Wednesday, August 31, 2011

Vatican Bank president warns against higher taxes


The president of the Vatican Bank is warning that higher taxes are not a solution to the current economic crisis. 






“During a prolonged crisis, inheritance taxes, new forms of taxation or
similar alternatives reduce or wipe out resources for investments,
discouraging the trust of investors, penalizing the cost of the public
debt and the possibilities of its renewal at its expiration,” writes
Ettore Gotti Tedeschi.





“In this context, imposing taxes on property and
on income is equivalent to a suicidal anti-subsidiarity of the state to
the citizen.”





“High taxes penalize saving, generate distrust in the ability to
stimulate recovery, hit families and prevent the formation of new ones,
as well as creating uncertainty and precariousness in employment,” he
adds. 





“In short, they lay the foundations for another phase of
unsustainable development.”


 


Chicago Catholic church to expose abusive priests: attorney




Chicago's Catholic archdiocese will allow dozens of former priests
accused of child sexual abuse to be identified as part of a settlement
that moves the church closer to naming all offending clergy, a lawyer
for abuse victims said on Monday.








The undisclosed financial settlement with the nation's third-largest
diocese on behalf of 12 abuse victims promises to identify as many as 35
former diocesan priests as offenders, a significant advance in the
protection of children, attorney Jeff Anderson said.





"This establishes a strict protocol for the review of every file" the
diocese has on abusive priests, said Anderson, who has worked on more
than a hundred abuse cases involving the Chicago archdiocese and
collected some $50 million in settlements.





"This protocol, if implemented, is on the front end of the child protection movement," Anderson said.





Boston's archdiocese, where the priest abuse scandal broke a decade
ago, set a new standard for transparency last week when it published the
names of 159 accused clergy.





The Chicago archdiocese already lists 65 former clergy credibly
accused of sexual abuse. 





Anderson said he has brought cases involving
roughly half of them.





Among those identified as part of the settlement was former priest
Joseph Fitzharris, who was defrocked in 1991 but still lives in Chicago. 





Like many accused clergy, he has not been criminally charged in part
because the abuses occurred long ago and the statute of limitations has
expired, Anderson said.





Angel Santiago, a father of two who still wears a cross around his
neck, told reporters he was abused by Fitzharris when he was 12 and 13
but suffered in silence until after his father and sister died.





Santiago's father loved his job as custodian at Fitzharris' church
though the priest fired him in a move Santiago said he believes was
punishment for his own absence from the church to avoid the priest.





"I'm here to protect kids," Santiago said of the importance to him of naming offending priests. "I'm not afraid anymore."


 


German Catholics dampen Protestant hopes for pope’s visit next month




Pope Benedict will honour the 16th century Protestant reformer Martin
Luther on his state visit to Germany later this month, but Roman Catholic
officials are warning Lutherans not to expect breakthroughs on issues
dividing them. 







During the Sept 22-25 visit, the German-born
pontiff plans to stress ecumenical cooperation, meet Protestant leaders
and tour a monastery in Erfurt where Luther once worked and prayed. 





He
will also address the German parliament in Berlin. 





The visit
has prompted calls from Protestants for him to allow joint communion
services and grant their churches full recognition. 





The tone is mostly
positive -- one theologian even suggested making him "honorary
spokesman" for all Christianity.





But senior Catholic clerics have begun warning Protestants not to get their hopes up too much. 






"Hopes about this visit have gone wild," Rev. Hans Langendoerfer,
secretary of the German Bishops Conference, said in Monday's edition of
the weekly magazine Focus.





"There's talk Pope Benedict could
grant the Protestants a new status or could just say 'OK, let's
completely change those rules about communion services. It doesn't work
that way."





Catholic Bishop Joachim Wanke of Erfurt said last
week that Benedict's meeting there with Protestant leaders in the St
Augustine Monastery could foster closer ties, but also ruled out any
breakthroughs on basic differences.







VATICAN OPPOSES JOINT COMMUNION





Luther was a Catholic monk who sparked the Reformation in 1517 by challenging several doctrines and Vatican corruption.





After he was excommunicated, he established his own church, allowed
clergy to marry and translated the Bible into German. 





Other dissenting
Christians elsewhere followed his example, launching a wide range of
Protestant denominations.





Catholics make up just over half the world's 2.2 billion Christians and Protestants about one-third.





Relations have improved markedly in the past 50 years, with growing
Christian cooperation as Western societies become more secular and Islam
spreads beyond its traditional regions.





But the Vatican
rejects calls for joint communion services, saying theological
differences about the eucharist are still too great, and Benedict annoys
Protestants by saying they don't have proper churches but only
"ecclesiastical communities."





"I'd be very happy if the pope
... recognised Protestant churches as proper churches," said Ilse
Junkermann, the female Protestant bishop of Erfurt who will host
Benedict's meeting with Protestant leaders at Luther's old monastery.





She told the Evangelical Press Service (epd) that Christians had to
work together in eastern Germany because so many people there were
atheists after four decades of communism.







FOCUS ON THE POSITIVE





Langendoerfer said Benedict would honour Luther's contributions to
Christianity such as his emphasis on the Bible and promotion of popular
piety. 





