{"id":9101,"date":"2011-04-25T00:01:14","date_gmt":"2011-04-25T05:01:14","guid":{"rendered":"https:\/\/praytellblog.com\/?p=9101"},"modified":"2011-04-26T09:47:56","modified_gmt":"2011-04-26T14:47:56","slug":"scottish-priest-calls-for-open-discussio","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2011\/04\/25\/scottish-priest-calls-for-open-discussio\/","title":{"rendered":"Scottish Priest Calls for Open Discussion"},"content":{"rendered":"

Ed. note: Last month, Fr. Mike Fallon sent an open letter <\/a>to the priests and bishops of Scotland questioning the process and content of the new translation of the Roman Missal, stating that “the teaching authority of the Church is being undermined.”\u00a0 In this second letter, having received no reply\u00a0from\u00a0the\u00a0bishops, he calls again for open debate. In an interview with Brian Morton,\u00a0printed below,\u00a0he\u00a0shares more\u00a0about his concerns. <\/em><\/p>\n

A second open letter to the priests and bishops of Scotland<\/strong><\/p>\n

Last month I wrote an open letter to bishops and priests.\u00a0 My purpose was to raise questions about a way forward for those who have conscientious difficulties with the New Translation and with the process by which it has been adopted.<\/p>\n

Having managed to ensure that each bishop had the opportunity to look at my letter and consider my concerns, I have been disappointed that there has still been no response from any of them.\u00a0 As a result there has been no way of knowing whether all of the bishops have had the opportunity to compare the new translation with the 1998 ICEL version which was rejected by the Congregation of Divine Worship.\u00a0 I suspect not too many people have had that opportunity since the copyright belongs to ICEL and the present membership apparently do not openly share their work or put it out for consultation and comment.\u00a0 However it is possible to access a copy of the 1998 version, possibly dating back to the consultations undertaken by the previous ICEL Board.<\/p>\n

Perhaps some will believe I was wrong to write an open letter and instead should have written to the bishops themselves personally. It could be that this is one of the reasons why none of the bishops have chosen to respond to me.\u00a0 However the reason I wrote an open letter rather than a private one was to generate debate about an issue which is so close to our hearts as ministers of Word and Sacrament and allow freedom of discussion which has not been afforded us throughout the long process of change.\u00a0 It was also my hope that the questions raised in my letter would be addressed.<\/p>\n

After thought and prayer I have also decided to share, with those of you who care to read it, a copy of an interview with a journalist which expands on the points made in the letter.\u00a0 \u00a0I myself would much prefer, however, if it was possible to debate the issues openly within the church.<\/p>\n

Aware that it is Holy Week and that we are all busy about many things, I nevertheless decided to send out this letter given that it addresses how we celebrate the events we are calling to mind in a special way this week.<\/p>\n

Mike Fallon<\/p>\n

\n

Interview between Brian Morton and Fr Mike Fallon<\/strong><\/p>\n

\u00a0<\/em><\/strong><\/p>\n

1. Is your primary objection to the new form of Mass substantive or procedural? You make the point that Pope Benedict’s comments about a fresh opportunity for ‘in depth catechesis on the Eucharist and renewed devotion to the manner of celebration’ was preceded by very important comments about appropriate review and approval of the new texts. Is it your sense that this aspect has been overlooked in Scotland?<\/em><\/strong><\/p>\n

I have concerns both about the substance of the new texts and<\/strong> how they came to be produced. In terms of substance, it is not only the Latin-esque English – which is bad enough in itself – but also the regressive shift in theological emphasis which is of concern to me.\u00a0 The total disregard for half of the human race with a refusal to acknowledge that there is a gender issue is a major deficiency.\u00a0 It is disrespectful.<\/p>\n

With regard to the second part of your question: I believe that there has been a failure on the part of all of the English-speaking Conferences of Bishops. \u00a0I just cannot understand how the Holy Father could come to the conclusion that the Diocesan Bishops of Britain should be thanked \u00a0\u00a0\u201cfor the contribution you have made, with such painstaking care, to the collegial exercise of reviewing and approving the texts\u201d <\/em><\/strong>in his farewell address at Oscott in September 2010. <\/em><\/strong><\/p>\n

