 Boundaries absorbed by: St. Joseph Parish, Listowel Holy Rosary Parish (112) Sacramental records located at: St. Joseph Canonically suppressed May 15, 2005 Parish, Listowel Boundaries absorbed by: St. Martin of Tours St. Mary of Perpetual Help Church Parish, London Canonically closed June 24, 2007 Sacramental records located at: St. Martin of Tours Parish, London Kingsbridge Holy Rosary Church St. Joseph Parish (300) Canonically closed September 14, 2005 Canonically suppressed June 30, 2007 Boundaries absorbed by: St. Peter Parish, Our Lady of Siluva Church Goderich Canonically closed May 10, 2009 Sacramental records located at: St. Peter Parish, Goderich St. Joseph Parish (136) St. Joseph Church Canonically suppressed July 9, 2006 Canonically closed October 21, 2012 Boundaries absorbed by: Holy Family Parish, London Sacramental records located at: Holy Family Parish, London St. Joseph Church Canonically closed July 9, 2006

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St. Pius X Parish (151) Sarnia Canonically suppressed July 8, 2006 Our Lady of Sorrows (403) Boundaries absorbed by: Holy Family Parish, Canonically suppressed September 13, 2008 London Sacramental records located at: The Archives of Sacramental records located at: Holy Family the Diocese of London Parish, London Our Lady of Sorrows Church St. Pius X Church Canonically closed September 13, 2008 Renamed Holy Family Church July 9, 2006 St. Joseph Parish (415) Lucknow Canonically suppressed June 30, 2007 St. Mary Church Boundaries absorbed by: Our Lady of Mercy Canonically closed June 3, 2007 Parish, Sarnia Located in St. Peter Parish, Goderich Sacramental records located at: Our Lady of Mercy Parish, Sarnia Pardoville Our Lady of the Angels Church St. Peter Parish (418) Canonically closed April 30, 2007 Canonically suppressed June 30, 2007 Located in St. Mary Parish, Blenheim Boundaries absorbed by: Our Lady of Mercy Parish Sarnia, St. Benedict Parish, Sarnia and Point Edward Sacred Heart Parish, Sarnia St. Edward the Confessor Parish (433) Sacramental records located at: Our Lady of Canonically suppressed April 6, 2004 Mercy Parish, Sarnia Boundaries absorbed by: Our Lady of Mercy St. Peter Church Parish, Sarnia Canonically closed June 30, 2007 Sacramental records located at: Our Lady of Mercy Parish, Sarnia St. Columban St. Edward the Confessor Church St. Columban Parish (327) Canonically closed April 6, 2004 Canonically suppressed June 26, 2005 Boundaries absorbed by: St. James Parish, Port Burwell Seaforth St. Joseph Parish (218) Sacramental records located at: St. James Canonically suppressed June 23, 2003 Parish, Seaforth Boundaries absorbed by: Our Lady of Sorrows St. Columban Church Parish, Aylmer, Sacred Heart Parish, Langton Canonically closed June 26, 2005 and St. Mary Parish, Tillsonburg Sacramental records located at: St. Mary Parish, St. Joachim Tillsonburg St. Joachim Parish (742) St. Joseph Church Canonically suppressed January 1, 2006 Canonically closed June 23, 2003 Boundaries absorbed by: Parish of the Visitation, Comber Port Stanley Sacramental records located at: Parish of the St. Joseph Church Visitation, Comber Canonically closed November 2, 2008 St. Joachim Church Located in Holy Angels Parish, St. Thomas Canonically closed January 1, 2006

Princeton Sacred Heart Church Canonically closed August 27, 2006 Located in Holy Trinity Parish, Woodstock

