|Dispute over the Immaculate Conception – Disputation of the Doctors|
Giovanni Antonio Sogliani (c. 1530), Galleria dell’Accademia, Florence
On 3rd February, 'Toby' posted a number of questions about Catholic formation and the context in which one studies and teaches theology. By way of a response, I'm sharing a link to a translation of a statement titled 'The Church in 2011 - a necessary departure', published in German and signed by 143 European theologians (more signatories are being added daily). This is a moderate and reasoned plea for a more open and participatory Church. My reason for linking to it here is not only because I think it's worth reading but because, taken alongside 'Toby's' quite different understanding of Catholic formation and theology, it is evidence of considerable debate and diversity among Roman Catholic theologians today, including those who are licensed - as many of these signatories are.
I've cut and pasted the opening paragraphs of the statement here:
It is over a year since cases of sexual abuse of children and youth by priests and religious at the Canisius School in Berlin were made public. Thereupon followed a year that plunged the Catholic Church in Germany into an unequaled crisis. Today, a split image is projected. Much has been undertaken to do justice to the victims, to come to terms with the wrong done, and to search out the causes of abuse, cover-up, and double standards within the Church’s own ranks. Many responsible Christians, women and men, in office and unofficially, have come to realize, after their initial disgust, that deep-reaching reforms are necessary. The appeal for an open dialogue on structures of power and communication, the form of official church offices, and the participation of the faithful in taking responsibility for morality and sexuality have aroused expectations, but also fears. This might be the last chance for departure from paralysis and resignation. Will this chance be missed by sitting out or minimizing the crisis? Not everyone is threatened by the unrest of an open dialogue without taboos – especially since the papal visit [to Germany] will soon take place. The alternative simply cannot be accepted: the “rest of the dead” because the last hopes have been destroyed.
The deep crisis of our Church demands that we address even those problems which, at first glance, do not have anything directly to do with the abuse scandal and its decades-long cover-up. As theology professors, women and men, we can keep silence no longer. We consider ourselves responsible for contributing to a true new beginning: 2011 must be a Year of Departure for the Church. In the past year, more Christians than ever before have withdrawn from the Catholic Church. They have officially terminated their legal membership, or they have privatized their spiritual life in order to protect it from the institution. The Church must understand these signs and pull itself from ossified structures in order to recover new vitality and credibility.
The renewal of church structures will succeed, not with anxious withdrawal from society, but only with the courage for self-criticism and the acceptance of critical impulses – including those from the outside. This is one of the lessons of the last year: the abuse crisis would not have been dealt with so decisively without the critical accompaniment of the larger public. Only through open communication can the Church win back trust. The Church will become credible when only its image of itself is not removed so far from the image others have of the Church. We turn to all those who have not yet given up hope for a new beginning in the Church and who work for this. We build upon the signals of departure and dialogue which some bishops have given in recent months in speeches, homilies, and interviews.
The Church does not exist for its own sake. The church has the mission to announce the liberating and loving God of Jesus Christ to all people. The Church can do this only when it is itself a place and a credible witness of the good news of the Gospel. The Church’s speaking and acting, its rules and structures – its entire engagement with people within and outside the Church – is under the standard of acknowledging and promoting the freedom of people as God’s creation. Absolute respect for every person, regard for freedom of conscience, commitment to justice and rights, solidarity with the poor and oppressed: these are the theological foundational standards which arise from the Church’s obligation to the Gospel. Through these, love of God and neighbor become tangible.
Finding our orientation in the biblical Good News implies a differentiated relationship to modern society. When it comes to acknowledgement of each person’s freedom, maturity, and responsibility, modern society surpasses the Church in many respects. As the Second Vatican Council emphasized, the Church can learn from this. In other respects, critique of modern society from the spirit of the Gospel is indispensable, as when people are judged only by their productivity, when mutual solidarity disintegrates, or when the dignity of the person is violated.
This holds true in every case: the Good News of the Gospel is the standard for a credible Church, for its action and its presence in society. The concrete demands which the Church must face are by no means new. And yet, we see hardly any trace of reform-oriented reforms. Open dialogue on these questions must take place in the following spheres of action.