Slowly But Surely

I read with interest your editorial about the Cardinal Newman Society, Measuring Catholic Identity (3/27). That organization does not seem to recognize the irony of choosing as their patron a holy priest who himself was the subject of much vilification and animus by persons not unlike those who make up the current membership of that organization.

My suggestion would be that they rename themselves as the Msgr. George Talbot Society. Talbot, like Newman a convert from Anglicanism, was a domestic prelate to Pope Pius IX for nearly two decades and, in that capacity, besmirched Newman’s reputation in the papal household, accusing him (falsely) of being a supporter of Garibaldi, thwarting Newman’s desire for a Catholic College at Oxford, picturing him as being disloyal to papal authority and calling him the most dangerous man in Europe. He served as the Vatican agent of those in England who had no love for Newman, especially Cardinal Henry Edward Manning. Talbot, if he is remembered at all today, is remembered as the one who said that the laity’s role in the church was to hunt, to shoot, to entertain.

Providence, however, works slowly but surely. Talbot had a mental breakdown and ended his days in an asylum near Paris. Newman eventually became a cardinal and is now on the way to canonization. For all that, it is terribly sad to see Newman’s name associated with such persons, who are not at all unlike those who served as watchdogs of Orthodoxy against Newman in the 19th century.

Lawrence S. Cunningham

Up So High

To say I have been profoundly moved by Nourishing Head and Heart, by Walter J. Burghardt, S.J., (3/20) is an understatement. Not since John Powell’s ministry lit a spiritual fire in me in the 1970’s has a Jesuit knocked me so flat and raised me up so high! If Walter Burghardt’s most exciting time of life began at age 78, I have a distinct feeling that, although only a lad of 70, I have some spiritual excitement ahead, especially in pursuing his call to action in loving God, others as ourselves and even the world upon which we dwell. I immediately sent a copy of his article to my congressman, and hope many more will do the same. Can you imagine what could happen if this brand of Christianity were to be proclaimed instead of what we have been hearing? Thank you, Father Burghardt: ad multos annos!

Richard M. Snyder

How to Help

I loved the editorial, The Meanest Cities (3/6). It reminded me of when I was stationed in New York City during one of the coldest periods in history and Mayor Edward Koch challenged the churches and synagogues to allow the homeless to sleep in these sacred places. When the churches and synagogues tried to do this, everyone found out that this was in violation of a host of city and state ordinances. Somehow, in cooperation with local authorities and the help of countless volunteers, these obstacles were overcome, and many homeless found temporary shelter during that terrible period. It took a dedicated effort of lay volunteers to watch over these people during the long nights. Somehow, it worked.

Jeffrey Mickler, S.S.P.

Truth of the Law

In the article A New Impediment (2/27), Msgr. Thomas D. Candreva writes concerning The Instruction on the Criteria of Vocational Discernment Regarding Persons With Homosexual Tendencies: This document, if I am not mistaken, establishes a new impediment to ordination.... Further: The document does not use the word impediment,’ but it seems to be the proper category under which this prohibition must be considered. Then he proposes an interpretation as if a legal impediment had indeed been established.

For the sake of the truth of the law, I submit that Monsignor Candreva’s interpretation is incorrect and misleading. First, no Roman congregation has the legislative power to establish a new impediment; second, an instruction can never be equivalent to the enactment of a law.

To the first: only the pope has the power to add anything to the Code of Canon Law.

To the second: an instruction is always meant to facilitate the application of an existing law. See Canon 34: Instructions clarify the prescripts of the laws and elaborate on and determine the methods to be observed in fulfilling them. Also, the Pontifical Commission for the Revision of the Code of Canon Law stated as a guiding principle, No law can be enacted in the form of instruction (Communicationes, 1982, p. 136).

It follows, on two counts, that the instruction is not and cannot be a piece of legislation. Consequently it does not establish a new irregularity or impediment to ordination, as they are defined and listed (following an old tradition) in Canons 1041 and 1042 of thecode.

The instruction has the authority of a prudential directive (nothing more and nothing less), strictly within the framework of the existing laws, as to how the general criteria for admission to seminaries should be applied. It leaves, however, the final concrete judgment about the suitability of a given candidate to the discretion of the person authorized to admit him. Interestingly, the congregation is putting more trust in the judgment of a living person who meets the candidate than in an abstract, general and impersonal legal normas an impediment would be. This makes a world of difference in theory and in practice, in approaching the problem and in dealing with human beings. Verbum sap sat: let the wise understand it.