Rather bizarrely it would appear that, as Pope Benedict, he is unaware of how those texts have been changed and yet, as Cardinal Ratzinger, he seems to have been in the loop with Cardinal Medina during the period of transition in the late 1990s.\u00a0 This is brought out clearly by John Wilkins in an excellent article \u201cLost in Translation\u201d for Commonweal in 2005.\u00a0 In addition, a credible first hand account\u00a0 surrounding the changes in English Texts is set out by Bishop Taylor in his book, \u00a0\u201cIt\u2019s the Eucharist: Thank God.\u201d<\/em> It is very clear from reading that book that such was the pressure from Vatican officials that the board members of ICEL were bullied.\u00a0 I believe they also felt blackmailed when Cardinal George threatened that the US Bishops might withdraw their support for ICEL.<\/p>\n

2. Could you clarify how you believe the new texts should have been examined and approved?<\/em><\/strong><\/p>\n

The process for the approval of liturgical Texts demands that they are approved by the competent authority, i.e. the Bishops of the territory concerned. \u00a0I set this out in pages 2 and 3 of my letter and Bishop Taylor made a very clear statement about the correct procedures in his book.\u00a0 The point at issue is that this process has not been followed in this instance.<\/p>\n

\u00a0<\/em><\/strong><\/p>\n

3. Accepting that information from the bishops has not been forthcoming, why do you think this is the case? <\/em><\/strong><\/p>\n

\u00a0<\/em><\/strong><\/p>\n

This is a very good question and it requires a Rabbinical style response: does the reluctance of Bishops of English speaking Conferences to engage in conversations about the new translation indicate an unease either with the wording of the translation or the process by which it came about?\u00a0 I don\u2019t know the answer.\u00a0 Only the Bishops can answer that. \u00a0I am not aware of any Bishop who has challenged the accuracy of what I have written. \u00a0I do know that each Bishop has received a copy of my letter.<\/p>\n

I should clarify that my letter was sent electronically to the priests of St Andrews and Edinburgh diocese who have an email address; the Scottish Bishops who have a (publicly known) Email address; and to each Chancery of the other seven Dioceses, asking that it be forwarded to priests.\u00a0 When I discovered that my letter had not been sent on, I sought assistance in trawling the Scottish Catholic Directory and compiling a list of email addresses of priests in Scotland.\u00a0 \u00a0I then forwarded my letter to them.<\/p>\n

4. Is there an assumption that the new texts will be accepted without protest or reservation? <\/em><\/strong><\/p>\n

Again I don\u2019t know the answer to that:\u00a0 it is impossible to guess what the Bishops are thinking.\u00a0 Their coy behaviour leads me to believe that they are uncomfortable. \u00a0I suppose I wonder if their reluctance to comment indicates a realisation of their failure to have been alert to their rights and to have exercised their responsibilities in this matter \u2013 and that the consequence has been a loss of moral authority.<\/p>\n

5. Is there, on the contrary, concern that they will be resisted, in which case the bishops are avoiding confrontation or debate? Is it possible that this is simply a lapse or oversight?<\/em><\/strong><\/p>\n

It is extremely difficult to know what the Bishops are hoping to achieve because although this matter has been dragging on for many years they have not to my knowledge made any significant statement until the undated letter from Bishop Toal arrived with priests on 12 March. \u00a0Since then Bishop Toal has issued a letter to all priests in Scotland as the President of the Liturgical Commission which I am happy to address at a later stage.\u00a0 Not all of the current Scottish Bishops were in post during the critical stages of this process \u2013 that is, during the late 1990\u2019s when the ICEL text was rejected and their board in practice dismissed; and when Liturgiam Authenticam<\/em> unilaterally changed the \u2018rules\u2019 of translation. \u00a0Those who were in post then should know the history:\u00a0 I would hope that those who have joined the Conference more recently have read Bishop Taylor\u2019s account of proceedings to understand exactly what happened and when.<\/p>\n