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Stevenson Christ the King Parish (607) St. Charles Parish (545) Canonically suppressed January 1, 2007 Canonically suppressed December 12, 2005 Boundaries absorbed by: Corpus Christi Parish, Boundaries absorbed by: St. Francis Xavier Windsor Parish, Tilbury Sacramental records located at: Corpus Christi Sacramental records located at: St. Francis Parish, Windsor Xavier Parish, Tilbury Christ the King Church St. Charles Church Canonically closed January 1, 2007 Canonically closed March 17, 2006 Holy Name of Mary Parish (610) Stoney Point Canonically suppressed June 28, 2009 Parish of the Annunciation (745) Boundaries absorbed by: Assumption Parish, Canonically suppressed January 1, 2006 Windsor Boundaries absorbed by: Parish of the Visitation, Sacramental records located at: Assumption Comber Parish, Windsor Sacramental records located at: Parish of the Visitation, Comber Immaculate Conception Parish (615) Church of the Annunciation Canonically suppressed January 1, 2007 Canonically closed November 19, 2006 Boundaries absorbed by: Immaculate Heart Parish, Windsor Tecumseh Sacramental records located at: Immaculate St. Gregory the Great Parish (739) Heart Parish, Windsor Canonically suppressed January 1, 2009 Immaculate Conception Church Boundaries absorbed by: Good Shepherd Canonically closed January 1, 2007 Parish, Emeryville Sacramental records located at Good Shepherd Our Lady of Fatima Parish (618) Parish, Emeryville Canonically suppressed June 30, 2006 Boundaries absorbed by: St. John Vianney Wheatley Parish, Windsor Our Lady of the Blessed Sacrament Parish (560) Sacramental records located at: St. John Vianney Canonically suppressed December 31, 2006 Parish, Windsor Boundaries absorbed by: St. Michael Parish, Our Lady of Fatima Church Leamington Canonically closed June 4, 2006 Sacramental records located at: St. Michael Parish, Leamington Our Lady of the Rosary Parish (627) Canonically suppressed June 30, 2008 Windsor Boundaries absorbed by: Most Precious Blood Blessed Sacrament Parish (605) Parish, Windsor and Our Lady of Guadalupe Canonically suppressed June 30, 2012 Parish, Windsor Boundaries absorbed by: Our Lady of the Sacramental records located at: Most Precious Assumption Parish, Windsor Blood Parish, Windsor Sacramental records located at: Our Lady of the Our Lady of the Rosary Church Assumption Parish, Windsor Canonically closed June 30, 2008 Blessed Sacrament Church Canonically closed June 30, 2012

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Sacred Heart Parish (633) St. Gabriel Parish (658) Canonically suppressed January 1, 2007 Canonically suppressed January 1, 2007 Boundaries absorbed by: Immaculate Heart Boundaries absorbed by: Corpus Christi Parish, Parish, Windsor Windsor Sacramental records located at: Immaculate Sacramental records located at: Corpus Christi Heart Parish, Windsor Parish, Windsor Sacred Heart Church St. Gabriel Church Canonically closed January 1, 2007 Renamed Corpus Christi Church January 1, 2007

St. Anne Parish (640) St. Joseph the Worker Parish (665) Canonically suppressed June 30, 2008 Canonically suppressed October 14, 2002 Boundaries absorbed by: Most Precious Blood Boundaries absorbed by: Most Precious Blood Parish, Windsor and Our Lady of Guadalupe Parish, Windsor Parish, Windsor Sacramental records located at: Most Precious Sacramental records located at: Most Precious Blood Parish, Windsor Blood Parish, Windsor St. Joseph the Worker Church St. Anne Church Canonically closed October 14, 2002 Canonically closed June 30, 2008 St. Martin de Porres Parish (667) St. Casimir Parish (645) Canonically suppressed January 1, 2007 Canonically suppressed September 30, 2009 Boundaries absorbed by: Corpus Christi Parish, Sacramental records located at: The Archives of Windsor the Diocese of London Sacramental records located at: Corpus Christi St. Casimir Church Parish, Windsor Canonically closed September 30, 2009 St. Martin de Porres Church Canonically closed January 1, 2007 St. Christopher Parish (647) Canonically suppressed June 3, 2007 St. Patrick Parish (673) Boundaries absorbed by: Our Lady of Perpetual Canonically suppressed June 20, 2010 Help Parish, Windsor Boundaries absorbed by: Corpus Christi Parish Sacramental records located at: Our Lady of and Assumption Parish, Windsor Perpetual Help Parish, Windsor Sacramental records located at: Assumption St. Christopher Church Parish, Windsor Canonically closed June 3, 2007 St. Patrick Church Canonically closed June 20, 2010 St. Clare of Assisi Parish (650) Canonically suppressed June 15, 2000 St. Rose of Lima Parish (680) Boundaries absorbed by: St. Alphonsus Parish, Canonically suppressed July 6, 2008 Windsor Boundaries absorbed by: Our Lady of Guadalupe Sacramental records located at: St. Alphonsus Parish, Windsor Parish, Windsor Sacramental records located at: Our Lady of St. Clare of Assisi Church Guadalupe Parish, Windsor Canonically closed June 15, 2000 St. Rose of Lima Church Canonically closed June 28, 2009

