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Married Priests? “Viri probati” and other challenges.

Yesterday, Crux and others shared news that Pope Francis, in an interview with the German newspaper Die Zeit, had indicated openness to ordaining married men in the Latin Church. It is not the first time. Twenty, thirty years ago, one could safely bet that the world’s bishops supported the idea, but it was the pope who was opposed; now it seems to be the other way around.

However, as you read the comments available from today’s article (so far, only portions of the interview are available) it does not sound all that “open” after all. There are some serious red flags already flying. At first glance, fully anticipating more clarity from the full interview, I have three questions:

  • Who are these “viri probati”?
  • What would be the effect on the diaconate?
  • Why would “isolated communities” be better for married priests, or, why would it be difficult to “find what to do with them”?

Who are these “viri probati”?

Viri probati is a red herring. Not that I have anything against the ordination of “proven men”, of course. However, all the ordained, not just the married ordained, should be “proven” or “tested” before ordination. To raise this ambiguous phrase exclusively in the discussion of ordaining married men, either to the diaconate or the presbyterate in the Latin Church, is potentially distracting from more serious issues.

The standard should be the same for married and celibate men, in terms of formation and education, character and ability. It is unethical and unnecessary to set a higher bar for married clergy than for celibate clergy – or for that matter, to set a higher age limit.

Who is “proven”? This phrase floats around with virtually no formal definition or context. If the practice of the diaconate is any indication, many bishops seem to think that it means retired volunteers without formal ministry formation or experience. That the “proof” is in a life of being a happily married faithful Catholic in a secular vocation. This is good, but it is insufficient, and better “proof” of being an active lay person in the Church than an ordained minister.

If we are to turn to “proven men” we must think of the same people that the Council Fathers thought of as “already exercising diaconal ministry” (AG 16) as the first candidates for ordination to the diaconate. We ought to consider those men “already exercising presbyteral ministry” as candidates for the presbyterate.

Look first to the lay ecclesial ministers, catechists, chaplains, pastoral workers, lay theologians who have committed their lives in service to the Church, whose vocation is already clearly ecclesial, rather than secular. They have already given years to the education, formation, and experience we want in our priests and deacons. Most often, they have done so at considerable expense and sacrifice to themselves and their families – usually, tens or hundreds of thousands of dollars’ worth, compared to “traditional” seminarians, who have been sponsored by the diocese throughout formation. These are your “proven men”.

What of the effect on the diaconate?

Because of the accidents of history and the slow, and often piecemeal, approach to reform and development in the Church, there can be no doubt that several men called to be presbyters have been ordained deacons because, and often for no other reason than, they are married. Similarly, there are men in the presbyterate who really ought to be deacons, but as celibates, were pressured into the presbyterate.

I have long been convinced that we need more married presbyters and more celibate deacons. It is an error to believe that celibacy defines the presbyterate or marriage the diaconate. In their ancient roots, if anything, the reverse was more likely to be true. One’s vocation to ministry, and one’s vocation to relationship, are two distinct questions.

Whenever discussion turns to the topic of restoring the discipline of a married clergy in the Latin Church, I envision disaster for the diaconate, if it is handled badly. We are only part-way through the process of restoring the diaconate as a proper order of ministry, full and equal to the presbyterate, of a lower “rank” than the bishop.

As long as we still have transitional deacons, and the question of women in the diaconate is unsettled, we have not yet completed this process. As long as people still define the diaconate more sociologically – as a band-aid solution for a lack of priests, as a retiree’s volunteer ministry, as the holding place for married clergy – rather than a vocation and ecclesiologically essential order in and of itself, we are still a work in progress on the diaconate. Simply waking up tomorrow to a a married presbyterate would lead to an exodus from one order to the other without the balance going the other way.

Though, perhaps this should be encouraged – a discernment of orders without the distraction of the celibacy/marriage dichotomy. Say, a ten year open period where anyone previously ordained to one order could ‘relocate’ to the other, if it fit more their calling.

This would necessitate making clear what belongs to the deacon as the first assistants to the bishop: the diocesan curia, the deaneries, the diplomatic and ecumenical work, responsibility for personnel and finance, assisting in the governance of the church. The presbyterate is primarily an advisory group to the bishop, the local church’s ‘council of elders’. In short, deacons extend the bishop’s ministry (diakonia), as the presbyter extends the bishop’s priesthood, as cultic leader and presider at Eucharist.

Related to this is the age of ordination. Canon law currently suggests that celibate candidates can be ordained at 25 while married candidates at 35 (CIC §1031). Recent discussion on raising the minimum age of presbyteral ordination to 27 have been entirely too modest. This double standard should end – a single, common minimum age for both orders and both states of life. All candidates, whether married or celibate, for deacon or priest, should be at least 35 years of age.

As a seminary professor in Rome for the last few years, and from several years of working on lay ecclesial and diaconal formation, I have come to know a variety of candidates for ministry. In my experience, there is really no such thing as a “late” vocation, but I have witnessed many premature ordinations.

Many of these prematurely ordained presbyters end up leaving, and/or doing great damage to the local church, not having been “proven” in any real way. This older minimum age would allow a testing period as lay ecclesial ministers, and/or in a secular vocation. I do not think anyone should be ordained who has not put in at least five years of pastoral ministry in some context. It would also allow for discernment between vocation to each order in its own right and on its own merit, questions of marriage/celibacy aside.

Isolated communities? Really?

It is not clear if this is a response to a question, or part of a larger comment. But it raises the spectre of a kind of ‘clericalism within clericalism’. What possible reason is there for restricting the ministry of married clergy other than an elitism of the celibates?

I can think of two good ones:

1) that more stable positions (such as parish pastor) would be a better fit to married clergy than more itinerant positions (such as missionary or diplomat) which might better suit a celibate. Many of the former are more presbyteral, as well, while the later tend to be diaconal, which is worth considering.

2) In those areas where persecution is a real threat – and here I think danger of a martyr’s death – there is perhaps more freedom in a celibate clergy. But this is not the case in many parts of the world.

Perhaps in some communities or cultures a transition period will be necessary. I remember meeting a Filipino priest here in Rome who had never heard of the Eastern Catholic Churches, and had no idea there were married Catholic priests anywhere in the communion. He assumed all such were Anglican or Protestant. Or an American who was shocked at seeing her parish deacon, still vested, give his wife a chaste kiss after mass. These things have to be normalized, with charity and intentionality. That can take a little time, but not really that much.