6.\u00a0 I wonder if you could attempt to separate two possible problems: that Scottish Catholics are disturbed and dissatisfied by the new texts and\/or that they are disturbed by the manner of their implementation. Is the problem primarily doctrinal or political?<\/em><\/strong><\/p>\n

\u00a0<\/em><\/strong><\/p>\n

Yes.\u00a0 There are two distinct issues: the content and the process. \u00a0I believe, and a scan through the web will confirm that I am by no means a lone voice, that both the content and the process are seriously flawed. \u00a0The content is flawed both theologically and linguistically and it has resulted from a flawed process. \u00a0So yes: there are two issues: doctrinal \/ theological and political \/ juridical.\u00a0 It could be argued that both emanate from the same source: an imperial \/ Roman mindset in the Curia which the Second Vatican Council sought to challenge and change.<\/p>\n

\u00a0<\/em><\/strong><\/p>\n

7. Is there a risk that individual priests will defy the bishops and boycott the new form? \u00a0\u00a0Is such a thing desirable, in your view? <\/em><\/strong><\/p>\n

\u00a0<\/em><\/strong><\/p>\n

There is certainly talk of this in other countries. \u00a0I don\u2019t know if that will happen or what will happen in Scotland. \u00a0But personally, I don\u2019t think a boycott is the answer because we are talking about something that is much bigger than a mere change in language translation. \u00a0We are talking about the core issue of the Church\u2019s well established teaching authority. \u00a0It has been hijacked from the Local Bishops by Vatican officials who simply do not have the right to determine how a Bishop discharges his Pastoral role in his diocese.<\/p>\n

8.\u00a0\u00a0 What are your own practical instincts at this point?<\/em><\/strong><\/p>\n

I have a concern about the way Rome has re-stressed faithfulness to the Latin language not least because of what one might call the theological mindset behind that language.\u00a0 I\u2019m certainly not comfortable that the vehicle seems to have become more important than the driver and the passengers: that the container is considered more essential than the contents.<\/p>\n

The Liturgy is, by definition, the work of the people. \u00a0I wonder who are the people in Scotland who have been consulted in this process? \u00a0I\u2019ve never heard of anyone being asked.\u00a0 It all seems to have happened in a very clandestine manner.\u00a0 Under the previous ICEL Commission, there was a culture of openness: texts were released for trial and assessment amongst a wide range of priests. \u00a0The current board seem to have been much more secretive.<\/p>\n

I\u2019m aware that your questions have been asking how priests<\/strong> will respond and react to the changes.\u00a0 Priests are only the leading coordinators of faith communities.\u00a0 It seems to me that the changes specifically required of the priest in the new translation are much less radical and demanding than those asked of the laity.\u00a0 Perhaps the introduction of the new Translation is a real opportunity for the laity to find their voice – by accepting or rejecting the translation being offered.<\/p>\n

I should make clear that it is not my contention that the Scottish Bishops have been any more remiss than any of the other English-speaking Conferences.\u00a0 On the other hand I strongly believe that it is regrettable that they were not more supportive of one of their number who was Chairman of the ICEL board at the time.\u00a0 My purpose in writing the letter was to raise the issue of what would appear to be a substantial change of direction and policy in the way the Church governs and teaches.\u00a0 On one level, my attempt to highlight the very questionable way in which the new translation\u00a0 has been arrived at is a compelling invitation to examine deeper issues about how the Church should teach and govern, and how it is actually doing so.<\/p>\n

9.\u00a0 What response has there been to your letter? <\/em><\/strong><\/p>\n

There has been a considerable response to my letter.\u00a0 Priests from several countries have been in touch with me and for the most part the responses have been positive and encouraging.\u00a0 There have been only four negative responses.\u00a0 I have been surprised, pleasantly, by the number of lay people who have written and telephoned me after seeing it on the Tablet website.\u00a0 Again, with just\u00a0a single exception, they have all been positive and encouraging and grateful that the matter is being aired.\u00a0 It strikes me that at the end of the day it may well be lay people who decide how well the new translation will be implemented.<\/p>\n

