Books
Neuhaus story of synod limited and unreal
APPOINTMENT IN
ROME: THE CHURCH IN AMERICA AWAKENING By Richard John
Neuhaus Crossroad, $24.95, hardcover |
By GARY MacEOIN
Fr. Richard John Neuhaus, a former Episcopal minister who is now a
Catholic priest, was chosen by Pope John Paul II to be one of five non-mitered
members at the Synod of Bishops for America that opened in Rome in November
1997. This book is his version of the event.
It was a very boring assignment. Not since that year in the
fourth grade under Miss Woodward have I experienced such tedium is the
opening line in his account. Each of the 233 voting members, of whom he was
one, was given eight minutes to speak. Latin, Italian, French, English and
Spanish were the official languages. Although invited to do so, nobody spoke in
Latin. Its only use was for the final voting in which each could record his
placet or non placet.
Everyone, including Neuhaus, made his little speech. There was
none of the give-and-take of the modern parliament, no opportunity to respond
or rebut. Even the pope was bored. There, right there in front of us,
sits the pope, hour after tedious hour ... from 9 to half past noon, and then
back again from 5 to 7. ... To be sure, he nods from time to time and sometimes
seems to be reading a book or saying his prayers.
Neuhaus does not hesitate to offer his own opinions and beliefs.
If Gustavo Gutiérrez, for example, reads this book, he will be surprised
to learn that liberation theology -- mentioned in the book a dozen times and
consistently identified as Marxist -- is a long discredited aberration of the
past. So will Rubem Alves, Leonardo Boff, José Miguez Boníno and
a score of other Catholic and Protestant theologians, protagonists of the first
theology cooperatively done by Catholics and Protestants since the Reformation,
not to mention their countless readers. It will be news, too, to José
Comblin, whose The Future of Liberation Theology was recently published
by Orbis Books.
Equally unreal is Neuhaus idea that Latin Americas
Christian base communities had to be purged of ideological attachment to
Marxist class struggle. It takes imagination to envision these groups of
15 to 20 peasants reading by candlelight Das Kapital disguised as the
Bible.
Neuhaus has also a very negative view of collegiality, deploring
that some bishops still have a vestigial longing for it. In fact,
he has a very negative view of many issues that were touched on at the Synod
for America.
He scoffs at the Leadership Conference of Women Religious, blaming
it for getting women religious to follow the lead of progressive
theologians in renewing themselves into virtual oblivion. An
unidentified archbishop, with whom he lunched in a delightful place
a few blocks from St. Peters, told him he fears these rascally sisters
may end up absconding with billions of dollars in buildings, land, endowments
and other assets.
He scoffs at a Spanish-speaking group of bishops who seem unable,
he says, to decide whether to blame the United States for indifference to or
exploitation of Latin America. Moreover, many Latin Americans are
thoroughly statist because they think their governments should
spend money on education, medical care and a host of other activities to
help the poor. Shades of Ronald Reagans welfare queens!
The French language group is even worse. Its report is a
flight of abstractions, delivered with a fine rhetorical panache ... a
linguistic convolution worthy of a theophilosophical address at the
Sorbonne.
But Canadian bishops are worst of all. In a carefully
crafted statement presented to the synod, they represent the
National Catholic Reporter wing of the church in the United
States, stopping just short of saying the magisterium is wrong when it
declares infallibly that the church has no authority to ordain women.
Even the U.S. bishops, although generally treated more positively,
are less than perfect. In recent years the U.S. Conference has issued a
host of pronouncements on politics, economics, foreign affairs and other
matters that have raised reasonable questions about whether the bishops may be
exceeding their competence.
Neuhaus is lavish with his praise of those who see things his way.
Charles Chaput is the feisty young archbishop of Denver. Francis Stafford,
formerly of Denver and now a cardinal head of the curial Office for the Laity,
is intellectually intense. Cardinal William Baum is a holy man. Cardinal
Alfonso Trujillo is large, robust, tough, intellectually acute. Cardinal Pio
Laghi is an attractive figure. Also among the good guys are Opus
Dei, the Legionarios de Cristo and their founder, Marcial Maciel, Focolare, the
Neocatechumenate, and Comunione e Liberazione.
Although he confesses that his knowledge of contemporary reality
is so limited that he does not know that the gap between the dwindling minority
of the rich and the growing majority of the poor steadily widens, this does not
inhibit him from an excursus into the debt issue. What emerges from a welter of
generalities is his belief that forgiving debt wouldnt make much
difference, that recent market upheavals may mean that the rich countries
cannot afford to forgive the debt and besides that in the 1980s rich
donor countries started forgiving debts.
There was, indeed, some debt forgiveness in 1990 in the context of
the coming to power in Nicaragua of a government favored by the United States.
But who forgave what? Russia forgave $3.14 billion and Mexico over $1 billion.
The generosity of the Paris Club -- the seven wealthiest nations in the world
-- was less than that of Mexico.
This book is, above all, a story, Neuhaus writes in a
preface. My Merriam Webster offers eight definitions of the word. It fits some
of them but not all.
Author of a book on the Second Vatican Council and coauthor
(with Redemptorist Fr. Francis X. Murphy) of a book on the first Synod of
Bishops, MacEoin covered the Synod for America for NCR in 1997. He may
be reached at gmaceoin@Compuserve.com
National Catholic Reporter, February 26,
1999
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