There is no reason to suggest that married clergy would only be useful in “isolated communities” but it is not clear yet if that is entirely what the Holy Father said or meant. He could have meant that this is one obvious example of need – in many parts of the world the Eucharist is not a daily or weekly liturgy, but monthly or quarterly, for no other reason than a shortage of presbyters. In such ‘isolated communities’ more priests, married or celibate, would be a great service to the local church.

In most cases, there is no compelling reason to make such a distinction, between how and where a celibate or married priest might serve, and no burden or barrier should be placed without grave reason (cf. Acts 15:28).

In closing….

Finally, two other possible considerations, as long as we are rethinking the discipline of our ordained ministers.

First, the Latin Church does not share the Eastern tradition of restricting the episcopate to the monastic (and therefore celibate) clergy. While there is wisdom in this discipline, there is also wisdom in the Western tradition of married bishops, who are called from, and in service to, the diocesan churches. Perhaps that is for later consideration, but we must face these questions with a full awareness of our own tradition.

Second, since Nicaea, the Catholic/Orthodox Church has allowed ordination of married men but not marriage of ordained men. Yet there are apostolic churches that allowed marriage after ordination (e.g., The Assyrian Church of the East). This is also the almost universal practice of the other churches and ecclesial communities of the Western tradition.

At the time this disciplinary compromise was reached, the normal age for marriage was as early as 12-14. Ordination might come a decade later, and life expectancy for those who had lived long enough to get married was about 45. It was obvious that questions of marriage would be settled before questions of ministry.

Today, the reverse is true. In many contemporary cultures, one is expected to have completed education and established a career before entering into marriage. Following the logic that gave us the ancient discipline, it would almost make more sense today to forbid marriage before ordination! At least, we should reconsider this ancient discipline in light of the same sociological factors that inspired it.

All of these questions need to be considered for their ecumenical impact, too, and the wisdom of experience from both East and West should be part of our discernment in revisiting these ancient disciplinary questions.

If nothing else, we can be grateful for a bishop of Rome willing to entertain the question, no matter the result.

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Women Deacons in the Catholic Church: Quick Facts and Thoughts

womendeaconiconYou have probably heard by now that, while addressing 900 women religious (i.e., sisters) in Rome for the meeting of the International Union of Superiors General, Pope Francis was asked to study the question of women in the diaconate. He responded in the affirmative: He said understanding about their role in the early Church remained unclear and agreed it would be useful to set up a commission to study the question.

You may know my doctoral research is on the diaconate, through the lens of receptive ecumenism. So, while others, like Phyllis Zagano, Gary Macy, Aime Georges Mortimort, and Cipriano Vagaggini, have explored the topic of women deacons more directly, I do have something more than gut instinct to offer. Some quick facts and reflections

In Scripture:

  • The diaconate is the oldest order of ministry in the church, especially if you count the Seven in Acts 6 as deacons. They preexist both bishops and presbyters.
  • The Seven in Acts 6 are not deacons, however. At least, not according to the Scriptures themselves. It was not until Irenaeus (c.130-202) that they are identified as such, perhaps by this analogy. At most, we can see in the Seven a prefiguring of the diaconate inasmuch as we see in the Twelve a prefiguring of the episcopate.
  • In the New Testament, while diakonia/diakonos are used several times, there are various meanings. Only three times is it clear that we are talking about an office of ministry in the Church: Romans 16.1, Philippians 1.1, and 1 Timothy 3.8-12.
  • In two of those three, women are clearly included as deacons.
  • In those cases the same word, diakonos (s.) or diakonoi (pl.), is used for both men and women. The use of deacon for men and deaconess for women comes later, in the early to mid third century. (see below)
  • Phoebe in Romans 16.1 is the first person named as a deacon in Scripture.
    (Stephen, protomartyr, is never called a deacon in the New Testament!)
  • 1 Timothy 3 details the qualities of bishops and deacons (no reference to presbyters/priests). Male and female deacons are both addressed in vv.8-13.
  • Diakonia is ministry. Not “service” – at least, not if you mean “serving at tables”. “Service” works only if you recall that service is leadership, according to Jesus at the Last Supper. Diakonia is a ministry of servant-leadership,  which is why it is a quality of bishops and deacons both.

Select Patristic sources:
(By no means exhaustive)

  • “The bishop is the image God the Father; the deacon stands in the place of Christ the Son; the presbyterate succeeds the role of the senate of God or the assembly of apostles.”(Ignatius, c.110)
  • The first mention of “deaconess” – a gender-differentiated term rather than just including women as deacons – as noted in the International Theological Commission’s 2002 study on the Diaconate, is in the Didascalia Apostolorum (c.250):
    • “The bishop sits for you in the place of God Almighty. But the deacon stands in the place of Christ; and do you love him. The deaconess shall be honored by you in the place of the Holy Spirit…”
  • The Apostolic Constitutions apply the concept of cleros (clergy) to the following, in order: bishop, deacon, presbyter, deaconess, subdeacon, cantor, reader.
  • Jerome is famous for his disdain of deacons, complaining that they should not see themselves as more important than the presbyterate, the council of elders who advise bishops. However, he acknowledges that the reason for this misconception lies in the fact that deacons are paid more than presbyters, and have more responsibility in assisting the bishop.

Ecumenical Considerations:

While we all know that the Anglicans, Lutherans, and other churches and ecclesial communities born from the Reformations ordain women, even to the diaconate, many Catholics would be sadly uninterested because of the fact that while we recognize the real and effective nature of their ministry, we do not recognize the sacramental validity vis a vis apostolic succession in a juridical sense. This is insufficient reason to dismiss the reality or ecumenical importance of this practice in itself, but, for the sake of brevity, I will look East to where there is an undisputed view of the validity of orders: The Orthodox Church, Oriental Orthodox Churches, and Assyrian Church of the East.

Surely they would laugh at us for even discussing the ordination of women?
Apparently not.