"In Erfurt, Benedict will aim to get further away from
the idea that Protestants are first of all dissenters," he said. 





"This
broad view of Christian history could be very fruitful as we approach
the 500th anniversary of the Reformation in 2017."





Catholics
and Lutherans, who reached a conciliatory new view of their original
disputes in 1999 and lifted the mutual condemnations issued during the
Reformation, hope to come closer with a joint statement on the 500th
anniversary of the split. 





Lutheran theologian Reinhard Frieling
got a bit ahead of the game this month when he wrote: "The dream of the
unity of all Christians can be realised if Protestants grant the pope
the role of the honorary head of Christianity."





After other
Lutheran theologians protested that that went too far, he said he wanted
unity "with but not under the pope" and the pontiff could speak for all
Christians only after consulting the non-Catholic churches.





German anti-pope protesters challenge Berlin venue ruling

German groups planning to protest against Pope Benedict when he visits Berlin later this month said on Monday they will challenge a decision by local authorities banning them from holding rallies anywhere near where he will speak. 

The German-born pontiff will begin his Sept. 22-25 German tour in Berlin before continuing to Erfurt and Freiburg. Anti-Pope rallies are expected in all three cities, where many are unhappy about his conservative views on birth control, abortion and the rights of homosexuals. 

A Berlin alliance of 54 groups, led by the German Gay and Lesbian Association (LSVD), wants to stage its rally in front of the Brandenburg Gate -- about 300 meters from the parliament building where the Pope will speak. 

The organisers expect about 20,000 demonstrators to take to the streets.

"It must be possible to hold a peaceful demonstration within ear-shot of the Bundestag," said LSVD director Joerg Steinert. The association has spoken out against the decision to allow the Pope to speak in the Bundestag.

Whereas thousands of demonstrators marched in Madrid earlier this month against the cost of the Pope's visit, the German protests are chiefly aimed at the Vatican's conservative views, organisers said.

Local officials rejected their application but offered two alternative sites further away from the government quarter.

"We're going to fight to be able to hold the rally there," said Pascal Ferro, a spokesman for the LSVD. He said they had not given up hope of holding the rally at the Brandenburg Gate, which has become a symbol of German unity after being surrounded by the Berlin Wall during the Cold War.

The protesters are not the first to be banned from holding an event at the site. 

As a U.S. presidential candidate in 2008, Barack Obama had his request to speak at the Brandenburg Gate rejected by the German government, which deemed it inappropriate to use the monument for a campaign rally. 

Obama ended up speaking 2 km away before a crowd of 200,000.

The protesters want to rally at the Brandenburg Gate at the same time Pope Benedict is due to address parliament. 

Officials gave no explanation for the ban. 

When Benedict's predecessor, John Paul, visited Berlin in 1996 he faced hecklers who hurled abuse and made obscene gestures as he made his way by Popemobile to the Brandenburg Gate for a farewell ceremony.

Some shouted "Go to hell" and "Get lost" while a naked woman protester streaked in front of the glass-sided Popemobile. 

Some media reports said the vehicle was also hit by eggs or tomatoes. 

Hans Langendoerfer, a German Jesuit and the secretary of the German conference of Catholic Bishops, said there were concerns that the demonstrations could turn violent this time round too. 

"I'm worried that there are some violent people out there who will attempt to take advantage of the peaceful demonstration and thus counter the purpose," he told Focus magazine. 

But he added: "Free speech is an important concern for the Church."

Cradle Catholics haven't done enough to evangelize, pope says




Cradle Catholics haven't done
enough to show people that God exists and can bring true fulfillment to
everyone, Pope Benedict XVI told a group of his former students.





"We, who have been able to know (Christ) since our youth, may we ask
forgiveness because we bring so little of the light of his face to
people; so little certainty comes from us that he exists, he's present
and he is the greatness that everyone is waiting for," the pope said.





The pope presided at a Mass Aug. 28 in Castel Gandolfo, south of Rome,
during his annual meeting with students who did their doctorates with
him when he was a professor in Germany.





Austrian Cardinal Christoph Schonborn of Vienna, a regular participant
in the Ratzinger Schulerkreis (Ratzinger student circle), gave the
homily at the Mass, but the pope made remarks at the beginning of the
liturgy.





The Vatican released the text of the pope's remarks Aug. 29.





Pope Benedict highlighted the day's reading in Psalm 63 in which the
soul thirsts for God "in a land parched, lifeless and without water.





He asked God to show himself to today's world, which is marked by God's
absence and where "the land of souls is arid and dry, and people still
don't know where the living water comes from."





May God let people who are searching for water elsewhere know that the
only thing that will quench their thirst is God himself and that he
would never let "people's lives, their thirst for that which is great,
for fulfillment, drown and suffocate in the ephemeral," the pope told
his former students.





However, it also is up to Christians to make God known to the world, the
pope said, and older generations may not have done their best.





"We want to ask (God) to forgive us, that he renew us with the living
water of his spirit and that he helps us to celebrate properly the
sacred mysteries," he said.





