The First American Pope

by Donald Michaud

CHAPTER 23

  POPE JOHN XXIV’S ADDRESS AT MICHIGAN STADIUM, ANN HARBOR, MICHIGAN USA SEPTEMBER 4, 2014

  CONTROVERSIES

  “American Catholics, for their part, believe it much less important to adhere to strict Catholic teachings, prompting some theologians to refer to their mind-set as "cafeteria style catholic" picking and choosing what they liked. The independence of the Catholic laity as they became more educated, wealthier, and worldly increased the opportunities for friction between them and the traditional hierarchy.”8

  European and Canadian Catholics believe even more than Americans in being intellectually independent from Catholic teachings. A very glaring example is the percentage attending church services in those regions. Compared to these groups, Americans are actually courted heavily by the Pope and Curia because they believe that they will fall in line with their teachings or directives at a higher percentage than any other foreign group. Good examples are the following:

  1. Most liturgical changes have occurred in the United States, such as the recent changes demanded by the Roman Liturgical office to return to language in the liturgy that was pre-Vatican Council, because they said that the restored language more correctly reflects the original Latin translation. (I.e. the word Consubstantiation restored within the context of the Creed had not been used since the translation changes at the time of the Vatican Council in 1963-64. So the conservatives within the church are showing their power.) These changes were made through the American Church because they believed that they were the easiest National Bishops Conference to influence. By getting them to change, then all the other National Bishops Conferences in other countries would follow in line.

  2. The changes in the organizational structure of Catholic Seminaries and adherence to traditional orthodoxy of theological, scriptural and moral teachings were demanded by Rome of the American Church, before any other National Church Conference. Belief—change America and everyone else will follow.

  3. The development of the new American Catholic Catechism was required by Rome to be revised and with final approval by Rome promulgated. Only then were other National Conferences required to develop their own.

  The American Catholic Church provides the highest level of income to support Rome than any other combined donations from other National Conferences. Rome still believes that they can control the American Church from following the pattern of other National Churches in staying true to a traditional conservative church.

  POLITICS

  Matthew 22:219 Jesus said "Repay to Caesar what belongs to Caesar and to God what belongs to God." This quote has guided me throughout my life in considering conflicting moral choices dealing with questions between Church and State issues. When you really reflect on the teachings proclaimed by Jesus, we have the ability to make better informed choices.

  Today with clearer understanding and better perspective, we can look at historical conflicts between secular societies and church authority and question the legitimacy of events such as the numerous Crusades to win back the Holy Lands from the “Infidels”. Historically the church was silent in confronting Hitler’s takeover of the European continent, its silence to the issue of apartheid societies like in South Africa, or condoning the issue of slavery by the American Churches by supporting separate churches for blacks and whites in the Southern States of the United States. The church cannot impose its beliefs on the unbelievers in this world.

  But we need to educate and impart on our followers the legitimacy and validity of doctrines and principles of the Catholic Church. It is by the example of how we live our lives, that we can truly inspire others to want to enrich their lives by our practices. It is not by demanding allegiance and adherence to our beliefs through force or coercion that we instill our values in others. God has given us free will; non-Catholics have a right to their beliefs.

  We need to be conscious of criticism against the Church for events that presented a conflicting or inconsistent view of the Lord’s teachings. On one trip to South America, Pope John Paul was seen scolding a kneeling priest who had been involved with groups seeking the overthrow of a corrupt government. The Pope demanded that the priest repent of his involvement and to keep faithful to his priestly responsibilities. And yet at another time, John Paul II seemed to show a blind or benevolent eye towards the large number of priests involved in Poland, who actively supported or lead “Solidarity” groups throughout the country. There was even some limited sabotage activities against companies supported by the government, even though “Solidarity” groups were generally pacifists.