  • First, the Orthodox are clear on the distinction between ordination (cheirotonia) for “major orders” and consecration/blessing (cheirothesia) for “minor orders”.
  • Ordination (cheirotonia) is conducted inside the sanctuary, while the blessing or consecration (cheirothesia) of minor orders (cantor, reader, subdeacon, etc.) was conducted outside the sanctuary.
  • The deaconess is clearly ordained (cheirotonia), and conducted within the sanctuary. Not only is she ordained, properly speaking, but it is a major, not a minor order.
  • The Armenian Apostolic Church, as well as the Orthodox Churches of Russia, Greece, Bulgaria, Romania, and Japan all currently have, or have recently had, ordained deaconesses.
  • Due to early medieval development of the office, especially in the East, Deaconesses are now generally found in monastic communities (not unlike Orthodox bishops, who always come from monastic priests).
  • In fact, even in the west, vestiges of this conflation of the offices of deaconess and abbess remain in that some orders of nuns are still invested with diaconal stole and other symbols of the office (e.g., Carthusians).

Contemporary Catholic Considerations:

  • Pope John Paul II, in Ordinatio Sacerdotalis, made it clear the Church cannot possibly ordain women to the episcopate or the presbyterate, because women cannot be configured to act in persona Christi capitis. In this case, acting “as Christ the head [of the Church]” narrowly means “priesthood” – presiding at Eucharist – not the more broad understanding of a ministry of ecclesial governance or pastoral leadership. He deliberately excluded the diaconate from this prohibition.
  • Pope Benedict XVI opened the door for the ordination of women by changing Canon Law in 2009, with his motu proprio Omnium in Mentem. Following the logic above, he changed canons §1008 and 1009 to exclude the diaconate from being one of those ministries “configured to the person of Christ the Head”. This eliminates, or appears to eliminate, the need to be configured to the maleness of Jesus, as well.
  • As the current prefect of the Congregation of the Doctrine of the Faith, Cardinal Gerhard Müller, wrote in his book Priesthood and Diaconate, it is the unity of the three orders of ministry that would prevent women from being ordained to any one if forbidden from the other two. A clear demarcation – say, by developing a theology of sacramental priesthood that includes two orders and excludes the third – opens the door to different theologies of who can be ordained.
  • Since we know little of the duties of a deaconess beyond the liturgical, principally assisting the bishop at full-immersion baptism and initiation, Müller and others object to the pastoral need for that exact same ministry today. In part, this is an objection to the compromise proposals of theologians like Walter Kasper, who suggested re-instituting the order of deaconesses as a non-ordained ministry, along the lines of the revival of consecrated virgins.
  • One significant discussion is whether “deaconess” and “woman deacon” are the same thing. A popular post on the topic notes that both pope and prefect know that “the deaconesses of history ‘were not purely and simply equivalent to the deacons.'” Though this is not necessarily helpful, as women are not “purely and simply equivalent” to men, either. That makes them no less equal.
  • Resulting questions include, are women ordained to the same order of diaconate as men, or are they ordained to a distinct order? If distinct, does that mean we have four ordained offices in the Church, not three? Were there historically two different realities: ordained women deacons and merely consecrated deaconesses (essentially a society of apostolic life, in contemporary terminology)?
  • A critique to the Müller objections, however, is that he seems to suggest that deaconesses would have to be identical to their patristic-era form. But of course, this is contrary to the reality of all other ministries. If we went back to the earliest forms, with all three orders together, without historical development, it might look like this:
    • The bishop would be mega-parish pastor and the only minister allowed to preside at Christian Initiation and Eucharist;
    • The deacons (and deaconesses?) would be the senior (possibly, only) paid staff assisting the bishop, most likely to succeed him, and the career-path of choice for the ecclesial-minded;
    • The presbyterate would be a consultative council of mostly older, married men whose career was secular and whose only responsibility is advising the bishop and his deacons.

In any case, the restoration of the diaconate called for at Vatican II (LG, 29) “reestablished the principle of the permanent exercise of the diaconate and note one particular form which the diaconate had taken in the past.” (ITC, Diaconate Study, 73). Moreover, this restoration is a work in progress:

  • We still have a transitional diaconate to be suppressed. (Historically understandable, it makes as much sense theologically as a transitional presbyterate for deacon candidates).
  • We still have people who think the main difference between deacons and presbyters is marriage and celibacy, respectively. I have heard people complain because the deacon kissed his wife while still in vestments/clerical suit; others still refer to a “lay diaconate” because, clearly, celibacy is the mark of clergy, not ordination!
  • We still have people who think that the nature of the diaconate is to be a volunteer ministry performed by retirees.
  • We still have people who think diakonia means “menial service” and forbid deacons from exercising their vocation to leadership in the church, even participating in governance in the offices that were once (in other titles) theirs exclusively, i.e., vicars general, episcopal, and forane.
  • We still have a wide variety of formation programs for deacons, from requiring an S.T.B. or M.Div. (equivalent to formation for presbyters) to little less than certification for Sunday school catechist.
  • We still have dioceses where deacons are not allowed to preach, or where deacons are forbidden from wearing clerical clothing (while seminarians are allowed to do so?).

And so on. We have a lot of theology left to work out. More importantly, a lot of theology in hand has yet to be put into practice, codified into law, or supported by structures. If this conversation and study of women in the diaconate helps with that, so much the better!

Armenian Women Deacons

Women Deacons in the Armenian Apostolic Church

 

On Priestly Celibacy and the Diaconate

This has been on my mind since the first minor flurry of stories about Pope Francis’ openness to discussion on the topic, based on the recounting of a single remark shared by Bishop Erwin Krautler of the Territorial Prelature of Xingu, Brazil. So, it is a lot of musing, but enough to get some conversations started, I hope.

First, an aside about numbers.  Most accounts, like the RNS article linked above, cite 27 priests serving 700,000 Catholics, meaning a ratio of 1:25,925, a staggering reality if accurate.

However, I am not sure where these numbers come from. According to the Annuario Pontificio 2012, there are only 250,000 Catholics there, being served by 27 priests (about half diocesan and half religious), and according to Catholic-hierarchy.org,  there are 320,000 Catholics (but only as of 2004). This means a ration of either 1:8620 (AP) or 1:13,333 (CH).

Still a staggering reality when you consider as frame of reference the following: The Archdiocese of Seattle, my home diocese, currently lists 122 active diocesan priests, 87 religious priests, and 31 externs borrowed from other dioceses serving a Catholic population of 974,000.  This makes a priest to Catholic ratio of 1:4058 (the US average is just under 1:2000).

