THE PRIEST the journal of Australian Confraternity of Catholic Clergy

ISSN 0818-9005 Ubi Petrus, ibi ecclesia. Vol 24 No 1 – May 2009 Where Peter is, there is the Church. IN THIS ISSUE

Chairman’s Word 1 Strategies for renewing upper-level catechetics Gerald O’Shea 2 Attending “garden weddings” Father John Flader 5 A Pauline theology of priesthood Bishop Timothy Costello 6 Applying a Pauline theology of priesthood Bishop Timothy Costello 9 “This is the Mass”: a book review Bishop Peter J. Elliott 12 Pope Benedict answers jaundiced journalists Michael Czerny, SJ 13 Cloning and the meaning of life As providence has it, our 2009 David van Gend 14 Annual Retreat at Galong NSW Saint John Vianney College: a seminary story closes on 19 June, an auspi- Editor 18 cious day – the 150th anniver- Liturgy and Rubrics: friends, not enemies sary of the death of the Curé Father Timothy E. Deeter 19, 28 d’ Ars and the Solemnity of In Memory of Bishop J. A. Morgan, r.i.p. the Sacred Heart of Jesus, Editorr 21 and as declared by the Holy Women’s health and infertility Father, the commencement of Luke McLindon 22 the Year of the Priest. Further, as providence has it, we have Papal letter on remission of SSPX episcopal excommunications been able to secure arrange- Pope Benedict XVI : introduced by Father Glen Tattersall 32 ments that we have been Statutes of ACCC as currently revised ACCC 35 seeking with our USA confr- [For reasons of space, some articles are not here listed. (Ed.)] eres for a joint conference of our Australian Confraternity with the Confraternity in the USA – a joint conference that is to be open internationally to English-speaking Catholic clergy. The Chairman’s Words as found in this issue outline our plans and invite diary entry by clergy members! (Ed.)

Put yourself in the picture! and join our 2010 Annual Conference in Rome! under the joint patronage for clergy of the Australian Confraternity of Catholic Clergy and the Confraternity of Catholic Clergy in the USA Casa Pastor Bonus, Rome, 4-8 January 2010 THE PRIEST the journal of the Australian Confraternity of Catholic Clergy Editor: Rev Paul-Anthony McGavin, MTh, PhD, MACE. Associate Editor: Professor David Birch, DPhil (York). Editor: PO Box 246, Jamison Centre ACT 2614 [email protected] www.australianccc.org Ubi Petrus, ibi ecclesia. Where Peter is, there is the Church. Chairman’s Word

You have no doubt heard about the upcoming “Year for include daily Masses at the Roman Basilicas, Epiphany Mass Priests” announced by the Holy Father Pope Benedict XVI with the Holy Father, talks from high-ranking Prelates in the which will run from 19 June 2009 to 19 June 2010, marking Curia, opportunities for sight-seeing, and hopefully an audi- the 150th anniversary of the death of the saintly “Curé d’Ars”, ence with the Holy Father. Jean Marie Vianney, whom the Pope described as “a true The Conference will be open to priests from throughout example of a pastor at the service of Christ’s flock”. We must the Anglo-sphere, so if you have priest friends in the UK, not lose sight of the reason why Benedict XVI has announced Ireland or elsewhere who may be interested please let them a “Year for Priests”. He said it is in order to favour the ten- know about it. dency of priests towards spiritual perfection, upon which the effectiveness of their ministry principally depends.” It is The Rome conference will be our only conference in 2010. intended to highlight the “indispensable struggle for moral However, we will still have a retreat and an AGM in Australia perfection which must dwell in every truly priestly heart.” at some stage of the year. The Rome conference in the Year for Priests is a unique opportunity for the ACCC, a chance Over the last couple of years the Executive of the ACCC has to forge and strengthen ties with our American brothers, been in discussion with our priest brothers in the USA, the and an occasion to show our solidarity with Pope Benedict. American Confraternity of Catholic Clergy, about the possi- I encourage all our bishop, priest, and deacon members to bility of a joint conference to be held in Rome. This proposal make every effort to attend, and our lay associate members received approval at our 2007 Annual General Meeting held to pray for its success. in Melbourne. The Executives of both the American and the Australian Confraternities believe that this “Year for Priests” Please also note the ACCC Retreat, 15th-19th June 2009 at is the ideal time for our joint conference. The conference will Galong, NSW, to be conducted by the Emeritus Bishop of be held from the 4th-8th January 2010 in Rome. The choice Christchurch, NZ, as advertised in Inter Nos of February 2009, of dates was determined by venue availability, costs, and and also the ACCC Annual Conference at Baulkham Hills finding a time of year in which both Australian and American near Sydney, 20th-24th July 2009 as similarly advertised. priests are able to absent themselves from their parishes and For further details contact the ACCC Secretariat. normal pastoral duties. May God reward you and bless you all. Detailed information regarding the conference program and costs are not yet finalised. However, I can already inform Rev Fr Michael Kennedy you that our conference venue will be the Casa Pastor Bonus National Chairman which provides quality accommodation, meals, and confer- ence facilities close to the Vatican. Our program is likely to

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1 The Priest Strategies for Renewing Upper-level Catechetics

Gerard O’Shea

This paper is the second part of my presentation to the 2008 Gerard O’Shea, ACCC Annual Conference. The first part was published PhD (John Paul in the November 2009 issue under the title, “Stategies for II Institute, the Renewal of Priestly Catechetics in the Age of Benedict Melbourne), XVI”, and treated younger children. This present paper like all the lay presenters at addresses those who engage in secondary-school-level the 2008 Annual catechetics, and who deal with young people who often Conference, is seem to be very much against the Catholic Church which a Queenslander they tend to see as a rigorous and rule-bound institution, who is now Princi- intent on spoiling any fun that they can have, and going out pal of St Patrick’s of its way to be nasty to women and gays. School, Mentone, Archdiocese of Religious education as an academic Melbourne. His discipline paper had a Part I and a Part II; One of the ways in which teachers and school systems this paper is the attempt to deal with this unsympathetic attitude among second Part. older school-age children is to objectify religious education. They attempt to teach it solely as an academic discipline … not through the degree of evidence bringing the process rather than attempt to engage in catechesis with a hostile of thought to its conclusion, but by an act of will, in connection with which the thought process remains open group of young people. Now, I would like to qualify what and still under way. Here, the degree of evidence does not I am going to say next to head off your fears. In no way turn the thought into assent; rather the will commands would I suggest that the study of religion should not be assent, even though the thought process is still under academically rigorous. There is nothing to be gained by way (2005:23). “dumbing down” the curriculum in RE to make it easy or palatable. We would all remember the “hold hands and Ratzinger was aware of the apparent difficulties inherent in hum” sessions that made Religious Education irrelevant this approach, and acknowledged the accusations of Jaspers and ridiculous for the “Kumbayah” generation. This is and Heidegger that faith, by pre-supposing the answers, completely counter-productive. Nevertheless, it is equally leaves no room for questions (Ratzinger 2005:20). How, damaging to present Religious Education as if it were just indeed, can one think “with assent” without doing violence another kind of academic discipline. to the nature of thinking itself? In answer, Ratzinger cited Pascal’s well known saying: “The heart has its reasons that I want to be very specific about what I mean here. In many reason does not know”. He insists that we are able to give secondary school courses of Religious Education, in an the assent of faith, not because of the depth of our own attempt to raise the academic standard of the subject, the inquiries or the quality of our evidence, but Catholic faith is presented as simply a body of knowledge … because the will – the heart – has been touched by like any other. In Victorian VCE Studies of Religion, for God, affected by him. Through being touched in this example, students will be penalised if they inadvertently way, the will knows that even what is not clear to the use the phrase “we believe”. They are required to take a reason is true. Assent is produced by the will, not by the detached stance by using the phrase: “the Church teaches”. understanding’s own direct insight: the particular kind In other words, they are required to assume the position of a of freedom of choice involved in the decision of faith pseudo-objective observer, critically weighing the evidence rests on this… The will (the heart), therefore, lights the for and against Church teaching. They must bracket out the way for the understanding and draws it with it into assent virtue of faith, and set themselves up as judge and jury over (Ratzinger 2005:23ff). a supernatural revelation, and exclude the supernatural assis- Inquiry or Investigation? The tance which alone will enable them to see. It should not be wondered which conclusion they will come to if this is what interface of faith and reason they do! Naturally, Pope Benedict XVI has a most interesting Ratzinger, both as a Cardinal and as Pope, has acknowledged view on this; he terms it “thinking with assent”. his intellectual debt on this subject to the Ven. John Henry Thinking with assent Cardinal Newman. In his classic work An Essay In Aid Of A Grammar Of Assent (reprinted, 1973), Newman brought Prior to his election as Pope, Cardinal Joseph Ratzinger, clarity to the interface of faith and reason, and it is arguable in referring to the subject of belief, cited the views of both that his insights in this regard have yet to be surpassed. Augustine and Aquinas that the act of believing is essentially Newman described three mental acts associated with the thinking with assent (2005:21). Ratzinger went on to affirm, holding of propositions of any kind – doubt, inference along with the whole tradition of Catholic thought, that the and assent. All three, he insisted were appropriate human act of faith comes about in a different way from the act of behaviour: knowing: We do but fulfil our nature in doubting, inferring and assenting; and our duty is not to abstain from the exercise

May 2009 2 of any function of our nature, but to do what is in itself or anti-intellectualism of any kind. He simply made the right rightly (Newman 1973:7). necessary distinction between the way in which believers Newman refers here to propositions in general. In the case and non-believers engage with the data of revelation and of revealed religion, however, the way in which one holds faith. To use his own words: to certain propositions distinguishes the presence or absence … inquiry implies doubt and investigation does not imply of faith itself. To take up a position of doubt makes one a it; and that those who assent to a doctrine or fact may sceptic. To hold propositions as conditional and awaiting without inconsistency investigate its credibility, though personal assent (or inference) indicates the position of the they cannot literally inquire about its truth… in the case of educated minds, investigations into the argumentative philosopher. To offer unconditional acceptance (assent) is proof of the things to which they have given their assent is to be a believer. an obligation or rather a necessity (Newman 1973:192). The workings of the human mind cannot create supernatural On the other hand, Newman saw the dangers involved in faith. Such faith, strictly speaking, is a theological virtue encouraging those who had been poorly instructed, or ill- conferred by God in Baptism. This gift enables one to equipped to assess subtle arguments to place themselves encounter Christ and to believe true propositions that may in danger through deliberate exposure to such approaches otherwise be largely inaccessible to the human mind. The without proper preparation. He says: subjective appropriation of the supernatural gift involves the believer in a lifelong project to deepen and broaden the [Some] who, though they be weak in faith … put them- selves in the way of losing it by unnecessarily listening life of God within. Here one encounters the operation of the to objections. Moreover, there are minds, undoubtedly, hermeneutic circle – knowing Christ leads the believer to with whom at all times to question a truth is to make it want to know more about Him. Knowing more about Christ questionable, and to investigate is equivalent to inquiring; enables one to know Him more deeply by means of prayer and again, there may be beliefs so sacred or so delicate and sacrament. Newman is in no doubt about the dynamic that, if I may use the metaphor, they will not wash without involved. Out of love for Christ, one seeks to know more shrinking and losing colour (Newman 1973:192). about Him, and this is made accessible to human beings through the doctrines of the Church. The role of the Church in relation to belief This view was not popular in Newman’s day, any more that it is in our own. It seems to create a distinction between In our own times, a contemporary “educated” consensus believers and unbelievers in their ability to gain access to regarding the nature of religious belief is likely to assert the truth; and indeed it does. The Catholic Church continues that each individual must make up his or her own mind to teach that the supernatural virtue of faith creates a capac- about which doctrines of the Church will be personally ity for belief that is inaccessible to the unbeliever. More accepted and which ones will not. This is confirmed by recently, in Fides et Ratio, Pope John Paul II reiterated this the research of Dr Denis McLaughlin, who refers to the very claim: phenomenon of “negotiating believers”. McLaughlin cites one study done on a sample of Australian Catholic school Based upon God’s testimony and enjoying the supernatural principals who: assistance of grace, faith is of an order other than … had a practical tolerant view of Catholicism that was philosophical knowledge which depends upon sense more about establishing relationships through service and perception and experience and which advances by the light less on law. All principals privately held views contrary of the intellect alone… to current Vatican teachings on priestly celibacy, mar- Philosophy and the sciences function within the order of ried clergy, female priesthood and artificial birth control natural reason; while faith, enlightened and guided by the (McLaughlin 1992:134). Spirit, recognises in the message of salvation the “fullness McLaughlin’s research paper documents a very large of grace and truth” (cf. Jn 1:14) which God has willed to number of prominent people in Catholic Educational reveal in history and definitively through his Son, Jesus circles who are in broad agreement with these stated views. Christ ... (Fides et Ratio #9). A simple search of internet sources will provide further Another important distinction that Newman draws is abundant examples of the strength of this consensus. between what he terms “inquiry” and “investigation”. He is blunt in affirming that inquiry is inconsistent with faith. Yet, Newman would not agree, and his dissent from these He points out that one who inquires is in doubt about where “negotiating believers” places him in agreement with the the truth lies, hence a believer cannot, at the same, time be whole tradition of official Catholic teaching, right up to an inquirer: the present. Newman (1973:149) believes that it is part of Thus it is sometimes spoken of as a hardship that a Catholic the proper functioning of the Church to identify opinions is not allowed to inquire into the truth of his creed; – of that are incompatible with the truth received from God – course he cannot, if he would retain the name of believer. including teachings on female priesthood and artificial birth He cannot be both inside and outside of the Church at control. He reminds Catholics of their obligation to trust the once. It is merely common sense to tell him that, if he is Church, even if one does not comprehend the reasons … seeking, he has not found. If seeking includes doubting, Even what he cannot understand he can believe to be true; and doubting excludes believing, then the Catholic who sets and he believes it to be true because he believes in the about inquiring thereby declares that he is not a Catholic. Church (Newman 1978:150). He has already lost faith (Newman 1973:191). While closing the door to inquiry in matters of religious What is more, he reminds us that by bearing the name of faith, Newman was certainly not an advocate of Fideism Catholic, one does not immediately need to know or under-

3 The Priest stand the meaning of each and every doctrinal proposition them find authentic answers to their genuine questions. that the Church teaches. Like Saint Anselm of Canterbury, They love to spend hours discussing deep questions, Newman accepts the principle that, for believers, under- and sharing the answers they have found with trusted standing follows faith, not the reverse. To quote Augustine’s friends. memorable lines: “Before faith, one must understand in order to believe; after faith, one must believe in order to • Clearly, it is apologetics that they need, but apologetics understand.” Catholics believe on the authority of the Church in a big broad context of social relationships… (ibid.:151), which is deemed to be the authority of Christ preferably shared with them by somebody they trust. himself, and then seek to understand: …every Catholic, according to his intellectual capacity, Third: an age of boundless energy supplements the shortcomings of his knowledge without blunting his real assent to what is elementary, and takes • They are happiest when they are going, moving, acting, upon himself from the first the whole truth of revelation, working, talking, playing, planning, etc. progressing from one apprehension of it to another accord- ing to his opportunities of doing so (Newman 1973:153). • This energy can burn out of control, but if channelled, it can move mountains. It is an age where they have an Alternatives for high school astonishing capacity to work, but only if they are really students interested in what they are doing. If we don’t keep high school students at a safe distance • What is the purpose of all this energy? One purpose is with objectified religious education, what are we supposed to sustain the spirit of adventure. to do with them, you may ask. I would like to suggest that we should begin by trying to understand who it is that we • An odyssey is the proper metaphor for this period are dealing with and what they need. You have only to look of human development. Each adolescent is a young at the success of World Youth Day to work out the secret Odysseus; each is on a personal odyssey. Adventure of success. Maria Montessori could have told us from her brings challenge. The purpose of adventure is self- careful observations. We can generally speak of three char- discovery. acteristics of adolescents and young adults: • Nobody understood this better than Pope John Paul II. First: a social age He knew that young people would only discover who • They need friendship, camaraderie, fellowship, com- they are and what their purpose is if they are challenged panions, team-mates. Their peers are very important to to go on a personal journey – not with their parents; but them. they tend to bounce off each other; to share the with their friends. The journey would have to be difficult same opinions on big issues and they don’t like being – sleeping out in the open; not having the best food; in too much conflict with each other. walking long distances in difficult circumstances… but doing it together and for a noble purpose. • They need and want to do things together, and under no circumstances do they want to have no friend. • So you might be able to see why he created World • So the main challenge in meeting this need is to build Youth Day – to give the young Catholics of the world a community of friendship; to accept one another. To the chance to push themselves; to channel the energy of learn to get on with those they like, and to challenge their youth into something that would be of permanent them to get on with those they are not drawn to. They value. need to see themselves as belonging to a team – “We believe” being the emphasis, rather than “The Church Conclusion teaches.” I would like to remind you that as priests who have the • In a parish setting, they need to be known, admired responsibility for catechesis in your parishes and schools. and valued. Of all the people that you as priests need No teacher can effectively catechise without you. All of us to notice, the teenagers will most need your recon- must encounter the person of Christ in a real and meaningful gifition and show appreciation the least. Find things way – and that access is primarily available through the that you need them to do for you and be very grateful sacraments and through prayer. Religious formation is not when they have done it! No teacher can replace you; mainly about a body of knowledge – it is about Christ. It’s you are the one who can help them come to maturity about drawing individuals created in the image and likeness in the Church. of God to encounter their saviour and commit themselves Second: a thinking and critical age to the greatest cause ever known. And who is better placed to do it than you, who have given your lives in the service • They tend to be terribly critical of themselves, and each of your Lord. other, and adults. References • They like to object, to argue, and to analyse. They begin Ratzinger, Joseph (2005), Pilgrim Fellowship of Faith. (San Francisco: to see the persuasiveness of opposing reasons, and they Ignatius). want to know the why of what they believe. Newman, J. H.(1870) An Essay In Aid Of A Grammar Of Assent. (West- minster, Maryland: Christian Classics, 1973). • Generally, they will not co-operate fully unless they agree – so lots of effort needs to be put into helping McLaughlin, D. (1996). Catholic school lay principals: Professional and pastoral issues (Brisbane: Australian Catholic University).

May 2009 4 Attending “Garden Weddings”

Father John Flader

Of all the questions we priests are asked, I suspect one of the most frequent is: “Can I attend the marriage by a civil celebrant of my daughter? or my best friend? or my Rev Dr John Flader is Director of the workmate?” It is a frequent question and it is messy. There Catholic Adult is no simple answer. There are two strong, irreconcilable Education Centre goods at stake and choosing between them inevitably leaves (CAEC) of the one of them wounded. The two goods are of course respect Archdiocese of for the truth about Christian marriage and love for one’s Sydney. This article family and friends. expands an earlier one published in Over the years I have read articles on this question which “The Record” by take a strong line against attending the wedding in all the Archdiocese of cases. I am not prepared to accept that position. But let me Perth (with thanks explain. to the Editor of that journal). Attending the wedding of a Catholic that is not going to be recognised as valid by the Church is an instance of what is only if there is a proportionate reason to do so. And the more called in moral theology “cooperation in evil”. Perhaps the proximate, as distinct from remote, the cooperation is, the term “cooperation in evil” is not always appropriate, but that stronger the reason one needs to justify cooperating. For is what it is usually called. The term is not good in this sense. example, in a civil celebration the celebrant, the best man and Sometimes the cooperation involves something that is wrong the maid of honour cooperate more proximately or closely in and of itself, truly evil, like an abortion or a “gay wedding” than those who merely attend. Without their cooperation the – things that no Catholic would take part in. But other times wedding might not go ahead, because a celebrant and two it is matter of something that is wrong in the Church’s eyes witnesses are necessary for the civil validity of the marriage. but not against the natural law, and hence not deserving of Normally, one should not cooperate with this close degree the tag “evil”. An example of the latter is something that is of cooperation. Those who merely attend the wedding are within the natural order, like the marriage of a previously cooperating more remotely, since even if they do not attend, unmarried Catholic man and woman before a civil celebrant. the wedding will still go ahead. They can justify attending Nonetheless, because they are Catholics they are subject to only if they have a proportionate reason to do so. Such a the laws of the Church and should marry according to those reason would be their judgment that if they do not attend laws. For a Catholic, marriage is not merely a civil affair they will seriously harm their relationship with the person but a sacrament that inserts the couple into the covenant getting married. This is not easy to determine in many cases. relationship between Christ and his Church. It grants many Sometimes, only after they have failed to attend do they graces and has consequences for the canonical status of the see how seriously they have harmed the relationship. This couple within the Church. very uncertainty can argue in favour of attending, in order not to risk endangering the relationship. Thus the closer the For this reason, the Church ordinarily requires for the validity person attending is to the person getting married, the more of the marriage that Catholics marry before a priest or deacon reason there can be attend. If one is a close relative or a close and two witnesses, or that they have permission to marry friend, there can be more reason to attend than if one is only before some other minister of religion or in some other public a distant relative or a casual acquaintance. form (cf. CIC, Can. 1127, §§1-2; also Can. 1112 §1, Can. 1116 §1). If they marry “outside the Church” in violation If having considered this criterion, someone decides to attend of these norms, they commit sin and their marriage will not the wedding there are still two more matters to take into be recognised by the Church. I leave aside the question of account. Firstly, one must make clear to the person getting whether they actually regard their action as sinful. They may married that one does not agree with what that person is not, but it is still objectively wrong. When they invite their doing, and explain that one wishes the person would change relatives and friends to attend their “wedding”, problems his (her) mind and get married in the Church. Secondly, one of conscience arise as to whether these people can attend, must avoid giving scandal to others by one’s attendance. without offending God themselves. For this it is normally sufficient to let others know that one disagrees with the wedding but feels obliged to attend in As we know, according to traditional Catholic moral order not to jeopardise one’s relationship with the person. theology, one should ordinarily not cooperate in the wrongful Even with this criterion, it can still be very difficult to deeds of another, but there are circumstances in which one decide whether or not to attend. Sometimes members of the may do so. First of all, one may never cooperate formally; immediate family are divided on the issue. In this case one that is, agreeing with and accepting the sin. This would be can always consult one’s pastor for help in deciding on the the case of someone who saw nothing wrong with attending best course of action. At least, people should know that it an invalid wedding. If the person disagrees with the sin, is not always sinful to attend. but feels he or she should still cooperate, the cooperation is called material. Secondly, one can cooperate materially

