Washington D.C., Aug 16, 2018 / 03:16 am (CNA).- Fr. Thomas Berg is a priest of the Archdiocese of New York, a former Legionary of Christ, and professor of moral theology, vice rector, and director of admissions at St. Joseph’s Seminary in Dunwoodie, NY. He is author of Hurting in the Church: A Way Forward for Wounded Catholics. He spoke recently with CNA’s Courtney Grogan about the challenges Catholics face amid the Church’s sexual abuse and misconduct scandals. The interview is below, edited for clarity and length.
With everything that has been coming out in the news recently about sexual abuse in the Church, how do you think that your book, “Hurting in the Church: A Way Forward for Wounded Catholics,” could be helpful?
In the wake of the McCarrick scandal and ongoing revelations of priest sexual abuse, a very common reaction is one of betrayal.
That’s what I have heard a lot of from persons who have reached out to me, especially persons who for years have collaborated with bishops, worked in chanceries, worked for bishops, collaborated in apostolates, have headed-up bishop’s capital campaigns, have been donors and so on. Part of the very common experience is this raw emotional wound of betrayal.
Much of my book speaks directly to that experience. That’s where I really hope that persons who are going through that betrayal, profound discouragement, disappointment, the bewilderment of the moral failures of bishops, who either failed to report what they should have reported or did not act on what was reported to them.
That is scandalous and that opens up a wound of betrayal really in the whole mystical body.
I very much believe that the book can, hopefully, point to where is the good news in this — Where is the hope in this? Where is Jesus in the midst of this crisis?
Where is Jesus in the midst of this crisis?
Jesus is the healer of wounds, and Jesus does not leave the members of his mystical body without healing when we seek it.
We are in the midst of a massive crisis, notwithstanding some resistance to that idea by some of our prelates.
And those wounds are opened up. This is where not only can Jesus bring healing, but he can also use that experience of woundedness, whether that is personally or institutionally or spiritually as the body of Christ. He uses those wounds to bring greater good, to bring grace and healing to His Church.
Part of what I do in the book is just to reflect, often with these individuals [victims of abuse] and sometimes in their own words, on this mystery that the Jesus who comes into this experience is Jesus who appeared with his glorious wounds. The wounds were still there. The wounds are mystically important and we can unite our wounds to Jesus and allow him to unite those in a mystical way, in a redemptive way to His redemptive work.
So, where is Jesus in all of this? Jesus is continuing in the midst of our brokenness, in the midst of the utter moral failures of our pastors, in the midst of our own sinfulness and brokenness. The risen Good Shepherd comes with his glorious wounds by which he intends to bring about healing in his Church and to bring about a much greater good and a much more glorious future precisely in and through the tragedies that we are experiencing.
We will also experience this in a much more glorious and beautiful day for the Church in the future, and certainly for the Church when all time has been consummated and we are all, by God’s grace, caught up in the glory of the heavenly kingdom.
You discuss in the book how uprooting a betrayal of trust can be and how we really need to be grounded in Christ’s love. What are some concrete ways that Catholics can really root themselves in Christ’s love and find that grounding in a time when they might feel destabilized in the Church?
First, very practical immediate answer: Eucharistic adoration. No doubt about it.
That was essentially my homily when we were talking two weeks ago about the McCarrick thing from the pulpit. It means, as always in crisis, we need to be earnestly and deeply seeking the Lord by frequenting Eucharistic adoration and intensifying one’s life of prayer.
In my own story, I had to go on retreat. I had to just go take some time to just be by myself to get that down to the solid foundation of what did I stand on. What was the foundation that everything that I believed stood on?
What one can come to in those experiences is that experience of Jesus — the experience that our risen and glorious Lord still stands present in the midst of our lives. He is there.
When we are hurting, we need to do whatever it takes: adoration, retreat, increased prayer, asceticism, solid spiritual reading, all of the things that we can avail ourselves of God’s grace to re-experience ourselves as rooted and grounded in His love.
