South African Bishop Kevin Dowling's Talk on Vatican II "Triumphalism" - Comments by Fr. John Zuhlsdorf

Below is reproduced the text of the Talk given by + Kevin Dowling ( not one of South Africa's most illustrious supporters of Pope Benedict's Hermenuitic of Continuity) , I have taken the liberty of including the comments made on this talk by the American Fr. John Zuhlsdorf which follows directly afterward.


" The Southern Cross [South Africa's weekly Catholic newspaper] about 3 or 4 weeks ago published a picture of Bishop Slattery with his "cappa magna". For me, such a display of what amounts to triumphalism in a church torn apart by the sexual abuse scandal, is most unfortunate. What happened there bore the marks of a medieval royal court, not the humble, servant leadership modeled by Jesus. But it seems to me that this is also a symbol of what has been happening in the church especially since pope John Paul II became the Bishop of Rome and up till today -- and that is "restorationism," the carefully planned dismantling of the theology, ecclesiology, pastoral vision, indeed the "opening of the windows" of Vatican II -- in order to "restore" a previous, or more controllable model of church through an increasingly centralized power structure; a structure which now controls everything in the life of the church through a network of Vatican congregations led by cardinals who ensure strict compliance with what is deemed by them to be "orthodox." Those who do not comply face censure and punishment, e.g. theologians who are forbidden to teach in Catholic faculties.

Lest we do not highlight sufficiently this important fact. Vatican II was an ecumenical council, i.e., a solemn exercise of the magisterium of the church, i.e. the college of bishops gathered together with the bishop of Rome and exercising a teaching function for the whole church. In other words, its vision, its principles and the direction it gave are to be followed and implemented by all, from the pope to the peasant farmer in the fields of Honduras.

Since Vatican II there has been no such similar exercise of teaching authority by the magisterium. Instead, a series of decrees, pronouncements and decisions which have been given various "labels" stating, for example, that they must be firmly held to with "internal assent" by the Catholic faithful, but in reality are simply the theological or pastoral interpretations or opinions of those who have power at the centre of the church. They have not been solemnly defined as belonging to the "deposit of the faith" to be believed and followed, therefore, by all Catholics, as with other solemnly proclaimed dogmas. For example, the issues of celibacy for the priesthood and the ordination of women, withdrawn even from the realm of discussion. Therefore, such pronouncements are open to scrutiny -- to discern whether they are in accord, for example, with the fundamental theological vision of Vatican II, or whether there is indeed a case to be made for a different interpretation or opinion.

When I worked internationally from my religious congregation's base in Rome from 1985 to 1990 [Dowling is a Redemptorist] before I came back here as bishop of Rustenburg, one of my responsibilities was the building up of young adult ministry with our communities in the countries of Europe where so many of the young people were alienated from the church. I developed relationships with many hundreds of sincere, searching Catholic young adults, very open to issues of injustice, poverty and misery in the world, aware of structural injustice in the political and economic systems which dominated the world, but who increasingly felt that the "official" church was not only out of touch with reality, but a counter-witness to the aspirations of thinking and aware Catholics who sought a different experience of church. In other words, an experience which enabled them to believe that the church they belonged to had something relevant to say and to witness to in the very challenging world in which they lived. Many, many of these young adults have since left the church entirely.

On the other hand, it has to be recognized that for a significant number of young Catholics, adult Catholics, priests and religious around the world, the "restorationist" model of church which has been implemented over the past 30-40 years is sought after and valued; it meets a need in them; it gives them a feeling of belonging to something with very clear parameters and guidelines for living, thus giving them a sense of security and clarity about what is truth and what is morally right or wrong, because there is a clear and strong authority structure which decides definitively on all such questions, and which they trust absolutely as being of divine origin.

The rise of conservative groups and organizations in the church over the past 40 years and more, which attract significant numbers of adherents, has led to a phenomenon which I find difficult to deal with, viz. an inward looking church, fearful of if not antagonistic towards a secularist world with its concomitant danger of relativism especially in terms of truth and morality -- frequently referred to by pope Benedict XVI; a church which gives an impression of "retreating behind the wagons," and relying on a strong central authority to ensure unity through uniformity in belief and praxis in the face of such dangers. The fear is that without such supervision and control, and that if any freedom in decision-making is allowed, even in less important matters, this will open the door to division and a breakdown in the unity of the church.