5 The Priest A Pauline Theology of Priesthood

Most Rev Timothy Bishop Timothy Costello Costello, TheolD, is an Auxiliary Bishop in the Archdiocese of Melbourne. This paper Prelude is an edited version of the fourth talk that he This paper takes up points already established in earlier gave to clergy of the talks on the ordained ministry that treated various models Archdiocese of Can- or theoretical constructs which people bring to this issue: berra and Goulburn are priests primarily and fundamentally proclaimers of during our 2008 Con- ference. It is apposite the Word, celebrators of the mysteries, leaders of faith that it be published communities or representatives of Christ? In thinking about in this Pauline Year these questions what I was trying to do was to suggest to all (Ed.). of us that while each of us will probably have a preferred model from which we operate, it is important for all of us to see our priesthood more broadly and allow ourselves to In a sense the answer is quite simple. I think Pope John Paul be challenged by the insights which the other models can 11 summed it up very well when he wrote this in his first offer us. These earlier talks also gave a fairly concentrated Holy Thursday letter to priests: look at the whole question of the Christology which might The sacrament of priestly ordination “by virtue of its very lie behind the identity of the ordained priest. I tried to show nature and of everything that it produces in our life and that, in the constellation of Christ seen as prophet or teacher, activity, serves to make the faithful aware of their common king or shepherd, and priest, it is in fact, perhaps surprisingly, priesthood and to activate it ....” (Holy Thursday Letter to Priests, 1979, par. 4). the concept of priest which in fact catches up the other two dimensions and reveals their deepest meaning. For Christ He returned to the same theme some years later when, in his to be a priest, he must also be a prophet and a king: they 1990 Holy Thursday Letter, he insisted that: are part of his priesthood. I also tried to show, and this I the priesthood is not an institution that exists “alongside” think is fundamental – that Christ’s priesthood lies first and the laity or “above” it. The priesthood of bishops and foremost in the attitude of mind and heart which he brings priests, as well as the ministry of deacons, is “for” the laity, and precisely for this reason it possesses a “ministe- to his whole life, and which therefore also informs his death. rial” character, that is to say, one of “service.” Moreover, It is an attitude of total giving of self in love for the sake of it highlights the “baptismal priesthood”, the priesthood others in filial and generous and free obedience to the Will common to all the faithful. It highlights this priesthood and of the Father. This led to demonstration that, if this is so, at the same time helps it to be realised in the sacramental then the fundamental sharing in Christ’s priesthood which life (Holy Thursday Letter to Priests, 1990, para. 3). the Church experiences is that sharing which the whole These ideas are expressed more formally of course in his Church has, by virtue of it being the baptised People of God. Apostolic Exhortation Pastores dabo vobis in which he Christ’s priesthood, which is both is mission and his identity, writes that: is continued and made effective in time and place, including our own particular time and place, is sacramentalised we For the sake of the universal priesthood of the new covenant might even say, in the whole complex reality of the Church Jesus gathered disciples during his earthly mission (cf. Lk. as it lives its life in its journey through history. 10:1-12), and with a specific and authoritative mandate he called and appointed the Twelve “to be with him, and to be And what does this mean in practice? It means that Christ sent out to preach and have authority to cast out demons” continues his work of salvation, his work of proclaiming (Mk. 3:14-15). (para 14) the kingdom, his work of revealing the face of the Father, All of this means that the ministerial priesthood, or if you his work of healing, his work of forgiving, his work of like the ordained ministry, exists purely and simply to be at restoring the divine image in humanity – in other words his the service of the priesthood of the whole People of God. priestly work – in and through the presence and action of Our identity and our mission is to be found here: we exist, the Church in the world. and exercise our ministry, in order to enable every Christian Our role as priests to live out the reality of his or her vocation as a member of the priestly people of God – in order, in other words, to All of this inevitably leads us to the question of our own role, enable all members of the Church to live their lives as a gift as ordained ministers, in this ongoing work of the Church of self in love and obedience so that others might have the as the Body of the saving, priestly Christ in the world. It is fullness of life – and all this of course, in imitation of and really the question which is implied in the quotation from in communion with Christ. Lumen Gentium: This I think is a great vision of ordained priesthood and Though they differ from one another in essence and expresses, I suspect, in theoretical and theological terms the not only in degree, the common priesthood of the faithful and the ministerial or hierarchical priesthood are nonetheless impulse which keeps most of us going most of the time. We interrelated. Each of them in its own special way is a know that our priesthood, our ministry, is at the service of participation in the one priesthood of Christ (LG 10). the People of God. We are trying as best we can to live our

May 2009 6 priesthood and our ministry in this way. For most of us, most Balancing-up different emphases of the time, this is the source of our energy, our fidelity, and our willingness to pick ourselves up and keep going when, It is not always easy to hold these things together. The con- from time to time, we drop the ball. crete realities in which the Church finds itself can sometimes lead to a privileging of one over the other. Sometimes we What does this theology offer? stress the communion which each Christian must have with Christ and this, on its own, can lead to a very individualistic What I think our theology can offer us in this regard, how- notion of the Christian life. If Jesus is your personal Lord ever, is a fuller and richer vision of what it means to be in and Saviour, then perhaps you don’t need to bother too much that group of men who are called to be the enablers of the with other people – you can simply bask in the cozy relation- priesthood of God’s people. It can put flesh on the bones of ship you have with the Lord. At most other people are the our life of ministry and service. It is this that I would like objects of your mission – but they are not, as John Paul 11 to invite us to reflect on for a little while. would say in Novo Millennio Ineunte those who are a part of There are a number of ways into this theology and the mys- me. At other times we stress the communion and unity which tery it seeks to reveal to some extent. I would like to come must exist between the members of the community, and we at it from the point of view of the Church. can forget that this communion is not the result of our own strivings to do things together, but is rather the result of the I have mentioned already the fundamental statement of work of God’s Spirit who binds us together by drawing us Lumen Gentium that the Church is in the nature of a sacra- into an intimate communion with Christ our head. ment, a sign and instrument that is, of communion with God and unity among all people. As I pointed out, this is Clearly there is a call and a need to hold both dimensions only true of the Church because it is first of all, and most together in a creative unity. This is why Lumen Gentium fundamentally, true of Christ. He is the great sacrament of insists that the Church is a sacrament of communion, with communion with God and of unity among all people. And God and with each other, only because the Church is “in therefore we can simplify the statement of Lumen Gentium Christ.” and say that the Church is the Sacrament of Christ. The Church continues, that is, to be the sign and instrument of This dependence of the Church on Christ as its head finds the presence and action of the saving Christ in the world. two other very significant expressions in the Scriptures. One That’s why Lumen Gentium will also say that the Church is is in the image of the church as the bride of Christ who is its the universal sacrament of salvation. spouse, and the other is in the image of the Church as the sheepfold of Christ who is its shepherd. Another way of saying this, in a scriptural rather than more strictly theological and patristic way, is to say with St Paul Spousal imagery that the Church is the Body of Christ. I won’t rehearse in detail the various ways in which Paul uses this image in his The use of spousal imagery in the Letter to the Ephesians is writings. We are all familiar with them. But I would just point complex and even controversial in terms of today’s sensitivi- out this. In some of his uses of this image – especially in the ties to issues of sexism and gender inequality. Recognising Letter to the Corinthians, in chapter 12, Paul is concerned this Pauline use of imagery can help us to see that Paul to highlight the mutuality which exists, and should exist, understands the Church to be subject to Christ and dependent between the various members of the community, the various on him, though it is a subjection based not on domination members of the Body. Each of us has our part to play and and subsequent servitude but on profound love: the health of the Church, of the body, depends on each of us Be subject to one another out of reverence for Christ. playing our part in harmony and mutuality with each other. Wives, be subject to your husbands, as to the Lord. Paul sums it up in verse 27 by saying that “You are the body For the husband is the head of the wife as Christ is the of Christ, and individually members of it.” head of the church, his body, and is himself its Sav- iour. In Paul’s other use of this image, the emphasis is on the As the church is subject to Christ, so let wives also be relationship between the body and its head. In Colossians subject in everything to their husbands. 1:18 he tells us: Husbands, love your wives, as Christ loved the church He (Christ) is the head of the body, the Church; he is the and gave himself up for her, beginning, the first-born from the dead, that in everything he might be pre-eminent. that he might sanctify her, having cleansed her by the washing of water with the word, And again in chapter 2, verse 19 he encourages us to: that he might present the church to himself in splendor, Hold fast to the Head, from whom the whole body, nour- without spot or wrinkle or any such thing, that she might ished and knit together through its joints and ligaments, be holy and without blemish. grows with a growth that is from God. Even so husbands should love their wives as their own These images are not in contradiction to the use Paul makes bodies. He who loves his wife loves himself. of the body image in Corinthians – rather they are comple- mentary – mutually interpretative we might say. For no man ever hates his own flesh, but nourishes and cherishes it, as Christ does the church, Yes, in our communion with each other and in our mutuality because we are members of his body. and interdependence we are the Body of Christ. But it is also “For this reason a man shall leave his father and mother true that we are only this, in our communion with each other, and be joined to his wife, and the two shall become one because that communion is grounded in our relationship with flesh.” and our dependence upon Christ as our Head. This mystery is a profound one, and I am saying that

7 The Priest it refers to Christ and the church; same way, the communion of the Church, the mutuality and however, let each one of you love his wife as himself, interdependence of each member with each other member, and let the wife see that she respects her husband. (Eph is the sacramentalising of the Church’s nature as the priestly 5:21-33). people of God. It is because the People of God is only a priestly people because it is the Church, the Body of Christ, Shepherd imagery that the Church has and must have an ordained ministry The other image is that of the Good Shepherd who lays down which expresses, keeps before the eyes of the church, and his life for his sheep. Again, there is no need to rehearse realises, its radical dependence on its head, on Christ. all the details of this image as it is used in the New Testa- This can help us understand what Lumen Gentium is about ment although at another time it would be good to revisit when it speaks of the mutual ordering of the priesthood of it – particularly in light of the ways in which it picks up the whole Church, the so-called common priesthood of the and develops the same theme of God as shepherd in the Old faithful, and the ministerial priesthood. There is no point in Testament. The main point that I want to make is the simple the ministerial priesthood unless it is at the service of the one that the shepherd is the leader, guide and provider for the priesthood of the whole Church. It is, as John Paul would flock which relies on him for its safety and for its welfare. It say, “established for the sake of the universal priesthood is he, for example, who leads the flock into green pastures, of the new covenant.” And at the same time, the universal to mention just one of the Old Testament themes which are priesthood is empty and ineffective unless it is enabled and developed in the New Testament. empowered by Christ its head, who in his sacramentally The Church then can and must be thought of as the Body of structured Church, through a special gift of his Spirit, effects Christ who is its head, as the bride of Christ who is its spouse, this enabling and empowering through the sacrament of and as the sheepfold of Christ who is its shepherd. All of orders. these images point to a fundamental truth about the Church, about what it is for us to be the Church. There is a profound Summing-up communion between Christ and his Church, such that the In summing-up, let me again quote John Paul 11 in this Church is only what it is in and through its communion regard. with Christ. This communion is intimate and life-giving, but this intimacy always points to Christ’s “otherness” from In the Church and on behalf of the Church, priests are the Church and his role as leader and source of life for the a sacramental representation of Jesus Christ - the head and shepherd - authoritatively proclaiming his word, Church. Christ is our head, shepherd and spouse. repeating his acts of forgiveness and his offer of salvation - particularly in baptism, penance and the Eucharist, showing I spoke earlier about the use which the documents of Vatican his loving concern to the point of a total gift of self for the 11, and especially Lumen Gentium, make of the concept of flock, which they gather into unity and lead to the Father sacrament. It is a fundamental category for us as Christians through Christ and in the Spirit. In a word, priests exist in the Catholic tradition. Fundamentally, it seems to me, and act in order to proclaim the Gospel to the world and we believe that in God’s design, we enter into communion to build up the Church in the name and person of Christ with the divine in and through the human. We encounter the the head and shepherd. (PDV para 15). transcendent mystery of God in and through the material and the concrete. Bread, wine, water, oil, gestures, words – these are all the ways in which God touches us and we touch God. Editor’s Notice: And all of this of course finds its ultimate expression in the mystery of the Incarnation. To paraphrase the Fathers of the Most clergy readers will have received Church, God becomes man so that man might touch God. It from the Secretariat the registration is precisely in his humanity that Jesus is the great sacrament brochure for the 2009 ACCC Retreat to of God among us. be held 15-19 June 2009 at Galong in the Archdiocese of Canberra and Goulburn, Sacramentality as the foundation of and conducted by the Emeritus Bishop our faith of Christchurch, NZ, the Most Rev Basil Meeking (pictured below). Late enrollees, Sacramentality then is an essential and foundational dimen- please communicate directly with the sion of our faith. It touches the very heart of everything we Secretariat (contact details inside the believe about who God is and about how God enters into front cover of this issue). (Ed.) communion with us.

It should come as no surprise, then, and indeed is only to be expected that something as fundamental as the Church’s absolute dependence on Christ as its head, shepherd and spouse, should find sacramental expression in our sacra- mental Church.

This I think is precisely where the ordained ministry fits into our theological understanding. The sacrament of orders is the sacramentalising of the Church’s radical dependence on Christ as its head, as its shepherd and as its spouse. And in the

May 2009 8 Applying a Pauline Theology of Priesthood

Bishop Timothy Costello, SDB

High theology of priesthood Most Rev Timothy Costello, SDB, TheolD, In reflecting on what I have said, and the line I have tried is an Auxiliary Bishop to develop I am also conscious that I have presented what in the Archdiocese of Melbourne. This paper I might call a “high” theology of priesthood. I have done is an edited version of that because I believe that it corresponds to the best of our the final talk that he theology and our tradition in the Catholic Church. At the gave to clergy of the same time I am conscious that this kind of theology has Archdiocese of Can- berra and Goulburn a number of risks. On the one hand it can appear to be so during our 2008 Con- high and so “sacral”, if I can use that word, that it can leave ference. It is apposite some people uncomfortable. We may instinctively feel that that it be published our own perhaps ordinary and down-to-earth reality and in this Pauline Year (Ed.). circumstances don’t sit easily with this view of things. We may also, of course, feel that our own weakness and frailty give the lie to such an understanding of priesthood. on the “priestly” dimension of our priesthood, and by that I mean the cultic and narrowly sacramental dimension, to The vision I have presented could even be interpreted as the eclipse or down-playing of the prophetic and kingly inviting or facilitating a return to the “sacristy” priest who dimensions. It is in the interplay of these three aspects of is only interested in ceremonial, in “bells and smells”, and the mystery of Christ, woven into a unified way of life, that who for that reason is unable or disinclined to engage with the real face of the priesthood is revealed. the difficult, mundane and often exhausting realities of real pastoral involvement in people’s lives. People can find the This notion of a special privilege which should be accorded priest in the Church, or in a formal interview in the presby- to the ordained ministry has absolutely nothing to do with the tery parlour, but not in the pub and not in the supermarket Gospel, and in fact in no way can be derived from a proper and not at the local footy game. In other words, people feel understanding of the role of the priest in the Church. The that there is a danger that this model of priesthood will ordained ministry certainly deserves respect because of what remove us from people’s lives, set up barriers between us it is: a sharing in the priesthood of Christ. And of course the and our people, and stop us being the pastors that we want common or universal priesthood deserves respect because to be. One of the great strengths, certainly of the priests I of what it is: a different though nonetheless real sharing in have known in Melbourne, and in Perth where I have also the priesthood of Christ. worked, and I guess it’s pretty universal in Australia, is the capacity of priests to be very effective, sympathetic, Distinguish from clericalism approachable pastors with and for their people. This is, I That the ordained priest is a sacramental sign of the particu- believe, what people hope to find in us, what they need to lar identity of Christ in relationship to his Church – that is find in us – and when they do a space is created in their lives of Christ as head, as shepherd and as spouse – should not for all that we stand for: in other words for the love of God and must not be used to promote or perpetuate any form of to really enrich their lives. clericalism. But neither should the fact that this understand- Dangers ing of the priest has sometimes – perhaps even often – been misused to create an undeserved and unwarranted position Another way of talking about this danger is to say that this of privilege for priests, and lead us to abandon what is in exalted model of priesthood could, in some people’s estima- fact our deepest identity. tion, reinforce that “clericalism” which has done so much damage in the life of the Church over many centuries. Let A quick glance at the three biblical images I have been using me say at once that in my own mind “clericalism” has little – priest, prophet or teacher, and king or shepherd, makes or nothing to do with what priests wear or what they ask this clear. I would want to argue that Jesus re-imagines and people to call them. It has to do with an attitude of superior- redefines what it means to be priestly, what it means to be ity or aloofness which conveys the impression that priests kingly, and what it means to be a shepherd. We priests need are better than others, holier than others, somehow or other to remember just who it is of whom we are the sacramental removed from others, precisely because priests deal with the signs within the Church – and we must do all we can to allow things of God, sacred things, as opposed to the laity, who the Spirit of Christ to shape us in this image. deal with worldly or secular things. And from this attitude flows the expectation that priests should be treated with a Be what you celebrate: special deference, with a special privilege, with a level of “Know what you are doing; imitate the mys- respect that others don’t really deserve. tery you celebrate”

I am certainly very aware of the reality of these dangers. But If we return for a moment, then, to the image of Christ as let me say also that these dangers lie, I believe, in a focus priest, and remember that as ordained ministers we sacra-

9 The Priest mentalise this reality for the whole Church in its relationship Lord and Master of his Church, Christ is the shepherd leader. with Christ, we might let our minds reflect for a moment on As his sacramental representatives in this role in and for the the Last Supper. As the Synoptic gospels present this scene Church, we must remember that it is the face of the Good to us, we see Jesus taking bread and wine, breaking, blessing Shepherd which must be recognised in our face. and distributing the bread and blessing and distributing the wine, and telling his disciples that this is his Body and his Sacramental representations of Blood, broken and poured out for them and for all. And then Christ of course we see him saying to them, “Do this in memory Pope John Paul 11 expresses this well in Pastores dabo of me.” Scripture scholars have helped us to understand vobis. It is a rather long quote but worth giving some atten- that the Lord is not just asking us to repeat the meal, but to tion to: become the meal. In repeating the meal the sacrifice of Christ is made present and effective through our Spirit enabled Therefore, priests are called to prolong the presence ministry. And in being and becoming the meal the sacrifice of Christ, the one high priest, embodying his way of of Christ is made present and effective through our Spirit life and making him visible in the midst of the flock enabled ministry. We are asked to break our bodies and pour entrusted to their care. We find this clearly and precisely out our blood for the good of others. We do this from within stated in the first letter of Peter: “I exhort the elders among our place in the Church as sacramental signs of Christ’s you, as a fellow elder and a witness of the sufferings of Christ as well as a partaker in the glory that is to be shepherding presence. And both of these dimensions, the revealed. Tend the flock of God that is your charge, not by cultic or ritual and the existential, are for us dimensions of constraint but willingly, not for shameful gain but eagerly, our identity as ordained ministers. This is priesthood, our not as domineering over those in your charge but being priesthood. We are not asked to take the front seats at the examples to the flock. And when the chief Shepherd is banquet, to be greeted obsequiously in the market place, manifested you will obtain the unfading crown of glory” and so forth. We are not, in other words, asked to establish (1Pt 5:1-4). ourselves in positions of privilege. We are asked to put our In the Church and on behalf of the Church, priests lives on the line for others. There is no basis for clericalism are a sacramental representation of Jesus Christ – the here – but there is a basis for living the priesthood of Christ head and shepherd - authoritatively proclaiming his in which we participate in our own particular, and specifi- word, repeating his acts of forgiveness and his offer of cally ministerial, way. salvation – particularly in Baptism, Penance and the Eucharist, showing his loving concern to the point of Washing feet a total gift of self for the flock, which they gather into unity and lead to the Father through Christ and in the Of course, it’s no accident that in John’s gospel the same Spirit. In a word, priests exist and act in order to proclaim message comes through but in a different way. In the context the Gospel to the world and to build up the Church in the of his role as Lord and Master, as Jesus himself puts it, we name and person of Christ the head and shepherd.(27) see him, in John’s gospel, on his hands and knees washing his disciples’ feet. It is a gesture of humble service. And This is the ordinary and proper way in which ordained ministers share in the one priesthood of Christ. By the John’s gospel draws out the meaning very clearly: sacramental anointing of holy orders, the Holy Spirit When he had washed their feet, and taken his garments, configures them in a new and special way to Jesus and resumed his place, he said to them, “Do you know Christ the head and shepherd; he forms and strengthens what I have done to you? them with his pastoral charity; and he gives them an You call me Teacher and Lord; and you are right, for so authoritative role in the Church as servants of the I am. proclamation of the Gospel to every people and of the If I then, your Lord and Teacher, have washed your feet, fullness of Christian life of all the baptised. (PDV15) you also ought to wash one another’s feet. I don’t know how many of you know the work of Sieger For I have given you an example, that you also should do Koder, a German priest and artist. If you don’t know the as I have done to you. (John 13:12-15). name I’m sure many of you will recognize his work. As I This is one of those many occasions when what is said to have spoken about some images of Christ which I would see the apostles is said to them, first and foremost, as the lead- as iconic for our understanding of both Christ’s priesthood ers of the community of Christ’s disciples, and then through and our own ministerial sharing in that priesthood, let me them to the whole community for of course all Christians show you Koder’s interpretation of three of them: the Good are called to be foot-washers. However, it is as sacramental Shepherd, the Last Supper and the Washing of the Feet. representations of Christ in his relationship, if you like, as Lord and Master of the Church, that is, as shepherd leader, I am particularly interested in the two images from the Last that we are called to sacramentalise his humble service of Supper. If you look at them carefully you will notice that we foot-washing – and it is hard to see that there is any basis see the scene almost as if we are looking over Jesus’ shoul- for clericalism, or a false estimating of our role or our der. We don’t, in other words, see his face. But when you importance, in such a reality. look more closely you realize that we do see his face, but it is reflected, either in the water with which he is washing the I have just suggested that we represent Christ in his role as feet of his disciples or in the cup of wine which he is about Lord and Master, and this can sound off-putting, exagger- to share with his disciples. As I reflect on this it seems to me ated and alien, especially to our Australian egalitarianism, that Koder is inviting us to acknowledge that people will see but again I would insist that Christ’s way of being Lord and the face of Jesus through our ministry. And it is significant, Master is different from any other experienced in history I think, that this ministry is one of both a sacramental and – and it is his way that we are called to sacramentalise. As May 2009 10 cultic nature, in the celebration of the Eucharist, and of a me as an ordained minister, empowered to lead, to teach and much more prosaic and down-to-earth nature, as we get on to sanctify? In particular, not just in what I say but in what our hands and needs to attend to the needs of our people. I do and in what I am. Am I keeping my eye on the need to remain faithful to the Jesus of the Gospels, to the develop- This is important. Priests are not just men who have a special ing understanding of his mystery which has unfolded and job in the Church. We are not and must not allow ourselves continues to unfold in the life of the Church, and to the need to be identified only by our sacramental ministry, vital and to find a way to proclaim all of this in ways that the people essential though that is. We must never allow ourselves to be of our time can hear and understand? This is another paper in thought of as the ones you wheel in when you need a sacra- itself, but I am convinced that it is possible so to concentrate ment celebrated but whom you can quite well do without on one or other of these dimensions to such an extent that in every other aspect of the Christian community’s life. The the other dimensions are neglected or even betrayed. shortage of priests means that this is a real danger, but I believe that we have to resist it. It is the trap of functionalism: A Catholic priest today: Who am I? that we define ourselves by the sacramental functions we perform. The best tradition of the Church, however, would The ways in which we answer these and other similar ques- say not that we celebrate the sacraments, but that we are tions may not give us a reply to the query “The Catholic sacraments – visible and effective signs of the presence of Priest today – who is he?” but they will give us an answer Christ to his Church as head, as shepherd and as spouse – and to the question “As a Catholic priest today – who am I?” this encompasses all that we are and all that we do. We began these reflections on the priesthood by looking If Christ is priest, prophet-teacher, and shepherd King, and at the four models of ministerial priesthood presented by at the same time head, shepherd and spouse of his Church, Avery Dulles: proclaimers of the Word; celebrators of the and we as members of the ordained ministry are called and sacraments; leaders of the community of disciples; and empowered to be living signs of this servant leadership in sacramental representations of Christ. the three dimensions of sanctifying, teaching and leading, I would like to conclude by stating the obvious. Ordained then we must think through the implications of this for our priesthood is about all of these things. However, for my own concrete reality and the way in which we operate within money, it is the merging and interpenetrating of the last that concrete reality. two of Dulles’ models that is most helpful and illuminating. Style of leadership The ordained ministry sacramentalises Christ present to his Church as head, as shepherd and as spouse, and each of us, We have to ask ourselves for example about our style of through no merit of our own, has been chosen by Christ to leadership. First of all, do we exercise it, or have we sur- share this privilege and this burden. We don’t do so alone. rendered it to others? Are we comfortable with our Church’s We have the support of our brothers in the priesthood, the tradition which identifies ordained ministry as a ministry of support of the people with whom and for whom we live leadership? Are we ready to embrace the daunting task of and work, and the support of the enabling and empowering trying to be living signs of Christ’s life-giving presence to presence of the Spirit of Christ, who unites us to him in such his Church? a way that we can be, in and for the Church, what we could never hope to be if we relied only on ourselves. In our exercise of leadership, do we consciously and effectively model ourselves on the example of Jesus the Bringing to completion the work footwasher, with an attitude of humble service? And do we begun exercise our leadership recognizing that our aim and our vocation is to empower and enable our people to live out Perhaps I should give Pope John Paul 11 the very final word. the reality of their dignity as members of God’s priestly At the end of Pastores dabo vobis he writes this: people? Is our leadership, in other words, of a kind to allow Now, as I bring this exhortation to a close, I turn my thoughts the God-given gifts of our people to flourish? to all aspirants to the priesthood, to seminarians and to priests who in all parts of the world – even in the most difficult and In the exercise of our role as servants of God’s sanctify- dramatic conditions, but always with the joyous struggle to be ing and healing grace, how do we embody the truth of the faithful to the Lord and to serve his flock unswervingly – are Church’s tradition that we act, first and foremost, in the offering their lives daily in order that faith, hope and charity person of Christ, in and through whom we also act, deriva- may grow in human hearts and in the history of the men and tively, in the name of the Church? What are the implications women of our day. of this for the way in which we celebrate the Eucharist and Dear brother priests, you do this because our Lord himself, the other sacraments? with the strength of his Spirit, has called you to incarnate in the earthen vessels of your simple lives the priceless treasure Style of teaching of his good shepherd’s love ....