God has a very big safety net for us and it is that reality of being truly rooted and grounded in Him and in His love that encompasses us.
It is just that when we are hurting, when we are scandalized, when we are angry, when we are experiencing all of this emotional turbulence, it is just — it takes time and prayer and I think a lot of coming to silence and coming to quiet to get through that and to realize that our Lord is still there. Our Lord is still holding his hands out to us. Our Lord is still there to embrace us and pick us up and guide us and help us to move forward.
What would you say to the priest who just doesn’t know how to address this from the pulpit, who is dealing with his own feelings of hurt and confusion, and maybe is on the fence about whether he should address it in a homily?
I think that the best thing that priest can do is to talk about that in his homily. It is emotionally exhausting for most of us. It is heartbreaking. When I preached a couple of weekends ago, I got emotional. I think it is very healing and good if priests allow themselves to feel and show that emotion. Feel and show how personally upsetting it is. If a priest is angry, tell your people, ‘Yeah, I’m angry too, and you should be angry.’ It should start there.
It is absolutely essential that this is addressed. No priest should be waiting for some directive from his bishop. I would hope that across the country most priests have already addressed this from the pulpit. If not, it absolutely has to happen.
People are very angry right now, and I do not think that they are identifying that anger as a hurt. Many people are channeling their anger into what needs to change in the Church. Some channel it at specific people in the Church.
You address healthy anger in the book, and I want to hear your thoughts on it in this context. What would you say to people who are very angry?
There is certainly such a thing as just anger. I would hope that most of the anger that what most committed Catholics are experiencing right now is precisely that — “just anger.” I have experienced a good deal of bit of it in the past few weeks.
Hopefully that anger does get channelled into good positive, action steps that I think Catholics are taking. But people should also be very honest with themselves: This hurts.
I think that our brothers and sisters who are going through this right now, and they are many, need to own up to that.
That is a very healthy starting point to getting to a better place. In this context, it is an important part of rightly channeling our energies and our reactions prayerfully and in docility to the Holy Spirit. We have to allow the Holy Spirit to come fully into that experience of hurt in this ecclesial context.
The immediate victims of McCarrick, those who have suffered sexual exploitation, they are hurt in a very unique way, but in some sense this has inflicted a hurt on all of us. And those who failed, those who enabled him, those who pulled him up the ecclesiastical ladder, if they did so with knowledge of his sexual predation, that inflicts a real emotional hurt on all of us, and we should just admit that.
Many Catholics first faced these initial feelings of betrayal, shock, bewilderment in 2002. After positive steps forward like the Dallas Charter, these Catholics found some consolation in the fact that the Church had made positive changes. Now there are layers of hurt there, particularly the hurt of thinking that things were better and then discovering that they are not.
The Church might not change in our lifetimes. Reform in the Church takes so long. The Church is very good at reforming herself, but it can take centuries sometimes. I’m worried for people who are looking for a quick fix.
I think that you are hitting at the heart of the problem. One thing that we are being faced with in this crisis is the reality that effective change within the Church takes a very, very long time. Even within organizations, people talk about changing the internal culture of a business, even that in itself can take a long time.
First of all, there is no reason why we cannot continue to take genuine pride in the programs that have been set in place with the sacrifice and dedication by the way of hundreds of lay Catholic men and women who have jumped into this breach and who have instituted requirements for background checks, safe environment training, safe environment programs, who serve the Church as sexual abuse assistance coordinators in dioceses (these are people who deal one on one especially with victims of clergy sexual abuse.) So we have every reason frankly to be confident that we are in a much better place then we were 15 years ago to protect our children. There is no reason to doubt that.
What people are still reeling from, and this has been the real revelation, is that there has been, especially within the episcopacy, there has been an internal culture which allowed — and I am not faulting all bishops here, but McCarrick is the child of an old boys school mentality, a culture where bishops too often understood themselves as members of this kind of privileged caste who used power and authority to manipulate and frankly to bring about all kind of harms and hurts in people’s lives. Bishops have sadly often been the perpetrators of much of the hurt that has been experienced on many levels and in many forms in the Church. And that is a sickly culture and it has to change.