The formal discussions of the "schulerkreis" this year focused on the new evangelization.





The closed-door seminar was held Aug. 25-28 in the papal residence of
Castel Gandolfo and was attended by 40 people, reported L'Osservatore
Romano, the Vatican newspaper.





The pope chose two speakers to give lectures: Hanna-Barbara
Gerl-Falkovitz, a female German theologian and professor, and Otto
Neubauer, director of the Emmanuel Community's academy for
evangelization in Vienna.





The lectures were followed by discussion among the participants, including the pope.





Summarizing the discussions for L'Osservatore Romano Aug. 27, Cardinal
Schonborn said participants felt that recent World Youth Day events in
Madrid represented a fresh "boost of renewed hope" for the church.





He said older generations have suffered by first living their faith at a
time when church life was thriving, and today they are watching
parishes lose so many parishioners.





But, today's young Catholics seem to realize they are a minority in a
secular, relativistic world and have shown their "undaunted willingness
to give witness to their peers in such an environment," he said.





Seminar participants saw the so-called "John Paul II and Benedict XVI
generations" as a whole new phase for the church. No one thought young
Catholics would be so open to being in "the courtyard of the Gentiles"
to evangelize, said the cardinal.





He said the meeting also reflected on how to spread the Gospel in a
secular world that nonetheless "shows that it is waiting to receive anew
the Gospel message."





Peruvian writer admits the West needs Catholicism




Mario Vargas Llosa, a recipient of the Nobel Prize in Literature,
recently wrote that the success of World Youth Day in Madrid has shown
that the West needs Catholicism in order to survive.








Vargas Llosa, an agnostic known for criticizing the Church's
teachings, praised the recent event in an Aug. 28 article in the Spanish
daily El Pais.





According to Vargas Llosa, who was born in Peru but is now a Spanish
citizen, World Youth Day was “a gigantic festival of teens, students and
young professionals who came from every corner of the world to sing,
dance, pray and proclaim their adherence to the Catholic Church and
their ‘addiction’ to the Pope.”





“The small protests by secularists, anarchists, atheists and
Catholics who dissent from the Pope caused some minor incidents, albeit
some grotesque, such as the group of lunatics who were seen throwing
condoms at a group of girls who … prayed the rosary with their eyes
closed,” he recalled.





Vargas Llosa said there were “two possible readings of this event:”
one which sees World Youth Day “as more a superficial than a religious
festival” and the other which interprets it as “proof that the Church of
Christ maintains its strength and vitality.”





After noting that statistics show only 51 percent of Spanish young
people say they are Catholic, but only 12 percent practice their
religion, Vargas Llosa said the gradual decline in the number of
Catholics is not so much a symptom of the Church’s “inevitable ruin and
extinction” as it is a sign of the vitality and energy that remains
present the Church, especially under the pontificates of John Paul II
and Benedict XVI.





“In any case, setting aside the theological context and looking at
things solely from a social and political point of view, the truth is
that although it may be losing numbers and shrinking, Catholicism today
is more united, active and assertive now than in the years in which it
seemed to be on the verge of becoming unhinged and splitting apart over
internal ideological struggles,” he continued.





Vargas Llosa went on to say the question is whether this is good or
bad for the West. “As long as the State remains secular and independent
of all Churches,” he said, “it is good, because a democratic society
cannot effectively combat its enemies—beginning with corruption—if its
institutions are not firmly supported by ethical values, if a rich
spiritual life does not flourish in its bosom as a permanent antidote to
destructive forces.”





“In our times,” Vargas Llosa said, the culture “has not been able to
replace religion nor will it be able to do so, except for small
minorities on the fringes of the public at large.”  





This is because
“despite how many amazingly brilliant intellectuals try to convince us
that atheism is the only logical and rational consequence of the
knowledge and experience accumulated throughout the history of
civilization, the idea of definitive extinction will continue to be
intolerable to the average human being, who will continue to find in the
faith the hope for a life beyond death, which he has never been able to
renounce.”





“Believers and non-believers should rejoice at what has taken place
in Madrid in these days in which God seemed to exist, Catholicism seemed
to be the only true religion, and all of us like good young people
walked towards the kingdom of heaven led by the hand of the Holy
Father,” he concluded.





Baltimore’s Archbishop Edwin O’Brien appointed to Vatican post

Pope Benedict XVI has appointed Archbishop Edwin F. O’Brien of Baltimore as the Grand Master of the Equestrian Order of the Holy Sepulchre of Jerusalem. 

Archbishop O’Brien will move to the headquarters of the Order in Rome, where he will be elevated to the rank of cardinal.

“It has been a singular privilege to serve as Archbishop of Baltimore,” said Archbishop O’Brien at a media conference in Baltimore August 29. “It is with a heavy heart that I will be departing …I pray that I will carry out the will of God and that of (the Pope) in preserving the faith in the Holy Land.”

Archbishop O’Brien’s new post means that he will leave for Rome immediately, after a four-year tenure as head of the Baltimore archdiocese.

In accepting the new position, Archbishop O’Brien assumes responsibility for the ancient lay Catholic Order whose goal is to promote and defend Christianity in the Holy Land.