And in our teaching role, how do we ensure that it is the I wish for all of you the grace to rekindle daily the gift of God Word of God, rather than our own words, that we teach and you have received with the laying on of hands (cf. 2 Tm 1:6), to preach? I only feel confident about putting these questions feel the comfort of the deep friendship which binds you to Jesus before you because they are the same questions I ask myself? and unites you with one another, the comfort of experiencing And of course there are other questions which I also put to the joy of seeing the flock of God grow in an ever greater love myself very often. One of them is this: what am I doing to for him and for all people, of cultivating the tranquil conviction that the one who began in you the good work will bring it to make sure that I am remaining faithful to what is asked of completion at the day of Jesus Christ (cf. Phil. 1:6).

11 The Priest Some years back the first ACCC “This is the Mass”: Annual Conference to be held in Western Australia was organised a book review by a priest of the Archdiocese of Perth, Father Timothy Deeter. During his recent term as Director Bishop Peter J. Elliott of the Liturgy Office of the Arch- diocese of Sydney he oversaw the production of “This is the Mass” This is the Mass, Liturgy Office of the before taking sabbatical leave in Archdiocese of Sydney, Catholic Weekly Rome prior to his expected return later this year to Perth. The pic- Sydney, 2008. (Special Souvenir Edition, World Youth Day) ture shows Rev Dr Timothy Deeter Some readers may remember the beautiful book This Is the (left) with a seminarian and the Mass, published fifty years ago in the USA, with photos by Editor during a recent visit to Rome. (Ed.) Karsh of Ottawa of Archbishop Fulton Sheen celebrating Pontifical Low Mass in his private oratory in New York. Deeter, continued from page 30. Now an Australian publication has appeared bearing the Frequent variations destroy the rhythm of liturgical action same name, with photos of Cardinal George Pell celebrating and do not necessarily help the people in their priestly task a post-Vatican II Mass with the people in the Lady Chapel of giving responses. As one layperson said to me about of St Mary’s Cathedral, Sydney. liturgy in his/her parish, “I never know what to say or The text combines Catholic doctrine, liturgical details and do anymore, it’s different every Sunday.” So, while it is well-chosen spiritual reflections taken from the Fathers and permitted to compose the General Intercessions, is it really various Catholic authors, old and new. A good bibliography for the best that there be a new response every Sunday? is included. I would quibble over a few minor details True, the response may be “thematic”, but it may not be and some omissions, for example an explanation of the helpful to participation. True, more and more parishes have elevations. But these are outweighed by a strong narrative the facility to provide this response on a projected slide or a that not only instructs but also invites the reader into the printed brochure, but it is not really desirable that the people Mystery of Faith. We are called to love the Mass and live should read their responses. the Mass. In the Eastern liturgies, the response to the intercessions However it must be admitted the first impact of this book is invariably “Lord, have mercy.” No, we do not need to is visual. This is the kind of book that evokes an “Ah!” – a always have the same response, like “Lord, hear our prayer.” holy “coffee table book” and why not? The richly coloured There are several other time-honoured phrases that come photos of each significant moment in the liturgy reflect the from our liturgical tradition, such as “Lord, hear us”, “Lord, project and vision of Pope Benedict XVI – for a truly sacred graciously hear us”, “Lord, save your people”, “In you, Lord, liturgy glowing with the beauty of God. we place our trust” and, yes, “Lord, have mercy”. People can When one thinks of the banal ambience of so many of our manage a variety of four or five responses. However, when “renovated” or “modern” churches, the photos in This Is the we are asked to recite a mouthful like “Guide us with your Mass challenge us to work to create a beautiful ambience Spirit to be more effective witnesses” on Pentecost Sunday, for the worthy celebration of Mass. The ordinary form and then the next week on Trinity Sunday we are saying, of the Roman Rite appears in this book as it is meant to “Help us live in community to reflect the essence of your life be celebrated, in a noble way, with the finest vessels and in the Trinity” – well, this may “match” the liturgical theme, vestments. Significantly, each photo has as its caption a but does it facilitate or complicate participation? (Some direct quotation from the revised General Instruction of would counter with the example of the Intercessions from the Roman Missal. Morning and Evening Prayer. But that style of intercession is not derived from the Eucharistic liturgy.) I commend This Is the Mass as an accurate catechetical resource for everyone. It would have particular relevance to Rubrics protect the liturgy candidates for the RCIA, teenagers in our schools and altar servers, lectors and extraordinary ministers. Eucharistic Rubrics protect the liturgy from intrusive influences. catechesis, liturgical catechesis and sound spirituality are Catholics in the Western world are facing a bit of a meant to be inseparable and this book fulfils that ideal. liturgical crisis. We have more and more members who are “cultural” and “occasional” Catholics. They perhaps know more about various forms of Eastern mysticism than they know about Christianity. And they have attended so many “naming ceremonies”, weddings and funerals conducted The Most Rev. Peter J. Elliott, STD (Lateran), is Titular Bishop by civil celebrants that they see those rituals as normative, of Manaccenser and Auxiliary and what the Church provides is perceived as being “old Bishop of Melbourne. He is fashioned”. Consultor to the Congrega- tion for Divine Worship and the Never mind that civil celebrations have been around for Discipline of the Sacraments and the author of Ceremonies less than two generations; they are now the norm. Because of the Modern Roman Rite, many “naming ceremonies” take place at home, Catholic Ceremonies of the Liturgical Year, Liturgical Question Box Deeter, continued at page 28, below. (Ignatius Press).

May 2009 12 Two instances of the cogency of Looking Behind the Headlines: the Church’s holistic teaching Benedict answers jaundiced journalists

On two topics and from two different Father Michael Czerny, SJ perspectives, the article commencing on the right by the Director of African Jesuit Your Holiness, among the many ills that beset Africa, AIDS Network, and the article below by one of the most pressing is the spread of AIDS. The the Archbishop of Perth, WA, Australia, position of the Catholic Church on the way to fight it show the cogency of the Church’s holistic is often considered unrealistic and ineffective. Will teaching on AIDS and on social violence. you address this theme during the journey? (Ed.) Introduction. Pope Benedict’s words at the beginning of his trip to Africa, regarding the use of condoms in preventing Violence in Society the spread of AIDS, generated a media storm. But the Pope’s comments are not the cause for concern that they were reported and Marriage and Family to be. Setting out on his first visit as Pope to Africa, Benedict XVI held his traditional press conference with journalists Archbishop Barry Hickey accompanying him to Yaoundé on the plane – speaking in English, French, German, Italian, Spanish, and Portuguese. Stable families and committed fathers are society’s best defence The fifth question went along the lines in italicised text above. against crime and violence, and a great many other ills as well. Why is the Church’s teaching on this issue not “unrealistic and Tougher laws and more prison sentences might have their place, ineffective”, as alleged; but valuable, efficient, and grounded but if we want to understand why our society has become so in reality? violent we must look at the state of marriage and family. Media frenzy. Any answer would probably have generated In 1993, when there was great concern about crime, Dr Alan headlines. As it was, a fragment of the Pope’s reply instantly Tapper, of Edith Cowan University, published the facts and launched a media frenzy which has left many perplexed, sad- figures to support his statement, “family breakdown in the dened and even outraged. Let’s take a careful look behind the form of divorce and separation is the main cause of the crime headlines at what Pope Benedict XVI actually said and try to wave”. Dr Tapper’s conclusion has been endorsed by history understand what he meant. and by countless other studies of the effect of family breakdown over the last 50 years. First, a bit of background. According to 2006 figures, baptised The effects of family breakdown are not limited to crime. African Catholics numbered about 150 million, some 17% of the Bryan Rodgers, reporting on Australian research findings in African population, compared with 12% back in 1978. Accord- Australian Psychologist in 1995, said: “Australian studies with ing to UNAID 2007 data, about 22 million in sub-Saharan adequate samples have shown parental divorce to be a risk Africa are infected with HIV. This makes up 67 percent of the factor for a wide range of social and psychological problems in world’s HIV-positive people. Of recorded AIDS-related deaths adolescence and adulthood, including poor academic achieve- in 2007, three-quarters occurred in sub-Saharan Africa. ment, low self-esteem, psychological distress, delinquency and “Efficiency” of Church’s teaching. In response to recidivism, substance use and abuse, sexual precocity, adult the journalist, Pope Benedict gave a brief reply, touching on criminal offending, depression and suicidal behaviour.” He four dimensions of this highly complex problem. added: “There is no scientific justification for disregarding the public health significance of marital dissolution in Australia, 1. To the question of the Church’s position being “unrealistic especially with respect to mental health.” and ineffective”, the Pope replied: The modern fashion for cohabitation instead of marriage does I would say the opposite. I think that the most efficient, most truly not help the adults or the children involved. A longitudinal present player in the fight against AIDS is the Catholic Church study of 512 Australian children, published in The Australian herself, with her movements and her various organisations. Reli- and New Zealand Journal of Criminology in1997, concluded: gious communities of brothers, sisters and priests, as well “The relationship between cohabitation and delinquency is as lay communities, do so much, visibly and also behind the beyond contention: children of cohabiting couples are more scenes and take care of the sick. likely to be found among offenders (and recidivists) than chil- Vatican officials estimate that around the world the Catholic dren of married couples.” The simple fact is that marriage is the Church now provides more than 25 percent of all care admin- best and safest place for adults and by far the best environment istered to those with HIV/AIDS. The proportion is naturally for raising children to be stable and competent adults who are higher in Africa, nearly 100% in the remotest areas. Let an able to contribute to society. HIV-positive Burundian on antiretroviral drugs explain the Parents have a unique relationship with one another and with service in personal terms: their children. It is rightly said of married couples that the two When we go to other places, they only see numbers in us. We become one. It is also true that while children have relation- become hospital cases to be dealt with. We are problems. We ships with each parent, they have that relationship within their lose our sense of dignity and worth. Yet we never feel that parents’ unity. That is why divorce is so damaging to the well- when we come to our Church program. This is because we get a complete approach to our problems, whether spiritual, being of children and hence to the well-being of society. medical, mental, social or economic. Continued at page 34, below. Continued at page 26, below.

13 The Priest Cloning and the Meaning of Life

David van Gend

Introduction Dr David van Gend is a medi- The watershed between the “culture of life” and the “culture cal practitioner and National of despair and death” is the question of whether human life Director of Australians for Ethi- cal Stem Cell Research (www. has transcendent significance or is ultimately meaningless. cloning.org.au), and Queensland The divergence of views on that fundamental question has Spokesman for the World Fed- split the vote in all debates on life-issues here and overseas – eration of Doctors who Respect whether on embryo experimentation, cloning, or abortion. Human Life. This is a paper that he presented at the ACCC 2008 Annual Conference in Brisbane. Take two eloquent examples of these irreconcilable positions. First, Professor Peter Singer of Melbourne and Princeton Universities writes in his Practical Ethics, second As we look around at developments in science and society, edition (1993): there is little doubt which of these incompatible worldviews, When we reject belief in a god we must give up the idea that which of these voting blocs, has the upper hand. life on this planet has some preordained meaning. Life as a whole has no meaning. Life began, as the best available Cloning the embryo experimentation: theories tell us, in a chance combination of gases; it then the current battle evolved through random mutations and natural selection. All this just happened; it did not happen for any overall I will report on only one current battle in the culture wars – purpose. that of cloning and embryo experimentation. The outcome From this desolate worldview, see Rethinking Life and of this battle is still uncertain: while it seemed to be a lost Death (Text Press, 1994), where Singer draws grimly logical cause in 2006, the next year saw an unprecedented, and no conclusions regarding early human life: doubt providential, turn of events, and we even had a taste Human babies are not born self-aware, or capable of of regional victory in 2008. Late in 2009 a review of the grasping that they exist over time. They are not persons. cloning legislation is to commence, which we hope will see Hence their lives would seem to be no more worthy of the current laws repealed. [Sadly, both in the USA and in protection than the life of a fetus. Australia, a misinformed populist view prevailed, and human Fr Richard John Neuhaus debated Singer a couple of years closing experimentation has now been allowed. (Ed.)] ago, referring to him as the “philosopher from nowhere”. 1. What are stem cells? At the 2008 National Right to Life Conference in the USA 2. Why are stem cells important? the late Father Neuhaus restated the Christian logic of life and hope in these terms: 3. What is cloning? We contend, and we contend relentlessly, for the dignity 4. Why is cloning wrong? of the human person, of every human person, created in 5. Does the human embryo ‘matter’? the image and likeness of God, destined from eternity for 6. Why is cloning unnecessary? eternity – every human person, no matter how weak or how strong, no matter how young or how old, no matter how I address each of the questions in turn. productive or how burdensome, no matter how welcome or how inconvenient. Nobody is a nobody; nobody is 1. What are stem cells? unwanted. All are wanted by God, and therefore to be Stem cells occur throughout our body tissues and are our respected, protected, and cherished by us. natural ‘repair’ cells. They can also be found in placental If Peter Singer is correct, then human life is merely, in cord-blood (these, too, are called ‘adult stem cells’ or ASC). the vivid words of C. S. Lewis, “a transient and senseless Finally, a sort of stem cell can be extracted from the inner contortion upon the idiotic face of infinite matter”. If we cell mass of a week-old embryo (‘embryonic stem cells’ adults are nothing more than highly complicated lumps of or ESC). meat, then the fetus – and more so the embryo – is an even 2. Why are stem cells important? less significant lump of meat. Because stem cells are very ‘plastic’ and can be directed to But if Richard John Neuhaus was correct to understand turn into the required type of cell, they are very useful for the world in the deep context of the love of God, then studying disease and testing medications. Adult stem cells our lives – the lives of all God’s children, whose names can also be used as direct treatment for repairing tissue – are written on the palm of His hand – are luminous with as they can be readily obtained (eg, from a blood sample meaning. Ultimately we mean something, because we mean or from the roof of your nose), multiplied into very large something to Him. That understanding determines how we numbers, and injected back into the patient without fear should treat each other; in St John’s summary statement of of rejection or tumour formation. We have thousands of the psychology of the Christian life, “We love, because God patients treated already for dozens of different conditions – first loved us.” Everything depends on who is closer to the including over 2000 so far treated with their own stem cells truth – Singer or Neuhaus. to repair the damage of heart attack or heart failure. See www.stemcellresearch.org for further reports of this most

May 2009 14 exciting field of medical research. ESCs, by contrast, cannot it were allowed to be born (and if it survived the genetic and never have been given to humans, as it is their nature damage inherent in cloning), we would care for it as any to proliferate into a mass of different tissues – forming a other orphan. As Australia’s religious leaders have pointed teratoma tumour. They remain interesting as tools for genetic out, it would be a lesser evil to let a cloned embryo be born research. Recent news about a proposed American “trial” of as a child – even considering the sociological distress and ESC in human spine injury fails to point out that no ESC is genetic disease it will suffer. The greater evil is the one used – only nerve cells derived from ESCs (which in fact proposed: that it will be created but never allowed to be could be derived from alternative sources). born, remaining as a mere laboratory animal, meat for the consumption of science. 3. What is cloning? Cloning is just another way of creating a human embryo That is not to condone the obvious abuse of ‘live-birth’ – the ‘identical twin’ of the person who donated the DNA. cloning; let Dolly the sheep, Matilda the lamb or Snuppy Cloning is also known as SCNT (the technical term ‘somatic the puppy be part of the freak show of cloning, but not a cell nuclear transfer’), an acronym which describes the human child. But the act of asexual reproduction of a human technique: being, regardless of whether the clone lives for days or for . take an egg (from a woman, or a rabbit or pig if you are years, is an abuse in itself – violating the essential bonds of short on women’s eggs) and remove its nucleus; ‘blood and belonging’ that every human individual needs, willfully creating the world’s first absolute orphan. That is . take a different nucleus from a body cell of the donor (a ‘somatic cell’, often a skin cell, to distinguish it from a a desecration; something new and sinister. specialised ‘germ cell’ – sperm or egg) and transfer it into 5. Does the human embryo “matter”? the egg (ie, somatic cell ‘nucleus’ transfer); The question of whether the human embryo ‘matters’ goes . do various manipulations with electric charges and straight to the heart of this debate. Interestingly, the question chemicals, and perhaps one out of every few hundred manipulated eggs will be fooled into thinking it has been at the highest level of public policy is no longer whether the fertilised by a sperm – and will then start to develop as embryo is a human life, but whether and when that human a living embryo. life is ‘significant’. In the words of our Senate report from the 2002 debate on embryo experimentation: Once created by this asexual method, the living embryo is There is in fact little disagreement that the embryo is a alive and growing – just like any IVF embryo or natural human life and that its life commences at fertilisation. The embryo – and in more than a dozen other mammalian difficulties arise in specifying exactly in what sense it is to species, that embryo has been brought to birth. However, in be considered ‘a life’, and hence what significance should human cloning, the intention is not to bring the embryo to be attached to it. (See, Senate of Australia, Provisions of birth, but to destroy it for its stem cells at a week of age. the Research Involving Embryos and Prohibition of Human Cloning Bill 2002, section 3.30). 4. Why is cloning wrong? To create an embryo with the intention of destroying it in The Committee referred to an earlier Senate report which research is to violate the most basic ethical principle – that had reviewed ‘the biological facts of the matter’ and no human being is an expendable means to an end. To concluded: manufacture offspring who have no true mother is to violate Two universally accepted attributes are that the fertilised our deepest human relationship and the natural bonds of love ovum has ‘life’ and that it is genetically human (ie, it is and care. Only the parent-child relationship is the legitimate composed of genetic material entirely from the species homo sapiens). It is also generally agreed that it is an and humane context in which to create a human embryo. entity (a centrally organised unit which has a purposeful To clone is to generate a living human embryo with no independent function as opposed to an organ or tissues). (see the above Senate report, section 3.31 referring to the mother; an emptied out female egg is used, with only the 1986 Senate Report, Human Embryo Experimentation in faintest trace of the mother’s genetic identity. Indeed, in the Australia). UK an egg from a rabbit or cow has been used instead of a mother’s egg to create a human embryo – so who is that One can agree on the bare facts – that the embryo is a embryo’s mother? And there is no identifiable “father” – for living individual member of our species – but whether that the donor of the DNA which is used to clone the embryo is individual life ‘matters’ depends on the worldview one not a father to that cloned embryo, but his identical twin. brings to the debate. And faced with this key question – the The source of DNA could be as anonymous as a piece of meaning of a human life in all its embryonic simplicity – the unnamed human tissue from the laboratory fridge. cultural divide shows up most starkly.