This is all about a fundamentally different "vision" in the church and "vision" of the church. Where today can we find the great theological leaders and thinkers of the past, like Cardinal [Joseph] Frings of Cologne, Germany] and [Bernard Jan ] Alfrink [Utrecht, Netherlands] in Europe, and the great prophetic bishops whose voice and witness was a clarion call to justice, human rights and a global community of equitable sharing -- the witness of Archbishop [Oscar] Romero of El Salvador, the voices of Cardinals [Paulo Evaristo] Arns and [Aloísio Leo Arlindo ] Lorscheider, and Bishops [Dom] Helder Camara and [Pedro] Casadaliga of Brazil? Again, who in today's world "out there" even listens to, much less appreciates and allows themselves to be challenged by the leadership of the church at the present time? I think the moral authority of the church's leadership today has never been weaker. It is, therefore, important in my view that church leadership, instead of giving an impression of its power, privilege and prestige, should rather be experienced as a humble, searching ministry together with its people in order to discern the most appropriate or viable responses which can be made to complex ethical and moral questions -- a leadership, therefore, which does not presume to have all the answers all the time.

But to change focus a bit. One of the truly significant contributions of the church to the building up of a world in which people and communities can live in peace and dignity, with a quality of life which befits those made in God's image, has been the body of what has been called "Catholic Social Teaching", a compendium of which has been released during the past few years. These social teaching principles are: The Common Good, Solidarity, The Option for the Poor, Subsidiarity, The Common Destiny of Goods, The Integrity of Creation, and People-Centerdness -- all based on and flowing out of the values of the Gospel. Here we have very relevant principles and guidelines to engage with complex social, economic, cultural and political realities, especially as these affect the poorest and most vulnerable members of societies everywhere. These principles should enable us, as church, to critique constructively all socio-political-economic systems and policies - and especially from that viewpoint, viz. their effect on the poorest and most vulnerable in society.

However, if church leadership anywhere presumes to criticize or critique socio-political-economic policies and policy makers, or governments, it must also allow itself to be critiqued in the same way in terms of its policies, its internal life, and especially its modus operandi. A democratic culture and praxis, with its focus on the participation of citizens and holding accountable those who are elected to govern, is increasingly appreciated in spite of inevitable human shortcomings. When thinking people of all persuasions look at church leadership, they raise questions about, for example, real participation of the membership in its governance and how in fact church leadership is to be held accountable, and to whom. If the church, and its leadership, professes to follow the values of the Gospel and the principles of Catholic Social Teaching, then its internal life, its methods of governing and its use of authority will be scrutinized on the basis of what we profess. Let us take one social teaching principle, vitally important for ensuring participative democracy in the socio-political domain, viz. subsidiarity.

I worked with the [South African] bishops' conference Justice and Peace Department for 17 years. After our political liberation in 1994, we discerned that political liberation in itself would have little relevance to the reality of the poor and marginalized unless it resulted in their economic emancipation. We therefore decided that a fundamental issue for post-1994 South Africa was economic justice. After a great deal of discussion at all levels we issued a Pastoral Statement in 1999, which we entitled "Economic Justice in South Africa". Its primary focus was necessarily on the economy. Among other things, it dealt with each of the Catholic Social Teaching principles, and I give a quotation now from part of its treatment of subsidiarity:

"The principle of subsidiarity protects the rights of individuals and groups in the face of the powerful, especially the state. It holds that those things which can be done or decided at a lower level of society should not be taken over by a higher level. As such, it reaffirms our right and our capacity to decide for ourselves how to organise our relationships and how to enter into agreements with others. … We can and should take steps to encourage decision-making at lower levels of the economy, and to empower the greatest number of people to participate as fully as possible in economic life." (Economic Justice in South Africa, page 14).

Applied to the church, the principle of subsidiarity requires of its leadership to actively promote and encourage participation, personal responsibility and effective engagement by everyone in terms of their particular calling and ministry in the church and world according to their opportunities and gifts.

