Tag Archives: Priesthood

“Excellent homily” she said, but “very misleading, the apostles were married.”

Recently a lady approached me, “excellent homily” she said, but “very misleading, the apostles were married.”

She was referring to this: https://paddybanville.wordpress.com/2015/01/25/if-radical-discipleship-is-not-found-in-the-priesthood-today-then-where-will-it-be-found/

“It (celibacy) is a rule of life that I appreciate very much, and I think it is a gift for the church,” Francis told reporters aboard a plane returning to the Vatican. “But since it is not a dogma, the door is always open.”

“It (celibacy) is a rule of life that I appreciate very much, and I think it is a gift for the church,” Francis told reporters aboard a plane returning to the Vatican. “But since it is not a dogma, the door is always open.”

Of course the lady is correct. Celibacy is a discipline, not a dogma. There is evidence to suggest that at least some of the apostles were married. Indeed my lady friend reminded me that Jesus had cured Peter’s mother in law, so Peter was married (Matthew 8:14). But there’s another possible interpretation open to us here. Peter’s mother in law, now enjoying full health, starts to wait on Jesus in Peter’s house. Doesn’t that seem odd? It’s Peter’s mother in law rather than his wife that waits on Jesus. Where is Peter’s wife? Perhaps she’s out somewhere. But there’s another possibility; Peter was widowed at the time of Jesus call. It’s another possibility.

It’s important too that we take note of the apostle John. We know he was celibate and that he seems to have held a special place in Christ’s heart, perhaps due to his celibacy. At any rate, we’re told repeatedly that he’s the one Jesus loved (John 13:23), and as Christ was dying it was to John that he entrusted his mother (John 19:26).

My lady friend’s argument follows the familiar logic; the apostles were married so therefore priests should be allowed to marry. For many people this historical fact is all the proof needed to abolish compulsory celibacy. But there is another perspective, that of the teaching of Jesus as recorded in the Gospels. The teaching asks serious questions of married apostles and possibly even prevails over the practise.

In the Gospels we discover Christ’s call to a radical discipleship, Mark 10:21 “There is one thing you lack. Go and sell everything you own and give the money to the poor… then come follow me.” It’s a call the apostles heard and embraced, some of whom were married, others unmarried. The Gospels suggest that the first apostles were extremely challenged by Christ and if we accept the Gospel accounts of Christ’s teaching then there’s little doubt that the apostles themselves, both married and unmarried, must have understood that Christ’s call to self denial extended even to marriage, “… there are eunuchs who have made themselves that way for the sake of the kingdom of heaven.” (Matthew 19:12)

In fact, based on the evidence of Christ’s own teaching in the Gospels the first married apostles must have felt challenged about their married status. I’d go so far as to say that they even felt disadvantaged! This is not conjecture. The evidence indicates that this is exactly what happened. In the teaching of Christ and consequently in the early Church the practise of celibacy and virginity was highly valued, “what about us? We have left everything to follow you… I tell you there is no one who has left house, wife, brothers, parents or children for the sake of the kingdom of God who will not be given repayment many times over…” (Luke 18:28, Matthew 19:29). No wonder it was valued! But something even more significant happened, married couples, responding to the teaching of Christ practised continence within marriage, among them there were surely some of the apostles.

So it’s much too simplistic and even misleading to argue that the apostles were married so priests should be allowed to marry. The historical reality is much more nuanced than that.

Life went on after Christ and the Church developed. There are major figures, none more so than St. Paul, a strong supporter of celibacy, 1 Cor 7:32-35. In fact, this is a feature of the first millennium. There is no proper law of celibacy. Instead, the significant figures in the Church tend to recommend celibacy. Generally, the important figures in the early Church together with the higher members of the clergy practised celibacy.

So the picture is one of married and celibate priests, in tension to some degree, but it’s necessary to concede that it’s Christ’s radical call heard in the Gospel that’s causing at least some of the tension, “If any man comes to me without hating his father, mother, wife, children… he cannot be my disciple” (Luke 14:26). It should go without saying – but I’ll be cautious – that there are other factors at work in shaping these developments, not least a rejection of the goodness of human sexuality, a certain disdain for the sexual that had pockets of support but usually ended in heresy.