Perhaps we are in danger of misjudging the impact the change will have on ordinary parishioners.\u00a0The first Document of the Second Vatican Council to be promulgated was Sacrosanctum Concilium<\/em>.\u00a0 The Council Fathers believed that it was important to address first of all the Liturgical life of the Church since this is the principal touching point of our faith for all members of the church.\u00a0 Sunday Eucharist is as they described, \u201c\u2026. the summit towards which the activity of the church is directed; at the same time it is the fountain from which all her power flows.\u201d<\/em> Simply put, Sunday Eucharist is both the source and the summit of our faith.\u00a0 Our Sunday gatherings at Eucharist are where the faith of ordinary church members is primarily expressed and becomes real.\u00a0 It is here that the faith community is initially formed, new members initiated and then sustained in the community\u2019s worship.\u00a0 It is at the Liturgical Assembly that the sacramental life of the church unfolds and is celebrated.\u00a0 The liturgy is the catalyst of our faith.<\/p>\n

Against this background, I am beginning to wonder if some people are coming to resent the fact that Bishops have been so busy dealing with many other things, albeit in other legitimate areas of life – local, national and international – that they have neglected to ensure that their rights as teacher and Vicar of Christ in their Diocese have been respected and honoured by Curial Officials who are supposed to be their assistants.<\/p>\n

10.\u00a0 Have any Bishops responded?<\/em><\/strong><\/p>\n

No they haven\u2019t.\u00a0 When I had not received a response from any of the Bishops to my emailed letter, I sent a hard copy to the General Secretary of the Conference and enclosed copies for each of the Bishops lest they had not had sight of it and asked for it to be tabled at the Conference meeting on 11 -13 April.\u00a0 I asked that the Bishops\u2019 attention be drawn to the questions in my letter and in particular to the question at the end about different Rites being allowed to co-exist. I received a reply from Monsignor Conroy, the General Secretary, telling me that he \u2018gave copies of the letter to the Bishops, some of whom were already aware of it.\u2019\u00a0 There has still been no acknowledgement or response to me from any of the Bishops.<\/p>\n

You will be aware that the Scottish Bishops have issued a statement from their Episcopal Conference meeting in Edinburgh through Bishop Toal as the President of the Liturgical Commission.\u00a0 It is in the form of a letter to priests.\u00a0 The statement did not address any of the questions raised in my letter.\u00a0\u00a0 The underlying and un-stated sentiment seems to be that Rome has decided — so we all fall in to line.\u00a0 No explanation about why or how we have reached this stage. It\u2019s perhaps unfortunate that it is Bishop Toal who is their spokesman because he was not a member of the Conference when the failures in governance occurred and the pass was sold.<\/p>\n

A number of issues he touches on in his letter don\u2019t sit comfortably with me, not least the explanation given for responses being changed so that they are more faithful to the Latin. \u00a0What is it about Latin? \u00a0Was similar trouble taken to ensure that the Latin was faithful to the original Greek? \u00a0In particular I have difficulty with the restoration of \u201cthrough my fault, through my fault, through my most grievous fault\u201d as being more true to the Latin. \u00a0That may be so but it is also a shift theologically. \u00a0\u00a0It changes the focus from salvation and redemption to sin. \u00a0It makes Good Friday the key moment rather than Easter resurrection. \u00a0As one young Mum said on seeing the new Confiteor, \u201cThere\u2019s no way I\u2019m asking my children to say that.\u201d<\/p>\n

Another example of a worryingly regressive shift to a pre Vatican 2 ecclesiology is the removal of the option to say \u201cPray brethren, that our sacrifice may be acceptable\u2026\u2026\u2026\u201d<\/em> and being required to say \u201cPray brethren, that my sacrifice and yours may be acceptable\u2026\u2026\u2026\u2026\u201d<\/em> The Second Vatican Council did all it could to demythologise the priesthood caste and described the Church as being made up of clergy and laity who are equal in God\u2019s sight, their difference being one of function. \u00a0In this change of wording a distinction is made between priest and lay people which is divisive and unwarranted.\u00a0 As I understand it, the Council sought to foster the view of the priest being a part of<\/span> the people of God rather apart from<\/span> the people of God<\/p>\n