However, I think that today we have a leadership in the church which actually undermines the very notion of subsidiarity; where the minutiae of church life and praxis "at the lower level" are subject to examination and authentication being given by the "higher level," in fact the highest level, e.g., the approval of liturgical language and texts; where one of the key Vatican II principles, collegiality in decision-making, is virtually non-existent. The eminent emeritus Archbishop of Vienna, Cardinal Franz König, wrote the following in 1999 -- almost 35 years after Vatican II: "In fact, however, de facto and not de jure, intentionally or unintentionally, the curial authorities working in conjunction with the pope have appropriated the tasks of the episcopal college. It is they who now carry out almost all of them" ("My Vision of the church of the Future", The Tablet, March 27, 1999, p. 434).

What compounds this, for me, is the mystique which has in increasing measure surrounded the person of the pope in the last 30 years, such that any hint of critique or questioning of his policies, his way of thinking, his exercise of authority etc. is equated with disloyalty. There is more than a perception, because of this mystique, that unquestioning obedience by the faithful to the pope is required and is a sign of the ethos and fidelity of a true Catholic. When the pope's authority is then intentionally extended to the Vatican curia, there exists a real possibility that unquestioning obedience to very human decisions about a whole range of issues by the curial departments and cardinals also becomes a mark of one's fidelity as a Catholic, and anything less is interpreted as being disloyal to the pope who is charged with steering the bark of Peter.

It has become more and more difficult over the past years, therefore, for the College of Bishops as a whole, or in a particular territory, to exercise their theologically-based servant leadership to discern appropriate responses to their particular socio-economic, cultural, liturgical, spiritual and other pastoral realities and needs; much less to disagree with or seek alternatives to policies and decisions taken in Rome. And what appears to be more and more the policy of appointing "safe", unquestionably orthodox and even very conservative bishops to fill vacant dioceses over the past 30 years, only makes it less and less likely that the College of Bishops -- even in powerful conferences like the United States -- will question what comes out of Rome, and certainly not publicly. Instead, there will be every effort to try and find an accommodation with those in power, which means that the Roman position will prevail in the end. And, taking this further, when an individual bishop takes issue with something, especially in public, the impression or judgment will be that he is "breaking ranks" with the other bishops and will only cause confusion to the lay faithful -- so it is said - because it will appear that the bishops are not united in their teaching and leadership role. The pressure, therefore, to conform.

What we should have, in my view, is a church where the leadership recognizes and empowers decision-making at the appropriate levels in the local church; where local leadership listens to and discerns with the people of God of that area what "the Spirit is saying to the church" and then articulates that as a consensus of the believing, praying, serving community. It needs faith in God and trust in the people of God to take what may seem to some or many as a risk. The church could be enriched as a result through a diversity which truly integrates socio-cultural values and insights into a living and developing faith, together with a discernment of how such diversity can promote unity in the church -- and not, therefore, require uniformity to be truly authentic.

Diversity in living and praxis, as an expression of the principle of subsidiarity, has been taken away from the local churches everywhere by the centralization of decision-making at the level of the Vatican. In addition, orthodoxy is more and more identified with conservative opinions and outlook, with the corresponding judgment that what is perceived to be "liberal" is both suspect and not orthodox, and therefore to be rejected as a danger to the faith of the people.

Is there a way forward? I have grappled with this question especially in the light of the apparent division of aspiration and vision in the church. How do you reconcile such very different visions of church, or models of church? I do not have the answer, except that somewhere we must find an attitude of respect and reverence for difference and diversity as we search for a living unity in the church; that people be allowed, indeed enabled, to find or create the type of community which is expressive of their faith and aspirations concerning their Christian and Catholic lives and engagement in church and world, and which strives to hold in legitimate and constructive tension the uncertainties and ambiguities that all this will bring, trusting in the presence of the Holy Spirit.

At the heart of this is the question of conscience. As Catholics, we need to be trusted enough to make informed decisions about our life, our witness, our expressions of faith, spirituality, prayer, and involvement in the world -- on the basis of a developed conscience. And, as an invitation to an appreciation of conscience and conscientious decisions about life and participation in what is a very human church, I close with the formulation or understanding given by none other than the theologian, Fr. Josef Ratzinger, now pope, when he was a peritus, or expert, at Vatican II:

"Over the pope as expression of the binding claim of ecclesiastical authority, there stands one's own conscience which must be obeyed before all else, even if necessary against the requirement of ecclesiastical authority. This emphasis on the individual, whose conscience confronts him with a supreme and ultimate tribunal, and one which in the last resort is beyond the claim of external social groups, even the official church, also establishes a principle in opposition to increasing totalitarianism".
(Joseph Ratzinger in: Commentary on the Documents of Vatican II ,Vol. V., pg. 134 (Ed) H. Vorgrimler, New York, Herder and Herder, 1967).