The Church desperately needs a healing in its episcopacy. This is very much a crisis of the episcopacy. The current ethos is in so many ways it is failing us. It is failing the Church. What we have is, in far too many cases, a kind of managerial approach. Bishops simply seek to manage, to contain, to bureaucratize our apostolates, and that is not a culture where the Church is going to thrive.
Is that going to change anytime soon? No, but I think that we have an opportunity. This crisis is putting a spotlight on that problematic culture within the episcopate. I think that we can be hopeful for some kind of change, maybe even sea change.
There are good and holy bishops out there who are as incensed about this as you or I or any of us are. It is my prayer and hope that they will begin to exercise some very kind of unprecedented leadership within the body of bishops and certainly within their own dioceses.
So what do Catholics do meanwhile? Well, we are challenged to exercise the supernatural virtue of hope. We are challenged to believe that that kind of change, if it is meant to be, will take time, but we have to support every bishop who shows signs that they are getting it.
We have to support every bishop who shows signs that they understand and that they are taking unprecedented steps towards transparency, toward addressing even the faults of their own brother bishops.
We need to be supportive and helpful, and I guess that is a long way of saying that we need to hang in there and trust in the Holy Spirit. Change does take a long time in the Church. We are called to continue to exercise hope and it is by sustaining hope and sustaining a healthy pressure on the bishops that can bring about some really positive change here, maybe faster than we think.
As outrageous as it is, I can imagine the temptation a leader might feel to keep something so scandalous secret, to think that they were protecting Catholics from scandal by a sort of false charity, if you will. How does a leader find the courage or strength to come forward with the truth after they have covered up?
In the context of the Church, bishops who get it have come to understand that the scandal has been the supposed effort to “avoid scandal.” The scandal has been covering this stuff up. The scandal has been keeping this stuff quiet.
This is what I always tell our seminarians. Transparency is your friend. Light and truth are our friends. Institutionally, I think that we are understanding that. In the context of seminary formation, I really believe earnestly that the vast majority of our men understand that.
And I think understanding that also makes it easier to come clean when there has been a failure of any sort. In a sense, it all boils down to the old adage, ‘Honesty is the best policy.’
Obviously, when you are talking about something as complex as sexual abuse and exploitation, that is obviously much more complex because sometimes you are dealing with victims who desire to remain anonymous.
It takes an enormous amount of courage for victims of abuse to come forward and go public. That’s been one sad part of this whole tragedy. It is so difficult. The courage there is just amazing sometimes. I think the message of what we are learning in the sexual abuse crisis is that transparency is the only way to go.
Honestly trying to protect the requirements of justice and people’s reputations is a difficult balance and it definitely requires that transparency.
What do you recommend for those who are specifically dealing with disillusionment? How do Catholics keep their eyes open to the truth without totally succumbing to cynicism?
I think that the level of cynicism and disillusionment right now is off the charts.
You know people often use that image of having a bandage ripped off a wound. I don’t think that we have yet healed from — I know we haven’t healed from 2002. This isn’t having a bandage ripped off. This is having that wound ripped open and stamped on.
I’m fully expecting that the level of disillusionment and just shear kind of numb confusion is going to be a very common experience. I think that there will be different outcomes. I hope that Catholics can believe that there is a way forward here, especially committed Catholics.
It leads you to question your faith. I have been there. I have had that experience. The more you expose yourself to this, the more faith is going to be severely challenged.
I would just hope though that Catholics can understand that Jesus can lead them through that fire. He can lead us through this fire and make it a purifying fire, so that we can emerge from this really sad and really critical chapter of crisis in the Church, that we can emerge from this as stronger disciples and more committed Catholic Christians.
What transformation the Holy Spirit brings about, I hope we could no matter how hard this is, I hope we could kind of look forward to that with a sense of hope and expectation and maybe even the sense that as bad as it is, I want to be a part of what happens now. I want to be a part of the renewal that the Holy Spirit is going to necessarily going to bring about. I want to be a part of the action here. I want to be a part of what the Holy Spirit is going to do now in the Church.