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St. Thomas the Apostle Parish (685) Canonically suppressed July 6, 2008 Boundaries absorbed by: Our Lady of Guadalupe Parish, Windsor Sacramental records located at: Our Lady of Guadalupe Parish, Windsor St. Thomas the Apostle Church Canonically closed July 6, 2008

Woodstock St. Mary Parish (233) Canonically suppressed June 30, 2006 Boundaries absorbed by: Holy Trinity Parish, Woodstock Sacramental records located at: Holy Trinity Parish, Woodstock St. Mary Church Canonically closed June 28, 2006

St. Rita Parish (236) Canonically suppressed June 30, 2006 Boundaries absorbed by: Holy Trinity Parish, Woodstock Sacramental records located at: Holy Trinity Parish, Woodstock St. Rita Church Renamed Holy Trinity Church June 30, 2006 Canonically closed May 27, 2013

Wyoming Holy Rosary Parish (441) Canonically suppressed June 30, 2007 Boundaries absorbed by: St. Philip Parish, Petrolia Sacramental records located at: St. Philip Parish Petrolia Holy Rosary Church Canonically closed June 30, 2007

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APPENDIX E

Total Summary for the Diocese of London (Mass Counts)

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APPENDIX F

INTERVIEW QUESTIONS

As mentioned in the introduction to this session, I have only one purpose here today and that is to listen attentively and intentionally to your faith story. Through these interviews, I hope to understand more fully the phenomenon of baptized Roman

Catholics withdrawing from the community and worship life of the Roman Catholic

Church. Therefore, following a few initial questions, I will simply listen. Once your story is complete, I will ask a few more questions prior to ending the interview.

 What is your first name? (surnames are not to be used during the interview)

 If I were to quote you, I would only use first names; would you prefer I use

an alias?

. No alias ______

. Yes, alias is ______

 How old are you?

 How long has it been since you attended Mass at a Roman Catholic Church, apart from Christmas, Easter, a funeral, wedding, or other special occasion?

 Do you still consider yourself a Roman Catholic?

 Please share with me your faith journey bringing us to the present.

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Upon completion of the story:

 If not indicated in the story:

 Do members of your family or friends still attend Church?

 What was your participation in the life of the Church like prior to your withdrawal (regular Church attendance, participation in social events), and for how long did you actively participate?

 Since your withdrawal from the Roman Catholic Church do you worship with another faith community? . Still pray? Still have a sense of spirituality?

 Is there an aspect of the faith and community life that you miss since withdrawing from the Roman Catholic Church?

 Are there things that the Church could have done to reach out to you more personally?

 What if anything, might make you consider returning to the worship and community life of the Roman Catholic Church?

 Is there anything more you would like to add before we end this session?

o Thank you!

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APPENDIX G

HARKENING TO THE VOICES INITIAL QUESTIONNAIRE

Dear,

Thank you for responding to my invitation to take part in this doctoral study. The phenomenon of individuals and families withdrawing from the community and worship life of the Roman Catholic Church is not only of great interest to me but, as an active member of the Church, of great concern.

I would ask that you complete the following few questions simply to confirm that you meet the criteria and to ensure that I have a wide variance among the participants in age, as well as a good balance of women and men. Once this is done, I will be in touch with you to set up an appointment for the interview. The interviews will be held in a private meeting room at the Cardinal Carter Library, King’s University College. If this is going to be difficult for you, please advise.

I look forward to meeting you and again I thank you for your willingness to assist me in this study.