Bishop Kevin Dowling C.Ss.R.
Cape Town, June 1, 2010


Fr. John Zuhlsdorf's Article and Comments

" he National Catholic Fishwrap reproduced on its site a talk given by South African Bishop Kevin Dowling (about whom WDTPRS has written before). I think they were especially interested to support Bp. Dowling’s talk, because he attacks what he called "restorationism".

He doesn’t like the path Pope Benedict, especially, has set us on. (He doesn’t really distinguish very well between John Paul’s and Benedict’s pontificate, by the way, and we are not surprised.)

As for the context, Bishop Dowling gave the talk to a sympathetic group and thought he was off the record. This talk, therefore, reflects his real thinking, and the thinking of a still large group in the Church.

There is so much in this talk that is just plain wrong it is too hard here to interject all points we would require. Let’s take just two points from His Excellency’s talk and drill at them for a bit.

Here is a central point of His Excellency’s talk, to save you some time:
“The Southern Cross [South Africa’s weekly Catholic newspaper] about 3 or 4 weeks ago published a picture of Bishop Slattery with his "cappa magna". For me, such a display of what amounts to triumphalism in a church torn apart by the sexual abuse scandal, is most unfortunate.”
We must respond: Episcopal miters are medieval in origin, too, Excellency. So are the bishops’ rings, crosiers and coats-of-arms.

You use all three.

Do you feel “triumphalistic” when you think of the sexual abuse scandal during Mass?

Perhaps while you’re at it, you’d like to tell Eastern Rite Catholics and Eastern Orthodox hierarchs to simplify their vesture as well? They use crowns!

And don’t forget the Archbishop of Canterbury and all the women Anglican bishops!!

A second point… and I think this is what is going to permit His Excellency to experience at first hand an examination by the CDF of his … notions: Bp. Dowling doesn’t seem to think that the Church exercises its teaching Magisterium unless through an Ecumenical Council. Perpend:

Lest we do not highlight sufficiently this important fact. Vatican II was an ecumenical council, i.e., a solemn exercise of the magisterium of the church, i.e. the college of bishops gathered together with the bishop of Rome and exercising a teaching function for the whole church. In other words, its vision, its principles and the direction it gave are to be followed and implemented by all, from the pope to the peasant farmer in the fields of Honduras.

Since Vatican II there has been no such similar exercise of teaching authority by the magisterium. Instead, a series of decrees, pronouncements and decisions which have been given various "labels" stating, for example, that they must be firmly held to with "internal assent" by the Catholic faithful, but in reality are simply the theological or pastoral interpretations or opinions of those who have power at the centre of the church. They have not been solemnly defined as belonging to the "deposit of the faith" to be believed and followed, therefore, by all Catholics, as with other solemnly proclaimed dogmas. For example, the issues of celibacy for the priesthood and the ordination of women, withdrawn even from the realm of discussion. Therefore, such pronouncements are open to scrutiny—to discern whether they are in accord, for example, with the fundamental theological vision of Vatican II, or whether there is indeed a case to be made for a different interpretation or opinion.
Let’s see. There are some doctrinal questions to be asked about His Excellency’s positions.

Just for an example I recall Ordinatio sacerdotalis, by which John Paul II definitely clarified that the Church has no authority to ordain women. It was later clarified by the Prefect of the Congregation for the Doctrine of the Faith that the teaching of Ordinatio sacerdotalis is part of the deposit of faith.
Then also does His Excellency really believe that the teaching of a Council overrules or places constraints on the teaching authority of the Pope? So it would seem.

Should the Bishop need to pick up some extra miters and rings, along with his inevitable frequent flier miles, the shop Euroclero is directly across the street from the Palazzo Sant’Uffizio."

Fr. Eldred Lesley Murdered in South Africa

From The Witness:

“Priest Murdered
21 Jan 2009

BHEKI MBANJWA
AN 83-YEAR-OLD Traditional Catholic priest of the Chapel of our Lady and St Michael in Bulwer Street was found murdered in his home which is part of the chapel premises.