Ladislas Orsy, S.J.

Needs of Parishioners

While I agree with much of the assessment by the Rev. Frank D. Almade in Response to A Blueprint for Change’ (1/30), I believe that priests today do want to be leaders of the parish community. However, the lights, leaks, locks, loot and lawns can take an inordinate amount of time. This is especially true in a parish where there is only one priest, no business manager and no maintenance person (even part time). The demands of parish life, liturgical events and diocesan reports remain at the same intensity as they were some years ago when there were perhaps two or three men assigned to the parish. Pastors today, even though they have a support staff and a large number of volunteers, are still solely and ultimately responsible for the functioning of the parish. In this situation, they must set priorities; certainly, the liturgical life of the parish and the needs of parishioners must take first place. Otherwise, what’s it all about?

Noreen Cleary, S.C.

Respectful Appreciation

In Aquinas in Africa (2/6), Thomas F. O’Meara, O.P., suggests that an African attitude toward technology and economic growth will influence how Africans think about Christianity. When I read this statement, it seemed to me that the opposite was true: that one’s fuller understanding of Christianity would influence how one regards technology and economic growth. In ordinary parlance, technology and economic growth are equated with progresswhich is never very well defined.

It is fairly clear that current technology is not harmonious with the earth’s processes. We are using the gifts of the earth at an unsustainable rate, which is not only unwise and inequitable, but also an affront to the creator who bestowed them. Is the author implying that the African attitude toward technology and economic growthand presumably toward progressis innately closer to a respectful appreciation and utilization of earth’s treasures than is often accepted? People close to the earth do seem to have a deeper understanding and bond with creation.

Dean Brackley, S.J., well points out in the same issue that while contemporary society [offers students] jobs, the only vocation it seems to propose is getting and spending. It is in our Christian faith that we are taught the vocation to love and serve.

The message of the Gospel, then, should inform the technological and economic strategies that humanity employsin Africa and elsewhere.

Sheila Murphy, O.S.U.

Who Owns What?

Forgive me if I am confused on the current question of who owns and/or controls assets of Catholic parishes. Two items in the Signs of the Times section (2/6) seem to express contrasting viewpoints on this issue.

First, Archbishop John G. Vlazny of Portland, Ore., asserts that the archdiocese has no authority to seize parish property or assets to satisfy claims against the archdiocese.

Second, the Vatican has denied appeals from members of parishes that were closed by Archbishop Sean P. O’Malley, O.F.M.Cap., of Boston. While there were other reasons given for these closings, the financial distress of the Archdiocese of Boston is an underlying cause. Did the parishes and the parishioners receive the benefits from disposing of these assets, which were claimed without their consent?

The Wall Street Journal of Dec. 20, 2005, reports the situation of St. Stanislaus Kostka parish in St. Louis, which has been placed under an edict because the parish board will not turn its assets over to Archbishop Raymond L. Burke to be under his control. These assets reportedly include a cash fund of some $9 million.

Do the parishioners, who have paid for parish assets, have control except when the local bishop wants those assets? It seems to me that the bishops are working both sides of the street.

John L. Coakley Jr.

Elucidation

Professor Lawrence S. Cunningham’s vignette on St. John of the Cross presented a streetwise poet-mystic-reformer (1/30). John’s friendship with St. Teresa of vila and her influence on him were also nicely presented. But St. John’s connections to the Society of Jesus and its influence on him were conspicuously absent.

Before entering religion, John of the Cross was Juan de Yepes, son of Gonzalo de Yepes and Catalina lvarez. Catalina was widowed and in 1551 had to move the family from Toledo in New Castile to the commercial town of Medina del Campo in Old Castile. She hoped that Gonzalo’s wealthy relatives would be of assistance and that her silkweaving trade would make enough money to support the family. The widow Catalina’s family did not receive all the assistance she might have hoped from the Yepes family, and they were often on the verge of starvation.

In the early 1550’s, a number of prominent merchants of Medina del Campo heard Peter Faber, one of the first Jesuits, preach at the court of Philip II in Valladolid. So impressed were they with his erudition and spirituality that they petitioned him to bring the Jesuits to Medina. In 1553 St. Francis Borgia, then comisario, or superprovincial, for the Spanish provinces of the Jesuits, laid the cornerstone of the new school. As with many Jesuit schools of that time, the philosophy of instruction was the modus parisiensis, or the pedagogical style of the University of Paris, which under the influence of humanism stressed, among other things, eloquentia perfecta in the spoken and written word through frequent and varied rhetorical and oratorical exercises.