The organization currently provides 75 percent of the annual income for the Latin Patriarchate of Jerusalem, which cares for the church in Israel, Palestine, Jordan and Cyprus. 

The Order also funds 40 schools, hospitals and institutes of higher education in the region, such as the University of Bethlehem. At present, there are 18,000 members of the order worldwide.

“We very much welcome the appointment of Archbishop O’Brien,” said Patrick Powers, the Vice-Governor General of the Order who is based in California, to CNA. 

“At 72-years-old he’s relatively young and will have the opportunity to serve the order for a long time and will definitely have a chance to make his mark.”

Archbishop O’Brien has already served as Grand Prior of the Order’s Mid-Atlantic Lieutenancy of the United States, based in Washington, D.C., since 2010. 

He is taking over leadership of the Order from his fellow American, Cardinal John Patrick Foley. Cardinal Foley resigned in February because of health problems.

“I would like to thank Cardinal Foley for his excellent service as Grand Master,” said Archbishop O’Brien at the Aug 29 press conference.

“He brought great joy and enthusiasm to the position and accomplished much in his effective leadership of the Order. I would also like to gratefully acknowledge the cardinal's personal words of congratulations and support. Since learning of my appointment I have spent some time with Cardinal Foley and I am sure I will be turning to him from time to time for his continued good counsel.”

In response, Cardinal Foley issued a statement today citing Archbishop O’Brien’s “experience and splendid dedication as priest and archbishop.” 

He said the archbishop will be “an outstanding leader” of the Order, and that he “could not be happier that he is my successor.”

Archbishop O’Brien said he was unsure how long it will be before his successor in Baltimore is named, but assured those present at today’s media conference that the Vatican is well aware of the importance of naming a new archbishop as soon as possible, given the many critical programs underway in the archdiocese. 

Until his successor is named, Archbishop O’Brien said he will serve as apostolic administrator of the archdiocese.

As Grand Master of the Knights of Jerusalem, Archbishop O’Brien will reside in Vatican City and make visits to the Holy Land and to the Order’s lieutenancies, which are located throughout the world. 

He is also likely to be appointed to one or more senior posts within the Roman curia, the governing departments of the Vatican.   

During his tenure as the 15th archbishop of the nation’s oldest Catholic diocese, Archbishop O’Brien has focused the Church’s ministry in several key areas, including the promotion of priestly vocations and care for the most vulnerable. 

Since his appointment to Baltimore in 2007, Archbishop O’Brien has ordained seven new priests for the archdiocese while over 120 men have entered the seminary. He has also received over 3,000 new Catholics into the Church.

Meanwhile, his Archbishop’s Annual Appeal has generated more than $23 million for parishes, schools and charitable programs, with another $7.5 million being spent on tuition assistance for children in inner city Catholic schools. 

“While the thought of leaving Baltimore - which I have come to think of as a permanent and welcoming home - saddens me, the news underscores the fact that the Church is built and ordered on Christ, alone,” said Archbishop O’Brien.

Sydney Anglicans and the threat to world Anglicanism

Sydney Diocese has always been an important player in the Anglican Church of Australia.

It is the oldest and largest of the 23 Australian dioceses, and until its recent catastrophic financial losses, was the richest. It is also the most conservative, and is strident in defence of that conservatism.

But how could Sydney Diocese be a threat to the international Anglican Communion? 

After all, Australia, with just 3.7 million Anglicans according to the 2006 census - the same number as those Australians who claimed no religion - should be but a small player among the 80 million world Anglicans.

Yet in the first decade of the twenty-first century, under the leadership of Archbishop Peter Jensen, Sydney Diocese has become a force to be reckoned with in the Anglican Communion. 

As a leader of the alternative international Anglican movement focused in the Global Anglican Future (GAFCON) project, his diocese became what can only be described as a destabilizing influence.

This is just the public face of its international influence, however - an influence that has been steadily and quietly expanding below the radar for several decades through the leadership of key Sydney people in a range of global ministry programs.

Previously, the diocese had attracted the interest, even fascination, of well-informed Anglicans in different parts of the world because of its unique reputation as an extremely conservative, hard-line monolithic Evangelical centre.

It was not viewed with concern, however, because it seemed to inhabit an isolated, inward-looking world of its own.

And it was still recognizably Anglican, requiring prayer book services, liturgical robes and the other hallmarks of traditional Anglicanism. Not any longer.

These days, it is quite rare to find Anglican church services in Sydney that follow an authorised prayer book or lectionary of the national church. 

Just as rare are robes. In fact, it is rare to find the services called "services" or even "worship"; they are usually now "meetings" or "gatherings."

A radical congregationalism, coupled with a hardline conservative neo-Calvinist Evangelicalism more akin to North American Protestantism, has taken hold in most Sydney parishes.

Sydney diocesan leaders seriously began their public involvement with the wider Anglican world in the lead-up to the 1998 Lambeth Conference. 

At that time, they joined forces with conservative American Episcopalians (Anglicans) to draw African and Asian conservatives into a coalition designed to defeat what they saw as liberalizing tendencies in the Anglican Church, particularly in North America.