I am absolutely convinced that the Holy Spirit is working in and through this crisis in a very real way. I have experienced it myself. I have seen it and I have heard it from others.
We have to allow the Holy Spirit to bring us beyond this very profound disillusionment.
[…]
Traditionis custodes makes it clear practice of the TL Mass cannot expand. If it were to die it would be on the Vine. Archbishop Cordileone interprets the Motu Proprio as leaving the decision to end or continue with the discretion of the Ordinary, as it appeared to state when read. Whatever may transpire in the future during this presumed interim, perhaps permanent Latin may still be used with the Novus Ordo and adaptation taken from the TLM as I believe suggested by Fr Longenecker. I offer my private Masses in Latin and would be quite pleased to offer the same with the community. Although it is not the same it nonetheless is a good option. And lest it’s forgotten we still have the Roman canon I in the Novus Ordo, which I have used on solemnities. Certainly we’re free to use it on Sundays in Latin.
The Latin language New Order is not a suitable alternative, not that it requires any dispensation. It has been “legal” since 1970. But why would anyone bother? I accept the New Order Mass as the standard but it does not speak to my soul and never has. I would prefer the 1962 Missal in English to the modern Mass, but the Traditional Latin Mass ins sublime. Surely it is more pompous than the Last Supper, but it inspires devotion.
Have you actually examined Roman Canon I in the Novus Ordo. If you haven’t and examine it you may find it does indeed inspire devotion.
When it’s used.
Sad but true.
The Old Mass was said for 1600 years and longer than that in different forms but forms very much like it. No one complained. The New Order of Mass has been said for 51 years and now we must drop every form of Traditional prayer for novelties? I’m glad these Bishops that are mentioned are at least going to be prudent enough to think over the Motu Propio and perhaps make a decision on the 1600-year-old decision inspired by the Holy Ghost. Enough of a Catholic Church bereft of God!
The 1962 Roman Missal is also less sacrilegious than the Crucifixion, and yet it inspires me to total devotion to that act of total love on our behalf.
My Novus Ordo experiences barely brought such an image near the lens for even a momentary fuzzy focus. Indeed, my NO experiences were more like festive celebratory parties, with dancing, chatting, texting, invitations to join the Consecratory gathering in the sanctuary, etc. Palm Sunday and Good Friday liturgies were like parades.
We wrote the archbishop more than once and never once heard back. I live on one of the US coasts, the most liberal one.
Oh. We did hear from the Archbishop. For a few years, on the basis of larger than usual gifts to the annual appeal, we were invited to Christmas parties and membership in some select Archdiocesan club. Then we heard from the archbishop.
Pope Francis —“The pope says he wrote the document in response to a 2020 survey of bishops, and explained that he was saddened by what he sees as a rejection of the liturgical reforms of the Second Vatican Council.” All that had to be done to solve the issue was encourage all those who love the TLM , to weed out those who rejected the liturgical reforms of the Second Vatican Council. Likewise weed out those who staunchly hold that only the Latin makes the Holy Sacrifice valid.
Richard
Weeding out sounds like Stalin’s purges. Do people not have a right to their own viewpoint in a democracy? We might note that the authorities, clerical and lay, in the TIM movement did not launch any attack on the church. So, why attack them?
We need to thank Pope Francis for what he has done for the Latin Mass Community
in the twilight of his papacy. By persecuting them, he has made them attractive
to many non-Catholics and lukewarm Catholics. So, please Pope Francis, please
issue more dictums against the Latin Mass Community and any other truly Catholic
community that you despise for their “rigidity”. After all, it is
Good Shepherd Sunday and the words of today’s reading of Jeremiah 23:1-6 are most apt.
The blood of martyrs seeds the faith.
