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Authority and Governance: A Summary
Advent began in 1969 at Spode House, as a support group for priests and
religious, both men and women, in the Catholic Church, who had left the
official ministry, or religious life. It has continued to meet regularly
ever since, either regionally or nationally. Members meet to share experiences
and to offer mutual support. Some have married, others have remained single.
The group also offers support for partners and families. Advent offers
advice, support and a friendly ear.
There is no attempt to entice people out of the ministry or religious life.
It simply tries to be a help to those who feel in conscience that God wants
them somewhere else. Similar groups exist in a number of countries overseas.
Particularly active groups exist in Australia, Canada and the United States.
International Conferences now take place at regular intervals.
Advent was invited to contribute to the research project on Authority and
Governance in the Catholic Church since its members were felt to have some
useful comments to offer on the basis of the treatment they and their partners
received as they resigned from the active ministry. An extensive well designed
professional questionnaire was prepared and a broad based qualitative survey
of responses was thereby produced. We are grateful also for receiving permission
from NOP to make use of material emerging from face to face interviews
conducted under their auspices. The selection of interviewees was designed
to reflect as broad a base as possible, in terms of age groups, number
of years in the ministry, whether secular clergy or members of religious
orders, dates of ordination, whether male or female, etc.
In addition to the NOP survey, 43 independent extended interviews with
Advent members were conducted. Twenty two of these were men. Examples of
the levels of responsibility exercised by these men whilst in the ministry,
included: Parish priest, high levels of administrative responsibility in
a diocese or religious order, chaplaincies, School Manager, Rector/Superior/Headteacher,
Novice Master, conducting retreats, religious publishing, membership of
Bishop’s Council, Schools Inspector, Archivist, RN Chaplain, leadership
in the charismatic movement, etc. etc.
To demonstrate the quality of the potential which these men were able to
offer, an examination of the occupations and responsibilities undertaken
subsequent to their resignation from the active ministry will suffice.
These include: Lecturer in Further and Higher Education, School Teachers,
Head Master in a Catholic School, Head of Religious Education, Senior Probation
Officer, Senior Social Worker, Training and Development Consultant, Press
and Communications Officer, Counsellor, Senior Prison Governor, Charity
Administrator, College Administrator, Mortgage Consultant, Local Government
Officer, Training Advisor for the C. of E., Market Gardener, etc.
Many of the memories and experiences recalled by them make painful and
sometimes quite scandalous reading. In the large majority of cases the
inhuman and often uncaring treatment meted out to them by those in positions
of high authority in the Church do not reflect the kind of authority envisioned
in the gospel.
In 90% of those interviewed the relationship with the one in authority
seems to have been quite impersonal, little interest being shown in them
as fellow human beings needing compassion, understanding and supportive
counselling. The model of authority was remembered by most as power driven
rather than service based. The feelings induced in them by the encounter
ranged from embarrassment, anxiety, agitation, frustration, fear, confusion,
anger, to guilt and pain. Partners were reduced to ‘the problem’ or even
to ‘it’. The vast majority of respondents who were partners of priests,
felt that they had received little if any contact from the Church authorities
at the time their partner had sought to leave the active ministry.
Amongst the women former religious, when asked specifically about the order
itself and whether the help and advice received at the time of leaving
was adequate to the perceived needs of the individual, the majority of
respondents reported feeling that it had been ‘totally inadequate’ What
they felt that they had a right to expect was courtesy, good manners and
a basic concern which found its roots in a New Testament concept of authority.
Most women responding expressed a need for a greater respect for the integrity
of the individual and a greater pastoral concern for the emotional and
practical well being of the woman at that time and in the immediate short
term after leaving.
Offers of financial support after leaving appear to have been largely non-existent
or even ludicrous. Problems have arisen due to non-payment of national
insurance contributions thus diminishing later entitlements, including
pensions.
Some felt that upon leaving they were reduced to being non-existent, unable
to announce their departure even to those they had served with great devotion
in the past and moreover even to friends and colleagues in the ministry.
Their names were speedily removed from all registers and Directories. They
were to reside in a place where their previous status was unknown. One
told of the efforts made by a Bishop to ensure that he was not to be allowed
to receive the Sacraments. Another of the attempts to prevent him teaching
in a Catholic School because of the scandal he would thereby give. However
in some cases it was the ordinary Parish clergy who responded with understanding
and assurance.
Given the express prohibition against any participation in the public life
of the Church, (cf. the rescript of dispensation) it is perhaps surprising
just how many have been drawn into the life and liturgy of the parishes
in which they and their families have lived. It varies obviously, sometimes
in relation to the length of time since active priestly ministry ceased
but it is nevertheless an indication of very different attitudes among
some local clergy and parishioners, and this in clear contrast to those
in positions of higher authority. Respect for them appears to have increased
considerably over the years since that first lonely decision was made.
Old friendships with those who remain have often been formally rediscovered
on an organized basis. Many have simply refused to cooperate with the inhuman
and surely unchristian treatment intended for them. To give some indication
of the degree to which former active priests have been drawn in to the
work and liturgy of the Church; among those interviewed, just over half
have been invited to participate and to become involved. However in many
cases, those in authority appear to prefer to ignore the support that would
be readily available from those who had left. Many of them would be willing
to share in a hidden quiet ministry to the ‘unchurched’ and the marginalised.
The acquisition of a dispensation from the active priestly ministry is
itself a source of frustration and pain. Those in Religious orders were
told not to apply as it was bound to be refused. Others were aware that
the policy of the Roman Curia during the present pontificate has been normally
to refuse the request or to delay it as long as possible. Many felt demeaned
by the whole process. The use of authority in dealing with the pastoral
needs of its priests was considered by all but two to be closed to the
movement of the Holy Spirit. Indeed only two felt it reflected even a Christian
model.
The Church’s authority must above all avoid the danger of being identified
with secular and juridical notions of authority. It must be an authority
based upon the experience of God in the love of Jesus. Authority in the
Church at all its levels is neither absolute nor democratic in character.
It is unique. Its source is neither philosophy nor political science,
but the New Testament. The New Testament is in the proper sense quite anti-authoritarian.
There is a hatred of the type of dominion seen in secular power or religious
autocracy. No member is to occupy a position of dignity or eminence. The
one who carries responsibility for others is only their lackey or servant.
Somehow authority within the Church must discover a wholly new way of exercising
itself. Its use must be determined solely by its mission, namely the proclamation
of the Gospel. It belongs to the whole Church and is not to be the exclusive
possession of a few. It is subject to the workings of the Holy Spirit.
What members of Advent are seeking is:
•Public recognition of their presence within the Church as a constructive
and creative force for the promulgation of the Gospel in new forms of Christian
ministry, particularly to the unchurched and marginalised.
•A more humane and compassionate treatment, by those in authority, of those
resigning the clerical state, together with a real concern for their future
needs and support.
•An expression of gratitude to the Holy Spirit for all the good He has
achieved through them in their new state of life.
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