Cloning creates a subclass of humans who are nobody’s For those citizens whose worldview gives a deeper context children. Anonymous artifacts, not beloved offspring; to human life, even the life of the embryo has meaning. To scientific objects with no mother or father to defend their those who share the Christian understanding of life, all of us interests. The bonds of belonging are broken: a human being matter, even the “littlest of these His brethren” – precisely is created outside the circle of human kinship and care. because we matter to God. Size and age is not a measure of human meaning; what matters is that the individual life As the former head of the USA President’s Commission on is known and loved by God. Bioethics, Leon Kass, put it: “Cloning is about nothing less than whether human procreation remains human.” On this understanding, a new name is spelled out at conception and written on the “palm of God’s hand” – even And yet the cloned offspring is a child like any other; if if the font is too small for us to read. That name, that genetic

15 The Priest identity, will take a lifetime to be fully expressed, but it is accept that we can destroy or not allow to implant? It just the same name we carry for our whole existence – a new doesn’t make sense to me. character scripted into our vast mystery play, which no other character has the right to erase. Care is needed here. Policy on how we treat embryos is formed in an entirely different context from policy on It is vital to engage in the battle for the meaning of the abortion. Abortion is portrayed by advocates as an act of human embryo, for even if there is no hope of persuading self-defense against the threatening intruder in the womb. In card-carrying nihilists, there is always the muddled middle of no way is the laboratory embryo threatening the mother. In fellow citizens who can be convinced one way or the other. the case of the cloned embryo, there is no mother to threaten. All future policy on cloning, human-animal hybridisation, Abortion is portrayed as an assertion of moral autonomy over prenatal eugenics, transgenic manipulation and other as yet one’s private life, often in the context of emotional crisis, unimagined abuses depend on the dominant view of what while policy on embryonic research is a coldly calculated the human embryo is, and therefore how we are bound to decision by public committees. The two types of policy must treat the human embryo. be kept widely separated, and the meaning of the embryo considered on its own merits. Rebutting contempt for the human embryo “When” is the embryo human? A puzzling aspect of these common positions is the argument that the embryo There are four key arguments demeaning the human embryo cannot be considered to be an individual human being that can be rebutted in interesting ways. until the stage of possible “twinning” has passed. This is generally taken to be about 14 days of embryonic life. Until Smallness. The most common is the recurrent dismissive that time, we cannot know if the embryo is going to end up comment that the embryo is “smaller than the full stop at as one ‘entity’ or two, which surely casts doubt on its moral the end of this sentence”. status. Among Catholic theologians, Fr Norman Ford was In response, I think we should play the scientists on their overly impressed by this line of reasoning. I admit to finding own ground. Remind them that, according to their own this a very muddled argument, and it is the phenomenon of theories, the Universe itself was once “smaller than a full cloning itself that finally clears the fog. For with cloning you stop”. Yet to cosmologists, the fact that such a tiny entity as or I can now undergo ‘twinning’ well past day 14 – in fact, the embryonic Universe contained within itself the capacity tomorrow if you like. Does that mean that your moral status to unfold into this vast and fruitful cosmos is not a cause as a true, unambiguous ‘individual’ today is in question, for contempt, but intellectual wonder. We need similar just because tomorrow you might have split off an identical eyes of understanding, not of ignorant contempt, when we twin? Remember, our working theory was that there was contemplate the embryonic human. This tiny entity, like the only one of you, and now you have to share your ‘soul’ with embryonic Universe, is unfolding into the vast and fruitful another. Are you less a human entity now? The problem is cosmos of a human being, and deserves a comparable no different for the embryo: if it splits off a twin at day 14 response of intellectual wonder. it has merely ‘cloned’ itself into an identical embryo, a twin which is 14 days younger than the original embryo. Argument from corollary. The logic of the culture of death will work backwards from abortion to argue that So again, there is a positive way to look at the early embryo: since the fetus does not matter, the embryo matters even it is a wonder, a marvel, and if it splits off a twin, that is just less. Australia’s leading embryo researcher, Professor Alan greater cause for celebration – we now have two marvels, Trounson, put this baldly in a debate I had with him on the two wonders. At the very least we are looking at one ABC TV Lateline program (http://www.abc.net.au/lateline/ embryonic human; there is the happy chance of a second, stories/s649062.htm) in 2002: younger human being arising a few days later from the phenomenon of natural cloning, or twinning, but that is no VAN GEND: The fundamental issue is that, if the embryo cause for downgrading the significance of either life. matters there are certain things we cannot do. We cannot define this littlest member of the human family as mere meat Natural “wasting” of embryos. Finally, there is for the consumption of science. the argument that so many embryos are “wasted” naturally that they surely cannot be considered to have a full human COMPERE: Alan Trounson, is it the smallest member of status – even, for some sensible Christian people, full the human family, the embryo? spiritual status in the eyes of God. TROUNSON: It’s clearly human. We treat it with respect, but we have laws which say that we have to destroy it. Estimates vary wildly for embryonic loss, but even if the figure is 30% I do not see how the problem is any different COMPERE: Taking the points David van Gend has raised, from the similar ‘wastage’ of infants in the part of Africa does that actually bother you ethically if this is a human where I was born. Because some 30% died in infancy entity? (including the children of my early missionary ancestors) TROUNSON: No, it doesn’t bother me at all, because the does that mean they were not truly human? With all due regulatory bodies have just approved the morning-after respect, if God has a problem with taking seriously the pill, which would prevent implantation, we use the IUD, moral status of embryos because so many are ‘wasted’, He that prevents implantation, we’re allowed to have abortion has the same problem with these ‘wasted’ African infants, or on demand. I mean, what suddenly tells us that the five- or with the high percentage of Chinese babies wasted through six-day embryo is outside the boundaries of what we already female infanticide.

May 2009 16 I remain unconvinced as to why a higher spiritual status contentious and it offers the opportunity to get stem cells should be granted to those of us who, through good luck that are matched to a particular person.” Most remarkable and good environment, happen to have persisted longer on has been the graciousness with which leading advocates of this earth. None of us matter, in the Christian understanding, cloning have accepted its demise, and moved wholeheartedly unless we matter to God, and it seems wise to give the benefit towards the ethical new science of reprogramming adult of the doubt to the most embryonic of these His children. cells. First Professor Ian Wilmut, who cloned Dolly the sheep and holds the UK license to clone humans, announced 6. Why is cloning unnecessary? in November 2007 that he was walking away from his Cloning was permitted by Australian law in 2006. The leg- cloning licence in favour of iPS reprogramming, which islation succeeded because the alleged miracle cures to flow he declared to be both “100 times more interesting” and from cloning were grossly, even hysterically, hyped in the “easier to accept socially” (Wilmut report at http://www. public square (“liquid gold” drooled one science reporter). telegraph.co.uk/earth/main.jhtml?view=DETAILS&grid= Yet in November 2007, cloning as a serious science sud- A1YourView&xml+/earth/2007/11/16/scidolly116.xml). denly died and was superceded by a technique so simple At the same time Professor James Thomson, who first and powerful (and entirely ethical) that it left the world of discovered human embryonic stem cells, proved that these stem cell research both stunned and elated. new iPS cells derived from human skin had every property The argument for permitting cloning was, put simply, that of cloned embryonic stem cells, and declared “Isn’t it great this technique was the only possible way to obtain special to start a field and then to end it?” (Thomson report at ‘pluripotent’ stem cells that would be uniquely valuable for http://www.nytimes.com/2007/11/22/science/22stem.htm research into terrible diseases. Embryonic stem cells from l?_4+2&adxnnl+1&oref+slogin&adxnnlx+1200529650- ‘surplus’ IVF embryos had been available for research since /3udVJCSOq5dSjn2cdoCJw). 2003, but they could only be used to study the genetics of And in January 2008 in the journal Nature, the former that particular embryo. Now scientists wanted to create Director of Embryonic Stem Cell Research at the Australian embryos from a living individual with a genetic disease so National Stem Cell Centre, Professor Martin Pera, wrote of as to obtain embryonic stem cells that exactly matched that “a new year and a new era”. It is a happy era where there is no living individual. These cells would help with research into conflict between stem cell science and basic human dignity: that person’s genetic disease. “The generation of iPS cells through direct reprogramming That argument died a death on 21 November 2007 when avoids the difficult ethical controversies surrounding the use an alternative method was revealed for obtaining these of embryos for deriving stem cells.” particular research cells. These “induced pluripotent stem Initial concerns that the technique used viral vectors that cells” (iPS cells) were identical to the embryonic stem might provoke tumours were settled within a week, as the cells scientists hoped to obtain (but have never succeeded offending viral vector was shown to be unnecessary; over in obtaining) from a cloned embryo (www.nytimes. subsequent months further refinements have reduced the com/2007/12/11/science/11prof.htm1?_r+2). The vital point concern over cancer-causing factors to negligible levels. (See is that the new “iPS” cells are obtained entirely ethically, by Dr van Gend’s report at March 2009 of what James Thomson simple manipulation of the skin cell of an adult, without ever and other researchers achieved with iPS cells entirely free using an egg or creating and destroying a human embryo. of viral integration: www.ethicalstemcellresearch.blogspot. (See, Figure 1, below). com) Such is the intensity of research in this new field that This was good news for science, which has still never been concerns raised at dawn are settled by sundown. And already able to obtain a single stem cell by cloning embryos, and numerous lines of these pluripotent stem cells have been even better news for those of us who find it unthinkable that created, exactly matching patients with specific diseases – embryonic humans should be created with the sole purpose achieving the failed goal of cloning, by a remarkably simple of destroying them in research. and ethical method.

The potential for this development to bypass the central Conclusion: no remaining uses for ethical objection to cloning was recognised immediately cloning by Professor Loane Skene, former Chair of the Lockhart There are no remaining uses for cloning – only abuses – and Review which advised the Government in 2005 to permit because these abuses are now possible, they demand proac- cloning. On the day the iPS research was published she tive legislation nationally and internationally. We know that responded: “What this does is take away the step of using the certain overseas doctors fully intend to be the first to bring egg, and creating the embryo which is particularly ethically a cloned embryo to birth. They are supported by academics like Melbourne’s Daniel Elsner, who wrote in the prestigious Journal of Medical Ethics in 2006: “People who wish to reproduce by cloning should be permitted to do so, provided there is no reasonable alternative” (http://jme.bmj.com/cgi/ Figure 1 content/abstract/32/10/596). Pluripotent Stem Cells: And far worse, we have the sick proposal to farm cloned cloning with- fetuses for their organs – proposed in the same journal by out embryos another Melbourne man, Julian Savulescu, who is a Profes- (Source: Science 2008:319:560.) Continued at page 38.

17 The Priest Saint John Vianney College: the seminary of the Diocese of Wagga Wagga, NSW

A seminary story The heraldic emblems are as follows: • Blazon – Or, two keys in saltire gules, overall a cross patonce Tuesday 3 March 2009 marked the occasion of the Com- azure, charged with a chalice or, ensigned with a plate. mencement Mass for St John Vianney Seminary with • Crest – crow proper, perched on a sheaf of wheat fesswise or. a capacity enrolment of students. These young men as • Motto – Cordis Iesu Amor (Love of the Heart of Jesus). This pictured above are mainly Australian, but also with rep- forms the essence of St John Vianney’s definition: Priesthood is resentation from Nigeria, Great Britain, and the Philip- the love of the Heart of Jesus. pines. As a diocesan seminary, they are mainly for Wagga The symbolism is: Wagga, but also represented are candidates for the dio- • Gold shield – Grace. ceses of Lismore, Armidale, Wollongong, and Perth. The principal celebrant and homilist for the occasion was the • Keys of St Peter – The sacrament of penance, (especially dear to St John Vianney) as well as loyalty to the Magisterium. Bishop of Wagga Wagga, who spoke to the texts of the day that included St Matthew’s account of the Lord’s Prayer. • Cross – A French form of the cross denoting the native land of St John Vianney, in In this he emphasised the personal nature of the journey blue, calling to mind undertaken by seminarians who with the Church pray Our Mary, which was also Father. He also aptly referred to the benefactors of the sem- St John Vianney’s inary – particularly to the parents who supported their sons second name. in formation. • Chalice and Host – Denoting the The seven-year program of the seminary may be viewed priestly vocation cen- from its website which may be entered through the dioc- tred on the Eucharist. esan website (www.wagga.catholic.org.au). The College is • On the crest also able to award the degree of Bachelor of Sacred The- the crow serves as a ology (STB) through the Pontifical Urbaniana University symbol of both the city in Rome. The notes that follow on the coat of arms of the and diocese of Wagga seminary designed in 2005 by the late Mr Michael Francis Wagga. The sheaf is McCarthy of Sydney provide an insight into the mission of taken from the coat-of- this vibrant young seminary that was founded in 1992 by arms of our founder, the then Bishop of Wagga Wagga, the Most Rev. William Bishop Brennan, and Brennan, a Life Member of ACCC. (Editor) also serves to link us to rural Australia May 2009 18 Liturgy and Rubrics: friends, not enemies “This is the Mass” Father Timothy E. Deeter – reviewed by Bishop Peter Elliott at page rubric / “roohbrik” / noun 1 a heading, e.g. in a book or manuscript, 12 of this issue – is written or printed in a distinctive colour or style. 2a a heading under available from The which something is classed. b an authoritative rule, esp a rule for Catholic Weekly at the conduct of church ceremonial. c an explanatory or introductory a cost of $40 each commentary. rubrical adj. [Middle English rubrike red ochre, plus $3 postage: heading in red letters or part of a book, via French from Latin rubrica, Level 8, 133 Liverpool St, from rubr-, ruber red] Sydney NSW 2000 www.catholicgiftshop.com.au The illustration, kindly Introduction supplied by the CW Editor is from the front The dictionary definition of “rubric” merits inclusion at the cover of the book. (Ed.) start of this article, since there are not a few Catholics, and priests among them, who consider rubrics to be nothing more the way back to Christ and His apostles, and even beyond, than “liturgical suggestions” or “helpful hints”. There are to Solomon, David, Moses, Abraham, Abel. This in itself also those who have relegated rubrics to the now-legendary is part of the marvellous nature of the liturgy: it links the “Vatican II dustbin of history”; that is, those things that present moment to the past, and also to the future, in one individual priests or liturgists do not consider to be in long continuum of praise. True, the liturgy must be renewed accordance with “the spirit of Vatican II”. from time to time so that its essence remains clear and central in the mind of the celebrating assembly: Yet the latest edition of the General Instruction of the Roman 15. In this manner the Church, while remaining faithful to her Missal (GIRM) invokes Vatican II when it affirms: office as teacher of truth safeguarding “things old”, that is, the 1. When the Lord was about to celebrate with his disciples the deposit of tradition, fulfils at the same time another duty, that Passover meal in which he instituted the Sacrifice of his Body of examining and prudently bringing forth “things new” (cf, and Blood, he gave instructions that a large, furnished upper Mt 13:52). room should be prepared (Lk 22:12). The Church has always regarded this command as applying also to herself when she But if the liturgy were to be continually “re-invented” in gives directions about the preparation of people’s hearts and every generation by every culture, that connecting thread minds and of the places, rites, and texts for the celebration of the would be stretched to the breaking point. That is why the Most Holy Eucharist. The current norms, prescribed in keeping Church reminds us: with the will of the Second Vatican Ecumenical Council, and the new Missal that the Church of the Roman Rite is to use from 9. For this reason, the “norm of the holy Fathers” requires not now on in the celebration of Mass, are also evidence of the only the preservation of what our immediate forebears have great concern of the Church, of her faith, and of her unchanged passed on to us, but also an understanding and a more profound love for the great mystery of the Eucharist. They likewise bear study of the Church’s entire past and of all the ways in which witness to the Church’s continuous and unbroken tradition, her one and only faith has been set forth in the quite diverse irrespective of the introduction of certain new features. human and social forms prevailing in the Semitic, Greek, and Latin areas. Moreover, this broader view allows us to see how Tradition. In this context, “tradition” does not mean the Holy Spirit endows the People of God with a marvellous “custom”. It is so much more important than that, because fidelity in preserving the unalterable deposit of faith, even amid it is something living. The word “tradition” comes from the a very great variety of prayers and rites. Latin tradere, meaning “to deliver, hand down, bequeath, 10. The new Missal, therefore, while bearing witness to the transmit, devote oneself to”. St Paul uses the word in its Roman Church’s rule of prayer (lex orandi), also safeguards the deposit of faith handed down by the more recent Councils liturgical context when he begins his description of the and marks in its own right a step of great importance in liturgi- Lord’s Supper (the earliest account of this foundational cal tradition. liturgy), saying: “For I received from the Lord what I also handed on to you . . .” (1Cor 11:23). And it is in this context Lex orandi, lex credendi. Lex orandi, lex credendi that a bishop who is about to ordain a man to the priesthood – “the way we pray reveals the way we believe”: Liturgical asks for the candidate’s adherence to the Church’s liturgical “abuses” are committed, usually not out of sense of malice, tradition: a desire to undermine the Church’s doctrinal teaching and Bishop: Are you resolved to celebrate the mysteries of Christ liturgical practice, but out of a lack of knowledge, a certain faithfully and religiously as the Church has handed them down to “ignorance”. Yet that ignorance is always vincible (that is, us for the glory of God and the sanctification of God’s people? able to be rectified with sound education and formation). Candidate: I am. (Rite of Ordination of Priests) This liturgical formation is of utmost importance, because without knowledge of the liturgy’s history, development and The Church’s liturgical tradition has developed in large part meaning, we run the risk of “conducting ceremonies” rather from the accounts of earthly and heavenly worship recorded than “celebrating liturgy”: in Scripture; it stretches back into the mists of ancient history. 22. The Bishop should therefore be determined that the priests, Thus there can be words, actions and items used in the the deacons, and the lay Christian faithful grasp ever more st liturgy that may seem obscure in the 21 century; but they deeply the genuine meaning of the rites and liturgical texts, are part of an unbroken thread that connects the Church all and thereby be led to an active and fruitful celebration of the

19 The Priest Eucharist. The Rev. Dr Timothy E. Deeter, Again, when he ordains a new priest, the bishop reminds a priest of the Archdiocese of the candidate: Perth, WA, Australia, has served as a member of the Liturgical Your ministry will perfect the spiritual sacrifice of the faithful Commission of the Archdiocese by uniting it to Christ’s sacrifice, the sacrifice which is offered of Chicago, USA, Director of sacramentally through your hands. Know what you are doing, Liturgy and Music at St Mary’s and imitate the mystery you celebrate. (Rite of Ordination of Cathedral in Perth, and Direc- tor of the Liturgy Office for the Priests) Archdiocese of Sydney, Australia. He holds degrees in philosophy, Summing-up theology, education, sacred music, and liturgical spiritual- [The length of this article as submitted is such that it is to be ity. At present he is working on translating works from Italian distributed over two issues of The Priest, and parts of it are treated into English relating to the life as separate pieces. For this reason, the re-statement that Father of Blessed Pier Giogio Frassati, Deeter included at the end of his submitted article is presented while on sabbatical in Rome. (Ed.) here as an overview “summing-up”. (Ed.)] Rubrics as practical instructions There are so many more things that can be said about liturgy and rubrics. Some of my brother priests who have known I Rubrics are practical instructions: They deal not only with was writing this article have said, “Don’t forget to mention the words and gestures of the priest, but with many other this, or that.” And it has been suggested that I remind readers factors in the celebration, including the organisation of that rubrics are not suggestions, but Church law. churches and the performance of music. Not all rubrics are To appeal to law is not effective in most cases. Liturgical of equal weight; thus a failure to read and digest all of the law, in some priests’ minds, is a set of guidelines at best. So rubrics about a particular point, and a lack of understanding it is better to appeal to common sense, for indeed, liturgical of what is essential versus what is possible, can have law is founded upon that. detrimental effects. Here is a practical example: 312. The choir should be positioned with respect to the design But rubrics will seem to be more of an intrusion than a of each church so as to make clearly evident its character as a guide, more of an interference than a help, if priests and part of the gathered community of the faithful fulfilling a spe- people are unaware of the reasons for their existence. As cific role. The locationshould also assist the choir to exercise we devise more and more reasons to avoid abiding by the its role more easily and conveniently allow each choir member rubrics, our liturgies run the risk of “celebrating ourselves” full, sacramental participation in the Mass. to the exclusion of God. But as we learn more about the 313. The organ and other lawfully approved musical instru- true history and spirituality of the liturgy, the rubrics will ments are to be placed in an appropriate place so that they can make absolute sense. support the singing of both the choir and the congregation and be heard with ease by all if they are played alone.... This is why the Second Vatican Council gave us this reminder, lest the mere external observance of rubrics be There are two directives here: It would seem that many held up as the apex of good liturgy: churches have tried to faithfully implement no. 312. Choirs, Pastors of souls need to realise that when the liturgy is organs and instrumental groups have been moved from the celebrated, something more is required than the mere rear to the front of churches, sometimes occupying a place observance of the laws governing valid and licit celebration. in the sanctuary itself. This obviously allows them to be seen It is their duty also to ensure that the faithful take part fully as a part of the worshipping assembly, and to participate in aware of what they are doing, actively engaged in the rite, the liturgical action (namely, to receive Holy Communion) and enriched by its effects. (Constitution on the Sacred more easily than if they are in a loft over the door. Yet Liturgy, #11) many parishes complain that their music ministry is not as So constant education and spiritual formation, even (and effective as it could be, despite the move to the front. Perhaps especially) during the homily, is so important. I have always the problem lies in the possibility that #313 has not been found the people to be “all ears” when I have taken the time taken into consideration, at least in some of these cases. The to explain what we say and do in the liturgical rites. They principal purpose of the organ, choir or music group is to be will invariably say to me after Mass, “I knew some of that, heard, not to be seen – otherwise, how can they fulfil their but I had forgotten other parts – thanks for reminding me liturgical purpose of leading song or providing inspirational of these things!” Or, they will say, “I never knew that! To music? If the music ministry is on floor level, or elevated think that what we do at Mass goes back so far in time, and by only a step or two, or if it is in a side chapel or transept, connects us to the apostles and saints and prophets – I feel there may be problems. privileged to be a Catholic!” When I was Director of Music in Perth’s pre-renovation And that, in the end, is why we have rubrics. Without them, cathedral, I inherited a post-Vatican II relocation of the we become “lone rangers”, relying upon our own wits and organ and choir from the west end loft to a new gallery in the our own bits of knowledge, but drifting further and further south transept, in the name of #312. But #313 was ignored, from the worship given to God by the Universal Church. resulting in a undesirable situation from both the liturgical With the help of rubrics, we are helped to be and to remain and musical perspectives. Yes, the choir was closer to the worthy of the privilege of being Catholic in our worship altar, and could be seen by a small portion of the assembly as we move together in this earthly pilgrimage toward our – if they turned their heads ninety degrees. However, most eternal home with God. Continued at page 29.

