Sept. 11 concerns invade bishops
meeting
By PATRICIA LEFEVERE
Washington
It was not business as usual at the semi-annual meeting of the
U.S. Catholic bishops. New York Cardinal Edward Egan and Brooklyn Bishop Thomas
Daily could be seen hurrying from the Hyatt Regency Hotel here to catch a train
back to New York early on Nov. 12, just as their fellow bishops were beginning
their first morning session -- a preview of a pastoral response to
terrorism.
The outgoing president of the U.S. Catholic Conference of Bishops,
Joseph Fiorenza of Galveston-Houston, had just finished the final page of his
presidential address when a note was handed to him. He read it and then
somberly announced the crash of American Airlines Flight 587 in New York.
Hours later hotel employees, alarmed by a suspicious package,
evacuated the hotel lobby while the bishops met in the ballroom below. That
evening the prelates rode to the National Shrine in a convoy of small buses,
each accompanied by police escorts.
The attacks of Sept. 11, which left some 5,000 dead and millions
on edge across the nation, had not spared the bishops. Before their meeting
ended Nov. 15, they adopted a pastoral proclamation on terrorism, affirming
that nations have the right to use military action in response to terrorism,
but must exercise moral restraint and reflection in the use of force.
Our nation, in collaboration with other nations and
organizations, has a moral right and a grave obligation to defend the common
good against mass terrorism. The common good is threatened when innocent people
are targeted by terrorists, the pastoral said.
Cautious endorsement
The 15-page document was a cautious endorsement of U.S. policy,
while stressing the need to pursue nonmilitary means such as bolstering
homeland security and ensuring greater transparency of the financial system to
strengthen global cooperation against terrorism.
Titled, The Pastoral Message on the Aftermath of Sept. 11,
and written by the bishops International Policy Committee, the document
emphasizes that nothing justifies terrorism, but that poverty, violence and
human rights violations can breed the anger and resentment that generate
it.
It goes on to declare that there can be no religious or
moral justification for the attacks on the twin trade towers and the
Pentagon. The terrorists claims that they acted out of religious
conviction must be countered by the tenets of the worlds religions and by
the constructive deeds of believers. The pastoral calls Catholics to greater
dialogue with Muslims and a deeper appreciation of the role that religion plays
in world affairs.
It also urges national leaders to redefine U.S. policy so that the
alleviation of global suffering and the advancement of human rights become
priorities. It calls for efforts to end the civil war in Sudan, the
Israeli-Palestinian conflict and the sanctions against Iraq.
Auxiliary Bishop Thomas Gumbleton of Detroit introduced a motion
to amend the meetings agenda to allow for discussion of the need to end
sanctions, which Gumbleton and other Iraq-watchers say cause the death of more
than 5,000 children each month due to malnutrition and illness (NCR,
Nov. 9). He withdrew the motion when Boston Cardinal Bernard Law, chair of the
International Policy Committee, argued that the pastoral on terrorism included
the bishops call for an end to the economic boycott.
Prayer for Peace
They asked Catholics to join in a National Day of Prayer for Peace
on Jan. 1, 2002, and to fast one day per week. The events of Sept. 11 require a
time for teaching, for dialogue, witness, service, solidarity and hope, the
bishops wrote.
Washington Cardinal Theodore McCarrick, an outgoing member of the
International Policy Committee and the new chair of the Domestic Policy
Committee, said the drafters tried to be balanced. The
documents release came after Fiorenzas final presidential address,
which ended his three-year term as conference president. In the address, he
called upon his brother bishops to be messengers of hope to people beset with
fear and anxiety. It is Christian hope that gives confidence despite the
catastrophic problems of the present time, he said.
The bishops also lent hope to the peoples of Africa, Asia and the
Pacific and to newcomers in America from these lands. They adopted the pastoral
statement Asian Pacific Presence: Harmony in Faith, which recognizes the
growing Asian and Pacific communities in the Catholic church as well as in U.S.
society (NCR, Nov. 9).
The document, prepared by the bishops Committee on Migration
-- chaired by Bishop Nicholas DiMarzio of Camden, N.J. -- expresses the
bishops appreciation for the gifts that Asian and Pacific communities
bring to the American church. It also points to challenges that such
communities face and looks for practical ways to assist their integration into
the church.
In unanimously approving the 46-page Call to Solidarity with
Africa, the bishops sought to remind U.S. Catholics of the gravity of
Africas poverty and health crisis as well as of the richness that
Africans have contributed to the universal church (NCR, Nov. 9).