Their first major victory was the controversial decision of the 1998 Lambeth Conference to oppose the ordination of homosexual people and the blessing of gay partnerships. 

That decision, and its rejection by both the United States Episcopal Church and the Anglican Church of Canada, has in recent years provoked the development of the alternative GAFCON movement, in which Sydney Diocese has taken a leadership role disproportionate to its size and status.

Peter Jensen, though not one of the Anglican Communion's 38 Primates (national leading bishops), is honorary secretary of the GAFCON Primates' Council, while his diocese provides the secretariat for the GAFCON offshoot, the Fellowship of Confessing Anglicans (FCA).

On his webpage, Archbishop Jensen claims he is "recognized as a key leader in the worldwide Anglican Church" and notes that he was "one of the organizers of the [GAFCON] conference in Jerusalem in 2008."

Plans for a second GAFCON meeting in 2012, announced recently, included approval for an expansion of the Sydney-based secretariat.

Sydney's role is not just secretarial. Its diocesan budget funds provision of training programs to GAFCON-aligned national churches in Africa and Asia sourced from the diocesan training college, Moore Theological College, among other things.

Its international influence reaches beyond the churches assisted through the GAFCON/FCA network, however. 

Some time ago it moved into the heartland of the Church of England through its close ties with the conservative Evangelical movement, Reform.

Similarly, there are links with conservative movements in the Church of Ireland, in the New Zealand church, in South Africa, and in the US and Canada. 

Sydney Diocese has also been closely involved in the formation of the breakaway Anglican Church of North America, with a leading lawyer from Sydney Diocese assisting in the drafting of the ACNA constitution.

The Ministry Training Strategy program (MTS) developed in the late 1970s by Archbishop Jensen's brother Phillip - now Dean of St Andrew's Cathedral, Sydney - when he was chaplain to the University of New South Wales, has spread across the globe.

It boasts that it has been "developed, copied, refined and implemented in many parts of Australia and the world." 

It claims it has reached into Britain, France, Canada, Ireland (both north and south), Singapore, New Zealand, Taiwan, Japan and South Africa. 

Effectively, over almost 20 years, it has exported a program to recruit and train ultra-conservative Protestant ministers around the world. 

MTS has been the primary recruiting ground for all Sydney clergy, a pathway strengthened by Phillip Jensen's 2003 appointment as director of Ministry, Training and Development, the diocese's department for the training of clergy.

For the past 20 years, Phillip Jensen has had considerable influence in the selection of Sydney clergy.

Through these roles and his church-planting activities, his influence is arguably more significant than his brother's more public role. 

Together, the brothers have had a disproportionate impact on Australian and world Anglicanism for close to two decades.

The influence of Sydney Diocese and its leaders is felt in various parts of the Australian church in a number of ways. 

Until the diocese's recent financial debacle, funding was directed to certain Sydney-friendly dioceses. 

There is close contact with clergy and lay leaders in the orbit of Ridley Melbourne, one of the two theological colleges in the Diocese of Melbourne.

To the distress of the bishops of yet other, mostly Anglo-Catholic, dioceses Sydney has offered a process of "affiliation" to so-called independent Evangelical churches in their territories, sometimes so placed as to be in direct competition with a bona fide parish of the diocese.

Although the diocese has not formally planted these churches outside its diocesan boundaries, they have often been seeded by individual Sydney parishes in a wave of cross-borders incursions dating from the 1990s.

Perhaps even more troubling is the close Sydney link with the Australian Fellowship of Evangelical Students (AFES), now the predominant student Christian organization across Australian universities since the demise of the once-dominant Student Christian Movement and the decline of diocesan-funded university chaplaincies.

AFES claims to employ more than 100 people in campus ministries in every Australian state and territory. Linked with the International Fellowship of Evangelical Students, it is supposedly independent of denominational affiliation. 

However, it would seem to be an outreach of Sydney Diocese in all but name.

Its headquarters are in the same building complex as Matthias Media, the publishing arm of Phillip Jensen's former parish, St Matthias', Centennial Park. 

The current AFES director, Richard Chin, is a graduate of Moore College; his immediate predecessors were Sydney Anglican clergy.

There are close links with the Phillip Jensen creation, MTS, with both organisations sharing the same doctrinal statement. 

Observers outside the Sydney-Evangelical orbit are only now beginning to recognize that AFES seems to have become, in many respects, a Trojan horse for Sydney Anglican teaching around the country.

There is some evidence of increasing Sydney influence against the ordination of women infiltrating Anglican dioceses that support women in church leadership, most notably Melbourne Diocese, and AFES is part of that.

AFES is also believed to be part of the spread of Sydney-style opposition to women in church leadership in Protestant churches such as the Churches of Christ as well.

Parishes near university campuses are, according to anecdotal reports, particularly vulnerable to influxes of students converted by AFES who bring their newly-acquired conservative stance into parish life.

Tension levels, historically always simmering between the oldest Australian diocese and the rest of the national church, have recently increased markedly for reasons other than the Sydney church-planting and infiltration activities.