Eventually celibacy became compulsory for priests in the West. It’s with glee that some people point out that this happened because the Church didn’t want to lose its property to priest’s families. This may be true but it’s certainly not the complete truth. It conveniently ignores how celibacy and virginity never disappeared, and how the practises were highly valued by Christ, and by the Church from the very beginning, and how they are rooted in the call of Jesus Christ to leave everything and follow him.

There’s one further nuance that’s necessary to note. In the 11th century the Church split between East and West – temporarily – but reconciliation would bring with it two different traditions regarding celibacy. The Eastern Orthodox Church kept their tradition of a married clergy. But even this is nuanced; a single man cannot marry after Ordination, and to this day bishops in the East are drawn only from the celibate priests. So the tension between the historical practise of married apostles and priests, and the radical call of Jesus as recorded in the Gospels remains evident.

In conclusion we can argue:

1. Celibacy is a rejection of the sexual and it’s goodness.

2. It’s a kind of ‘spiritual worldliness’ on behalf of the Church. It’s about the Church protecting its assets.

3. It’s a response to Christ’s call to leave everything.

Take your pick.

Then ask yourself why you’ve made that particular choice?

If you think there’s an element of all three, to which of the three should we give precedence?

Me? I go with the call to leave everything although I’m not particularly good at it!

If radical discipleship is not found in the priesthood today, then where will it be found?

Mark 1:14-20, Third Sunday, Ordinary Time, Year B.

James and John leave everything. For a moment let’s picture their father Zebedee left in the boat with the men he employed. No doubt the father had built up the business with a view to his sons future. Now they’re gone. They’ll never really return.

It’s said that the departure of his sons caused Zebedee to go ‘ballistic’. He lost the head so to speak. That’s understandable. It’s said that in turn Jesus gave the name ‘sons of thunder’ to James and John, Mark 3:17.

At any rate, this following Jesus is portrayed as decisive, radical, life changing. The priesthood is modeled on these guys, downing tools, taking off after Jesus, staying with him, not returning. Whatever the historical roots of priestly celibacy even if several of the apostles were married, it’s not without considerable foundation in the teaching of Christ. It’s there, if we can hear it.

So when we start thinking about abolishing celibacy or making it optional – or countless other issues in the Church – we need to think about it from Christ’s perspective and those closest to him, rather than our own, because our understanding of these matters, indeed life itself, is very often a little out of sync – and that’s being generous – with the understanding that flows from the teaching of Christ.

"I had never believed. I had always known that the interest all around me in security, money, power and status was greater than any love of God or belief in his mercy" Colm Toibin, The Sign of the Cross

“I had never believed. I had always known that the interest all around me in security, money, power and status was greater than any love of God or belief in his mercy” Colm Toibin, The Sign of the Cross

Colm Toibin captures this ‘out of sync-ness’ perfectly in his book “The Sign of the Cross”. Writing about his experience as a child growing to adulthood here in the Cathedral in Enniscorthy he says – and this is both harsh judgement and profound observation – “I had never believed. I had always known that the interest all around me in security, money, power and status was greater than any love of God or belief in his mercy.” I’m afraid too often that’s us.

This is the reason we need to really listen to God’s Word, to the Gospels in particular, because only when we really listen can we begin to ‘sync’ with the message and the teaching of Christ. Often our treatment of the Word is like meeting a person and asking ‘how are you?’ when we really haven’t time for the answer, or worse, we really don’t care! Instead, take the time to look into the other persons eyes asking ‘how are you?’ and wait for the answer. We need to listen to the Word like that. Only then can we begin to move from Toibin’s “security, money, power and status” and into the “love of God” and “belief in his mercy”. This is particularly true of the priesthood.

When we think of the priesthood we need to remember Zebedee left behind in his boat, the family business and his life’s effort for his sons welfare discarded, thrown aside, abandoned. We need to wonder – and wonder is all we can do because the sources are so scant and often contradictory – about the wives of these men, if any. What happened to them?

My sense in all this is that through the apostles, married and unmarried, Christ was calling those around him and future generations to a radical discipleship, to leave everything, even marriage, Mark 19:12, 19:29 and so many other passages throughout the Gospels. It’s my sense but it’s not without foundation in the teaching of Christ. In fact, I suspect the more we ‘sync’ with the teaching of Jesus found in the Gospels the more we’ll see this possibility.