May 2009 20 In Memory of Bishop J. A. Morgan, canonical erection of the Military Ordinariate of Australia, 9 October 1909 - 21 May 2008 the present bishop, the Most Reverend Max Davis, AM, being the second successor. “Glory be to the Father, and to the Son, and to the Holy Spirit!” was the favourite aspiration of Bishop This tribute should not fail to mention Bishop Morgan’s Morgan. I take this opportunity as a tribute on the practical work in the confessional. During my Cathedral anniversary of his death and in the 100th year of his years, he was always ready to cover for me – although birth of re-publishing my piece in commemoration of he could remember years when Confession queues were his 70th anniversary of priestly ordination, “Living long and when he went many hours in that confined space Treasure”, from Inter Nos of February 2006. (Ed.) without even a drink. Bishop Morgan has for a decade or more been fond of saying, “I’ve run out of tape” (a The Most Reverend John Aloysius Morgan, AO, retired metaphor for “My memory has gone!”). But I have it bishop for the then Military Vicariate of Australia, is from recent youthful testimony that in the confessional surely a “living treasure”! He had already been succeeded his hearing impediment and memory impediment are not by the first Military Ordinary for Australia, the late the evident: that he remains sharp and sensitive. That, too, is Most Reverend Geoffrey Mayne, AM, and had for years one of the “treasure” aspects of this priest: when it comes been living in the Canberra Cathedral Presbytery when I to something that touches the priestly heartland, a sureness was first there as a Deacon Assistant. He was a somewhat of mind and touch again becomes evident. fussy priest to serve, but when the Archbishop of Canberra and Goulburn gave me a date for my priestly ordination, So this sketchy tribute gives, I hope, a glimpse of the I sought permission that Bishop Morgan should prepare treasure that gathers as a man over many, many years me to celebrate the Sacred Mysteries – and so we met on calls upon God for the grace of persevering faithfulness Tuesday evenings for several months. in a vocation running from young years to very advanced years: truly a “living treasure”! (Editor) I sought this because I wanted to be prepared in a classical style and with firm fidelity to the traditions of celebration of the Latin rite. Bishop Morgan was just superb – carefully re-reading the liturgical sources; carefully and flexibly Bishop guiding me and giving critique of my liturgical manner Morgan pic- and gestures. It is something that I especially treasure, tured by the Editor after because he set before me a standard of very great love for his celebra- and reverence in priestly celebration. tion of Holy Mass at San I remember when his “trifecta” of 25 years a bishop, 60 Antonio Vil- years a priest, and 85 years of life was celebrated in the lagio on the Cathedral. But my especial memory is in 2004 when 70th anni- versary of I concelebrated Mass with him on the day of his 70th his priestly anniversary of priestly ordination (see photograph taken ordination, on that occasion, which also captures his great devotion 15 July 2004. to the Sacred Heart). This is the heart of the “living treasure”: a man now in his 72nd year of faithful priestly recitation of the Divine Office and daily celebration of the holy Mass with great love and devotion, and in God’s kindness in his 97th year still with sufficient mental clarity and physical poise to say holy Mass without assistance. This “living treasure” remembers a childhood in inner western Melbourne when it was still the rural boundary of the city; remembers that he could not find the desired ham sandwiches after his Confirmation, because it was a Friday; a man ordained by Most Reverend John Aloysius Morgan, AO, RFD, ED b. Essendon, Victoria 9-10-1909; Archbishop Mannix, and as a young priest asked to serve ordained priest 15-7-1934; in Papua New Guinea during World War II, and then later consecrated titular Bishop of Membressa 28-4-1969; to act as Vicar of Archbishop Mannix who was Catholic appt Military Vicar 29-5-1969; Military Chaplain General (and who, until his death at retired 2-1-1985; d. Canberra, ACT 21-5-2009. the age of 99 years, retained the rank of General in the Australian Army). Have you considered remembering the ACCC in your will? A sample form of bequest is as follows: The death of Archbishop Mannix brought Monsignor I bequeath the sum of $______to the Aus- Morgan to Canberra and, as Auxiliary Bishop of Canberra tralian Confraternity of Catholic Clergy, and Goulburn, he laid the foundations for the eventual ABN 30 270 616 942, the receipted acknowledgement of the Treasurer satisfying this provision.

It is possible to make provision for anniversary Masses to be offered for some years after your death, by incorpo- rating a gift of stipends for this purpose in your bequest. You may also consider bequeathing church valuables such as sacred vessels, vestments, liturgical books, and scholarly books, etc., for gifting to young priests. Please contribute to the renewal of the Church in Australia by supporting the ACCC. May God bless you!

21 The Priest Women’s Health and Infertility: somethng old and something very new

Dr Luke McLindon is a General Luke McLindon Practitioner who is undertak- ing specialist Obstetrics and Introduction Gynaecology training. He is Vice-President of the St Luke’s Doctors working in the field of women’s health are neces- Guild – Catholic Medical Doc- sarily feminists, they are committed to the elevation of tors of Queensland. www. catholicmedicine.com This woman; dedicated to their improved health, focused on their paper is a text version of what continued respect, and driven to continuous improvement he presented at the 2008 ACCC in all aspects of life for women. The success of our work Annual Conference. shows in women who are able to harness their inner beauty, live by that beauty and enjoy true freedom – at peace with Clinically … unwell themselves and their God. • How is it that all six women who are delivering in the On the whole we have failed. Many women are enslaved birth suite are without any male support – during the by a sexualised Pop culture, imprisoned by a media world labour and thereafter? Particularly poignant when it was bent on highlighting women’s own “apparent” inadequacies, noted by the midwives on shift that each and every one preyed on by consumerism and haunted by guilt – real or of them was a pleasure to care for … beautiful women perceived. The clinical workload of many GPs who specia- … doing it tough. lise in women’s health is not so respectfully coined – “tears • Or the young mother in the pangs of her first labour, with and smears”. Organisations like Women’s Forum Austra- her “support” people - her partner and his mate – with lia, (www.wfa.org.au) have identified this suppression of their backs to her, watching the latest episode of South woman and are tackling it in the cultural arena. Park on the inhouse cable TV. • Where is the trusting, loving, mutual respect when a I aim to provide an update on where we find women’s health mother requests for her daughter to be given a script for today, with a particular focus on the suffering many couples “the Pill”, for “cycle control” when the daughter openly face in the area of infertility and will provide a sign of hope declines the wish to be medicated and has no desire for with a very successful, life-affirming solution to infertility. pre-marital relationships? The challenge to you, the reader, is to highlight within your pastoral lives, the liberating value of accepting one’s sexual- • How does one respond when a local psychiatrist refers a ity as the gift it is within a married relationship. young pregnant woman for a termination (her 3rd) given her current depression and anxiety? A well conducted Women’s health 25-year longitudinal study tells me that she will expe- rience significantly more depression, anxiety, suicidal A generation has passed since Pope Paul VI prophetically behaviour and substance abuse if she is to go ahead declared the grave consequences of artificial birth control with her specialist’s advice (Fergusson et al, Jnl Child in Humanae Vitae. In essence, the provision of artificial Psychology … 2006:47(1):16-24). birth control, which is in conflict with the moral law, would lead to conjugal infidelity, a general lowering of morality, • What is it that makes a young woman, who works in a man losing respect for the woman, no longer caring for childhood disability care, happily pregnant and happily her physical and psychological equilibrium. Ultimately it married, request an abortion for her first child? That would give public authorities the power to impose upon child has less than 4% chance of being mildly affected their people, or even peoples not directly under their juris- with an infection – is it because she thinks this is what diction, “the method of contraception which they judge to the doctor would expect of her. be most efficacious”, #17.) There are numerous examples of • Why is it that approximately 70% of the population such a systemic and systematic suffocation of sexuality and look favourably at Down syndrome children, and yet starvation of love in the world of the 21st century. The UN 64% of them are never born, (AIHW National Perinatal Population Fund, for example, had a budget of US$470m. Statistics, Congenital Anomalies: 2002-2003) most in 2008, for the provision of “sexual and reproductive “managed by termination of pregnancy”– mirroring health services”. the approximate 70% of medical personnel who do not look favourably upon a diagnosis of Trisomy 21 Is the medical landscape really that barren? After all, every (Down syndrome). patient I serve – mother or child – is a child born in the image and likeness of God. But it is this fact that makes the The following quote illustrates the turmoil within the reality so hard to bear, every patient seems injured in some malady, “‘Boutique’ fetal imaging (3D/4D ultrasound scans) way – hurting, deserted, suffering from a callous world that was unethical and could cause psychosocial and moral has disconnected love from life. A quick recall of some confusion … anecdotal evidence suggested the 3D images recent clinical experiences serves to validate my seemingly improved maternal bonding and rates of quit smoking” jaundiced view. (referring to AJOG 2005: 192:31-33). Further still, there is discussion that a weight loss drug being available over the

May 2009 22 counter is not in the long-term interests of the public (The that contribute to the dilemma of infertility such as previous Lancet 2009:373:354.), yet the abortifacient morning-after- sexually transmitted diseases, smoking, diet and obesity. In pill (in a dose 25 times higher than another “prescription a willingness-to-pay study, couples were prepared to accept only” medication) is freely available and used often as the a personal 20% mortality rate and 29% of income cost to only means of contraception by some women. guarantee a child of their own. The suffering is palpable. The pathology? In 2006, there were 277,436 mothers giving birth in Aus- tralia. In this same period there were 53,543 treatment Doctors have regarded the gift of fertility as a disease, cycles of assisted reproductive technology (ART). Despite and have managed it with a contraceptive mentality, while popular opinion, the success rate of ART is poor – 22.6% unintended pregnancy is treated with abortion. But equally, achieve a clinical pregnancy (rising hormone levels), while medicine regards infertility as a disease, managed with the only 17.3% (9,277) resulted in a live delivery. This figure artificial reproductive technologies (ART), and requiring has remained much the same over the last 5 years despite embryo selection, only appropriate with an abortion men- advances in the field. tality, and there medicine falls squarely into the open trap of radical eugenics. One approach touts Love without Life, IVF/ART while the other generates Life without Love. One or both approaches cannot be right, nowhere else in medicine is the The basic IVF protocol includes down-regulating a woman’s normal functioning organ and the diseased organ considered natural cycle and then “supercharging” it under certain pathologically the same. I would argue that both approaches conditions, this is often difficult to control and riddled with are not in keeping with the fundamental values of the trans- side effects. After monitoring the mature follicles, of which mission of human life. The transmission of life, especially there will be multiple, the follicles are drained and the eggs in a married relationship, is the result of a self-giving love are mixed with sperm that have been collected separately that is harmonious and life-giving – it is inseparably bodily (by masturbation) and put through a “survival test” washing and spiritual, as is the human being called into existence. to improve the sample’s quality. Incubation will take place “No doctor, regardless of scientific competence, can claim for 3-5 days and the “best looking” embryo or two will be ownership in the decision of a person’s origin or destiny” selected for implantation. Occasionally the embryo may (Donum Vitae – “Respect for Human Life”, 1987). undergo pre-implantation genetic diagnosis, but interestingly this has been found to decrease the live-birth rate (NEJM Understandably, this “double knockout” assessment of 2007:9-17,61-63). IntraCytoplasmic Sperm Injection (ICSI) current women’s health is not highly regarded, and comes is the process of injecting a single sperm into an egg for the at a cost for those practitioners who subscribe to such creation of an embryo, and Gamete IntraFallopian Transfer “ideals”. Despite the World Medical Association adopt- (GIFT) is the mixing of sperm and eggs in the fallopian tubes ing the Declaration of Geneva in 2006, which includes “I of a women’s body. Depending on the method of collection will practice my profession with conscience and dignity ... the GIFT technique may be considered to be licit, however I will maintain the utmost respect for human life”, other this is utilised less than 200 times per year in Australia prominent figures will demand, “If people are not prepared and it is unlikely the requirements for such licit use of this to offer legally permitted, efficient and beneficial care to a technique would be met in a mainstream fertility service. patient because if conflicts with their values, they should Of note, GIFT was not addressed in the recent instruction, not be doctors” (Savulescu, J.,. BMJ 2006:332:294-297). A Dignitatis Personae – “The Dignity of a Person” (CDF, prominent American obstetrician and gynaecologist notes, 2008), Intra-Uterine Insemination (IUI) is the insertion of a “ X’s effort to eliminate pro-life O&G’s from practicing is “washed” sperm sample into the uterine cavity of a woman long-standing” (Dr Donna Harrison, AAPLOG) “X” being at the time of ovulation. ART encompasses all the above a national regulatory body. In Australia we are not immune, techniques and the many combinations of gamete donation, while the loss of conscientious objection by doctors enacted and has led directly to the ethical minefields of surrogacy, in the Victorian Parliament is a forewarning of challenges embryonic stem cell research and cloning. Interestingly, the ahead for us all, it will not be limited to women’s health. world’s first IVF baby, Louise Brown was born exactly on All is not well. the tenth anniversary of Humanae Vitae – “On the Regula- tion of Birth”. Infertility In spite of such widespread acceptance of this technology One in six couples experience infertility and it is thought the evidence is far from complimentary and I will sum- the causation is an approximate even split between male and marise some systematic reviews of current outcomes and female factors. Age is a significant factor with many couples practice. IVF is not superior to expectant management for delaying child bearing for employment or financial reasons. those with unexplained infertility in the over 35 year olds On review of the latest figures, 28.2 years is the average age (Cochrane, Jan 2005). There is no evidence for improved of first-time mothers in Australia, this age is continuing to pregnancy rates in IUI and ovarian hyperstimulation com- rise. While those seeking ART fertility treatments are 35.5 pared with timed intercourse in a natural cycle (Cochrane, years old. Business and Professional Women Australia has Oct 2006) Surgery for endometriosis results in better preg- launched a partially government-funded “Fertility Project” nancy outcomes than ART (de Abreu, Apr 2008) Finally, to highlight that while most young people want 2 or 3 chil- IVF has only been proven for tubal blockage and severe dren, most will end up welcoming one or none. Our embar- male factor infertility (NICE guidelines, 2004). Professor rassingly low fertility rate is 1.7, well below replacement Stephen Leeder, of the Australian Health Policy Institute rate of 2.1. On the flip side, one in three women will have notes “Currently, there are huge variations in both the cost an abortion in their lifetime. There are many lifestyle factors

23 The Priest of different procedures and patterns of treatment in Australia, The Billing’s Ovulation Method looks at cervical mucus which are more consistent with professional arrogance and in timing fertility (www.woomb.org), the SymptoThermal ignorance than with best practice” (“Big Bucks and Babies”, Method looks at a number of signs and symptoms of the Aus Doc, 2006). fertile cycle, including mucus and body temperature (www. acnfp.com.au) while FertilityCare looks at a standardised A life-affirming response method of recording cervical mucus (www.fertilitycare.com. Over the years there have been doctors and health prac- au). all are similarly effective in assisting couples with their titioners who have challenged the prevailing thought and reproductive health, certain aspects of each method will sought best practice. They have elected to empower women appeal to different people. by making them aware of their fertile potential and instruct- Natural Procreative Technology ing them in identifying when, as a couple, they are fertile and infertile. These methods may be very well known to (NaPro) many of you. A particularly exciting area of medicine is the arrival of NaProTechnology in Australia, through the hard work of Generally, fertility in a relationship is a joint affair and Dr Amanda Lamont (Perth), with the training of Australian hence a joint responsibility. Married couples who use natural and South east Asian doctors here and overseas under Dr family planning (NFP) have been shown to enjoy a more Thomas Hilgers. This field of medicine, indeed a rethink intimate, longer lasting and enriching relationship, both of women’s health, was developed by Dr T Hilgers, an physically and spiritually. A recent large – 20 year medical American obstetrician and gynaecologist who founded the study showed that NFP is 98.2% effective in avoiding a Pope Paul VI Institute – for the study of human reproduction pregnancy (Frank-Herrmann et al, Human Reproduction (www.popepaulvi.com) What is particularly unique about 2007:22(5):1310-1319). This compares very favourably this area is that it uses a fully integrated clinical pathway with the hormonal and barrier methods many people use involving practitioners who instruct couples in FertilityCare today, which range in effectiveness from 71-99.9 %. recording and then seamlessly utilises medical NaPro ser- There is a rising general interest in fertility awareness, as vices involving clinical review, diagnosis and management. people avoid hormonal treatment for health, philosophical NaPro’s approach to infertility is the restoration of a normal or lifestyle needs. In this information age people are becom- functioning fertility cycle on the part of both husband and ing self-informed about their medical treatments, and this wife (see, Figures 1a & 1b, below). is leading to the discovery that hormonal contraception is Diagnoses are reached by medical analysis of the couple’s not without adverse effects, in fact the International Agency charting and timed specific investigations, from which for Research on Cancer has categorized the combined oral management plans can be instituted. At times, referral for contraceptive pill as a Group 1 carcinogen – up there with diagnostic or corrective surgery is required. Not only is this asbestos and tobacco! (IARC 2007:91). Natural methods medical therapy completely in keeping with the true human of fertility awareness only have benefits, there are no side nature, acknowledging that God is indeed the author of life, effects that are detrimental to one’s health. but it boasts a success rate exceeding that offered by ART. A There are three scientifically proven methods that are avail- recent peer reviewed medical journal reported on the success able to women in Australia, and each of these can assist in of NaPro within an Irish general practice – bear in mind this avoiding or achieving pregnancy. There is also a method is a GP co-ordinating the care, not a specialist. (Stanford, J et that is helpful for women who are breastfeeding, where the al. J Am Board Fam Med 2008; 21:375-384). The figures are lactation amenorrhoea method (LAM) is nature’s way of worth perusing given my previous analysis of the ART out- allowing a mother to fully support and love her newborn comes. The article looked at 1072 consecutive couples (33% child, this is approximately 98.5% effective, slightly better who had failed IVF) of average maternal age 35.8 years, who than the common practice of the “minipill” being prescribed had tried on average 5.6 years to achieve a pregnancy: they to breastfeeding mothers. had a crude live birth rate of 25.5% and life-table analysis

Figure 1a: Natural Human Fertilisation Figure 1b: Natural Human Conception

May 2009 24 birth rate of 52.8%. Twin births were a low 4.6% versus Way forward ART’s 11.7% (the lowest yet, being in 2006). Significantly Some strategies that come to mind to assist with the devel- NaPro pregnancies did not show an increase in prematurity opment of a Culture of Life, is firstly being aware of such or low birth weight to the normal population. These results life-affirming methods of family planning and knowing are outstanding in the field of infertility. NaPro provides care where to find them. If your diocese does not have access to or for all aspects of women’s health, but for the purposes of this adequate levels of service do they need to be built up. Have discussion I have focussed on the particularly challenging you considered as a deanery, or even a parish, sponsoring or issue of infertility (www.naprotechnology.com). hosting a practitioner to train in a fertility awareness method? Possibly providing a business opportunity for the parish. Pastoral care Have you identified a parishioner who may be interested? Couples suffering infertility feel a hopelessness and help- Doctors need to be enlightened, are there any in the parish? lessness, making them particularly vulnerable. There is a Have you utilised Life Sunday to espouse the value of life necessity for good pastoral guidance. All too often I have and the avoidance of destructive technologies? Do you seen committed couples seek the advice of their pastor prior preach on such issues? If a topic is awkward to address in a to launching into IVF, many being given the “conscience sermon, do you provide PILs (patient/parishioner informa- clause”, only to find later their relationship in tatters, no tion leaflets)? Do you provide adult formation opportuni- child in sight and a loss of respect for the “wise counsel”. ties in your parishes or schools, so that these very common In my discussions with dedicated priests, the poor grasp challenges in everyone’s life can be addressed? Pre-marriage of the issues surrounding IVF/ART is disheartening. The course attendance may be available … but what’s covered? all-knowing, “It’s difficult, but what else is there?” does Do participants delve into the deeper aspects of love and not cut it. Even then, using the opportunity to inform them relationship or are they stuck on first base discussing rec- of NaPro and its life-affirming approach gets a uniform, reation time and finances. Does seminary training involve “Sounds good, but it’s too hard”. Too hard? For who? That modules that address some of these specific life challenges? challenge is for the doctor and his/her patients. In Victoria How conversant are the seminarians with these issues? Do in 1999, 4.2% of embryos created by ART resulted in a live you utilise the Archdiocesan Family and Life offices, seek- birth, this means 95.8% were created and succumbed, for ing resources and assistance? Lastly, this area is a wonder- the “greater good”. No pastoral method can be employed ful opportunity for evangelisation and inter-faith dialogue, which would give moral justification to these acts of assisted there are so many people of good faith working together. reproductive technology. Often my greatest support is found in my Jewish, Muslim and Christian colleagues. This guidance is made more difficult because on the whole, we have been silent too long. Our past students are now Author’s note: teachers in our Catholic schools, and “Don’t see anything We are fortunate in Australia to be hosting a Part One Fertili- wrong with it” … the next generation follows. Bill Mue- tyCare and NaPro course in Sydney, 29 June to 10 July 2009. hlenberg, a Christian social commentator of CultureWatch This is a rare event with faculty travelling from America, it clearly states, “ The war … is becoming more intense. may be opportune to look at sending a trainee to this course. What are needed more than ever are leaders with common See www.fertilitycare.com.au under Education. sense, guts and principle to make a stand before it is too late. Whether such leaders exist is the question of the hour.” (www.billmuehlenberg.com.au) Annual Conference for 2009 Could I humbly suggest that your guidance needs to be borne at the St Joseph’s Centre of prayerful discernment. From the school teacher up, we conducted by the Sisters of need truth and consistency of teaching. The Magisterium has made it clear, pastors are obliged to get that message St Joseph at Baulkham Hills, to the faithful. Young men and women, need the challenge Sydney, NSW, Australia, 20-24 of “tough love”, there are certain expectations that need to be met if we are to remain in social harmony and achieve July 2009 an inner peace. Pastors owe it to the young, who have such His Eminence George Cardinal Pell, a love of life, to give them a foundation on which they Archbishop of Sydney, is kindly to grace us can build happy and lasting families. Wherever possible with his presence at the opening of the ACCC we should celebrate life, marriage and family in its proper Annual Conference for 2009. An interesting context. Throughout our medical care of couples with NaPro and edifying program is being developed by we focus on love – the spiritual, physical, intellectual, com- the Conference Committee, and details will municative and emotional aspects. It is through working be available in late May 2009. (Ed.) with couples on this level they can begin to appreciate and understand their hardship, and consequently grow together in their struggle. As pastors you need to take a real interest in the “young marrieds”, adopt them or let them adopt you! The welcoming At times their dreams will need tempering, their financial entrance to our 2009 goals adjusting, and their openness to life challenged. Annual Conference centre.