The ordination of women to the priesthood in the early 1990s in the vast majority of Australian dioceses, but not Sydney, caused inevitable strains, but the consecration of women bishops in Perth and Melbourne in 2008 ramped up the tension significantly.

This is mainly because of the means by which women bishops became possible. The previous year, the highest Anglican church court, the Appellate Tribunal, cleared the way for women bishops through a definitive interpretation of the church's constitution.

The constitution's basic qualifications for bishops ("canonical fitness") applied equally to women priests as to male priests, the Tribunal said. 

Sydney Diocese strongly resisted this interpretation, and complained bitterly when the Tribunal decision was announced. Its leaders, it seems, are still smarting.

More serious has been Sydney Diocese's recent introduction of diaconal presidency, and its Synod's overt support - some say, permission - for lay presidency.

(Diaconal presidency means clergy ordained as deacons but not as priests can preside at Holy Communion, the central Christian worship rite; lay presidency extends that permission to lay people as well. In longstanding church law and tradition in the Anglican, Catholic and Orthodox churches, priests and bishops are the only persons authorized to preside at Holy Communion.)

The decision by the 2008 Sydney Synod to claim legitimacy for diaconal presidency - the culmination of many years of promotion of diaconal and lay presidency by Sydney Synod - created considerable concern among the Australian House of Bishops, as well as internationally.

The Archbishop of Canterbury expressed his disapproval in strong terms. This move was of such concern that it prompted a challenge to the Appellate Tribunal, which declared diaconal and lay presidency under the terms of the 2008 motion to be unconstitutional.

The subsequent 2010 decision by Sydney Synod to defy the Tribunal on the matter is unprecedented, indeed provocative, and has created consternation around the national church.

No one from Sydney Diocese has denied that the intention is to continue allowing deacons to preside at Holy Communion despite the Tribunal decision. 

On the contrary, the heading on the report of the debate at Sydney Synod in the diocesan newspaper was "Deacons can keep celebrating." Anecdotal evidence suggests deacons are continuing to preside at some Sydney Holy Communion services.

As news of this decision by Sydney Synod filters through the national church, there is both shock and disbelief. Senior bishops and lay leaders around the country are deeply disturbed and troubled. Some fear it may cause problems for the Anglican Church of Australia within the Anglican Communion.

Of greater concern is the notion that a diocese would publicly declare that the opinion of the Appellate Tribunal is merely "advisory" and able to be ignored. This undermines the church constitution and such goodwill as continues to exist between the dioceses.

The Tribunal is the body that interprets the constitution; it is the final arbiter. If it is to be ignored, then the constitution itself is being ignored. It is a throwing down of the gauntlet that cannot be ignored.

The Australian church is facing a real crisis that may yet prove to be the "bridge too far." 

How the national church will be able to handle this situation and prevent possible repercussions both nationally and internationally is as yet unclear.

For all these reasons, Sydney Diocese can be seen to pose a threat to the stability of the Anglican Communion, to the cohesion of the Australian Anglican Church, and also to other Anglican churches such as those in the United Kingdom, in the United States, in Canada, and New Zealand.

It is also potentially a danger to those third world Anglican churches that are part of the GAFCON organization, because it claims its involvement is in response to Gospel truth. Sydney and its friends are the true believers.

Churches not aligned with it, taking a different view principally on the issue of homosexuality but also on women in ordained ministry, are portrayed as deniers of the Gospel. 

These claims, from determined, persuasive, well-resourced church leaders bearing gifts of support for, and assistance to, emerging churches, are hard to resist.

Overall, Sydney's influence is of real concern for the future of world Anglicanism.
 

The Vatican: how to solve a problem like Berlusconi (Contribution)






Silently and cautiously, the Vatican is trying to distance itself from Silvio Berlusconi. 





It won't be easy. 





For more than 15 years, the current Italian prime
minister was an inevitable partner of the Catholic church: the leader of
a strong parliamentary majority, and a public defender of moral values,
although his private behaviour has been, to put it fairly, a
contradictory one. 





But now that the economic crisis is biting Italian
society, the Holy See is trying to look elsewhere to find new
politicians – and to show that its ties with Berlusconi are not as
strong as many observers have supposed.





But why did the
Vatican support, or anyway fail to oppose Berlusconi in the past? There
are a number of political and historic reasons. First of all: the "Cavaliere",
as he is nicknamed, did not owe anything to the Vatican.





In 1994, he
won his first elections despite the Vatican and Italian bishops, who
supported the Popular party. 





The Catholic church undervalued his
strength, and then assumed that he was just a meteor on the Italian
horizon. And eventually tried, with quite a controversial result, to
"convert" him.





Berlusconi was about to become the new hinge
of the political system, in a country emancipated from the ghosts of
the cold war – and from the Vatican's electoral influence. 





Secularised
voters no longer felt they had to reward Christian Democrats to avoid
the victory of communism. 





But they didn't shift to the left: they turned
right, towards Berlusconi, surprising the Italian bishops as well. 





They
confirmed an unwritten principle: the ideological adversary of
Christian Democracy was the left but the real competitor was a "silent
majority" of conservative voters, now keen to express freely their true
preferences.