Let me put it this way: Why can’t James and John keep the family business and follow Jesus, as well? That’s what we’d do. It’s a bit like asking: Why can’t a man be a priest and marry, as well? That’s what we’d do. My sense is that Christ is calling some to a much more radical discipleship, to leave absolutely everything, to rely on him alone, and if this radical discipleship is not found in the priesthood today, then where will it be found?

CLERICAL ABUSE AND THE DEVELOPMENT OF HUMAN KNOWLEDGE

“Yet as early as 309AD the Catholic Council of Elvira recorded the phenomenon of clergy abuse of minors. So, for at least seventeen centuries our church was supposedly totally unaware of paedophile recidivism and of the fact that clergy sexual abuse of children causes the deepest psychological (and therefore also spiritual) injuries – including severe mental illness and suicide.”
So wrote Sean O Conaill, “Shame over sexuality has blinded Church to sex abuse”, http://www.associationofcatholicpriests.ie
I’m not convinced that the Council of Elvira proves anything other than some level of an awareness of a problem that has been part of the human story for millennia.

As far as I know other ancient writings originating outside the Catholic Church show a similar awareness of this problem throughout society.

But Sean’s question is a good one; why clerical abuse? I suspect if we can answer that question we’ll also go a long way to discovering why ‘lay’ men and women abuse children. In other words, I believe the problem is fundamentally one of basic human development whether learned, environmental, individual choice, biological or genetic, or a combination of some or all of these and other factors? Of course there may very well be factors specific to the clerical lifestyle, but I believe such factors merely compound a pre-existing human problem.

As a priest educated in the 1980’s (ordained 1991) there was no mention of child sexual abuse in my ‘formation’. It’s not that child sexual abuse was somehow a Church secret or denied; it’s that it just didn’t register on the minds of our teachers. We had some superb teachers, and I have no doubt that at least one of them would definitely have considered child sexual abuse extensively as part of our course-work if he had been aware of paedophile recidivism and the deep psychological injuries caused by such abuse.

So if there was awareness of the destructive effects of paedophilia as apposed to a vague awareness that there are ‘dirty old men’ in the world it had been largely lost by the time I was studying for the priesthood in the 1980s, or at the very least, it was the preserve of a few and wasn’t filtering down to the masses.

My knowledge of the clerical abuse scandal suggests that while we now know there was clearly some level of awareness among Church leaders of a problem, there was limited concrete knowledge of paedophile recidivism and the damage caused to victims.

My current thinking which is always open to re-evaluation suggests that the clerical abuse crisis represents the beginning of an evolutionary type jump forward in our understanding of child sexual abuse. The world is entering a new level of consciousness about an ancient human problem through the door of clerical abuse.

This position is supported by the evidence currently available which indicates that clerical abuse represents somewhere in the region of 5% of an overall human problem. It is also supported by the fact that the civil authorities are currently bringing forth substantial legislation (and a recent referendum) which are undoubtedly a response to revelations of child sexual abuse in recent decades. It begs the question; why didn’t the civil authorities bring forth such legislation 20, 40, 60, 80, 100 years ago? I think the answer is; because 20 years ago we hadn’t reached the necessary collective point of awareness. We just hadn’t reached sufficient knowledge. We’re reaching that point now and it’s largely through the door of clerical abuse that the world is now entering this new level of human consciousness. However, beyond the door is an unknown – but I think most of us fear it’s a mirror image of the dynamics of clerical abuse. Study the Savile case as it unfolds; even at this early stage the same essential pattern is already evident.

Finally, surely you will agree that it is stretching human reason to argue that our current level of awareness already existed in 309AD. Taken to its logical conclusion such an argument goes a good way to denying the development of human knowledge – at least in this particular area!

ENDA, IT’S TIME TO GO ALL THE WAY

The following was first published in The Irish Catholic newspaper as CHURCH IS HOLDING A MIRROR UP TO SOCIETY, September 15 2011. At the time it caused quite a storm!