About time for Africa
After years of concentration on Latin America, Cuba and Eastern
Europe, its about time the bishops addressed Africa -- one of the
most tragic dramas of our day, Bishop Ricardo Ramirez of Las Cruces, N.
M., told NCR. In the light of Sept. 11, the U.S. church and society are
in a position to review all our relations with the world, he
said.
Jesuit Fr. Gordon Bennett, auxiliary bishop of Baltimore, welcomed
the Africa statement and looked forward to traveling to Africa in April along
with the 12 other African-American bishops.
Bennett expressed delight over the election of Bishop Wilton
Gregory of Belleville, Ill., as the first African-American head of the
bishops conference. Obviously, its not on the caliber of a
Michael Jordan, he said, and added, In some ways, it is.
Its harvest time for blacks in the church. The seeds grown and planted in
Vatican II have taken root.
In what they term A Campaign in Support of Life, the
bishops urge Catholics and the churchs institutions and organizations to
unite in an effort to restore respect and legal protection for every human
life.
The latest revision follows similar plans to those adopted in 1975
and revised in 1985, but it takes into account Pope John Pauls 1995
encyclical, Evangelium Vitae (The Gospel of Life).
Since 1985 physician-assisted suicide, embryonic stem-cell
research and a growing use of the death penalty have posed increasing threats
to human life just as has abortion, said Bishop Robert Lynch of St. Petersburg,
Fla., a member of the Committee on Pro-Life Activities.
The plan calls for a three-pronged strategy -- an educational
campaign, a public policy effort and pastoral services. The nations
deepening recession at a time when many welfare recipients have reached their
five-year limit on welfare payments will put greater demands on local churches,
Lynch told NCR.
The church is often accused of caring only for life in the
womb, Lynch said, adding that many more human services are part of
pro-life activities after a woman gives birth. Among them are nutritional,
prenatal, childbirth and postnatal care for the mother; nutritional and
pediatric care for the child; adoption and foster care services; counseling and
spiritual assistance; opportunities for teenage parents to continue their
education during pregnancy and after childbirth and support for victims of rape
and abuse.
Although the federal law on abortion has changed very little in 28
years, Lynch said the bishops would continue to work for its reversal no matter
the obstacles or who was in the White House and Congress.
Baltimore Cardinal William Keeler, who chairs the pro-life
activities committee, noted that despite the existence of Roe v.
Wade, the number of abortions declined in the 1990s; more young people
are attending pro-life rallies and prayer services; and the percentage of
people nationwide who call themselves pro-life and pro-choice has evened out at
46 percent each. These figures represent a sea change over the past
decade, Keeler said, adding that the bishops consistent pro-life teaching
as well as widespread disagreement with the practice of partial-birth abortions
can be credited with some of the shift.
The bishops devoted extensive time to liturgical issues ranging
from the theory of Biblical translation to matters of church furnishings,
posture at Mass and how Communion is to be received.
Some were concerned that a directive from Romes Congregation
for Divine Worship would mute inclusive language and risk alienating Catholic
women and that it would also interfere with scriptural translators. The
directive on authentic liturgy, Liturgiam Authenticam, favors literal
translations over idiomatic renderings of Biblical texts.
Tool box for
translators
Although bishops may disagree among themselves about the
directives reach and its implications, Chicago Cardinal Francis George
said it would be a mistake to be so critical of Liturgiam
Authenticam that we act as if it hadnt been issued and there is an
impasse. The bishops elected George to chair the Committee on the Liturgy
over the next three years. The bishops also voted in favor of approving the
Vaticans directives.
Fr. James Moroney, executive director of the liturgy committee,
called Liturgiam Autenticam a tool box for translators, and
not an instrument of regimentation. No toolbox restricts a carpenter from
building a house, rather it assists him, he told NCR. Similarly
women should not be anxious about inclusive language. It is still there,
Moroney argued, pointing to approved translations for adelphoi, which
translate as brothers and sisters, not just brothers. The proof of the
translating is in the confirming, he said. A close look at Volume II of
the Lectionary for Mass bears this out, he added.
The matter of when people should rise from kneeling at the end of
the eucharistic prayer stirred an hours debate. The bishops decided
(180-38) that people should remain kneeling until after the
Amen.
Patricia Lefevere is NCRs special report
writer.
National Catholic Reporter, November 23,
2001
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