The Vicariate of Rome, my current diocese, has nearly 11,000 priests and bishops present, counting religious, externs, and curial staff. They are at least sacramentally available to the 2.5 million Catholics here. This makes a ratio of 1:234.

(Since priests were the subject of the article, I have left out deacons, catechists, and lay ecclesial ministers, as well as non-clerical religious, though not to discount their great service to the Church, to be sure!)

Even with the most conservative estimate of Xingu, the priests there are stretched more than twice as thin as their Seattle counterparts and 36x the scope of their Roman brethren.

What has really been on my mind, though, and again in the light of Pope Francis’ comments yesterday that the ‘door is always open’ to this change in discipline, is the effect that a sudden shift in allowing for a married presbyterate would have on the diaconate.

Some refreshers on basic points of the general discussion:

  • We are only talking about diocesan (sometimes called secular) clergy, not religious. The latter would remain celibate under their vow of chastity, but diocesan clergy do not take such vows.
  • We already have some married Catholic priests. Almost all of the Eastern Catholic Churches allow for both married and monastic clergy, and even in the Latin Church (i.e., Roman Catholic Church) we have married priests who were ordained as Anglicans or Lutherans, later came into full communion, and have been incorporated into Catholic holy orders.
  • We do have celibate deacons, though not many. I have long held we need more celibate deacons and more married priests in the west, for various reasons.
  • Most likely we would be talking about admitting married men to orders, rather than allowing priests to marry after ordination. This is the ancient tradition of the Church, east and west, since the Council of Nicaea when it was offered as a compromise between some who wanted celibacy as the norm, and others who thought it should not matter whether marriage or orders come first. We still have both extreme practices present in the Church today, however, so it is not impossible that we should choose a different practice. Unlikely, but possible.
  • The Latin Church has maintained celibacy as a norm for its diocesan clergy since about the 12th century, though historians argue whether it was universally enforced until as late as the 16th. There are rituals as late as the 13th allowing for a place in procession for the bishop’s wife.
  • Technically, it is currently the norm for all diocesan clergy, and any exceptions, including married deacons, are exceptions. Which begs the question, if it is so easy to make these exceptions for deacons, why not for priests?
  • The Byzantine tradition has long held that bishops come from the monastic (celibate) clergy, whereas the Latin tradition has long held that bishops come from the diocesan clergy – which means we had married bishops when we had married priests and deacons.  Given the situation with the Anglican Ordinariate, there seems to be a reluctance to return to this tradition, but as it was part of our Roman patrimony for a millennium, it seems it should be at least considered.
  • Finally, it is not actually clerical, or priestly, celibacy per se that is at issue, but the idea of requiring celibacy of those to be ordained. There will always be room in the church for celibate deacons, presbyters, and bishops, and these charisms will always be honored. As it should be.
Image

Rev. Bart Stevens and family, Diocese of Great Falls-Billings

With all that in mind, I finally get to my point.

Let us imagine, unlikely though it may be, that tomorrow Pope Francis announces we will no longer require celibacy of our candidates for orders – whether deacon, presbyter, or bishop. The most immediate effect and response of the faithful, and the press, will be about the change in the discipline of priestly celibacy.

If it is done that directly, it would be disastrous for the diaconate. Many men, I have no doubt, have been ordained to the diaconate simply because they or their bishops saw no alternative for someone called to both marriage and ordained ministry. Many may in fact be called to the presbyterate instead, and given the opportunity, ‘jump ship’ from one order to the other.

One can likewise imagine there are many currently in the presbyterate who are actually called to the diaconate, but they or their bishop saw no reason for not ordaining them to the presbyterate because they were called to celibacy as well. I have heard many a bishop say something along the lines of, ‘why be ordained a celibate deacon? If you can be a priest, we need that more!’

Without completing the restoration of the diaconate as a full and equal order, and a better understanding of both orders separated out from the question of marriage/celibacy, what will happen is a return to the ‘omnivorous priesthood’ and an ecclesiology of only one super-ministry. Rather than a plethora of gifts and ministries as envisioned in the Scriptures, lived in the early church, and tantalizingly promised at Vatican II, everyone would flock to the presbyterate and we would have set back some aspects of ecclesiological reform half a century.

Rather than simply a change to the discipline of clerical celibacy, what is needed is a comprehensive reform of ministry in the Church. Tomorrow Pope Francis could say, instead, ‘Let’s open the conversation. Over the next three years, we will look at the diaconate and the presbyterate, lay ecclesial ministry and the episcopate, and we will consider the question of celibacy in this context. At the end of this study period, a synod on ministry.’

What I would hope to come out of this would be first a separation of two distinct vocational questions that have for too long been intertwined: ecclesial ministry on one hand and relationships on the other. We have been mixing apples and oranges for too long, but priesthood or diaconate is an apple questions, and marriage or celibacy is an orange question.

deaconsSeattle

2012 Diaconate Ordination, St. James Cathedral, Seattle

The deacons, traditionally, are the strong right arm of the bishop. Make it clear that deanery, diocesan, and diplomatic tasks (and the Roman curia for that matter) are diaconal offices. In need, a qualified lay person could step in, or rarely a presbyter, but these are normatively for deacons. This also makes it obvious why we need more celibate deacons, such as in the case of the papal diplomatic corps. They tend to be younger and more itinerant, needed wherever the bishop sends them.

Presbyters are traditionally parish pastors and advisors of, rather than assistants to, the bishop. As the deacon is sent by the bishop, the pastor ought to be chosen from and by the people he serves.. He should be a shepherd who smells like his sheep, right? How exactly this looks can take various forms, to be sure the bishop cannot be excluded, but the balance of ministerial relationships should show clearly that the presbyter is more advisor to the bishop and minister among the people he is called to serve, and the deacon is the agent of the bishop. At least one should not be ordained until there is an office to which he is called which requires his ordination This also makes it obvious why presbyters can, and often are in other churches, married.  They tend to be more stable and older.

The minimum age for ordination should be the same for both orders, regardless of marriage or celibacy, and in general one can imagine that deacons would be younger than presbyters. Let the elders be older, indeed!

Some deacons may even find, later in life, reason or office to transition to the presbyterate, but otherwise there should be no such thing as a transitional diaconate. Candidates for both orders should spend at least five years, perhaps more, in lay ecclesial ministry, before being ordained, as long as this does not reduce lay ministry to a transitional step only, as a similar move did to the diaconate all those centuries ago!