25 The Priest is considerable acceptance for sexual behaviour as long as Czerny, continued from page 13, above. it is consensual; that is, provided the two individuals both Human dimension of Church’s teaching. agree. In this context of this way of thinking, the condom Building on the Church’s important, effective and realistic seems common sense. But Western opinion makers and track record, the Holy Father then raises two critical issues media really want the Church to approve of extramarital sex, (here labelled 2a. and 2b.): which is against the religious faith and traditional cultural 2a. I would say that this problem of AIDS cannot be over- values shared by millions throughout the world. come merely with money, necessary though it is. If there is no human dimension, if Africans do not help [by responsible The Church understands sexual intercourse as part of a moral behaviour] …. vision, permitting intercourse only within a married couple and excluding artificial means of contraception. Doing Without explicitly using the vocabulary, the Holy Father is something wrong might be safer with a condom but safety making a crucial contrast between the Church’s approach doesn’t make the act right. The Church cannot encourage (based on human dimension and responsible behaviour) “safer” without suggesting that it is somehow right. To say, and the typical public policy approaches of governments “Do not commit adultery but, if you do, use a condom” is and international organisations (based on money). Public tantamount to saying: “The Church has no confidence in policy deals with whole populations. It uses statistics to you to live the good life.” grasp a problem and then tackles it through policies and programs. The hoped-for result is a statistical improvement. A man and woman, not married to each other, who have In the case of AIDS, public health does what is technically consensual intercourse are disregarding the Church’s teach- necessary and possible to reduce the numbers infected and ing. They hardly need the Pope to tell them to use a condom. the numbers dying. Not to undervalue this contribution, let What they badly do need is for the Church to help them live us recognise that public policy and programing function as a respectful and responsible sexuality. In a statement from a lowest common denominator, a minimum to which every the Symposium of the Episcopal Conferences of Africa and citizen has a right. Public health policy deals with figures and Madagascar in October 2008: trends – not with human faces and persons. The Christian Abstinence and fidelity are not only the best way to vision includes all that, but goes broader and deeper than avoid becoming infected by HIV or infecting others, policy. With a holistic vision, the Church sees each person as but even more are they the best way of ensuring prog- a child of God, as brother or sister, each one capable of both ress towards lifelong happiness and true fulfilment. sin and holiness. Now, such unique, whole and holy persons are not readily detectable in tables of averages. But they are In the age of AIDS, there is a special case: married couples the real people of real life. As believers, they are the pillars who are discordant (one spouse being HIV positive) or of communities, the silent agents of deep transformation. doubly infected (both being HIV positive). Here, the So the Church’s work of addressing, forming, guiding and Church accompanies a couple pastorally in making the challenging persons is more ambitious than public health, most life-enhancing decision about their lives, their family, deeply different in quality and spirit. Facing not only AIDS their marital relationship and their desire to have children. but multiple crises in most corners of the continent, Africans They deserve the same respect and dignity as every other have good reason, based on experience, to believe in the Christian, which includes help to form their consciences, Church’s bold vision for them. not having a neatly packaged solution dictated to them from the pulpit, much less in the press or on a billboard. You will Holistic character of Church’s teaching. not find a stauncher champion of the duty to follow one’s Having pointed towards the Church’s holistic program and conscience than Pope Benedict. [Read, “Of course, an informed taken distance from the necessarily narrower approach of conscience.” (Ed.)] public policy, the Holy Father now critiques the further reduction of public policy to a single means and method: . Church’s practice targeted to persons. 2b. …the problem cannot be overcome by the distribution of What of the many situations that make Africans, especially prophylactics: on the contrary, they increase it. women, more vulnerable to HIV infection – poverty, con- In Europe and North America, where condoms are cultur- flict, displacement, abuse and rape (even within on-going ally accepted by many, people ask incredulously, “Why on relationships)? It is obviously a total illusion to imagine earth does the Church oppose their promotion?” Some with that a sexual aggressor could ever be persuaded to use a muddled thinking have even accused Popes John Paul II and condom by the Pope, the State, an NGO or anyone else. Benedict XVI of presiding over an AIDS genocide. There are But we can imagine a de-facto discordant couple, where two distinct issues here: the moral status of individual acts; the husband refuses to be tested, insists on intercourse and and the viability of a strategy targeting whole populations. invokes Church teaching not to use a condom. Involved in several layers of self-deception, the man is not entitled to . Sexual acts as part of a moral vision. claim the moral high ground, putting his wife’s life at risk. Regarding individual acts: according to prevention experts, But no general solution is going to address the evils at work a condom, when it is correctly used, can reduce the risk of here. At the parish level the Church can and usually does HIV-infection during an act of intercourse, and individuals offer moral formation, encouraging people to get tested and who use condoms consistently are less likely to give or get defending the rights of women. HIV. When a man and woman have sex before, within or outside marriage, public health is unconcerned with the On the second issue of a strategy for whole populations, there morality of what they do in the privacy of the bedroom. is widespread belief that condom-use programs are effective Culturally and legally, in Europe and North America, there in reducing HIV infection rates. However, this proves true

May 2009 26 only outside Africa and amongst identifiable sub-groups The human dimension. Thirdly, the solution must have (such as, prostitutes and gay men), and not in a general two elements (3a. and 3b.): population. There is no evidence that condoms as a public . The formation of conscience: Benedict argues that: health strategy have reduced HIV levels at the level of the 3a. Bringing out the human dimension of sexuality, that is to say a whole population.* Indeed, greater availability and use of spiritual and human renewal that would bring with it a new way of condoms is consistently associated with higher (not lower) behaving towards others … our effort to renew humanity inwardly, HIV infection rates, perhaps because when one uses a risk to give spiritual and human strength for proper conduct towards reduction “technology” such as condoms, one often loses our bodies and those of others. the benefit (reduction in risk) because people take greater This vision of sexuality is based on faith in God, respect for chances than they would without the technology. oneself and the other, and hope for the future. Compare this . Whole-society “solutions” dysfunctional. vision with reliance on condoms. Everyone must recognise that “condoms all the time for everyone” goes with a notion of “sex Therefore at the public level, an aggressive condoms policy as fun without consequences”. Deep down, we know what a “increases the problem” as it deflects attention, credibility lie that is. It means treating another human being as a vehicle and resources from more effective strategies like abstinence for my own pleasure. As public policy, it is to treat people as and fidelity – or in secular language, the postponement of rapacious, unable to control themselves, incapable of anything sexual debut and a reduction in the proportion of men and beyond immediate self-gratification. Such an attitude is horribly women reporting multiple sexual partners. Abstinence and pessimistic about humankind in general and, when imposed by fidelity win little public support in dominant Western dis- public and international agencies on Africans, it also represents course, but they are vindicated by solid scientific research unconscious but abhorrent racism. This is not a route that the and are increasingly included, even favoured, in national Church can take. AIDS strategies in Africa. The promotion of condoms as the strategy for reducing HIV infection in a general population . Selfless care: The second point of the human dimension is based on statistical probability and intuitive plausibility. as argues by the Pope is that: It enjoys considerable credibility in the Western media and among Western opinion makers. What it lacks is scientific 3b. true friendship offered above all to those who are suffering, a willingness to make sacrifices and to practise self-denial, to be support. alongside the suffering … this capacity to suffer with those who Some specialists in the prevention of HIV assume that, since are suffering, to remain present in situations of trial. vast numbers of people do not know whether or not they are Such compassionate and generous service has been the lived infected, condom use should be automatic, mandatory and African experience, practically from the beginning. Those universal. Yet 95% of Africans between 15 and 49 years of afflicted by AIDS have usually found acceptance, solace and age are not infected (UNAIDS 2007). Knowing your status is assistance from the Church whether they are members or not. a crucial step towards taking responsibility for your actions. Moreover, the formation of conscience (3a) and the selfless care Several Africans have told me that once they tested posi- (3b) go together. A Church who tirelessly serves those in need tive, they made a firm option for abstinence, rather than risk is also credible in the teaching and formation which she offers. infecting someone else. Thus, the Bishops of Kenya: “And so,” the Holy Father sums up, “these are the factors that Even if HIV did not make pre-marital sex, fornication, help and that lead to real progress” in the fight against AIDS. adultery, abuse of minors and rape so terribly Springing up out of Catholic faith and tradition, the Pope’s dangerous, they would still be wrong and always whole and indeed holistic message is for the people he is have been. It is not the risk of HIV or the sufferings visiting. It connects thoroughly with the human reality on the of AIDS, which make sexual licence immoral; these ground. A Congolese Jesuit wrote to me, “Over here we are are violations of the Sixth and Ninth Commandments following the visit of the Pope with great interest, as well as the which are sinful, and today in Kenya surely the worst speculation in the press about the question of condoms arising of their many destructive consequences is HIV and from the Holy Father’s wise statement before touching down AIDS. The Church does not teach a different sexual in Africa. What a shame that so far people don’t realise that the morality, when or where AIDS poses no danger. But solution to AIDS won’t come with distribution of these things, this teaching is not easy for “the world” including the but by handling the whole question as a whole.” media to understand, much less accept**. Africans generally agree with the Pope . Church recognises that culture counts. The fact is that culture counts. A condom is more than a 4. The Holy Father concludes by answering again the journal- piece of latex; it also makes a statement about the meaning ist’s allegation of “unrealistic and ineffective?”: of life. While in Europe and North America the idea is quite It seems to me that this is the proper response, and the Church does acceptable (although not to all), in Africa fertility is prized this, thereby offering an enormous and important contribution. We and the condom seems foreign and strange, and the values it thank all who do so. embodies alien. A Jesuit in South Africa wrote to me, “Most According to my experience, most Africans, Catholic or not, people here think that ‘the Pope and condoms’ is a side-show, agree. To them, what the Holy Father said is profound and true. stoked up by the media, and not an issue on which we want He is reiterating what they have been experiencing for years to spill more ink or destroy more forest.” and what they continue to expect. They too thank those who So when Benedict XVI affirmed that “the distribution of implement the Church’s strategy. prophylactics … increase[s] the problem”, it was not a casual remark or a gaffe; he had good grounds for saying so. (See page 38, below, for author note & footnotes. Ed.)

27 The Priest important events in our life in Christ, and our life lived in Deeter, continued from page 12, above. his Church. They are not simply tribal rites of passage.

parents are asking for baptisms at home, rather than in the There are no rubrics that provide for any of the secular parish church, the “family home of Christian families”. innovations listed above, save the recent concession that a Parents offer to write their own “baptismal promises” for (read: one) family member or friend may offer some words their children, which are usually no more than a list of of remembrance at a funeral. There are abundant provisions wishes for the child’s health, success (in work and in sport) for the participation of parents and godparents in baptisms, and happiness in this life, with no mention of redemption for the assistance of brides and grooms in selecting the or eternal life. readings and prayers and hymns for their weddings, and for families in planning and participating in funerals. But Many civil weddings are held in gardens, parks, hotel all of this implies that they are planning and participating ballrooms and on beaches, and so priests are being begged in Catholic liturgies imbued with “noble simplicity”, not to bow to this trend. Houses of worship now resound with secular ceremonies with a few Catholic prayers and a pre-recorded concerts of the “top ten” hits before the liturgy Bible reading tossed into the mix. Nor should there be any begins. Sacred songs are replaced by secular tunes that surprises (like the time the best man at a wedding I attended glorify personal romance but say nothing of community was supposed to produce the rings: he turned, aimed a remote love, much less God’s love. Secular readings and poems are control, and up the aisle zipped a small red electric sports presented as alternatives to the Scriptures, with the result car, with the rings on the front seat!). that many a weak priest has allowed such texts to be read along side, or even in replacement of, the revealed Word of The time to educate people about sacramental liturgies is God. The Church’s wedding promises are “supplemented” not a few days before the celebration. Pastors of souls, and by “more personal vows” which speak of many happy things religious educators as well, would do well to discuss Catholic the couple looks forward to sharing, but rarely fidelity, or liturgy and sacraments, and to present them as avenues of permanence, or children – and again, no mention of anything grace, not simply preludes to the subsequent parties. spiritual. The couple joins in “presiding” over the liturgy from their places facing the assembly, with the claim that Rubrics and liturgical continuum because the couple marry one another (true), therefore they should preside over the entire liturgy (false). And then the Rubrics maintain the Church’s liturgical continuum. Some altar of sacrifice is used as a writing desk, with not only the celebrants omit the addition of water to the wine, or the bridal couple and their witnesses signing documents there, washing of hands, during the Preparation of the Gifts. Their but often flower girls and ring bearers, and perhaps the reasons? “It was just an ancient Roman custom to ‘cut’ the couple’s children, all of whom break into peals of laughter wine that doesn’t apply to modern times.” “In the Middle as the photographer(s) and videographer(s) swarm around. Ages, peasants brought all sort of things up in the Offertory (The rubrics do allow religious professions to be signed at procession – chickens, pigs, etc. – and so the priest had to the altar, but that is because those promises are made to God, wash his hands; but that doesn’t apply to modern times.” not to human beings.) These examples are based on half-truths. Yes, the Roman custom was (and often still is) to dilute their wine since it was As for funerals: with the advent of televised memorial much stronger than our wine. But the Church has applied a services, not only for state dignitaries but for comedians and spiritual significance and created a prayer for this action: “By singers as well, Catholic viewers seeing these programs may the mystery of this water and wine, may we come to share in say to themselves, “That was nice – I think I’ll have that at the divinity of Christ, who humbled himself to share in our my funeral (or my spouse’s, or my parent’s funeral).” And humanity.” It is not up to individual priests to omit it. so there are queues of eulogists (most of whom say exactly the same thing, and not all of it tasteful or discreet); “This Yes, medieval peasants often brought material goods to was your life” displays of photos and personal belongings get church for the support of the priest; they seldom had gold placed in the sanctuary and around the casket; the obligatory or silver coins. But they presented these things before secular music throughout the service; and, to cap it all off, Mass began, at a side table or the altar rail, not during the a magnificent balloon release accompanied by a blasting Offertory. The priest’s washing of hands is related to the recording of Frank Sinatra warbling, “I Did It My Way”. washings done by the Jewish priests, and thus the prayer is aptly taken from a Hebrew psalm: “Lord, wash away Lest you think I am irretrievably cynical about all of my iniquity, and cleanse me from my sin.” It is not up to this, I must assure you that I am not opposed to many of individual priests to omit it. these things – as long as they are not done in church and during divine worship. Even celebrities seem to have the sense, after the public memorial service is concluded, to bring their family and friends to a private funeral service, Two remaining sections of Father Deeter’s conducted with simplicity by a clergyman, in contrast to contributions on this topic will appear in the public event. This is what the clergy should encourage: a subsequent issue of The Priest. They testimonials, speeches, beloved secular songs and readings treat the topics of “Rubrics as protection – but at the baptismal luncheon, the wedding reception, or from intrusive influences in the liturgy” and the wake – not in the church, and not within the Church’s “Rubrics help priests and people to open liturgy. Baptisms, weddings and funerals are divine worship. minds and hearts to God’s grace”. (Ed.) They mark important events in our lives, true: but they are

May 2009 28 of the other. This is not seen so much any more in regular Deeter, continued from page 20. liturgies, but is still evident in more than a few places at of the choir could see absolutely nothing of the liturgical First Communion Masses or school retreats. action due to huge columns and soaring arches blocking their view. Worse, only the people in the transepts could hear The obligation to use unleavened bread is much more the organ and choir at full strength; the sound waves were serious than the directive about the location of the music unable to turn and flow down the nave due to a lower ceiling ministry. It has to do with the very essence of the liturgical height there. Finally, the loft’s narrow winding staircase signs; therefore the language used is much stronger. The and constricted floor space made it difficult either for the bread for the Eucharist must “truly have the appearance choir to go downstairs at Communion time, or for ministers of food”. What does this mean – that it look like a loaf of to come upstairs. So the choir received after Mass. What bread? Many pieces of “liturgical clip-art” feature loaves of was really accomplished by this costly move in the name bread when conveying a Eucharistic theme. But what about of “liturgical renewal”? Nothing. Middle Eastern “flat bread”, or Italian focaccia? They don’t look like the traditional loaf of bread, and our Eucharistic In the renovated Perth cathedral, the choir’s place has bread – the bread of Passover – is more closely related to been restored to the west end, in an enlarged loft with a them than to Western loaves. Further, it is much easier to double-width stairwell as well as a lift, which will facilitate tear or break a flat bread than a thick loaf, and there are far movement to/from Communion. The assembly’s new seating fewer crumbs in the process. So there is no need to add yeast arrangement allows the choir and organ to be clearly visible or baking soda in the name of #321; the Church’s recipe is to two-thirds of the assembly; and the choir will be able to very explicitly spelled out in #320. see and hear the entire liturgical action. Important, too, is the fact that the organ and choir will be better heard by everyone, Another consideration: the fact that there are tasteless jokes because the loft is located well above the head-level of the which refer to the Host as a “cookie”, “biscuit” or “cracker” assembly. Note that musicians and singers on floor level, at least serves to tell us that even cynical unbelievers or elevated by only a few steps, often fail in their mission recognise that the Host is food. Yet “Eucharistic bread because they are singing/playing into the sound-absorbent recipes” continue to circulate in the name of producing clothed bodies of the assembly. So parishes resort to the something “with the appearance of food”. These recipes use of costly microphones, which are usually unnecessary include not only yeast and/or baking soda, but sometimes if the music ministry is correctly located. sugar, honey, salt; I’ve even seen sultanas!

The provisions of the GIRM about the placement of the Why does the Latin Church insist that no yeast be used? music ministry are not simply “lofty ideals” (pardon the It is a specific link with the bread of Passover being food pun!); they are practical directives that are meant to assist for people on a journey to freedom (cf. Ex 12:8, 15, 17-20, in making the liturgy more effective. And the difference in 34). The Lord was so insistent that the bread be unleavened emphasis should be noted: while the GIRM says that the that He decreed: “Anyone who eats leavened food [that is, instruments and choir should be in a place that makes it during the Exodus] shall be cut off from the community of easier for them to be seen and heard, it says that they are to Israel.” St Paul compares unleavened bread to the Christian be located in a place where they can best fulfil their ministry. uncontaminated by corruption: “Do you not know that a If a choice must be made between the music group being little yeast leavens all the dough? Clear out the old yeast, seen or being heard – then we must choose the latter. so that you may become a fresh batch of dough, inasmuch as you are unleavened. For our paschal Lamb, Christ, has Rubrics and the underscoring of been sacrificed. Therefore, let us celebrate the feast [that spiritual truths is, the Christian Passover], not with the old yeast, the yeast of malice and wickedness, but with the unleavened bread of Rubrics often underscore important spiritual truths. Here sincerity and truth” (1Cor 5:6b-8). is an example: 320. The bread for celebrating the Eucharist must be made Disregard for this important rubric robs the Eucharist only from wheat, must be recently baked and, according to the of some of its Scriptural foundation and deep spiritual ancient tradition of the Latin Church, must be unleavened. significance. It is more helpful, and infinitely more 321. The meaning of the sign demands that the material for important, to emphasise the Eucharist’s connection to the the Eucharistic celebration truly have the appearance of food. It Passover and to the Paschal Mystery than it is to have a loaf is therefore expedient that the Eucharistic bread, even though that looks like ordinary sandwich bread. This, by the way, is unleavened and baked in the traditional shape, be made in such a topic that would be good to cover in a homily every year, a way that the priest at Mass with a congregation is able in practice to break it into parts for distribution to at least some as a help to the people’s liturgical formation and to develop of the faithful. Small hosts are, however, in no way ruled out their Eucharistic spirituality. when the number of those receiving Holy Communion or other pastoral needs require it. The action of the fraction or breaking Rubrics and option flexibility in the of bread, which gave its name to the Eucharist in apostolic Roman Rite times, will bring out more clearly the force and importance of the sign of unity of all in the one bread, and of the sign of Rubrics sometimes permit options, within the parameters of charity by the fact that the one bread is distributed among the the Roman rite. Perhaps the most frequently used option is brothers and sisters. this one: “The priest may say in these or similar words . . .” Again, some liturgy planners seem to have tried their best Here are the specific moments: to implement one of these numbers, #321, at the expense 31. It is also up to the priest, in the exercise of his office of pre-

29 The Priest siding over the gathered assembly, to offer certain explanations Rubrics and “creativity” that are foreseen in the rite itself. Where it is indicated in the rubrics, the celebrant is permitted to adapt them somewhat in Rubrics sometimes permit creativity in making adaptations order that they respond to the understanding of those participat- to the liturgy that are suitable to the assembly’s particular ing. However, he should always take care to keep to the sense needs and the occasion: of the text given in the Missal and to express it succinctly. The 24. These adaptations consist for the most part in the choice presiding priest is also to direct the Word of God and to impart of certain rites or texts; that is, of the chants, readings, prayers, the final blessing. In addition, he may give the faithful a very explanations, and gestures which may respond better to the brief introduction to the Mass of the day (after the initial needs, preparation, and culture of the participants and which Greeting and before the Act of Penitence), to the Liturgy of are entrusted to the priest celebrant. The priest must remember the Word (before the readings), and to the Eucharistic Prayer that he is the servant of the sacred Liturgy and that he himself (before the Preface), though never during the Eucharistic Prayer is not permitted, on his own initiative, to add, to remove, or to itself; he may also make concluding comments to the entire change anything in the celebration of Mass. sacred action before the Dismissal. This does not indicate a lack of trust, but a loyalty to our It is not uncommon that several liberties are taken with own liturgical rite. The rubrics of the Roman Missal enable these possibilities. The first is the loose interpretation of us to remain “Roman”, whether our particular church be “succinctly” and “very brief”. A weakness of the Roman in Perth, Philadelphia, Panama, or Phnom Penh. After all, liturgy today is its tendency toward verbosity. Given the if an Asian Jew like St Paul could proudly claim, “I am a fact that we in the Western world seem to have a difficulty Roman citizen” (cf, Acts 22:25-27), then there is nothing in coping with silence (the well-attended Zen and Yoga contradictory or unpatriotic about an Australian Catholic classes notwithstanding), we could probably do well to cut celebrating the Roman rite. Thus the GIRM cautions us: out some of the chit-chat from the altar, and allow silence 396. However, before proceeding to new adaptations, espe- to speak more frequently: cially those more thoroughgoing, great care should be taken 45. Sacred silence also, as part of the celebration, is to be to promote the proper instruction of clergy and faithful in a observed at the designated times. Its purpose, however, depends wise and orderly fashion . . . Furthermore, the principle shall on the time it occurs in each part of the celebration. Thus within be respected according to which each particular Church must the Act of Penitence and again after the invitation to pray, all be in accord with the universal Church, not only regarding recollect themselves; but at the conclusion of a reading or the the doctrine of the faith and sacramental signs, but also the Homily, all meditate briefly on what they have heard; then after usages universally handed down by apostolic and unbroken Communion, they praise and pray to God in their hearts. Even tradition. These are to be maintained not only so that errors before the celebration itself, it is commendable that silence be may be avoided, but also so that the faith may be passed on observed in the church, in the sacristy, in the vesting room, and in its integrity, since the Church’s rule of prayer (lex orandi) in adjacent areas, so that all may dispose themselves to carry corresponds to her rule of belief (lex credendi). The Roman out the sacred action in a devout and fitting manner. Rite constitutes a notable and precious part of the liturgical treasure and patrimony of the Catholic Church. Its riches are The second liberty taken deals with “keeping to the sense of benefit to the universal Church, so that were they to be lost, of the text given in the Missal”. A failure to do so – no the Church would be seriously harmed. Throughout the ages, matter how well-intentioned – can be the doorway to the Roman Rite has not only preserved the liturgical usages that heresy. I remember concelebrating a Mass in Australia arose in the city of Rome, but has also – in a deep, organic and where the principal celebrant gave some “happy talk” at harmonious way – incorporated into itself certain other usages the start of the liturgy, leading into an invitation for us to derived from the customs and culture of different peoples and of various particular Churches of both West and East, so that in “call to mind the nice things that have happened to us this this way, the Roman Rite has acquired a certain supra-regional week”, rather than calling to mind our sins. This “theme” character. In our own times, on the other hand, the identity and carried all the way through the liturgy to the moment of the unitary expression of this Rite is found in the typical editions consecration of the chalice: “It will be shed for you and of the liturgical books promulgated by authority of the Supreme for all. Do this in memory of me.” No mention of “so that Pontiff, and in those liturgical books corresponding to them sins may be forgiven”! When I challenged the priest about approved by the Bishops’ Conferences for their territories with this afterward, he was dismissive and said, “Oh, I prefer to the recognitio of the Apostolic See. emphasise the positive.” Yet several people waiting for me It is absolutely not permitted for a priest to use his own or outside the church said, “Do you see what we have to put up someone else’s “original” Collect, Prayer over the Gifts, with? But we saw that you were saying the proper words of Creed, Preface, or Prayer after Communion. But it is permitted consecration, so at least we had a valid Communion today!” to compose not only the introduction but also the text of the The good people of God should not have to be worrying General Intercessions – as long as they follow the models about validity when they come to Mass; we priests have provided in the Roman Missal. Where are these models? – in promised to celebrate the liturgy faithfully, as the Church the Appendices. has handed it on to us, not as we “prefer”. One should note that these models, given for all the liturgical This, of course, is an extreme example. But it is true that seasons, provide examples of one of the characteristics of the longer the introduction, and the more we wander away Roman liturgy: noble simplicity. This simplicity is evident in the from the approved text, the more we wander into our own concise formulation of prayers and petitions; the predictability of “preferences” – namely, personal biases and ideologies. responses; and the total absence of “homilising”. Unfortunately, The purpose of the liturgy is not to provide priests with if we aren’t aware of the Roman models, and how and why they a “platform”. Therefore, it is best that any adaptations of are written the way they are, we tend to overdo things. introductions be well-considered in advance, and not simply “off the top of the head”. Continued at right-hand column of page 12, above.