Bernardine Ketelaars

Name: ______

Age: 18-30 ☐ 31-45 ☐ 46-60 ☐ 61-75 ☐ Over 75 ☐

Gender: ______

Marital Status: ______

Length of time away from the Church community: ______

Best time of day for an interview: Morning ☐ Afternoon ☐ Evening ☐

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APPENDIX H

PROGRESSION OF CONSULTATION FOR THE XIV ORDINARY GENERAL ASSEMBLY OF THE SYNOD OF BISHOPS

The Third Extraordinary General Assembly of the Synod of Bishops, held in October 2014, addressed the Pastoral Challenges to the Family in the Context of Evangelization.

 In November 2013, in preparation for the 2014 Synod, Pope Francis released a Preparatory Document in the form of a survey through which all people were invited to participate: http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_2013110 5_iii-assemblea-sinodo-vescovi_en.html (accessed November 5, 2013).

Many conferences of bishops made the survey available to the dioceses; the responses were collated and submitted to the Vatican.

 Taking into account the responses received, the working document for the October 2014 Synod of Bishops – the Instrumentum Laboris was released in June 2014: http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_2014062 6_instrumentum-laboris-familia_en.html (accessed July 2, 2014).

These steps, however, are only the beginning of the process. This will lead to the XIV

Ordinary General Assembly of the Synod of Bishops to be held in October 2015.

What is special about this synod is that it isa two-part event. Discussions of this III Extraordinary synod, starting Sunday [October 5th], will not reach definitive conclusions but will set the agenda for a larger meeting of bishops in the XIV Ordinary General Assembly, tober nextto be held in Oc year, whose theme will be, "Jesus Christ reveals the mystery and vocation ".of the familyThat meeting will offer proposals for the Popegs approval for a final synod document. News.va, Official Vatican Network, (Vatican City: October 3, 2014, Vatican News). http://www.news.va/en/sites/synod2014 (accessed December 29, 2014).

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Bulletin Announcement (To accompany the bulletin insert)

Harkening to the Voices: Do you have a loved one, a friend or an acquaintance who has been away from the Church (outside of Christmas or Easter) for three years or more? Would he/she be interested in sharing their faith story as part of a study? If so, you are invited to pass on the insert found in today’s bulletin. Your assistance, and your prayers, in this matter are greatly appreciated. HARKENING TO THE VOICES: Attending to the Stories of Baptized Roman Catholics Not Participating in the Community and Worship Life of the Church

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Who is Bernardine Ketelaars? A wife, mother, and grandmother, I have served as the Secretary / Executive Assistant to the Bishop of the Diocese of London for the past 19 years. Having obtained my Masters of Divinity Degree in 2001, I am currently taking the steps necessary to obtain my Doctor of Ministry status through the University of St. Michael’s College and the Toronto School of Theology. My husband and I have celebrated our faith at Holy Family Church for the past six years.

What is my area of focus? For the past number years, Christian churches have been experiencing an increase in the number of parishioners who are no longer participating in the community and worship life of the Church. In response to Pope John Paul II’s call for a New Evangelization, my intent is to listen to the stories of individuals, eighteen years of age and older, who were:  baptized into the Roman Catholic Church  at one point, active in the life of the parish; minimally attending Mass on a weekly basis

Wanting to interview at least 15 individuals, I am looking for men and women of various ages who have been away from the Church for three (3) years or more outside of Christmas, Easter, Weddings, Funerals, and other family events.

What is my intent? Simply to listen … to listen to the stories of those who are no longer participating in the community and worship life of the Roman Catholic Church. Realizing that there are many reasons for people leaving the Church, I aim to discover whether there is a common thread that runs through these reasons.

Who may want to respond to this invitation? Any woman or man who meets the criteria noted above and who is willing to share their faith story. I will intentionally listen to the stories. Those who participate in this interview process must understand that I am not there to counsel or advise; simply to listen.

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APPENDIX K

Bulletin Announcement (Two or three weeks following … if necessary)

Harkening to the Voices – Reminder: If you have a loved one, friend, or acquaintance who has been away from the Church for three years or more, who might be interested in sharing their faith story as part of a study, you are asked to pass on the insert which was in the bulletin on Easter Sunday or direct them to the following link …. Your assistance in this matter is greatly appreciated.