Bishops could be chosen from either order, and be either married or celibate. Indeed, celibacy should be rejoined with the rest of the monastic ideal, and there should be no such thing as a celibate without a community. It need not be a community of other permanent celibates or of other clergy – there are some great examples, such as the Emmanuel Community in France, who have found ways for celibate priests to live in an intentional Christian community that includes young single people, deacons, lay ecclesial ministers, etc.

Bottom line, if it is just a conversation about priesthood, as much as mandatory celibacy needs to be discussed openly and without taboo, it is not enough. It must be a holistic discussion about ministry, and the diaconate has a special place in this conversation given its recent history and current experience.   We have such a deep and broad Tradition from which to draw, why would we not dive in to find ancient practices to suggest modern solutions?

maximiano

Reflections after a hiatus…

For the next few weeks, I will be perched in a loft suite in what was once the Monastery of St. Andrew, founded by Pope St. Gregory the Great. For its more recent history (a mere millennium or so), it has been under the care of the Camaldolese Benedictine monks.

SGregorioWindow

Working with both US and Roman academic systems once again, several of my jobs have finished for the year – undergrad professor, TA, and residence manager – while others continue for a few weeks: seminary professor, John Paul II Center graduate assistant. With no more undergrads in residence to manage, I have had a week to clean up and vacate myself. For the intervening few weeks while finishing other tasks, this view is mine. Then plans for a little travel in Italy, a three week seminar on Orthodox theology in Thessaloniki, and a few stops in North America before coming back for a new semester in late August.

When I opened my draft file for the blog, I found 15,000 words in notes waiting for me. I should be so inspired on my doctorate! (The oldest is a half written post about the feast of St. Agnes, well known for the blessing of the lambs to be shorn for wool used in the making of the pallium – the unique vestment of metropolitan archbishops everywhere. A friend once asked the sisters responsible for the shearing about their fate, these blessed and cared-for critters, “Que successo?” “Al forno!”)

I will see what I can do about resurrecting a few of the choicer bits, but I really ought to be grading a few last papers anyway. I am keeping a file of funny answers, too, for late publication (along the lines of “Vatican II is the pope’s summer residence, right?”)

What a year it has been, too! I remember a monsignorial staffer under JPII once claiming that the curia were constantly “out of breath” trying to keep up with the then-tireless pontiff. Communications fiascos notwithstanding, one begins to think the Benedict years were something of a breather for them. Now, each week brings something new and interesting for the vaticanisti and the ecclesiology wonks.

Pope Francis is not quite my idea of a perfect pope, but he is the pope I think I have been waiting for, for most of my life. A colleague asked me recently what I thought about him, and opened by suggesting she thought I might be more of a Pope Benedict fan.

It is true, in many ways: my personality is more similar to Ratzinger than either Wojtyła or Bergoglio. I appreciated Ratzinger’s profound theological acumen and ecumenical commitment, his ability to listen, his collaborative style and loyalty to his close collaborators. A lot of pastors and bishops could learn from that example.

He was the first real theologian-pope in a couple of centuries, and in terms of prolificacy, stands among the greats. His sensitive, introverted, and bookish personality made me think that, if I had to choose a kindred spirit from among the three pontiffs which I can remember during my lifetime, it would be Ratzinger. (I was born in the last months of Paul VI, and still in diapers when John Paul I had his brief time on the Chair of Peter).But, the Church is in need of reform. It is always in need of reform, always in need of purification. While John Paul II and Benedict both lead certain areas of reform forward, certain ecclesiological and very practical issues have remained untouched.

The Roman curia and its communications stagnated under John Paul II, the quality and confidence of bishops and bishops’ conferences waned, and a centralized ultramontanist ecclesiology crept back in – really, had never quite been rooted out – but both were overshadowed by the sheer volume of his personality. Under Benedict, many of the inherited flaws began to show through, and he unfairly got much of the blame for issues that went without redress under his saintly predecessor. The sex abuse scandal sits at the top of the heap, finances next, but the whole Vatican communications apparatus was not far behind. Pope Benedict got the ball rolling in many cases – on sex abuse, on finances, on Vatican personnel – but these successes were frequently given short shrift compared to the communications and competence fiascoes. The biggest distraction was unfortunately his ecumenical effort at reintegrating traditionalist sects into the Church via a re-introduction of the Tridentine liturgy on a mass scale [pun intended].

I think I understand Ratzinger’s concern with the abrupt changes to the liturgy in the late sixties. One of his main themes has been about a reintegration, an informing of each other, of the old Tridentine Rite (what he called the Extraordinary Form of the Roman Rite, the Mass of Pius VI (1570), Revised in 1962) and the ordinary form of the Roman Rite (the Mass of Paul VI, Missal of 1970, last revised in 2002). Aside from the fact that this seems to make Ratzinger a champion of the hermeneutic of discontinuity that he otherwise preached against, for many people the revival of the baroque bling in liturgy was a distraction at best, and a sign of a return to the disastrous ecclesiolatry of the late 19th and early 20th century at worst. Not without reason, for too many people in the Church, the high baroque trappings, the traditionalist interpretation of liturgy, the lace and the maniple et al. all go hand in hand with precisely the forms of clericalism and institutional navel-gazing that allowed the scourge of pedophilia to fester and actually promoted the kind of bishops who would cover up the worst cases.

This association is not one Ratzinger could make, and it is his papacy that convinced me it is not an entirely fair association, either. To him and to many of his fans, there was a certain kind of reverence lost after 1968 that had to be retrieved, and his own personal piety found its comfort zone, like most of us, in the mode of expression he was familiar with in the innocence of childhood. Indeed, in my first few years in Rome, many curial officials bemoaned the ‘crisis of 1968’ as if everyone should know what it was, and somehow never seemed to understand why I (and many of my peers) found it shocking that someone who lived through 1938 could think that 1968 better represented the downfall of moral society!

