Posted on by Dr. John A. Dick · 1 Comment

Pastoral Reflections about People Who Exercise Authority in the Church


“He taught with authority, not like the scribes and Pharisees”

Pope Pius VI    —    Pope from 1775 to 1799

 

Authority comes from Latin auctor which means author: the capability to influence people.

Jesus provided the model for Christian authority: service and invitation to live the life of the  Spirit.

 

Historical Evolution of Authority in the Church:

In the second and third centuries authority is identified with trusting and trustworty leaders who preside over and guide the church.

In the fourth to eleventh centuries, authority becomes identified with political authority, now exercised by church leaders.  Monasticism with its stress on moral authority is a reaction against this.

In the eleventh century Gregorian reform (reform against lay encroachments on the church), the papacy claims monarchical authority.

The sixteenth century Council of Trent stresses hierarchical authority.

Vatican I (1870) stresses papal authority, the monarchical papacy, and proclaims the pope infallible.

Vatican II stresses that — in the style of Jesus — authority is for service and should be exercised in a collegial mode.

How we should understand church authority today:

I      The ability to influence and create specific consequences in the life of another, for good public order in the church.  This is impersonal, normative and legal authority. This is necessary but easily regresses into authoritarianism and self-serving mechanisms — often secretive — of institutional power and control.

II    The ability to motivate and transform people based on trusting relationships.  This is operative and relational authority.

 Contemporary reflections:

Good leaders and good followers are good listeners — in contact with reality.

Responsive leadership generates credibility which is the bond of trust that must exist in any healthy faith community.

Secrecy and a lack of tranparency in how leaders and followers make their decisions destroy Christian community.

Polarization in the church is an unhealthy development.

With honesty and transparency we need to focus

on mutual responsibilities, mutual conversion, and mutual collaboration in building and maintaining the church.

Posted on by Dr. John A. Dick · 1 Comment

Reader Reactions about Straight/Gay Catholic Schizophrenia


Reactions to yesterday’s post have been strong and abundant. Most readers resonate with my concerns about the straight/gay schizophrenia in the Church of Rome. A couple readers in private emails accused me of nasty anti-Catholicism and “disrespect for the successors of the Apostles.”

First of all I am really not anti-Catholic. The church has been my nourishment for nearly seven decades. I greatly value the Catholic tradition because it is so wonderfully incarnational and sacramental.

The Catholic tradition says we experience and commune with the Divine in, with, and through our bodies. All the more reason why we should have a healthy and happy sense of our own sexuality: at all levels in the church.

Am I disrespectful? Can’t imagine why. Healthy criticism is well….healthy and necessary. Jesus was particularly good at it as well. When Peter the Rock (whom many consider the very first Pope!) was particularly troublesome for Jesus, he had no problem calling him “Satan” and told him to get out of the way. I certainly would not call the hierarchy “Satan” but would like to tell some of them where to go.

Official Roman Catholic leadership needs to get with it. I don’t mind helping them.

Now again my main criticism: Our Catholic leadership suffers from a severe case of arrested sexual development. They wrap themselves in purple and crimson late medieval ball gowns and make pronouncements about sex, sexuality, and gender that are ignorant and dangerous.  

The Church of Jesus Christ deserves something much better!

John Greenleaf

PS We are ALL successors of the Apostles!

 

Posted on by Dr. John A. Dick

SEX HURDLES FOR CATHOLIC BISHOPS


 

Helping bishops understand who they are as sexual beings…..

 

I understand that some bishops took offense at my first posting about continuing sex ed for bishops….especially the suggestion that they meditate on the Canticle of Canticles. No offense intended!

Certainly all bishops must understand themselves as “sexual” and how they function as  sexual men.

Today’s episcopal sex ed exercise is rather simple. I would like each bishop to sit down and write a thoughtful essay titled: “I am a sexual bishop.”  

The following points can help get your reflection started and keep it well-focused.

Important points for Episcopal sexuality reflection:

  • understanding your own sexuality means you feel more comfortable with yourself and helps you relate better to others
  • what kind of a sexual person are you?
  • sexuality is more than genital sexual activity – it’s about the whole person, your experiences, your social context, and your relationships
  • how does this affect you?
  • sexuality is a natural and healthy part of living.
  • are you currently living your sexuality in a natural and healthy way?
  • sexuality includes physical, ethical, spiritual, psychological and emotional dimensions.
  • how do you see these dimensions in your life?
  • individuals express their sexuality in a variety of ways.
  • how do you express your sexuality?
  • sexual relationships should never be coercive or exploitative.
  • what does this say to you about your ministry as bishop?
  • sexuality is part of the package you come with when you’re born, and is with you. throughout your life. It’s wrapped around every part of who you are. You’ve already got it, but you may need help in learning how to use it in positive ways.

After you have completed your essay, we will make arrangements for you to meet privately with a psychologist who will go over your essay with you. Some bishops will of course be complimented on their sexual health. Others will be given pointers for further growth. Some bishops will be asked to begin therapy and immediately send their resignations to Rome for “personal health reasons.”