Juan de Yepes, the future St. John of the Cross, was a scholarship student at that school from 1559 to 1563. The Jesuit school at Medina also stressed, following the pedagogy of the Fourth Week of the Spiritual Exercises of St. Ignatius, that gifts freely received should be freely shared with others, that its students accompany their Jesuit teachers in catechizing the town’s poor children and helping at the local hospitals, where the town’s sick poor were housed. These were all beneficent institutions that the young Juan knew all too well from having spent time in them as a destitute boy.

It is curious how the influence of the three great Spanish mystics of the 16th century, Ignatius, Teresa and John, cross-fertilized one another’s lives and spiritualities and how the suffering that the child of an impoverished widow, Juan de Yepes, a scholarship student at a Jesuit school where he learned eloquentia perfecta in the written and spoken word, would one day blossom into that streetwise poet-mystic-reformer. As St. Teresa would say, God does indeed write straight with crooked lines.

Claudio M. Burgaleta, S.J.

Imperial Presence

I write to commend the effort of Peter J. Donaldson (A Century Behind, 1/16) to present the situation of poverty and illiteracy in Burkina Faso, the former Upper Volta. His account gives urgency to the concerted effort to make poverty history in Africa. Africans are grateful for such efforts undertaken to alleviate their travails. The account, however, cuts both ways. Let me explain.

From an African point of view this account perpetuates the impression well described in Stan Nussbaum’s recent book, American Cultural Baggage (2005)namely, everyone should adopt our values. It is unfortunate that Africans now tend to read Western reports about their continent with a hermeneutic of suspicion. The writer failed to mention, for example, that Burkina Faso is part of the historic pre-colonial kingdom of Songhai, with a bustling commercial and educational center at Timbuctu. This area controlled the famed trans-Saharan trade and was able to enrich ancient North African potentates, until the combined predatory imperialism of France and the encroachment of the Sahara desert reduced it to penury. A self-confident civilization was certainly developing in this region before historic and natural disasters intervened. There were no Great Walls erected, as was the case in China and on the Mexican borders of the United States to hold off the incursions of European fortune hunters during the scramble for Africa. More than summoning the compassion of America, the author should have brought French colonialism to judgment. The situation of the Africans of this region is not very much different from the situation recently uncovered by Katrina in the Gulf region of the United States.

The author gets credit for mentioning the initiative taken by the natives in changing the colonial name Upper Volta to Burkina Faso. That is a clear indication that they have, after political independence from France, taken their future into their hands. The effects of imperial presence cannot be expected to be wiped out overnight. It would have been interesting to readers to have been told the meaning of this new name given the country by its leaders, just as it would have sated their curiosity if they knew the source of the optimism he discovered among the Burkinabes in the midst of their present misery. Without this balanced treatment, Africans will see such accounts as Donaldson’s as a continuation of the colonial policy of the white man’s burden.

Luke Mbefo, C.S.Sp.

Now There’s a Fourth

Peter Heinegg’s perceptive review of Edmund Wilson: A Life in Literature (1/2) reminded me of an incident almost a half-century ago. I grew up a few miles from Talcottville, the upstate New York village where Wilson spent part of each year. As a Princeton undergraduate, I had learned about Wilson and wrote a review of his memoir, A Piece of My Mind: Reflections at Sixty for the local daily in Watertown. In the course of the review I referred to his prolific and catholic mind (lowercase c’), but the editor at the paper changed this to Catholic mind (capital C’)a major distortion, to say the least.

When the review appeared, I was off in Army basic training at Fort Dix, N.J. My mother wrote to say that Edmund Wilson called and wants to have dinner with you. I followed up on the invitation instantly on my first furlough home. The two of us Princetonians had a long, convivialvery convivialevening solving the world’s problems: the c problems, not the C ones.

It was for me an extraordinary encounter that ended with Wilson’s jocular pontification: You know, Duffy, there are only three people from upstate New York who’ve ever amounted to anythingyou, me and John Foster Dulles, and I have grave doubts about him. It was nice of Peter Heinegg to bring back this memory.

James H. Duffy