The real problem was that he was trying to put the toothpaste back in the tube, so to speak, forty years too late. It might have been a better way to go immediately after the council, to have a slower, longer transition period, maybe with both forms of the rite for a period of time. But now, given the state of the church he inherited, and indeed had some responsibility for, what the Church needed was, and is, great reform. And it needs to be seen making this reform with urgency and integrity. Pope Benedict started some much needed reform, but more attention was given to the moves that seemed to be contrary to reform – even if that was not entirely his intent. It is Francis who is seen to mean it, without qualification and without pining for a long lost ideal that was not nearly so ideal as it seems now, to some. And he has the energy to engage it full-on. If only he were twenty years younger!

The most commonly spoken fear in Rome, these days, is that Francis will be assassinated (a la Godfather III) before his reforms can take effect. It is mostly said jokingly, in a moment of black humour.

The real fear and the reason that even a year after his election there is only a subdued hope and enthusiasm is this: We had a Council. We had every bishop in the world come together and call for reform; for greater synodality and collegiality; for a renewal of the diaconate and appreciation for the vocational contribution of the laity; for uncompromising commitment to ecumenism and interreligious dialogue; and commitment to being in, if not of, the modern world; for a renewed and constantly renewing liturgy that called forth full, conscious, and active participation.

Yet, at the fiftieth anniversary celebration of the opening of Vatican II in Rome, one participant quipped ‘it seems as if I have come to a funeral, rather than a celebration. Are we here to honor the Council, or bury it?’ Everyone one of the reforms I mentioned was floundering or at least seemed to be unpopular in the halls of power and in the seminaries. “Ecumenism?” I heard one priest say, “They will never make you bishop doing your license in ecumenism. Try dogma or canon law. Ecumenism is a failed experiment anyway.” Within a couple decades of the largest and most comprehensive ecumenical council the Church has ever seen, some of its central acts were being re-interpreted in ways to make them less like reform and more like reinforcement of the old status-quo.

Many reforms remain half-executed. Just by way of example, take the restoration of the diaconate as a full and equal order – while we now have permanent deacons, we still have transitional ones as well. The cursus honorem of the seminaries, in the minor orders, though officially abolished, has since the early 80’s has been effectively revived with nothing more than different names and rites. Most people think the major difference between deacons and presbyters is marriage and celibacy, meaning there is no shortage of men called to the diaconate being ordained priests, and men called to priesthood being ordained deacons. And nobody agrees on just what a deacon IS, though too many people assume they are subordinate to priests. Yet there has been very little official movement, and not even the possibility of discussing ordination and marriage in the same sentence, in fifty years. It has even become en vogue to revive the befuddled medieval thought that deacons are not really clergy anyway, since they are not ordained to the priesthood, as such.

If the Council could not achieve a comprehensive lasting reform in all of the intended areas, the thought goes, how can one pope? Especially one who may serve for a decade or less? Will he not so disturb some of the powers-that-be, that when his successor is elected, they will seek to balance the ‘fast-moving’ years of Francis with another caretaker pope? People talk of pendulum swings as if John Paul II and Benedict were conservative and Francis liberal, when in fact Francis is just the middle ground where the pendulum should come to stop and rest.

If we have a century of popes in the mode of Francis (and John Paul I, I suspect), we might be able to fully receive the Council without the continued polarization of the Church in the last five decades. We might be able to fully live out the reforms called for, without undue excess or burdensome reticence, and collectively take joy in being the Church again.

As one of my students recently said, “Pope Francis made it cool to be Catholic.” For her, it was the first time in a lifetime of faith that this was the case; when I shared this with an older student later, he simply smiled and added, “…again.”

The Pope Needs an Archdeacon

When the Council of Cardinals met with Pope Francis at the beginning of the month to discuss reform of the Roman Curia and the governance of the Church, one of the topics that came up was the role of the Secretariat of State.

Since the initial reforms of Paul VI in Regimi Ecclesiae Universae, the Secretariat has enjoyed prominence in the Curia, and a dual role: it not only exercised the ministry appropriate to the office, that of foreign relations with states, but also in fact as the lead congregation in the curia, coordinating (theoretically at least) the work of the other dicasteries, and managing the relationship of the bishop of Rome to his brother bishops around the world.

For example, when a new officer in the Pontifical Council for Promoting Christian Unity is needed, they get vetted not only by that Council, but also by the Secretariat of State. Or consider the elaborate and secretive process for the nomination of bishops, managed by each nation’s apostolic nuncio – a diplomatic post.

As I suggested in my wish list, these responsibilities should probably be separated from the foreign relations dicastery. In canon law there is a title for the ecclesiastical officer responsible for managing the bishop’s staff, which is “moderator of the curia”. This person is is often a priest or auxiliary bishop, and is frequently also the vicar general. There is some concern about creating a kind of “vice-pope”, though this is a term sometimes used of the Secretary of State already, unofficially of course.

What the bishop of Rome needs is an archdeacon. This ancient ecclesiastical office has fallen into disuse in the Latin Church, and fallen into confused use in other churches (such as the Anglican Communion).

The archdeacon is normally the senior cleric of a diocese after a bishop. Originally, the archdeacon was in fact a deacon, not a presbyter, the reason being that deacons are called to serve as assistants to the bishop with responsibility for administration and governance, representation of the bishop to the rural clergy (ie, the pastors) and to other bishops, managing the financial and human resources of the diocese for the sake of the mission, etc. This kind of vicarious authority was not originally granted to the presbyterate, whose primary functions were advisory, sacramental, and pastoral.

The offices of vicar general and moderator of the curia derive from the office of archdeacon. You can still find this usage in the Ecumenical Patriarchate of Constantinople, where a “Grand” Archdeacon fulfills part of this function.

Archdeacon Maximos Patriarch Bartholomew

Archdeacon Maximos with Patriarchal Bartholomew of Constantinople

In the Anglican Communion, the title archdeacon has been attached to the vicars forane, responsible for a subdivision of the diocesan territory. In the Catholic Church these are generally called deans, in English, and is originally a diaconal role, but not that of the archdeacon. The Anglicans have also kept the late medieval practice of having ordained presbyters fill this role, but this should be avoided (do we have deacons serving as archpriests?)

The offices of vicar forane and episcopal vicar (deans and heads of dicasteries/diocesan offices, respectively) derive from the other early diaconal roles. Perhaps revivifying these ancient offices, restoring the diaconate to its full calling, will help in the reform of the curia.