  “The Catholic Church had been no stranger to the political arena; in 1980 the Vatican decreed that no priest or nun could hold a public office in the government. This decree was specifically aimed at the rebellious, liberal priest and U.S. Congress member from Massachusetts, Father Robert Drinan, forcing him to resign his seat in May 1980, but the larger implication of the decree resonated throughout the period. The Vatican was taking a hardline stance against liberal radical priests and nuns, who veered away from traditional church teachings. Drinan, in his ten years in the House of Representatives, often voted for abortion rights, an act that infuriated the Vatican and conservative Catholics everywhere. The anti- politics decree served the Vatican greatly in disciplining several nuns who joined campaigns

  for women's rights and abortion rights. Sister Agnes Mary Mansour, acting director of the Michigan Department of Social Services and a nun in the Sisters of Mercy of the Union Order for thirty years, was ordered by the Vatican in 1983 to step down from her position in social services or to resign as a nun. The controversy surrounding Mansour involved the issue of the social-services department she worked for administering public funds for abortions. Mansour, though personally opposed to abortions, felt that her position in government was helping many people, and that the Catholic Church was doing a disservice to women. Therefore, she abandoned her vocation as a nun. Similarly Sisters Elizabeth Morancy and Arlene Violet were forced out of the Sisters of Mercy Community, after they were elected to public office in Rhode Island. Several other clergy members and Catholic organizations, such as the National Coalition of American Nuns and Catholics for a Free Choice, clashed with the Vatican on this ban, seeing it as skewed toward only liberal groups, while conservative cardinals, priests, and bishops were given free rein to state publicly their staunch opposition to issues such as abortion, gay rights and the candidates that supported them.”10

  SEPARATION OF CHURCH AND STATE

  Politics of the established episcopacy has involved a battle of orthodox conservative traditions verses modernity or the evolved enlightenment of the laity. To hold onto traditions in order to justify the status quo on celibacy, sexuality, science, modern uses of communications, political differences, and confronting and dealing with realities of life is nothing more than self-serving ideologies.

  The ban on priest or nuns from holding political office was previously instituted to control them from giving the allusion of Church involvement in political debates and influencing voting on individual’s issues in conflict with Church doctrines and supposed ethical conflicts between Church and State. It now currently exists, although not as a ban, but by publically expressing to all members of the Catholic Church critical vilifying statements about public officials who are exercising their rights to disagree with Church positions either as politicians or supporters.

  Jesus was asked the following question. Knowing their malice, Jesus said, "Why are you testing me, you hypocrites? Show me the coin that pays the census tax." Then they handed him the Roman coin, and he said to them, "Whose image is this and whose inscription?"

  They replied, “Caesar’s.”

  Then he said to them, "Then repay to Caesar what belongs to Caesar, and to God what belongs to God."11

  Jesus’ answer has been my guiding principle in dealing with political quandaries that we experience in our daily lives. In the Constitution of the United States of America, Americans are granted freedom o
f religious expression. That religious freedom enjoins the responsibility that others also have the right of freedom from religious intolerance. In essence we cannot impose our religious beliefs on others. We can express our opinions and help to encourage or persuade others, but it should never be done in any manner that vilifies or threatens physical or psychological harm to others. Our strongest strength is in exercising our right to vote and allow our democratic process to work.

  The old adage “never talk about politics if you want to remain friends” has always been true from the earliest of times. However, it is a subject that truly needs to be addressed by the church in order to give guidance to its members.

  When the late Senator Ted Kennedy was allowed to have a Catholic mass for his funeral, some individuals became very belligerent in their disapproval because of his stance on abortion rights and therefore claiming he did not deserve one. This illustrates a simple example of militant intolerance of individuals who maintain a strict adherence to traditions of orthodox principles. In simpler terms, “Black is Black, and White is White, there are no Greys”. Well in reality, there are greys. Jesus taught us to be loving and forgiving, even of our enemies. We are all sinners. Should a single sin, be the sole measure of a man? Should that be the basis of whether we vote against a politician? Unfortunately that is how many people vote. Do we want God to decide where we go for eternity based on a single sin?

  We have seen throughout the existing world nations and their past violent histories plagued by ethnic wars as a result of greed, nationalistic aspiration, and even religious intolerances. Have we not learned from these histories, that trying to impose one’s religious beliefs on others, is trying to infringe on the rights of others. We must learn to lead by example. Our faith beliefs and how we live our lives must be the proof of the happiness that our faith embellishes upon our spirit, so that others may want to emulate. That is the power of our faith without coercion, vilification, or militant tactics that abuse the very persons we would want to encourage accepting our faith beliefs.

  Violent confrontation on whatever issues that plague a supposedly civilized world has never been effective in resolving the problems of any country or regional conflict. Civil discourse and mediation either by legislative or judicial action have been the only courageous way to resolve combative issues. The ability to change and willingness to accept a compromise as a viable solution is further required to actually implement the steps necessary for resolution.