Today, my FSSP pastor sought to encourage the faithful. He did not mention our diocesan bishop by name, title, or office. I heard the words ‘contract’ and ‘legal’ and ‘too early to tell’ the ramifications. Reading between the lines, I sensed a canonical battle. He asked for prayers and offerings of our Communion to those less fortunate than we–FSSP parishes, priests, parishioners in Europe. He asked for prayers for the pope. He reminded that sadness, despair, discouragement are sins against hope, and we must hope since God’s foreknowledge allows all for our sanctification.
Question: Has any one of you ever heard this pope spout one iota of such a theology?
From https://www.youtube.com/watch?t=6861&v=sI4NaxzwMUY :
FSSP Ordination mass, with commentary about the cloth used to bind the priest’s hands
Start at 1:49:00, go to 1:54:02 .
“And that gift of her son to the priesthood will be to her eternal glory in heaven.”
Thank you, Mr. Flynn. Touchingly beautiful it is. May Francis come to know what he has wrought.
Amen to that.
Interesting.
Cardinal Gregory of Washington wrote in a July 16 letter to his priests: “In the interim, I hereby grant the faculty to those who celebrate the Mass using the liturgical books issued before 1970 to continue to do so this weekend and in the days to come, until further guidance is forthcoming.”
Thus, in the Archdiocese of Washington the 1954 liturgical books may be used, at least pro tempore.
Of course it must be remembered that there is no obedience required to “Traditionis Custodes“ since one must never obey a sinful command or law. “ Traditionis Custodes” is a violation of the most basic and fundamental primary law of the Church because it endangers the eternal salvation of souls. The number of souls is irrelevant. Even if there were no souls so so endangered the fact that there could be renders the motu proprio null and void.
Sadly this won’t matter since few bishops and priests have the moral courage to stand up to their superiors and will commit grave sin because of their cowardice.
Funny thing is, I am a priest and I don’t celebrate the TLM….yet.
key phrase – “until further guidance is forthcoming.”
“Further guidance” – Interpret that to mean – NO guidance.
IOW – If it ain’t broke – don’t fix it.
I don’t attend the TLM but now I am ready to attend it, if it did come to my area. More than ever, I am ready.
In regards to the statement “[Francis] was saddened by what he sees as a rejection of the liturgical reforms of the Second Vatican Council” – News flash, Pope Francis; The so-called rejection of the N.O. has nothing to do with it arising out of the documents of Vatican II (documents which were abused, BTW, by faithless clergy), nor is it because we somehow consider it invalid. It is because it is boring, banal, tedious, often irreverent, empty of passion and fervor, and, although it is only an hour long, I dread going, something I never felt when getting ready for a TLM mass. The Eucharist is confected in both, yes; but, frankly, that is the only thing a N.O. mass has going for it.
Jessie – You’ve exactly nailed my sentiments. I would change your “often irreverent” to usually irreverent because its rubrics invite creative ‘improvement’. It invites participants to chatter, to back-slap, to hand-shake and/or to kiss one’s neighbor rather than pay even the same sort of homage to God who sacrificed his human life for us silly stupid stinky sheep.
Archbishop Cordileone’s statement is clear, concise and straight to the point. Methinks that Mrs. Pelosi is more than a bit wary of him, as she should be.
I wish the Pope could somehow sneak into a modern day guitar ‘mass’ and be FORCED to listen to modern day songs about ‘glad tambourines’ and the like, and then God grant him the grace to say “Never mind!!”.
Meanwhile, I’ll go to the Latin Mass in Lewiston.
Except that he’d probably like it.
Beloved Catholics: I am in concert with all of you. The overwhelming sadness of such a focus by our Pope is very difficult to understand in any form. Why did he not write a letter to the world on the murder of the innocents? Does he not have eyes to see and ears to hear their torture and screams. He could teach and lead millions to a very deep understanding of that apocalypse, as he has the center stage. I do not understand. He could open the eyes and ears of all countries and present it to the Father,The Son and the Holy Spirit when he stands before them. Lets continue to pray for that! I love you all, Teresa Brownlee
If you want to understand then Look through our Lady’s prophesies on what is coming to the church.