If Pope Francis were to make use of this ancient and venerable office for contemporary needs, one could see it as something of a Chief of Staff for the Roman Curia, rather than as a kind of vice-pope. (Though, realistically, it would be better having an official ‘vice pope’ than having a personal secretary, master of ceremonies, or Secretary of State assume the role in the vacuum!) The role of the Archdeacon and his office would be to manage the internal organization of the curia, increase coordination and communication among the various dicasteries, and leave the diplomatic foreign relations work to the Secretariat of State.

Maybe the Archdeacon’s office could work to coordinate areas of joint concern, so we never have another Anglicanorum Coetibus or Dominus Iesus faux pas, wherein we find ecumenical or interreligious issues  being announced without involvement of the offices responsible for ecumenism and interreligious dialogue.

They could also have a central office for ecclesiastical human resources in the curia, working to ensure that the most qualified candidates in the world – lay, religious, or clerical – get into the offices here, rather than some cardinal’s nephew (figuratively speaking, of course). He could work on keeping the curia on mission, and at service to the universal church – especially as the relationship to the Synod of Bishops and the episcopal conferences is expected to change.

But most of all it would seem as something new – not getting confused with the ideas that have arisen around the moderator of the curia title – which in itself should be fine, but because it is often attached to the vicar general or vicar for clergy, could be confused with other offices already in place (such as the two vicars general, one each for the Vatican and the Diocese of Rome; or the prefect of the congregation for clergy which is the Roman curial equivalent of a diocesan vicar for clergy).

Plus, it would be encouragement to dioceses around the world to start looking further back into our tradition for ideas of how to meet the ministry and governance needs of the Church today. If the successor of Peter the Rock can restore the office of Archdeacon, so can the diocese of Little Rock, or anywhere else. This would not only free up a presbyter to get out into the parishes where they are most in need, but restore to the diaconate a stronger sense of its original mission – to extend the ministry of the bishop in matters of governance, administration, and service-leadership.

Church Reform Wishlist: Ministry and Holy Orders

Ministry and Holy Orders:

  • Jesus Christ is the only priest in Christianity; All Christians share in his priesthood. What makes the second of the three holy orders unique is that it is the presbyterate, not that it is a priesthood unto itself. This is not to deny the sacramental priesthood of holy orders (including deacons), but to suggest that perhaps we should officially restore the ancient and official title of ‘presbyter’ to the common lexicon in reference to those ordained to the presbyterate.
  • Deacons participate in the ‘headship’ of Christ and the governance of the church, just not the presbyterate or the episcopate. Let’s make that clear.
  • Traditionally (patristically), presbyters advise, deacons assist. The presbyterate acts in council, the deacons act individually. The presbyters preside locally in sacraments and spiritual life, the deacons assist the bishop preside in administration of the church’s goods – financial, human resources, diplomacy, ecumenism and dialogue, pastoral leadership. There has been too much overlap, let’s clarify this a little.
  • Lay ecclesial ministry needs to be formally and canonically acknowledged. Catechists, pastoral workers, pastoral associates, lay preachers, and other such offices ought to require incardination into a diocese and a relationship with the bishop, a common set of norms for formation, and perhaps inclusion into something like the minor orders – they are not ordained, but they are not following a lay vocation, either.
  • Clerical compensation and the financial crises are closely linked. There is no clear line in many cases between the pastor’s funds and those of the parish, and no clear accountability. This is one reason for a deacon being assigned responsibility for administration, and answerable to the bishop directly, while a presbyter is responsible for sacraments and spirituality. Why not just make compensation the same for all ministers, whether presbyter, deacon, or lay ecclesial? A simple salary or stipend.
  • Support for all candidates for ministry should be equitable, whether for presbyterate, diaconate, or lay eccleisal.
  • Clerical clothing is for clerics, meaning:
    • Deacons have a right to clerical clothing, even if married! Canon law does not allow a bishop to restrict this right, much less a local pastor
    • Seminarians do not, and should not be dressing up as if they are ordained.
    • If we do not just do away with clerical clothing altogether, some kind of distinctive garb could be considered for lay ecclesial ministers, as long as we have such a thing for clergy. Different colors if need be, but the same basic idea: easy identification of those in pastoral leadership and ministry. Not to be confused with those in training for such.
  • Eliminate the last vestiges of the cursus honorem
    • Eliminate the transitional diaconate outright. A transitional diaconate makes as much sense theologically as a transitional presbyterate for deacon candidates.
    • Allow deacons to transition to the presbyterate (and vice versa) if and only if an office to which they are called requires it.
    • Acolyte and Reader, as instituted ministries should be moved out of seminaries and into parishes/dioceses, as the actual lay ministries that execute these functions in the liturgy. No more stepping-stone for seminarians, but actual readers and servers at mass. Add ministers of communion and any others that seem appropriate. Extend them to women.
    • However, the original idea has merit. Perhaps before ordination to either diaconate or presbyterate, candidates should have earned at least an STB or BA in theology and philosphy, and served five-seven years in pastoral ministry. The best way to discern which order you should be ordained into is in practice! Then, they could go back for the M.Div., STL, or JCL and move on to the appropriate track: diaconate or presbyterate.
  • The age of ordination to the presbyterate should be raised to 35. It should make no difference whether celibate or married.
  • Leave the diaconate age for ordination at 35 as well, and also make no difference if celibate or married.
  • I prefer the Assyrian and Anglican practice of allowing clergy to marry before or after ordination, since it is much easier for some of us to discern a vocation to ministry than to discern a vocation to celibacy or marriage and it seems like time wasted in the interim. But, the Greek practice of marriage before ordination has been the compromise between the extremes of mandatory celibacy and the above since Nicaea, so it is certainly reasonable to retain. At least it should be seriously, and ecumenically, reconsidered, however.
  • We need more married presbyters, and more celibate deacons. The diaconate is not defined by marriage and marriage is not essential to the diaconate, neither is the presbyterate defined by celibacy nor is celibacy essential to the presbyterate. We have some of each already, we just need greater balance.

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Married Priests: Optional Celibacy among Eastern Catholics – Past and Present

Report on the Chrysostom Seminar at the Domus Australia, Rome

November 2012

Presentation Panelists with their host

Presentation Panelists with their host

Did you know that there are now more married Roman Catholic priests in the U.S. than Eastern Catholic priests?