May 2009 30 Introducing the Letter of Pope Benedict XVI

Father Glen Tattersall

On 10 March 2009 Benedict XVI wrote to all the Bishops of the Rev. Glen Tattersall, BA, LlB (Syd.), is a priest of the Archdiocese of Melbourne, Catholic Church, concerning the remission by the Holy See in Australia, and Chaplain to the Community January of the excommunication of the four Bishops consecrated that adheres to the Extraordinary form of the Roman Rite in that diocese. (Ed.) without the Papal mandate in 1988 by Archbishop Marcel Lefebvre for the Society of St Pius X (SSPX). The Pope’s letter – as reprinted the SSPX. Benedict states clearly that even after the remission of in this issue – is a remarkable text. Its immediate context was the the excommunications, the SSPX does not yet have a canonical public furore surrounding the views of one of these Bishops, status, and that its ministers currently do not legitimately exercise Richard Williamson, who had called into question the historicity any ministry in the Church. Moreover, the Pope notes that the of the Jewish genocide under the Nazis. But the scope of the lack of such status ultimately is based not on disciplinary but on Pope’s letter was much broader than this issue, as important as doctrinal reasons, concerning primarily the status of the Second that was in itself. Vatican Council and the post-Conciliar Papal Magisterium. Hence, At the command of the Holy Father, the Congregation of Bishops a full reconciliation can only be based on the Holy See and the had issued a decree on 21 January 2009, lifting the automatic SSPX reaching doctrinal agreement. In noting the need for the excommunications which had been incurred by the SSPX Bishops SSPX to accept legitimate development of doctrine and the living at the time of their illicit consecration in 1988. It should be noted nature of the Magisterium, Benedict also makes an unusually sharp that the original excommunications were not pronounced invalid criticism of modernisers who have abused the Council to make or unjust, nor was their remission made retrospective. The penalty unauthorised departures from Catholic Tradition: was simply remitted from the date of the new decree. This occurred Some of those who put themselves forward as the great defenders of following lengthy private discussions between the SSPX and the the Council also need to be reminded that Vatican II embraces the entire Holy See, and was in response to an explicit request made to the doctrinal history of the Church. Anyone who wishes to be obedient to Holy Father by the Bishops concerned, in which they asserted their the Council has to accept the faith professed over the centuries, and cannot sever the roots from which the tree draws its life. attachment to the Church and the Pope, and their adherence to the teachings of the Church. The decree also states an expectation So, we see that the Pope’s attempt to reconcile the SSPX is part of on the part of the Holy See that the Holy Father’s attempts to a broader strategy to insist on the “hermeneutic of continuity” – for “vanquish the scandal of division” would be met by a response on both the SSPX and theological “liberals” hold the view that the the part of the SSPX, namely “the prompt accomplishment of full Council is a breach, an essential rupture with the past: the SSPX communion with the Church of the entire SSPX, thus testifying tending to refuse the Conciliar teachings on this account, and the true fidelity and true recognition of the authority of the Pope with liberals (illegitimately) claiming its “spirit” as a starting point for the proof of visible unity.” revolution. The meaning of this decree was widely and immediately The Pope writes very movingly of his obligation in particular, misunderstood, so that it was falsely reported that the SSPX had and that of the Church and of individual Christians, to pursue been fully regularised; the waters were then further muddied when reconciliation and unity. His own experience of earlier reconciliations Bishop Williamson’s views about the Shoah emerged, and were of “traditionalist” groups and individuals in the wake of Ecclesia widely aired by the media throughout the world. In response to Dei in 1988, convinced him of the great contribution which they these developments, the Secretariat of State issued an explanatory can make when fully united to Church: note on 4 February 2009. This note underlined the fact that the I saw how returning to the bigger and broader Church enabled them removal of the excommunications did not in itself confer any to move beyond one-sided positions and broke down rigidity so that canonical recognition on the SSPX or its Bishops. The note goes positive energies could emerge for the whole. on to state that such a canonical recognition of the SSPX would At the same time, the Pope exposes in an almost breathtaking require a full acknowledgement by SSPX of the Second Vatican fashion the Pharisaical intolerance of a so-called “liberal” Council and the post-Conciliar Papal Magisterium. Moreover, the establishment that has shown its hatred openly, together with its note continues, for Bishop Williamson to be admitted to episcopal determination that such a reconciliation not be given a chance: functions in the Church, it would be necessary for him publicly and At times one gets the impression that our society needs to have at least unequivocally to repudiate his previously pubished views calling one group to which no tolerance may be shown; which one can easily into doubt the reality of the Holocaust. attack and hate. And should someone dare to approach them – in this case the Pope – he too loses any right to tolerance; he too can be treated The controversy however continued unabated, and the Pope was hatefully, wihout misgiving or restraint. subject to considerable criticism, emanating both within and without the Church, for his carriage of the matter. As Benedict In this compelling letter, Pope Benedict reminds the Bishops – and himself would describe it, “an avalanche of protests was unleashed, indeed all of us – that his efforts to heal the most recent schism in whose bitterness laid bare wounds deeper than those of the present the Church are not peripheral, but are in fact central to his Office, moment.” The Pope’s letter of 10 March 2009 to the Bishops and to the mission of the Church of which he is visible head. For constitutes his decisive rejoinder to all this. It is a letter to Bishops the common witness of Christians is crucial to their talk about God but it should also be read by all priests; and it may be useful before being credible. Moreover, whatever its deficiencies, the SSPX has doing so to go back and re-read Summorum Pontificum and the helped to maintain among its followers a great sense of the reality letter to the Bishops that accompanied that Apostolic Letter [both of God and of the sacred: published in the November 2007 issue of this journal], as well as In our days, when in vast areas of the world the faith is in danger of to familiarise oneself fully with the Decree of the Congregation dying out like a flame which no longer has fuel, the overriding priority of Bishops and the Explanatory Note of the Secretariat of State. is to make God present in this world and to show men and women the way to God. … The real problem at this moment of our history is that It is noteworthy that in this Pauline year, the Pope’s letter has an God is disappearing from the human horizon…. intensely “Pauline” personal quality, which complements, and in no way diminishes, its “Petrine” auctoritas. Let us pray that Pope Benedict’s heroic efforts to reconcile the SSPX to the Church – contra mundum – may be granted the grace In this letter, for the first time since theEcclesia Dei decree of 1988, of success. the reigning Pope directly addresses the actual canonical status of

31 The Priest Letter of His Holiness Pope Benedict XVI to the Bishops of the Catholic Church concerning the remission of the excommunication of the four bishops consecrated by Archbishop Lefebvre

Dear Brothers in the Episcopal Ministry! The Letter of His Holiness Pope The remission of the excommunication of the four Bishops Benedict XVI on his consecrated in 1988 by Archbishop Lefebvre without a man- decision to rescind the excommunica- date of the Holy See has for many reasons caused, both within tion of four bish- and beyond the Catholic Church, a discussion more heated ops was published than any we have seen for a long time. Many Bishops felt in L’Osservatore perplexed by an event which came about unexpectedly and Romano of 10 March 2009 – thus indicat- was difficult to view positively in the light of the issues and ing that this was tasks facing the Church today. Even though many Bishops really an open letter and members of the faithful were disposed in principle to addressing wide take a positive view of the Pope’s concern for reconciliation, issues. For this reason it is here the question remained whether such a gesture was fitting in published with a view of the genuinely urgent demands of the life of faith in preceding introduc- our time. Some groups, on the other hand, openly accused the tory remarks by Pope of wanting to turn back the clock to before the Council: Father Tattersall, ACCC National Vice- as a result, an avalanche of protests was unleashed, whose Chairman bitterness laid bare wounds deeper than those of the present Photo credit: Mike Fairbanks, Flickr moment. I therefore feel obliged to offer you, dear Brothers, a word of clarification, which ought to help you understand institutions. An episcopal ordination lacking a pontifical the concerns which led me and the competent offices of the mandate raises the danger of a schism, since it jeopardizes the Holy See to take this step. In this way I hope to contribute to unity of the College of Bishops with the Pope. Consequently peace in the Church. the Church must react by employing her most severe punish- An unforeseen mishap for me was the fact that the Williamson ment – excommunication – with the aim of calling those thus case came on top of the remission of the excommunication. punished to repent and to return to unity. Twenty years after The discreet gesture of mercy towards four Bishops ordained the ordinations, this goal has sadly not yet been attained. The validly but not legitimately suddenly appeared as something remission of the excommunication has the same aim as that of completely different: as the repudiation of reconciliation the punishment: namely, to invite the four Bishops once more between Christians and Jews, and thus as the reversal of to return. This gesture was possible once the interested parties what the Council had laid down in this regard to guide the had expressed their recognition in principle of the Pope and his Church’s path. A gesture of reconciliation with an ecclesial authority as Pastor, albeit with some reservations in the area group engaged in a process of separation thus turned into its of obedience to his doctrinal authority and to the authority of very antithesis: an apparent step backwards with regard to the Council. Here I return to the distinction between individu- all the steps of reconciliation between Christians and Jews als and institutions. The remission of the excommunication taken since the Council – steps which my own work as a was a measure taken in the field of ecclesiastical discipline: theologian had sought from the beginning to take part in and the individuals were freed from the burden of conscience support. That this overlapping of two opposed processes took constituted by the most serious of ecclesiastical penalties. place and momentarily upset peace between Christians and This disciplinary level needs to be distinguished from the Jews, as well as peace within the Church, is something which doctrinal level. The fact that the Society of Saint Pius X does I can only deeply deplore. I have been told that consulting not possess a canonical status in the Church is not, in the end, the information available on the internet would have made it based on disciplinary but on doctrinal reasons. As long as the possible to perceive the problem early on. I have learned the Society does not have a canonical status in the Church, its lesson that in the future in the Holy See we will have to pay ministers do not exercise legitimate ministries in the Church. greater attention to that source of news. I was saddened by There needs to be a distinction, then, between the disciplinary the fact that even Catholics who, after all, might have had a level, which deals with individuals as such, and the doctrinal better knowledge of the situation, thought they had to attack level, at which ministry and institution are involved. In order me with open hostility. Precisely for this reason I thank all to make this clear once again: until the doctrinal questions are the more our Jewish friends, who quickly helped to clear clarified, the Society has no canonical status in the Church, up the misunderstanding and to restore the atmosphere of and its ministers – even though they have been freed of the friendship and trust which – as in the days of Pope John Paul ecclesiastical penalty – do not legitimately exercise any min- II – has also existed throughout my pontificate and, thank istry in the Church. God, continues to exist. In light of this situation, it is my intention henceforth to join the Another mistake, which I deeply regret, is the fact that the Pontifical Commission “Ecclesia Dei” – the body which has extent and limits of the provision of 21 January 2009 were been competent since 1988 for those communities and persons not clearly and adequately explained at the moment of its who, coming from the Society of Saint Pius X or from similar publication. The excommunication affects individuals, not groups, wish to return to full communion with the Pope – to

May 2009 32 the Congregation for the Doctrine of the Faith. This will make Church’s real priority, then part of this is also made up of it clear that the problems now to be addressed are essentially acts of reconciliation, small and not so small. That the quiet doctrinal in nature and concern primarily the acceptance of the gesture of extending a hand gave rise to a huge uproar, and Second Vatican Council and the post-conciliar magisterium thus became exactly the opposite of a gesture of reconcilia- of the Popes. The collegial bodies with which the Congrega- tion, is a fact which we must accept. But I ask now: Was it, tion studies questions which arise (especially the ordinary and is it, truly wrong in this case to meet half-way the brother Wednesday meeting of Cardinals and the annual or biennial who “has something against you” (cf. Mt 5:23ff.) and to seek Plenary Session) ensure the involvement of the Prefects of reconciliation? Should not civil society also try to forestall the different Roman Congregations and representatives from forms of extremism and to incorporate their eventual adher- the world’s Bishops in the process of decision-making. The ents – to the extent possible – in the great currents shaping Church’s teaching authority cannot be frozen in the year social life, and thus avoid their being segregated, with all its 1962 – this must be quite clear to the Society. But some of consequences? Can it be completely mistaken to work to break those who put themselves forward as great defenders of the down obstinacy and narrowness, and to make space for what Council also need to be reminded that Vatican II embraces the is positive and retrievable for the whole? I myself saw, in the entire doctrinal history of the Church. Anyone who wishes to years after 1988, how the return of communities which had be obedient to the Council has to accept the faith professed been separated from Rome changed their interior attitudes; I over the centuries, and cannot sever the roots from which the saw how returning to the bigger and broader Church enabled tree draws its life. them to move beyond one-sided positions and broke down rigidity so that positive energies could emerge for the whole. I hope, dear Brothers, that this serves to clarify the positive Can we be totally indifferent about a community which has significance and also the limits of the provision of 21 Janu- 491 priests, 215 seminarians, 6 seminaries, 88 schools, 2 ary 2009. But the question still remains: Was this measure university-level institutes, 117 religious brothers, 164 religious needed? Was it really a priority? Aren’t other things perhaps sisters and thousands of lay faithful? Should we casually let more important? Of course there are more important and them drift farther from the Church? I think for example of the urgent matters. I believe that I set forth clearly the priorities of 491 priests. We cannot know how mixed their motives may my pontificate in the addresses which I gave at its beginning. be. All the same, I do not think that they would have chosen Everything that I said then continues unchanged as my plan the priesthood if, alongside various distorted and unhealthy of action. The first priority for the Successor of Peter was laid elements, they did not have a love for Christ and a desire to down by the Lord in the Upper Room in the clearest of terms: proclaim him and, with him, the living God. Can we simply “You… strengthen your brothers” (Lk 22:32). Peter himself exclude them, as representatives of a radical fringe, from our formulated this priority anew in his first Letter: “Always be pursuit of reconciliation and unity? What would then become prepared to make a defence to anyone who calls you to account of them? for the hope that is in you” (1 Pet 3:15). In our days, when in vast areas of the world the faith is in danger of dying out like Certainly, for some time now, and once again on this specific a flame which no longer has fuel, the overriding priority is to occasion, we have heard from some representatives of that make God present in this world and to show men and women community many unpleasant things – arrogance and presump- the way to God. Not just any god, but the God who spoke on tuousness, an obsession with one-sided positions, etc. Yet to Sinai; to that God whose face we recognize in a love which tell the truth, I must add that I have also received a number presses “to the end” (cf. Jn 13:1) – in Jesus Christ, crucified of touching testimonials of gratitude which clearly showed an and risen. The real problem at this moment of our history is openness of heart. But should not the great Church also allow that God is disappearing from the human horizon, and, with herself to be generous in the knowledge of her great breadth, the dimming of the light which comes from God, humanity in the knowledge of the promise made to her? Should not we, is losing its bearings, with increasingly evident destructive as good educators, also be capable of overlooking various effects. faults and making every effort to open up broader vistas? And should we not admit that some unpleasant things have also Leading men and women to God, to the God who speaks in emerged in Church circles? At times one gets the impression the Bible: this is the supreme and fundamental priority of that our society needs to have at least one group to which no the Church and of the Successor of Peter at the present time. tolerance may be shown; which one can easily attack and hate. A logical consequence of this is that we must have at heart And should someone dare to approach them – in this case the the unity of all believers. Their disunity, their disagreement Pope – he too loses any right to tolerance; he too can be treated among themselves, calls into question the credibility of their hatefully, without misgiving or restraint. talk of God. Hence the effort to promote a common witness by Christians to their faith – ecumenism – is part of the Dear Brothers, during the days when I first had the idea of writ- supreme priority. Added to this is the need for all those who ing this letter, by chance, during a visit to the Roman Seminary, believe in God to join in seeking peace, to attempt to draw I had to interpret and comment on Galatians 5:13-15. I was closer to one another, and to journey together, even with their surprised at the directness with which that passage speaks to differing images of God, towards the source of Light – this is us about the present moment: “Do not use your freedom as an interreligious dialogue. Whoever proclaims that God is Love opportunity for the flesh, but through love be servants of one “to the end” has to bear witness to love: in loving devotion another. For the whole law is fulfilled in one word: ‘You shall to the suffering, in the rejection of hatred and enmity – this is love your neighbour as yourself’. But if you bite and devour the social dimension of the Christian faith, of which I spoke one another, take heed that you are not consumed by one in the Encyclical Deus Caritas Est. another.” I am always tempted to see these words as another of the rhetorical excesses which we occasionally find in Saint So if the arduous task of working for faith, hope and love Paul. To some extent that may also be the case. But sad to say, in the world is presently (and, in various ways, always) the

33 The Priest this “biting and devouring” also exists in the Church today, Hickey, continued from left-hand column of page 13, above. as expression of a poorly understood freedom. Should we be surprised that we too are no better than the Galatians? That at The second reason is that divorce too often results in the the very least we are threatened by the same temptations? That absence of the father from the family. This seriously impairs the we must always learn anew the proper use of freedom? And ability of many children to grow into their own social relation- that we must always learn anew the supreme priority, which ships and ultimately their own successful marriages. A father’s is love? The day I spoke about this at the Major Seminary, love for his wife, the mother of his children, is fundamental to the feast of Our Lady of Trust was being celebrated in Rome. his children growing up with the secure knowledge that they, And so it is: Mary teaches us trust. She leads us to her Son, in too, are lovable. It is vital that the education of boys and young whom all of us can put our trust. He will be our guide – even men should lead them to understand the importance of fidelity in turbulent times. And so I would like to offer heartfelt thanks to their essential role in marriage and family. Both young men to all the many Bishops who have lately offered me touching and young women should be warned that cohabitation seriously tokens of trust and affection, and above all assured me of their affects their ability to establish lasting marriages. prayers. My thanks also go to all the faithful who in these days It is time for all of us - individuals, families and social institu- have given me testimony of their constant fidelity to the Suc- tions - to acknowledge the harm that has been done by our cessor of Saint Peter. May the Lord protect all of us and guide casual disregard for the importance of lifelong marriages. our steps along the way of peace. This is the prayer that rises Instead of blame for what has occurred, there is a real need for up instinctively from my heart at the beginning of this Lent, all of us to accept responsibility for upholding the importance a liturgical season particularly suited to interior purification, of marriage - by example, by teaching and by encouragement one which invites all of us to look with renewed hope to the and support for those who are married or are planning mar- light which awaits us at Easter. riage. With a special Apostolic Blessing, I remain People naturally enter marriage with a desire for permanence. Yours in the Lord, Therefore, we all have a responsibility to current and future generations to counter the misleading material published in BENEDICTUS PP. XVI books, magazines, films and television. Marriage is the only way to establish stable families in a stable society.” From the Vatican, 10 March 2009

© Copyright 2009 - Libreria Editrice Vaticana I am grateful to the Editor of The Record, the journal of the Catholic Archdiocese of Perth, for this copy from a diocesan press release dated 1 March 2009. Abp Hickey Father David Nies, r.i.p. (d. 18 March 2009) holds the degree of Master of Social Work (WA). (Ed.) Father David was a self-contained and stolid man who was total- lly dedicated and habitually faithful to his priestly vocation. This bytery was built. But the decisive intervention had come from others, priestly character, imprinted at his ordination by Cardinal Gilroy not from Father David. back in 1953, was evident in every aspect of his life. ... He celebrated the golden jubilee of his priesthood at Riverwood in A man of few words, on odd occasions he could be drawn out to July 2003. When I started making out the invitation list and proposed express a viewpoint or make some comment, frequently quite pithy, a public celebration his terse comment was, “No one will come.” On and in priestly gatherings he was far more at home listening quietly, the contrary, the church was full to overflowing with people from all than holding the floor. When he did speak, his words, though few, the parishes where he had served over the years, going back even to were worth listening to; but that would be the end of the matter and Erskineville, his first appointment after ordination. It was a glorious once more silence would return. Shyness perhaps, but more possibly day for family and friends. At long last, there was to be some public a genuine reticence born of an innate humble spirit. recognition of the worth of this quiet and gentle man – of the kind of As a pastor of souls, Father David never sought to impose himself priest that he was and had constantly and invariably been. in any way on anybody. At times this brought real suffering to his Not long after – it was one Sunday after lunch – he came into the pastoral ministry, particularly when he had to contend with earnest living room and announced that he wasn’t feeling too well. I knew he folk bringing urgent agendas. Mistaking his unassuming ways for had to be very unwell to volunteer such information; so I called the weakness or lack of competence, some would then presume to pres- ambulance and anointed him on the spot. ... He was happy to come sure him or discount him, or even over-rule him. Typically, he would to Vianney Villa to live with his fellow priests and, being the kind of never fight back, no matter how deeply he might have been wounded man he was, immediately and unobtrusively settled in. Here he was by such undeserved treatment. content, undemanding as always, and an example of patience in the For many years he toiled as administrator of Our Lady of Mount face of the long suffering that was to be his lot from a mysterious, Carmel Parish, Mount Pritchard. ... When he had managed to put highly debilitating, neurological ailment. aside a little cash after building up the school, he began thinking of We are deeply grateful for the loving care of the Little Sisters of the a decent presbytery. His simple plan was rejected out of hand by a Poor and their lay staff during his stay there.... May the Lord he faith- notable who didn’t even take the trouble to check out the need. “Too fully served throughout his pastoral ministry now reward him with grand for the outer suburbs” was the harsh judgement. After open- everlasting life, that same Lord, in whose priesthood he shared, who ing the letter of rejection, Father David quietly commented, “We’ll has granted him final rest from his labours. May Mary, Mother of shelve the idea if that’s the decision. It will have to wait.” His face priests, take him to herself. Rev. J. J. Walter, PP said far more than that; but he was not prepared to argue his case even though I was not the only one to urge him to argue. “No point!” Editor’s Note: Very few “in memoriam” are submitted he said. “No one’s listening.” by members. And this issue is very short of space. And so it is with more regret that a eulogy by the Some would interpret this as a fatalistic aspect of his nature. Maybe founding Editor of this journal and PP of Riverwood, so. But he was quite right: no one was then listening. However some Sydney, on a foundation ACCC member and past NSW time later, this brusque rejection was itself over-ruled and the pres- executive member is clipped. (Ed.)