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APPENDIX M

MEET THE PARTICIPANTS

Note: At the beginning of the interview process, the participants had the option of choosing an alias to ensure anonymity. Because the majority of them chose to go by their given name, and wanting to show sensitivity to the privacy of the participants, pseudonyms were assigned to those who did not choose an alias at the time of the interview.

Adelaide: Adelaide’s Mom raised the children in the faith; Dad did not attend Mass. Adelaide was active in parish ministry as a youth. Attending a Catholic university, she withdrew from the Church at 19 years of age. Adelaide is currently 27 years of age, married, and is not involved with an ecclesial community.

Miriam: Miriam’s Mom seemed to have influenced the faith; she made no mention of her Dad in this regard. Miriam attended a Catholic university. She withdrew from the Church following the breakup of her first marriage but returned at various times throughout her life; e.g.: sacramental preparation of her children. Divorced twice, she is now in a third marriage. Currently 73, she has recently returned to the Catholic Church.

Rose: Rose’s family attended weekly Mass together as long as they lived at their parents’ home. Rose attended university; however, it is unclear as to whether or not it was a Catholic institution. She left the Church at the age of 56. Rose is currently 67 years of age, married, and is not involved with an ecclesial community.

Joseph: Joseph indicated that though Dad attended Mass, Mom had the greater influence on the family when it came to the faith. Active in parish ministry as a youth, he took part in COR and Young Adults group meetings. Joseph attended university and occasionally joined friends for other Christian worship. Following university, he continued to attend Mass but also attended Christian church services. He withdrew from the Catholic Church at age 23; currently 27 years of age he is a member of a non-denominational ecclesial community. He is married to Debra.

Debra: Debra’s Mom was the stronger influence in regard to the faith though Dad did attend Mass with the family. She took part in youth activities in other Christian communities and withdrew from the Catholic Church at age 15. Debra regularly attended other Christian Church services while living at home and then while attending a Christian university. Currently 29, she is a member of a non-denominational ecclesial community and is married to Joseph.

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Stephen: Stephen attended Mass with both parents and, though active in ministries as a youth, voiced that he had an issue with the fact that there were no Catholic youth groups available in his home town. He did not attend a Catholic university but noted the presence of Catholic Christian Outreach and the Newman Group on campus. Having left the Catholic Church at the age of 21, he is now 31 years of age, married, and not affiliated with an ecclesial community.

Agnes: Agnes attended Mass with both parents but Grandma was the greater influence for the family when it came to the practice of their faith. Her parents moved the family to another city when Agnes was in her early teens and this opened the door to slowly withdrawing from the Catholic Church. She attended college a few years after graduating from high school. Completely withdrawing from the Church at the age of 15, Agnes is single, 26 years of age, and not connected with an ecclesial community.

Frances: Frances noted that both parents attended Mass with the family, and that she began to appreciate her faith more as she became involved in parish ministries. She attended COR as a teenager and went on to attend a Catholic College. Frances later married and raised her children in the faith. Shortly after she and her husband divorced, Frances completely withdrew from the Catholic Church at the age of 44. Currently 56 years of age, Frances is in a same-sex relationship. She has her own non-denominational faith community to which she ministers.

Susan: Susan attended Mass with both parents; however, she made no mention of parish ministry activity or later education while sharing her story. Having not attended Mass regularly after marriage, Susan returned to the practise of her faith when her children were of school age. She later began to experience church services at other Christian denominations and completely withdrew from the Roman Catholic Church at the age of 45. Now, at the age of 63, Susan worships with a non-denominational community. She is married to George.

George: George attended Mass with both parents while living at home, and during his university years. He did not attend Mass regularly after marriage but, along with his wife, he returned to the practise of his faith when his children were of school age. His withdrawal from the Roman Catholic Church was a little more gradual than that of his wife. Having left the Catholic Church at the age of 46, he is now 64 and worshipping with a non-denominational community. He is married to Susan.

Julie: Though Julie’s Dad is not Catholic, both parents attended Mass with the family. Julie was part of a youth group, and attended a university at which a Catholic group was present. At the age of 19, having left home for university, she stopped attending Sunday Mass. Currently 30 years old and engaged, Julie is not affiliated with an ecclesial community.