Police discovered the body of Father Eldred Leslie just before 7.00pm last night after being alerted by Leslie’s nephew, Kenny, who lives nearby.

Kenny Leslie told The Witness yesterday he had gone to his uncle’s house to check on him as a parishioner had been unsuccessfully trying to get hold of him .

“This parishioner told me that they had been trying to phone Father Leslie but could not get hold of him. As I have the keys [to the house] I went in. All seemed fine from the outside as the gates were locked, as is normally the case. However I became suspicious when I saw that his backdoor was not locked,” Kenny told The Witness outside the house where police were still busy combing the murder scene for evidence.

According to Kenny, his uncle always kept the doors and gates locked. “When I got inside I noticed that the doorknob on his bedroom door, which was closed, had blood all over it,” he said.

Realising something was wrong Kenny phoned the police without entering the bedroom.

“The police responded and as they entered they found the body of Father Leslie slumped on the floor of his bedroom. He had sustained severe head wounds believed to have been caused by a sharp instrument,” said police spokesman Senior Superintendent Henry Budhram.

A source close to the investigation said Leslie had been stabbed in the neck behind the ear and in the head. The motive for the murder was still unknown yesterday and police said that no property had been taken from the house.

Father Leslie lived alone in the house, police added.

According to Kenny, this was not the first time that his uncle had fallen victim to crime since arriving in the area about ten years ago. “Since arriving here he has been robbed and had his house broken into about 15 times and that’s a conservative figure” he said.

Despite all this Father Leslie continued to do good in the area. He was well known in the area especially for his work with street children and the poor. “He gave street children and destitute people food and even paid school fees for some of the children,” Kenny said.

Residents of Bulwer and adjacent streets, who gathered outside Father Leslie’s house, expressed anger and shock at the brutal murder of the man they described as caring. “We, the residents of this area, are living in fear. There have been a spate of crimes in this area. We can only hope the police arrest whoever is responsible for this deed,” said one resident who did not want to be named.

One of the parishioners, Terence Talbot, described the priest as kind and caring. “He was very committed to the Traditional Catholic Church, what has happened here is a tragedy,” said Talbot.

bmbanjwa@witness.co.z”

http://crownofmartyrs.wordpress.com/2009/01/22/fr-eldred-lesley-murdered-in-south-africa/
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Murderer knew Fr. Lesley
Source:

“Priest’s ‘killer’ knew him
22 Jan 2009

SANDILE WAKA-ZAMISA
A 25-year-old man was arrested for the murder of 83-year-old priest Father Eldred Leslie, who was found slain in his home in Pietermaritzburg on Wednesday night. The suspect was caught near Leslie’s house on Bulwer Street yesterday morning.

The area alongside the house was abuzz with police vehicles, paramedics, a television news crew and onlookers as the police combed the the house and its surroundings for clues and evidence.

The police started interviewing people around the area and were tipped off about the 25-year-old.

During that period, the suspect was seen walking up the road and he was caught.

A source close to Leslie said the priest used to give the suspect food.

“Father Leslie gave street children food everyday and he [the suspect] was one of the people who came to beg for food and would ask the priest for money sometimes.”

According to the source, the suspect had previously broken into Leslie’s home and “stole some stuff”. “He confessed to the priest and asked for forgiveness.”

He was forgiven, but a few days earlier he apparently made threats against the priest. He allegedly told the source that he would attack the priest.

Police spokesman Senior Superintendent Henry Budhram said the suspect has been charged and will appear in court shortly.

Tributes poured in for Father Lelsie yesterday.

“He cared for the needy and gave them food everyday,” said a neighbour.”

http://crownofmartyrs.wordpress.com/2009/01/22/murderer-knew-fr-lesley/

Father Lesley. SSPX Priest and defender of Traditional Catholicism.

Requisant in Pacem!

A PROPOSED UNITED FRONT OF CATHOLIC TRADITION NATION WIDE

J.M.J


Ever since the advent of the Sovereign Pontiff's moto proprio, 'Summorum Pontificum', traditionally minded Catholics have been literally "crawling out of the woodwork" and for the first time , voicing their opinions on the state of the Church as well as, (and most importantly) making their voices heard concerning their desire for Traditional Catholicism to be re-established here in Southern Africa.