ENDA, IT’S TIME TO GO ALL THE WAY

IN TERMS OF CHILD ABUSE THE CATHOLIC CHURCH IS A MIRROR IMAGE OF A MUCH BIGGER PROBLEM IN IRISH SOCIETY

I believe the Catholic Church, in terms of its failure to deal with abuse, is a mirror image of the problem in Irish society generally, a society in which far too many among my circle of friends suffered childhood abuse. One was abused by a Christian brother, by an uncle, by the family GP, and suffered the horror of rape during her teenage years. That’s just a single victim. How many victims are out there? Will we ever know? Another suffered years of abuse at the hands of other family members and having informed her mother was told that she should be happy they found her so interesting (or words to that effect). If you find it uncomfortable reading this, I find it uncomfortable writing it! Now factor in mandatory reporting and the “reasonable excuse” opt out clause in the proposed legislation and it gets even more uncomfortable. I do not envy the Government’s task. Here I stand, a single solitary man, surrounded by survivors of abuse, a microcosm of the full truth about child abuse, rape and torture in Ireland. I suspect I’m just one of tens of thousands. Who really knows? This is the Republic of Ireland 2011.

In exposing abuse within the Catholic Church we have opened the door to hell and stepped inside the front porch, and standing there in horror some have dared to peer further, into the hallway and reception areas of a very dark and unexplored house. A small number of victims have exited from deep inside the house but it’s a relatively small number. Will we ever be able to get beyond the front porch? This question must surely be forcing its way into the mind of every thinking Irish citizen, at least every thinking citizen with a gram of street credibility. The victims of clerical abuse are the outer circles of concentric circles.

In time I believe Ireland will discover that there is nothing particularly unique in the Catholic bishop’s bungling attempts to deal with clerical abuse. We are perfectly right to be outraged but there is still nothing unique in the bishop’s failure and there is nothing particularly unique in the bishop’s cover up. In fact, I believe that covering up is a typical response to child abuse right across the board, at least until very recently. Few can accept my next point and of course it’s so politically incorrect to make the point, but there is another category of people that will match the failure of the bishops, and probably surpass it; mothers who failed to deal with the abuse of their children within the basic family unit, abuse perpetrated by their husbands – or by the male partner within the basic family unit. A multitude of people are implicated in this cover-up. I believe it’s a significant percentage of the population. Nobody in this once-sovereign democratic republic wants to hear this. The issue of child abuse in Ireland is big, and the Catholic Church is a tree in the forest, as the insect is to the camel. Reporting (or rather the failure to report) remains a serious issue but even as it stands responding is an even greater issue. Clearly, we don’t have the capacity to respond. What’ll it be like if the truth begins to surface? The real question is; do we want the full truth of child abuse in Ireland to surface? Perhaps life will be considerably easier if we can keep it a Catholic Church problem, but life is never that easy!

This is the unexplored house, rooms locked and sealed up tightly, the curtains drawn. There’s been no light in these rooms for decades. This is the stuff that will rip Irish society apart. Can we ever go there? Can we ever really expect to get past the front porch? I’m not so sure, and it terrifies me, but for the sake of the victims I hope this new “democracy where humanity, power, rights, responsibility are enshrined and enacted” can be mature enough, and brave enough to find a way to help these survivors exit that very dark house. It will take more than mandatory reporting.

Let me conclude by adapting the words of the Taoiseach: there is no shortage of dysfunction, disconnection, elitism and narcissism in the Republic of Ireland 2011, where the rape and torture of children are downplayed or managed to uphold instead, the primacy of the family, the family name, its power standing and reputation, and where multitudes living in our midst have turned a blind eye; not my business!

We don’t know it yet, or perhaps we don’t want to know it, but in terms of child abuse the Catholic Church is holding up a mirror to Irish society.

It’s time to take a good hard look at ourselves, and having done that, to back the Government’s attempts to deal with this issue effectively; this is not the time for half-measures or for cowardice. This time Enda Kenny has got to go all the way, and all the way is much closer than the Vatican!

ADDED FEBRUARY 2013

Fiona Doyle’s daughter speaking to Pat Kenny, RTE Radio 1, January 25th 2013.

“My granny would cover for my grand-dad … granny covered it up … people obviously believe that a mother wouldn’t cover that up, and she did. My granny did cover that up”