May 2009 34 STATUTES OF THE AUSTRALIAN CONFRATERNITY OF CATHOLIC CLERGY as revised at the AGM of 1 October 2008

PREAMBLE 1. These Statutes are inspired by the documents of the Diocesan associations are subject to the supervision of the Second Vatican Council, the Sacred Scriptures, and Tradi- local Ordinary, as are other associations to the extent that tion of the Church, and are largely drawn from the Code of they work in the diocese”. Canon Law, January 25, 1983. STATUTE II – NAME AND ADDRESS 2. In the original Statutes the organisation was named the 1. The name of the association is the: AUSTRALIAN CON- Australian Association of Catholic Clergy. These Interim FRATERNITY OF CATHOLIC CLERGY. Statutes were approved by the Inaugural Meeting of October 9, 1985, at Riverwood, Sydney, and became the Statutes after 2. The canonical address of the ACCC, its headquarters or the first Annual General Meeting on January 28, 1987, at “centre” as required by Canon 304 §1, shall be that address Wahroonga, Broken Bay. The texts of Statute IX §5 & §6 of its National Chairman. were added at the Annual General Meeting of April 5, 1988, STATUTE III – PATRONS Monash University, Melbourne, to meet the requirements The Patroness of the ACCC is Our Lady Help of Christians. of the taxation laws. This final version of the Statutes and The other heavenly patrons are:- the renaming from an association to a confraternity were passed by the Annual General Meeting on July 13, 1989, Sts Peter and Paul at Brisbane. St Pius X 3. Abbreviations used in this document are: Australian St John Fisher Confraternity of Catholic Clergy – ACCC; Annual General St Thomas More Meeting – AGM. St John Baptist Mary Vianney STATUTE I – STATUS St Charles Borromeo. 1. The ACCC is a private, voluntary, and fraternal association STATUTE IV – AIMS of Catholic clerics of the Dioceses of Australia. The aims of the ACCC are:- 2. This confraternity of clerics gives expression to Canon 1. To give glory and honour to the Most Blessed Trinity. 275 §1: “Since all clerics are working for the same purpose, namely the building up of the body of Christ, they are to 2. To assist the eternal salvation and holiness of the members be united with one another in the bond of brotherhood and of the ACCC. prayer. They are to seek to cooperate with one another, in 3. To foster unity among Catholic Priests and Deacons, with accordance with the provisions of particular law”. the Bishops, in loyalty to the Pope and his Supreme Magis- 3. The right of association is granted by Canon 278 §1: “The terium, particularly in heeding Canon 273: “Clerics have a secular clergy have the right of association with others for special obligation to show reverence and obedience to the the achievement of purposes befitting the clerical state”. Supreme Pontiff and to their own Ordinary” and Canon 333 §1: “By virtue of this office, the Roman Pontiff not only has 4. The ACCC is also mindful of Canon 298 §1: “In the power over the universal Church but also has pre-eminent Church there are associations which are distinct from insti- ordinary power over all particular Churches and their group- tutes of consecrated life and societies of apostolic life. In ings. This reinforces and defends the proper, ordinary, and this association, Christ’s faithful, whether clerics or laity, immediate power which the Bishops have in the particular or clerics and laity together, strive with a common effort to Churches entrusted to their care”. foster a more perfect life or to promote public worship or Christian teaching. They may also devote themselves to 4. To encourage all members of the clergy to be faithful other works of the apostolate, such as initiatives for evange- to the priestly life and ministry, in accord with Canon 276 lization, works of piety or charity, and those which animate §1: “Clerics have a special obligation to seek holiness in the temporal order with the Christian spirit”. their lives, because they are consecrated to God by a new title through the reception of orders and are stewards of the 5. The ACCC acknowledges that its autonomy is subject to mysteries of God in the service of His people”. the Australian Catholic Bishops’ Conference and the Holy See, as laid down in Canon 305 §1: “All associations of 5. To provide assistance to Bishops, Priests and Deacons in Christ’s faithful are subject to the supervision of the com- the fulfillment of their ministry of teaching, sanctifying and petent ecclesiastical authority. This authority is to ensure ruling. The following canons are especially relevant:- that integrity of faith and morals is maintained in them and (a) Canon 375 re Bishops: §1: “By divine institution, Bish- that abuses in ecclesiastical discipline do not creep in. The ops succeed the Apostles through the Holy Spirit who is given competent authority has therefore the duty and the right to to them. They are constituted Pastors in the Church, to be visit these associations, in accordance with the law and the the teachers of doctrine, the priests of sacred worship and the statutes. Associations are also subject to the governance ministers of governance”. §2: “By their Episcopal consecra- of the same authority in accordance with the provisions tion, Bishops receive, together with the office of sanctifying, of the canons which follow”. And §2: “Associations of the offices also of teaching and of ruling, which however by every kind are subject to the supervision of the Holy See. their nature, can be exercised only in hierarchical communion

35 The Priest with the head of the College and its members”. Episcopal Conference and legitimate custom”. (See the (b) Canon 519 re Priests: “The parish priest is the proper statement of the Australian Catholic Bishops’ Conference, pastor of the parish entrusted to him. He exercises the October, 1985). pastoral care of the community entrusted to him under (e) And also by spending some time each day before the the authority of the diocesan Bishop, whose ministry of Blessed Sacrament. Christ he is called to share, so that for this community 3. Providing a structured framework at three levels, he may carry out the offices of teaching, sanctifying and namely:- ruling with the cooperation of other priests or deacons and (a) National Executive for Australia; with the assistance of lay members of Christ’s faithful, in accordance with the law”. (b) Councilor for each ecclesiastical province; and (c) Canon 204§1: re the divine institution of sacred minis- (c) Branches for local groups of the clergy, so that members ters: “By divine institution, among Christ’s faithful there are of the ACCC may meet for consultation, prayer, study, in the Church sacred ministers, who in law are also called retreats, and fraternal support at regular and publicized clerics; the others are called lay people”. intervals. 4. Publishing a Newsletter and supplying, promoting and STATUTE V – OBJECTIVES publishing other materials that accord with the aims and The objectives of the ACCC to be pursued in the fulfillment objectives of the ACCC to help the clergy in their life and of its aims (see Statute IV), include:- ministry. 1. The active promotion of the Magisterium through study 5. Fostering priestly vocations by advice based on discern- groups, sermons, talks, written works, conventions, distribu- ment and by support for clerical students throughout their tion of printed matter, etc. seminary years. 2. Upholding and practising the Church’s way of life for 6. Bringing to the attention of the Episcopal Conference and clerics, particularly noting the following canons:- the Congregations of the Holy See suitable proposals from (a) Canon 276: the members of the ACCC. §1: “Clerics have a special obligation to seek holiness in 7. Encouraging Religious in fidelity to their life and aposto- their lives because they are consecrated to God by a new late, noting especially Canons 573, 576 and 801. title through the reception of orders, and are stewards of the 8. Encouraging the laity to take their place in Church, civic mysteries of God in the service of His people. and public life to spread the Kingdom of Jesus Christ, as §2: “In order that they can pursue this perfection:- stated in Canon 275 §2: Clerics are to acknowledge and (1) “They are in the first place faithfully and untiringly to promote the mission which the laity, each for his or her own fulfill the obligations of their pastoral ministry. part, exercises in the Church and in the world”. (2) “They are to nourish the spiritual life at the twofold 9. Entering into fraternal relations with other Confraterni- table of the Sacred Scripture and the Eucharist; priests are ties of Catholic Clergy in other countries, especially in any therefore earnestly invited to offer the Eucharistic Sacrifice English-speaking country, as long as they have similar aims daily, and deacons to participate daily in the offering. and statutes. (3) “Priests and deacons aspiring to the priesthood are STATUTE VI – DOCTRINE AND DISCIPLINE obliged to carry out the Liturgy of the Hours daily, in OF THE CHURCH accordance with their own approved liturgical books; per- 1. Each and every motion presented at the Annual General manent deacons are to recite that part of it determined by Meeting, National Executive or Local Branch shall in all the Episcopal Conference. respects be in total accord with the Code of Canon Law, with (4) “They are obliged to make spiritual retreats, in accor- the Magisterium and the faith and morals of the One, Holy, dance wit h the provisions of particular law. Catholic, Apostolic, and Roman Church. Such motions shall (5) “They are exhorted to engage regularly in mental prayer, be in utter obedience to, and reflect respect for and reverence to approach the Sacrament of Penance frequently, to honour towards the authority, position, and person of the Supreme the Virgin Mother of God with particular veneration (eg. Pontiff, the Vicar of Christ and Bishop of Rome, and the The daily recitation of Her Rosary, as indicated for seminar- Bishops teaching in union with him. ians in Canon 246 §3), and to use other general and special 2. Any motion which is contrary to, opposed to, or seeks to means to holiness”. modify, mollify or nullify in any way whatever Statute VI (b) Canon 277: §1: “Clerics are obliged to observe perfect §1 shall be null and void. and perpetual continence for the sake of the Kingdom of 3. In case of dispute about motions mentioned in Statute VI Heaven, and are therefore bound to celibacy. Celibacy is §1 and §2 which occur at the Branch level, the matter shall a special gift of God by which sacred ministers can more be referred to the National Executive. An appeal may be easily remain close to Christ with an undivided heart, and made to the AGM after a six (6) months or more cooling dedicate themselves more freely to the service of God and off period, calculated from the date on which the National of their neighbour”. Executive hands down its decision. All appeals to the AGM (c) Canon 909: “A priest is not to omit dutifully to prepare must be circulated to every financial member within three himself by prayer before the celebration of the Eucharist, (3) months of the AGM. nor afterwards to omit to make thanksgiving to God”. STATUTE VII – MEMBERSHIP (d) Canon 284: “Clerics are to wear suitable ecclesiasti- Membership of the ACCC shall consist of ordinary and cal dress, in accordance with the norms established by the associate membership according to the following:- May 2009 36 1. Ordinary members are from the Clergy mentioned in nominating and seconding them must be financial members Canon 266 §1: “By the reception of the diaconate a person belonging to that province. Postal votes for candidates becomes a cleric, and is incardinated in the particular Church known in advance are also acceptable. or personal Prelature for whose service he is ordained”. 6. The ACCC, besides the National Executive, shall have a From these alone the National Executive and other Officers Councilor in each ecclesiastical Province where there are are drawn. enough members to form at least one Branch. A Councilor 2. Associated membership is for priests and deacons who are shall act only in the name of members of his own Province. members of religious institutes or secular institutes. Associ- A Councilor shall be elected at a meeting of the financial ate members are to heed Canon 307 §3: “In accordance with members of the Province or, if such a meeting is considered their own law, members of religious institute s may, with the inconvenient for those entitled to attend, by a postal vote consent of their Superior, join associations”. organised by the National Executive, with new elections 3. Ordinary membership and associate membership in the held by the end of each AGM. ACCC shall require:- 7. The ACCC shall have Branches in each Province, usu- (a) A signed application accepting these Statutes; ally several in each Diocese consisting of no less than three (3) members each, from whom a Chairman, Secretary, and (b) The acceptance of this application by the National Treasurer shall be elected. The Officers of a Branch shall Executive; and act only in the name of the Branch members. A Branch must (c) The payment of the annual membership fee. meet at least annually. 4. The annual fees, for both ordinary and associate member- 7. Any group of three (3) clerics, whether Bishops, Priests ship shall be:- or Deacons may set up a Branch of the ACCC provided (a) Clerics more than five (5) years ordained – $100.00; that:- (b) Clerics less than five (5) years ordained – $50.00; and (a) There are at least three (3) clerics ready and willing to (c) Clerics who are retired – $50.00. fulfill the membership requirements set out in Statute VII; 5. The laity may enjoy a lesser sort of associated membership and as subscribers to the Newsletter for an amount to be set by (b) The National Executive gives its consent. the National Executive sufficient to cover costs. They shall 8. Both office and membership in the ACCC can be ter- be called Lay Associates of the ACCC. minated by the next higher body of its structure, in accord STATUTE VIII – THE NATIONAL EXECUTIVE, with Canon 308: “No one who as lawfully admitted to be COUNCILLORS, AND BRANCHES dismissed from an association except for a just reason, in accordance with the law and the statutes”. 1. The governing body of the ACCC shall be its National Executive, consisting of its Chairman, Deputy Chairman, 9. If a Branch lapses its goods are to be transferred to the Secretary, Treasurer, Publicity Officer, and Editor of the National Executive. Journal, plus no more than seven Councillors representing STATUTE IX – FINANCIAL ADMINISTRA- the ecclesiastical Provinces. TION 2. The only authorised spokesman for the ACCC shall be 1. The funds of the ACCC shall be administered by the its National Chairman or any of its other five chief National Treasurer as administrator according to Canon Law, par- Executive Officers in matters pertaining to their office and ticularly:- in consultation with the National Chairman. (a) Canon 1280: “Every juridical person is to have its own 3. The election of the National Executive shall be at the AGM finance committee, or at least two counselors, who are to in even years and is for a period of two years. Nominations assist in the performance of the administrator’s duties, in must be made in writing, either in advance by post to the accordance with the Statutes”. secretariat or in person to the secretary no less than two hours (b) Canon 1286: “Administrators of temporal goods:- before commencement of the AGM. Nominations must 1. In making contracts of employment, are accurately to be seconded. Those nominated and those nominating and observe also, according to the principles taught by the seconding them must be financial members. The election Church, the civil laws relating to labour and social life; shall be at the AGM by a show of hands of those financial members present. Postal votes for candidates received in 2.Are to pay to those who work for them under contract a advance are also acceptable. just and honest wage which will be sufficient to provide for their needs and those of their dependents”. 4. The AGM shall normally be arranged to coincide with a major convention of the ACCC at which the principal 2. The Finance Committee for the National Executive and speaker shall be a cleric or lay person of acknowledged the Finance Committees for the respective Branches shall eminence and loyalty to the Magisterium. consist of their Chairmen, Secretaries, and Treasurers. 5. A Councillor shall act only in the name of members 3. At least three-quarters of the requisite membership fee of his own Province. A Councillor shall be elected for a shall go to the National Executive and the other quarter period of two years at a meeting of the financial members shall, on request, be returned to the Branch. of the Province normally to take place during the AGM in 4. The National Executive may levy the Branches where odd years. Nominations must be made in writing, either in there are extraordinary circumstances. advance by post to the secretariat or in person to the secretary 5. The income and property of the ACCC whencesoever no less than two hours before commencement of the AGM. derived shall be applied solely towards the promotion of Nominations must be seconded. Those nominated and those the objectives of the ACCC, and no portion thereof shall

37 The Priest be paid or transferred directly or indirectly by way of a van Gend, continued from page 17. dividend bonus or otherwise howsoever by way of profit to the members of the ACCC, provided that nothing herein sor of Practical Ethics at Oxford. In a Journal of Medical shall prevent the payment in good faith of remuneration to Ethics article entitled “Cloning as a source of transplant any officer or servant of the ACCC or to any member of the tissue” he wrote, “It is morally required that we employ ACCC in return for any services actually rendered to the cloning to produce embryos or foetuses for the sake of pro- ACCC or reasonable and proper rent for the premises let viding cells, tissues or even organs for therapy, followed by by any member to the ACCC. abortion of the embryo or foetus” (http://jme.bmj.com/cgi/ 6. The ACCC shall not be dissolved except by a General content/abstract/25/2/87). Meeting of the ACCC specially convened for the purpose and by a Resolution carried by a majority of four-fifths of These abuses – live-birth cloning and fetus farming – would the votes recorded in respect of the same. If upon the wind- never happen in Australia, but are sure to be attempted by ing up or dissolution of the ACCC there remains after the rogue doctors in less regulated countries. Australia, the satisfaction of its debts and liabilities any property whatso- “clever country” when it comes to manipulating the human ever the same shall not be paid to or distributed among the embryo, must not teach the rest of the world how to clone. members of the ACCC but shall be given or transferred to And now the one piece of good news: in the light of the some other institution or institutions having objects similar paradigm shift in stem cell science in November 2007, the or in part similar to the objects of the ACCC and which Parliament of Western Australia in February 2008 rejected also shall prohibit the distribution of its or their property the national legislation on cloning. MPs realised that we among its or their members, such institution or institutions have, in iPS technology, an ethical – and far superior – alter- to be determined by the members of the ACCC at or before native to cloning, and that the old argument for cloning is no the time of dissolution or in default thereof by the Chief longer valid. As I write this, we are awaiting a close vote in Judge of such Court as may have or acquire jurisdiction in the South Australian Upper House. (See the website www. the matter. cloning.org.au, and the author’s blogspot www.ethicalstem- 7. Balance sheets are required from:- cellresearch.blogspot.com) (a) All Branches, to be presented to the National Executive at least two (2) months prior to the AGM; and Our Federal Parliament will hold a review of the legisla- tion in 2010. We now have the chance to reverse the tide (b) The National Executive to be presented at the AGM. on national legislation which has been based on a scientific STATUTE X – DISSOLVING THE ACCC illusion. Our MPs can now, with good conscience and better science, reject a practice which has always been unethical, 1. The ACCC lapses if it lacks enough members to continue but is now clearly unnecessary. in operation according to these Statutes, or by provision of Canon 326 §1: “A private association of Christ’s faithful is Instead, let us all support stem cell science which is both extinguished in accordance with the norms of the Statutes. effective and ethical, which gives us hope but does not It can also be suppressed by the competent authority if its degrade our humanity. Or so we will all be pleading. Come activity gives rise to grave harm to ecclesiastical teaching what may, we will take wry comfort from the observation or discipline, or is a scandal to the faithful”. by Fr Neuhaus that no issue like this is ever finally lost – 2. If the ACCC disbands its goods are to be disbursed to because no issue like this is ever finally won. We will try the Society of St Peter the Apostle, of the Pontifical Mis- to remain faithful to what he called “the great human rights sion Aid Societies according to the prescriptions of Church cause of our time – of all times – the cause of life”.These Law and Civil Law. abuses – live-birth cloning and fetus farming – would never (a) Canon 326 §2 states that “The fate the goods of a private happen in Australia, but are sure to be attempted by rogue association which ceases to exist is to be determined in doctors in less regulated countries. Australia, the “clever accordance with the statutes, without prejudice to acquired country” when it comes to manipulating the human embryo, rights and to the wishes of the donors”. must not teach the rest of the world how to clone. (b) Statute IX §6 states the prescriptions of Civil Law.

STATUTE XI – CHANGES TO THE STAT- Notes attaching to Father Czerny article of page 27, above. UTES Rev. Michael Czerny SJ is Director of the African These Statutes can be amended only at an AGM by a two- Jesuit AIDS Network (AJAN) thirds majority vote of the financial members, provided that notice of motion has been given in an issue of the Newsletter * Prof. Edward C. Green, director of the Harvard AIDS Prevention Research at least thirty (30) days before the AGM, and due regard has Project, Interview in Christianity Today posted 20/3/2009 citing research published since 2004 in Science, The Lancet, British Medical Journal and been taken for Statute VI. Studies in Family Planning http://www.christianitytoday.com/ct/2009/ marchweb-only/111-53.0.html (24 March 2009). ** Kenyan Episcopal Conference, This We Teach and Do, Volume One, LAUDETUR IESUS CHRISTUS IN AETER- 2006, http://www.kec.or.ke/viewdocument.asp?ID=19 NUM. The Editor acknowledges the kind permission of the Editor of Thinking Faith, the online journal of the British Jesuits, in which this article first AMEN appeared. (www.thinkingfaith.org). Headings are introduced by the pres- ent Editor.

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Introducing Casa Pastor Bonus Our international Conference venue has been opened since February 2000, and is located in a marvelous palace, dating back to the first years of the 20th century, in the heart of Rome, very close to the Vatican Walls. All its 88 large rooms (200 beds in total) are fitted with private bathrooms. The house is surrounded by a silent and luxuriant green park and is equipped with its own private wide bus and car parking. The restaurant offers typical Italian dishes and the 130 seat conference room can receive all kinds of lectures and meetings. From the terrace on the 5th floor, you can admire one of the most wonderful views of the “Eternal City”. The Casa Bonus Pastor is classified as a religious house but is in all respects a 3 star hotel; and is served by public buses 46 and 49 which lead directly to the historical centre of Rome.