Out of ignorance one might make a bold statement and say that tradition is making a comeback to South Africa. Such a belief would be unfounded , as in all truth Catholic Tradition has been in place since the close of the Council with a handful of the clergy who refused to accept the conciliar reforms and remained faithful to the Church of all time. With such a situation, it was a need also to provide for those lay catholics who refused to participate in the destructive consequences of the 'renewal' of Vatican II.

The Society of St. Pius X, has been operating in South Africa since this time and dutifully attending to the spiritual needs of these same Catholics and the generations that were to follow them. Thus in all fairness, it would be wrong to assume that Catholic Tradition is only now making a comeback in South Africa, understandably with the 'official' return of the Latin Tridentine Mass at the Cathedral of Christ the King, one step has been made in the right direction so to speak, however , the fundamentals of Catholic life and faith in its traditional sense as upheld by the Society, have been lost and will take quite a few more generations to eventually restore.

Its is our supreme hope to see such a goal realised in our lifetime, however, in all reality the widespread errors which have entrenched themselves in the post Conciliar Church, both locally and abroad still hold sway over a vast majority of Catholics. Only a minority is seen to uphold the traditional faith in its true and exact sense. Thus , in the face of such widespread destruction of our beloved faith, we need to take courage and not loose hope in our efforts of restoration, no matter how small, in this great trial to which the whole of Christendom has been subjected.


With all this in mind, we can take courage in the fact that we are not the first to fight for the rights of true Catholicism. Others, much braver than ourselves have passed before us, some have fallen, some have lost the faith completely, yet those who remained to continue the fight armed with nothing but charity and obedience to God and his truth, were faced as some of us are now, with hostility and scorn by those very same people who are charged with this exact purpose, namely the defense of the Truth.


It would therefore be a suggestion, that all these newcomers to the fight for tradition, unite themselves under one banner, one which would exact more force in the great effort of restoration than that which is currently in place, (small groups even individuals who are giving their all in this same effort).


Is there any possibility of such a thing here and now?


In Christ and our Good Mother


Calvin

Pretoria Latin Mass Group on its way

On Saturday 27th of last month, a meeting was held at St.John Fisher Catholic Church , in Lynwood Pretoria with the aim of organising a group who wish to restore the Extraodinary Form in their own archdiocese. It was a great comfort to see that there are still those who desire to regain their lost liturgical heritage, and most importantly that there are still priests who would be willing to provide for their needs.

As of yet, not much can be said about any substantial gains with regard to actualy having the TLM celebrated once again in an official capacity, however, the effort is still in its infancy and has to "crawl before it can walk". Nonetheless, one can be at least greatful for the fact that their specific cause has not been met with the usual hostility that many are indeed faced with when presenting such a request, that their specific spiritual needs be met.

It was quite dissapointing when we found out that Monsigneur no longer wished to be a part of this great initiative, however in my own personal capacity, I do not wish to force any member of the clergy to do something that would be against his own will.

In his own words, he stated repeatedly that he did not see a "felt need" which would promt him to provide the extraordinary form of the Mass for those who so desired it.

As of yet and as can be expected, those who have been exposed to the traditional liturgy and are now fighting for its reintroduction are quite small. Those who have not been exposed to the TLM, are even smaller in number.

Nevertheless, in uniting ourselves with our fellow Catholics we must continue to turn to God in prayer in the hope that our spiritual heritage might one day be restored herein South Africa, in its official diocesan capacity.

I must state however, that the Traditinal Mass and Sacraments have been provided here in South Africa for quite some time, even going as far back just after the time of the changes of 1969. I am here refering to the Priests of and those who worked closely with the Society of St. Pius X.

In going back to what I mentioned previously, we need to firstly consolidate ourselves as traditional Catholics here in South Africa under one banner, and with the help of God we need to expose the great benefits and graces contained within the traditional liturgy to those who have had no contact with it or have not been in contact with it for a number of years.

It was suggested that, in order to gain futher exposure for this specific initiative, anouncements would be made at the Mass notices as well as included into the parish bulletins of those Priests who were obliging to the effort.

Summorum Pontificum Johannesburg will continue to promote and support this effort, when possible. Updates will be posted concerning this specific initiative.

Calvin James Montgomery
President