Since then, the problem for the Vatican has
been to find a new pro-church coalition at least to resist a secular
transformation of the country, as happened in José Zapatero's Spain. 


Berlusconi posed as a defender of Christian values. 





His private
behaviour was definitely considered by the Holy See as a bagatelle,
compared with the attitude of the left, which was viewed as a
hyper-secularised adversary.





True or not, this perception allowed
Berlusconi to define himself as the "Christian leader" of Italy and of
moderate voters.





That explains why, when later scandals emerged about
his alleged relations with young women and suspected prostitutes, the
Vatican was surprisingly silent.





Italian bishops spoke out, using cautious words
to criticise Berlusconi's way of life. The assumption – and for some
Catholic circles the alibi – was that there was and is no political
alternative to his coalition. Quite true: in the last few years, the
weakness of the Italian left has been the major ally to the "Cavaliere".






But now his star is burning out.





In May he lost regional elections. And
the economic crisis, poorly undervalued and dismissed by his government
for a long time, shatters his credibility and, worse, risks to tear
Italian society apart.





That's why Italian bishops are trying to distance
themselves from him, although not from the centre-right majority.





They
still expect a transition to a post-Berlusconi era; and a new political
class due to emerge from a "Catholic civil society" of sorts. 





But the
Cavaliere is a master of survival. 





Although his decline is obvious and
palpable, he will fight.





He knows that anyone betting on his political
end, including portions of the Catholic church, has no alternative
solution at hand. 





Berlusconi shaped not only his coalition, but the
whole Italian political system.





Today's Vatican is, if not
an associate to his power network, an institution unready to offer a new
model for Italy's recovery; and, furthermore, internally split. 





So far
the Catholic church has proved to be part of the Italian crisis. 





Its
valuable and strong defence of national unity and its tireless calls to
restore moral values don't suffice to reverse this impression. 





So, the
search for new political leaders is destined to expose the Catholic
hierarchy to growing inner tensions. 





Getting rid of Berlusconi will not
be easy even for the Vatican.






Vatican stifles theological inquiry




In a move some theologians say undermines the credibility of the
leading English-language Catholic theological journal, the Vatican has
pressured it to publish a scholarly essay on marriage, unedited and
without undergoing normal peer review.





The essay, which appeared in the June 2011 issue of the quarterly
Theological Studies, published in Milwaukee under the auspices of the
Jesuits, upholds the indissolubility of marriage. 





It was a reply to a
September 2004 article in which two theologians argued for a change in
church teachings on divorce and remarriage.





The Vatican has been pressuring the editors at Theological Studies
since not long after the publication of the 2004 essay, according to
theologians not connected to the journal or to the Jesuit order. 





The
Vatican aim is to weed out dissenting voices and force the journal to
stick more closely to official church teachings.





The theological sources, who asked not to be identified lest they
come under pressure from the Vatican, say the Congregation for the
Doctrine of the Faith pressured policy changes at Theological Studies. 





The journal’s editor in chief, Fr. David G. Schultenover, announced the
changes, following the words “A clarification” printed in bold letters
in his editor’s column in the December 2010 issue.





He then wrote for his subscribers, mostly Catholic theologians who
carefully read each issue for scholarly purposes, an explanation for
some editorial policy shifts in the journal. Schultenover began by
making a reference to a controversial essay published in the journal’s
September 2006 issue. 





That essay, sources have told NCR, further raised
tension levels between the Vatican and Theological Studies’ editors.





Wrote Schultenover: “Even with the best professional protocols and
sincerest intentions to offer a journal of service to the church, an
article might appear in our pages that some judge could mislead some
readers. This seems to have been the case with ‘Catholic Sexual Ethics:
Complementarity and the Truly Human,’ by Todd Salzman and Michael Lawler
(September 2006). Some readers might have formed an opinion that
because this article appeared in our pages, the journal favors and even
promotes its thesis, one that does not in all aspects conform to
current, authoritative church teaching. For all such readers, I wish to
clarify that this article, insofar as it does not adhere to the church’s
authoritative teaching, does not represent the views of the editors and
sponsors of Theological Studies. While the journal, heeding the
mandates of recent popes to do theology ‘on the frontiers,’ promotes
professional theology for professional theologians, it does not promote
theses that contravene official church teaching, even if — though very
rarely — such theses find a place in our pages. If and when they do, our
policy will be to alert readers and clearly state the current
authoritative church teaching on the particular issue treated.”





Asked by telephone to explain why the journal now feels it necessary
to warn readers when publishing essays believed to contravene official
church teachings, Schultenover refused comment. 





When told other
theologians said the Vatican had pressured Theological Studies to make
the editorial changes, he answered: “Their conclusions did not come from
me.”





In an uncommon note in Theological Studies that preceded the
Vatican-mandated June 2011 essay, Schultenover wrote that “except for
minor stylistic changes, the [marriage] article is published as it was
received.”





This editorial note tipped off some Theological Studies readers to
the unusual nature of the article. Fr. James Coriden, canon lawyer,
professor at the Washington Theological Union, and coauthor of the
original 2004 essay on marriage, said that upon reading the note he
immediately concluded Schultenover had been forced to publish it.