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David: Though David’s Mom was the stronger influence in regard to the faith, his Dad attended Mass with the family. David chose to attend youth group activities with other Christian communities. He attended a Catholic college but withdrew from the Roman Catholic Church at the age of 19. Now 31, David is married and very active in his non- denominational faith community.

Mark: As a child, Mark’s Mom was the one who influenced the children in regard to the faith; his Dad is not Catholic. Mark did not attend parish youth activities. He withdrew from the Catholic Church at the age of 16 but Mark continued to attend high school Masses. His further studies were at a community college which had no Catholic presence at all. At 29 years of age, Mark is engaged and does not worship with an ecclesial community.

Andrew: As both of Andrew’s parents were Catholic, they attended weekly Mass as a family. The university he attended was not Catholic. Married, Andrew and his wife raised their children in the faith. Later, as decisions were being discussed regarding the future of the rural church he attended, Mark would occasionally worship at the neighbouring United Church. Andrew left the Catholic Church completely at the age of 47 following the suppression of his home parish and the closure of the church building. Currently 61, he worships and is active in ministry at the United Church.

Frank: Both of Frank’s parents attended Mass with the family. He did not take part in any parish youth activities and later attended a Christian college. Always “bored” with the Mass, he withdrew completely from the Church at the age of 18. Currently 36, he is engaged and not affiliated with an ecclesial community.

Luke: Both parents are Catholic and as Luke was growing up they attended Mass as a family. He did not take part in any youth activities nor did he attend college or university. Leaving home and school at the age of 16, he ceased going to church at that time. Now 37, Luke is divorced and does not worship with an ecclesial community.

Elizabeth: Though Elizabeth’s Dad is not Catholic, they attended weekly Mass as a family, and Elizabeth took part in youth activities. During university, Elizabeth did not associate with an ecclesial community but returned to regular Mass attendance when she returned to her parents’ home. She completely withdrew from the Roman Catholic Church at the age of 30. She is now 34 years old, married, and occasionally attends a non- denominational service.

Yvette: Yvette’s parents are both Catholic and as she was growing up they attended Mass as a family. Yvette did not take part in parish youth activities, nor did she attend college or university. She slowly withdrew from the Catholic Church and has not returned since the age of 30. Now 54, she lives with her common-law partner and is not affiliated with an ecclesial community.

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APPENDIX N

CURRENT FAITH PRACTICE OF MARRIED PARTICIPANTS

Adelaide’s spouse was also raised Catholic; both had withdrawn from the Church prior to marriage. They were not married in the Catholic Church and have not joined another ecclesial community.

Miriam is the senior participant of the study group. Now in her third marriage, Miriam seems to have been the anomaly in the group. She continued to return to the Church at various stages in her life and recently returned to the Roman Catholic Church again though her husband does not belong to an ecclesial community.

Rose’s spouse is a convert to the Roman Catholic Church; however, he does not practice his faith and she has not joined another ecclesial community.

Debra had withdrawn from the Roman Catholic Church prior to marriage, and Joseph would occasionally attend services with her while dating. Eventually Joseph withdrew completely from the Roman Catholic Church and the family worships together in another ecclesial community.

Stephen began to withdraw prior to marriage but remains very spiritual. His spouse is a Catholic who had withdrawn from the Church prior to marriage. Neither has joined another ecclesial community.

Susan began questioning her faith and eventually withdrew from the Roman Catholic Church, joining a non-denominational ecclesial community. Sharing their faith in the Roman Catholic Church as the children were growing was important. Dialogue, questioning, and a desire to continue sharing their faith led George to convert and join the same ecclesial community.

David withdrew from the Roman Catholic Church and joined a non-denominational ecclesial community prior to marriage. He and his family worship together with another ecclesial community.

Andrew withdrew from the Roman Catholic Church and joined the United Church. His wife recently joined the United Church as well, allowing them to worship together.

Elizabeth’s spouse does not belong to an ecclesial community. Elizabeth has tried to get the family to attend either the Roman Catholic Church or another ecclesial community, but unable to sustain this practice, she only attends faith services on occasion.

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APPENDIX O

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271