In regard to the reference to the Liturgy needing a strong sense of the sacred in everything surrounding it and \u201cthe necessary human stance of humility and unworthiness before our gracious God:\u201d\u00a0Did the Incarnation not conjoin the sacred and the secular and the secular with the sacred? I think in writing as he does Bishop Toal nails the Scottish Bishops\u2019 colours to the mast of regression to an unhealthy culture for the Church. \u00a0It seems to me to be indicating a return to an overstressing of personal sinfulness which in the history of the Church is often associated with ecclesiastical \/ clerical control and power.\u00a0 We all know to our great cost and shame where that sadly took us in terms of its abuse.<\/p>\n

However, perhaps the most important feature of Bishop Toal\u2019s letter is something which is\u00a0not<\/strong> commented on specifically and is arguably the most important change in wording: that Christ died for\u00a0many<\/em> rather than for\u00a0all<\/em>.\u00a0 Highly credible scripture scholars seem to be in agreement that the meaning of the original wording — which they translate as for the multitude<\/em> –\u00a0 is nearer to \u2018all\u2019 than it is to \u2018many\u2019.\u00a0 To claim that Jesus shed his blood for many is to imply that there are some people for whom he did not shed his blood.\u00a0\u00a0 Where is evidence for this judgement sourced from I wonder?\u00a0 There is certainly no annotation in the New Translation of the Rite of Mass.\u00a0 Is such a stance not in danger of limiting God?<\/p>\n

The ideal would have been to hear the Bishops making a statement recognizing that there has been a lapse in proper governance and indicating a wish to have a moratorium in order to consult and take stock; and to give an assurance that the matter will now be addressed in a consultative manner.\u00a0 But that is not to be.\u00a0 Clearly the Bishops are not for budging.\u00a0 I can only imagine either that they don\u2019t actually see \u00a0\u00a0\u00a0–\u00a0\u00a0 or that they aren\u2019t\u00a0 able to accept \u00a0–\u00a0 \u00a0that they might well have been wrong not to act throughout the long process;\u00a0\u00a0nor to give sufficient support to Bishop Taylor when he was the Chair of ICEL and the whole debacle was unravelling.\u00a0\u00a0 In failing to act they allowed their authority to be undermined by ecclesiastical civil servants.<\/p>\n

I keep coming back to the bottom line question in my letter: is it not possible for different rites to be allowed in celebrating the thanks we all need to give to the Father in Eucharist?<\/p>\n

Surely it would be rather surprising — and inconsistent — if while the incoming Anglicans are being accommodated with their own version of Liturgical celebration, and the Traditionalists are being given increasing permission to celebrate in their particular way, those Catholics who have conscientious difficulties with the New Translation were not afforded similar latitude?<\/p>\n

I suppose it is too outrageous to wonder whether the smooth introduction of the new translation might even have been part of an agreement made in securing Pope Benedict\u2019s visit to Britain last September!\u00a0 I don\u2019t know.\u00a0 None of us have any way of knowing because it\u2019s impossible to debate or dialogue when there is a wall of silence and no Bishop seems able or is willing to comment on the matter or answer the questions raised.<\/p>\n

It is worrying that there seems to be an increasing culture of secrecy both at the ICEL level and with our Bishops.\u00a0 I even heard of one of our Bishops who was making a pastoral visit to a parish and was asked a question concerning the introduction of the New Translation by a parishioner.\u00a0\u00a0 He replied by saying that he was a bit deaf.\u00a0 When the question was repeated in a louder voice, the Bishop turned to someone else and started a new conversation.\u00a0 The longer the silence lasts, the more will questions be asked about whether something is being hidden and, if so, why?<\/p>\n","protected":false},"excerpt":{"rendered":"

The content is flawed both theologically and linguistically and it has resulted from a flawed process. So yes: there are two issues: doctrinal \/ theological and political \/ juridical. 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So yes: there are two issues: doctrinal \/ theological and political \/ juridical. 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