“It’s a terrible precedent,” Coriden said, referring both to the
publication of the “as is” article and the new editorial policy that
singles out theology not in keeping with official church teachings. 





Coriden is the recipient of the 2011 Catholic Theological Society of
America’s John Courtney Murray Award, the highest honor bestowed by the
society to a theologian.





John Thiel, president of the Catholic Theological Society of America,
said he regrets the Vatican interventions, calling them “misguided” on
several fronts.





“First, it wrongly assumes that the journal’s readership of
professional theologians is incapable of making its own professional
judgments about theological positions. Second, it seems to conflate
theology and doctrine, wrongly thinking that theology’s task is the
repetition of doctrine. Theology’s long history of playing a role in the
process of doctrinal development shows this not to be true. Third, the
publication of an article by a fiat in violation of the editorial
process calls into question the integrity of the article so published,
placing its authors in an unfortunate position.”





Fr. Charles Curran, professor of theology at Southern Methodist
University in Dallas, said the Vatican action “is the most serious
attack possible on U.S. Catholic theology because Theological Studies is
our most prestigious scholarly journal.”





Curran, whom the Congregation for the Doctrine of the Faith declared
in 1986 was not suitable to be a Catholic theologian because of his
dissent from hierarchical moral teaching, noted that “once again” it is
moral theology and sexual ethics that has become the Vatican’s litmus of
orthodoxy.





He said the Vatican actions could doubly hurt Theological Studies,
first by encouraging theologians who might be “working on the frontiers”
to go elsewhere with articles they think might no longer get published
in the journal and, secondly, by forcing Theological Studies editors to
“ration dissent” in the publication.





“There’s definitely a chill factor here,” he said. “And if this is
going on here, you have to think it is going on elsewhere, in Europe.”





“The Society of Jesus has a cordial, ongoing relationship with
Cardinal William Levada, moderator of the Congregation for the Doctrine
of the Faith,” said Jesuit Fr. Thomas H. Smolich, president of the
Jesuit Conference of the United States. 





“The society fully supports
Theological Studies and its mission of theological inquiry and
investigation. I am grateful for the fine job Fr. Schultenover has done
as its editor in chief.”





The article that first sparked the controversy in 2004 was coauthored
by Coriden and Franciscan Fr. Kenneth Himes, chairman of Boston
College’s theology department and previous head of the Catholic
Theological Society of America.





In an earlier essay in Theological Studies, Himes and Coriden argued
for a pastoral approach that would allow divorced and remarried
Catholics to fully participate in the Eucharist under certain
conditions. 





However, in the 2004 article, “Indissolubility of Marriage:
Reasons to Reconsider,” they go much further and maintain that the
teaching of the church on the indissolubility of marriage should be
changed.





“We believe the pastoral care of the divorced and remarried in the
present situation has reached the stage where honesty requires a
reconsideration of the continued divide between the church’s teaching on
indissolubility and the pastoral strategies of its ministers,” they
wrote, asking “if church teachings remain persuasive.”





“By asking this question, however, we do not wish to be seen as
advocates of divorce. The teaching of the Catholic church that marriage
between baptized persons is a sacrament that should entail a permanent
and faithful union of love between husband and wife is a wise and much
needed message in the modern world.”





After years of mounting pressures, exchanges, and at least one
rejected rebuttal submission written by Jesuit Fr. Peter F. Ryan, the
Vatican finally mandated that Theological Studies publish — unedited —
an essay coauthored by Ryan and theologian Germain Grisez titled
“Indissoluble Marriage: A Reply to Kenneth Himes and James Coriden.”





Ryan is professor of moral theology at the seminary of Mount St.
Mary’s University in Emmitsburg, Md.; Grisez is emeritus professor of
Christian ethics at Mount St. Mary’s University.





In their essay the authors offer a vigorous defense of church
teaching on marriage, saying it can never be changed. 





“At the risk of
seeming presumptuous, we will argue that substantive revision is indeed
impossible,” they write, criticizing Himes and Coriden’s arguments.





It is not unusual for Theological Studies to publish a reply to an
essay. Normally, however, such replies run half the length or less of
the original essay. 





The Ryan and Grisez reply is an exception, running
the length of a full article.


Schultenover took over as editor in chief at Theological Studies in
January 2006, succeeding Jesuit Fr. Michael Fahey, who served 10 years
in the position. 





Theological Studies says it has subscribers in some 80
countries. 





It has a Jesuit board of directors and 13 editorial
consultants who assist Schultenover by reading and helping to choose
manuscripts.





The journal says it typically receives some 200 unsolicited
submissions yearly, of which some 35 are published.





This is not the first time the Vatican has placed significant
pressure on a U.S.-based Jesuit publication. 





In May 2005, Jesuit Fr.
Thomas J. Reese, editor of America magazine, resigned at the request of
his order following years of pressure for his ouster from the Vatican
Congregation for the Doctrine of the Faith. 





In that instance, the
Vatican also said America had strayed too far from official church
teachings.