I do not actually remember a time when I did not know that there were married Catholic presbyters, so it has always been amusing to encounter people who find this a scandal in some way. The real scandal is that Catholic Churches with a right (and a rite!) to ordain married men are not allowed to do so, basically because of 19th and 20th century anti-immigrant sentiment, in the U.S.

That was not a main theme of the conference this morning, but it was certainly an interesting fact that was new to me.

Of the varied and lively discussion, probably the main take-away theme was this: The Gospel does not coerce, but offers conversion.

In other words, conversion is a response of the heart, whereas coercion is an exercise of power. Any relationship of supposedly sister churches, say, of Rome and of Constantinople – or of New York and Parma, for that matter – which is experienced as a relationship of coercion, becomes a church-dividing issue. This came up repeatedly regarding the imposition of a Latin discipline – mandatory celibacy for diocesan presbyterate – on non-Latin churches.

Speakers for the day included:

  • Archpriest Lawrence Cross, Archpriest, Centre for Early Christian Studies, Australian Catholic University
  • Rev. Prof. Basilio Petrà, Facoltà Teologica dell’Italia Centrale (Firenze)
  • Rev. Thomas Loya, Tabor Life Institute, Chicago:
  • Protopresbyter James Dutko, Emeritus Dean of the Orthodox Seminary of Christ the Savior, PA
  • Archpriest Peter Galazda, Sheptytsky Institute, Saint Paul University, Ottawa

Archpriest Dr. Lawrence Cross spoke on “Married Clergy: At the Heart of Tradition.” Father Cross opened by stating for the record that the conference here was not a critique on the Latin practice, internally, but a protest against what he described as ‘bullying’ in some parts of the Latin Church against Eastern sister churches in communion with Rome: namely, the requirements in some places (such as the U.S.) that Eastern Catholic churches not allow married clergy because of pressure from the Latin (Roman) Catholic bishops.

Both married and celibate clergy belong to the deep tradition of the church. Though some try to point to the origins of mandatory celibacy as far back as the Council of Trullo in Spain, it is really from the 11th century Gregorian reforms – based on monasticism and coincident with a resurgence of manichaeism in the Church.

One of the results of this, much later, is the novelty, he says, of speaking of an ontological change in ordination, or an ontological configuration to Christ, as in Pastores Dabo Vobis 20, which sees married priesthood as secondary. One US Cardinal, he did not name, has referred to the ontological change of priesthood as analogous to the Incarnation or transubstantiation.  The problem with the analogy is that the humanity of Christ is unchanged!  Trying to assert an essential link between priesthood and celibacy, something which has been relatively recent in its effort, is problematic.

Indeed, there is no celibacy per se, in the Eastern tradition, just married or monastic life. Both require community, and vows to commit one to that community. The Code of Canons of the Eastern Church 374-5 highlights to mutual blessing that marriage and ordination offer to each other. He wonder why Pope John Paul II, who seemed to have such a high respect for the “primordial sacrament” did not see fit to apply it to the presbyterate.

Professor Basilio Petrà of the Theological Faculty of Central Italy (in Firenze), spoke on the topic of “Married Priests: A Divine Vocation.” Two immediate thoughts he shared were that the Catholic Church has always, officially at least, affirmed married priesthood, and to consider that vocation is always a call of the community and not of the individual. Marriage and priesthood are two separate callings, but both sacraments and therefore complementary not competitive.

Fr. Petrà drew attention to the recent apostolic exhortation, Ecclesia in Medio Oriente, which included this paragraph:

48. Priestly celibacy is a priceless gift of God to his Church, one which ought to be received with appreciation in East and West alike, for it represents an ever timely prophetic sign. Mention must also be made of the ministry of married priests, who are an ancient part of the Eastern tradition. I would like to encourage those priests who, along with their families, are called to holiness in the faithful exercise of their ministry and in sometimes difficult living conditions. To all I repeat that the excellence of your priestly life will doubtless raise up new vocations which you are called to cultivate.

While he emphasized the positive nature of the bishop of Rome including the married priesthood as a respected and ancient tradition in the east, it is interesting to note that while celibacy is a priceless gift of God” which “ought to be received in East and West alike,” married priesthood is not categorized as a gift of god but “a part of the tradition” and only in “the East.”

Father Thomas Loya of the Tabor Life Institute in Chicago, and a regular part of EWTN programming, presented on the topic,  “Celibacy and the Married Priesthood: Rediscovering the Spousal Mystery.” Married priesthood witnesses to the Catholic tradition of a life that is ‘both-and’ rather than ‘either-or.’ We need a more integrated approach to monasticism and marriage, and relocating celibacy in its proper monastic context. But the continued practice of requiring eastern Catholic churches to defer to the Latin church hierarchy with respect to married clergy is to act as though the Latin Church is the real Catholic Church and the eastern churches are add-ons – fodder for accusations of uniatism if ever there was.

One of the clear problems of this was that when, in 1929, celibacy was imposed upon eastern churches in the US and elsewhere, married priesthood was part of the strength of these churches. Since then vocations have disappeared, evangelization has all but ceased, and the general life of the churches has withered. After “kicking this pillar of ecclesial life out from under the churches” it offered nothing to hold them up in its place, and the Church is still suffering.

Can you imagine a better seedbed for presbyteral vocations than a presbyteral family? What better way for a woman to know what it would be like to marry a priest than to be the daughter of a priest?

Married priesthood is part of the structure of the Church, but celibacy always belonged to the monasteries. Without a monastic connection, a celibate priest is in a dangerous situation, lacking the vowed relationship of either marriage or monastic life to balance the call to work. Every celibate must be connected to a monastery in some way.

Just as a celibate monastic must be a good husband to the church and community, so too must a married couple be good monastics. The relationship of monasticism and marriage ought to be two sides of the same coin and mutually enriching. The call to service in ordained ministry comes from these two relationships to serve. This would be a sign of an integrated and healthy church.

Protopresbyter James Dutko is retired academic dean and rector of the Orthodox Seminary of Christ the Savior in Johnstown, PA. His topic was “Mandatory Celibacy among Eastern Catholics: A Church-Dividing Issue.” Father Dutko was the only Orthodox presenter on the panel (and the only one without a beard, incidentally…) The bottom line? As long as the Latin Church (that is the Roman Catholic Church) imposes its particular practice on other Churches even within its own communion, there will be no ecumenical unity. Stop the Latinization, and the Eastern Orthodox may be more inclined to restore full communion.

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