  Passionate debate of issues must be tempered with discovering the appropriate actions necessary to achieve the desired result. In the past the church allowed peoples passions on issues to inflame prejudicial opinions surrounding conflict about the teachings of Jesus. People not treated with respect and compassion often resulted in them leaving the church because of maltreatment or alienation. Further, in issues dealing with curtailment of religious rights vs. civil rights, the churches actions elicited public outcries that tended to inflame public opinions against the church. The issues of non-tolerance of church involvement in civil activities, including the non-allowance of public prayer in schools, and the removal of displays of religious monuments in public places were the result of legal proceedings. The only way the church will be able to achieve success in these matters will be to promote legislative enactments of laws which would grant those rights. The visceral attacks by people and the church only amplify the disparities of Church vs. State. The primary driving force of the laws under the US Constitution has been the protection of the rights of the individual against oppressions. Until the Catholic Church accepts that people will not tolerate religion being force upon them, the constitution will not be changed to tolerate religious freedom. We must work to protect guaranteed religious freedoms in our church facilities; otherwise we risk the abrogation of all our freedoms.

  These limitations on religious rights were often the result of lawsuits brought by atheists through the ACLU.

  ABORTION, EUTHANASIA, MERCY KILLING

  “The issue of abortion has been at the forefront of much of the heated debate that occurs between liberal Catholics and more traditional ones. American Catholics for the most part believe that abortion is wrong, but few believe it to be a mortal sin, an act of murder. Some Catholics believe that issues of contraception, abortion, and sexuality are personal matters that could be handled without the church interference. Many Catholics regarded the encyclical Humane Vitae (1968), the Vatican's doctrine on sexuality and contraception, as too intrusive, and Pope John Paul II's desire to enforce it too draconian. Father Charles E. Curran, a Catholic theologian at Catholic University in Washington, D.C., had his teaching license revoked in 1986 by Joseph Cardinal Ratzinger, head of the Vatican's Congregation for the Doctrine of the Faith, for preaching against the Vatican's official teachings on sexuality and abortion. Curran's dismissal served as a warning to church officials to abide by official teachings or be severely reprimanded. The Vatican has labeled abortion an unspeakable crime, and therefore church leaders are urged to act against it. Newly appointed cardinals, such as Bernard Law of Boston and John O'Connor of New York placed the issue on the forefront of the Catholic agenda in 1984. O'Connor, who labeled the issue his "No. 1 priority," compared abortion to the Holocaust and directly criticized Democratic vice presidential candidate Geraldine Ferraro, a Catholic, for her prochoice position. This direct reference to politics and highly visible political figure caused Mario Cuomo, the governor of New York and also a prochoice Catholic, to enter the debate and defend a Catholic's right to choose without compromising her church membership. The church remained unyielding in its belief in a pro-life stance, so much so that in 1985 the National Conference of Catholic Bishops updated the ten-year-old pro-life document "Pastoral Plan for Pro-Life Activities: A Reaffirmation." The issue struck a chord with Catholic women and nuns, many of whom viewed the question of this debate as a woman's right to decide the fate of her own body and not a decision that should be made by a male-dominated church. Activist nuns, such as Sister Traxler, a member of the School Sisters of Notre Dame for more than forty years, saw the issue of abortion as the most prominent example of the church's debasement of women, The National Coalition of American Nuns helped to sponsor a pro-choice advertisement in 1984 to counterattack the harassment they felt that women were receiving from an overbearing Vatican. The strong, rebellious stance of female religious symbolized the rift that was developing in the church because of perceived sexism.”12

  The Church must require that pro-life not be an issue regarding whether or not a woman has the right to decide the fate of their bodies, but that the Church must declare it is pro-life for the continued life of a fetus. The existence of life is sacred with a soul. The Holy Spirit dwells within the soul until natural life ends. Therefore the debate about mercy killing, euthanasia, and abortion regards the defense of the existence of the soul. God extends himself to us through the Holy Spirit by the Church’s advocacy of pro-life teachings in defense of the sanctity of all life.

  The choice is therefore asking a mother to nurture that fetus until birth, and then if she chooses making the decision to allow for adoption. It is a temporary measure, but allows the fetus to live and therefore a pro-life decision. The Church needs to work to provide resources for these mothers to be able to minimize the difficulties that an unwanted pregnancy could cause unbearable grief, if an abortion had been chosen.

  It is important that people realize that an unwanted pregnancy is not unlike other catastrophes people experience in their lives, as serious illnesses, cancer, loss of limbs, loss of jobs, homes, death, etc. Any events that disrupts people’s lives for a period of time; however the length, do not require necessarily a permanent solution such as an abortion. Abortions, death and suicide is eternal, it cannot be reversed. It is why we encourage; “Choose Life” and we will be there to help you without condemnation.

  It is unfortunate that zealots professing a position on ethical, religious, or moral issues gravitate to extremes in argui
ng their issues. These actions often extend to promoting intolerant utterances or committing physically abusive actions against others, who disagree with their positions. Our advocacy should be to treat others with love, dignity, and compassion so as to dissuade them from leaving their faith.

  The time requires us to steward our resources of time and energy to evangelize and provide the resources necessary to promote viable alternatives to people who feel their only choice is an abortion. Those new alternatives for them must be so meaningful that they will choose life for their fetus. We cannot win a war against abortion by violence and intimidation; it must be by gentle persuasion that wins the hearts of the pro-choice movements into accepting alternatives to stop more deaths than the 55 million abortions that have already occurred in the United States and over a billion worldwide.

  SHORTAGE OF PRIESTS AND NUNS

  The consolidation of churches as a result of new membership from other congregation joining the Universal Catholic Church will require appropriate planning of resources and expenditures in order to eliminate overlapping duplicity in administration, properties, and liturgical functions.

  Lower attendance even though membership may grow requires purging of registered non-active members, who do not attend on a regular basis, to determine active membership to restructure revenues and to establish balanced budgets. No longer should parishes continue to maintain edifices for the sake of traditions or personal preferences. The emphasis needs to be on the pastoral needs of the congregations, and its outward ecumenical evangelization rather than on a church facility.

  Many of the non-Catholic congregations that have married clergy and possibly a family to sustain, have already dealt with the issues related to appropriate salaries, compensation and benefits. There is already a historical precedence so that we do not have to reinvent what is an effective system. This would have a major impact on the size of a congregation.

  Building large elaborate edifices beyond the means of income levels of parishioners will no longer be allowed. In large metropolitan population centers, one church facility should have the capacity to meet the needs of parishioners within a reasonable distance to travel. No longer should catholic churches be within ten miles of each other, unless the facilities are maxed out based on current utilization. New facilities should only be built when economic realities dictate the more prudent course would be to replace aging, inadequate facilities or merging parishes. In non-urban areas smaller more functional facilities should be built. Evaluating aging structures, the elimination of underutilized churches, and restructuring diocesan needs in relationship to existing active working priest’s assignments needs to be accomplished.

  Priests within parishes should only be responsible for the liturgical and pastoral needs of their flock. Laity is more educated and knowledgeable of business affairs and should be assigned the primary responsibility for administrative functions of their parishes. In some cases, clustering of administrative staff should be providing those services for a singular parish cluster or for multiple regional clusters. Laity involvement in the church is highly recommended in helping to facilitate all the liturgical ceremonies and ministries.

  Nuns, brothers, priests of various ecclesiastical congregations or associations should consider the merging of their resources, facilities, etc. in order to develop a stronger self-sustaining financially viable organization. Their physical facilities should provide the means of maintaining their membership identity without compromising their goals and reasons for existence.

  The declining membership in old parishes are resulting in unsustainable financial burdens, sometimes with enormous debt, and aging structures. By maximizing economies of scale, closing old or underutilized facilities, parishes would be able to emphasize their continued spiritual mission and diminish their slow death by economic collapse. Larger revitalized parishes with the influx of new-dedicated parishioners will reenergize the truly active and dedicated parishioners, who devote themselves with their volunteering spirits.

  The reason that these new non-Catholic mega churches are so successful is that they are not dealing with decaying old facilities for which elderly congregants do not want to let go because of familiarity, and their history of association with their church. These new mega-churches are making strides in being vibrant with active ministries that are appealing to new members. What people see with their old decaying facilities are diminished activities, and senior members. This is not very inviting for new young members.

  Our churches must be organized and operated efficiently within their income resources, not operated out of continual economic crisis from which all resources and manpower is drained from the mission of evangelization, spiritual growth, and the reason for its existence.