How far did the Laity impact the governance and leadership within the Catholic Church? Rev. Francis Sunil Rosarioi
1. Introduction: Vatican II was a moment of ‘fundamental reconceptualization’ especially when applied to episcopal governance – and leadership. At Vatican II the majority of bishops permitted themselves to re-imagine the Church and its governance together with its engagement with society. In order to make the Church participatory, the role of laity definitely has become very demanding. The biggest challenge for the laity is to remain as a part of the structural Church, and at the same time, the laity has all capacity to become voice to many issues and concern that affect the lives of the majority within the structural Church. 2. Pope Francis and His vision for the Church Pope Francis with his vision of ‘Synodal Church’ has called the bishops to develop a new mode of episcopal leadership. John West-Burnham, an academic educationalist and consultant in leadership development, suggests that such a transformational process may be new to many bishops. It involves: “the process of rethinking mind maps, mindscapes and imaginaries. Moving from a nineteenth century imaginary to a twenty-first century imaginary is essentially the process of leadership-learning and development. In essence, the mindscape has to
change in order to change the landscape; the private world has to be re-oriented before the public world can be changed.” ii On November 16, 2017, Pope Francis tweeted, “Poverty is not an accident. It has causes that must be recognized and removed for the good of so many of our brothers and sisters.” In his own life, and in his missionary endeavors he encountered the situations of poverty, marginalization and victims of injustices. He was one of the members of drafting committee who wrote the report of Aparceda, in 2007, on behalf of the Latin American Bishops’ conference. His dream for the Church of the poor and for the poor expressed in ‘Evangelii Gaudium (2013)’ is the result of his many endeavors to encounter pastoral challenges. He gives his master stroke to many demanding questions by the reporters. He knows how to handle the media and also many political forces. We have seen and heard his comments on sexual abuse and the issue of migrants who are in search of permanent homes away from their own homelands. He took a bold step to canonize both Pope Paul VI and Archbishop Oscar Romero last October 2018. Pope Francis sees the Church as a pyramid with the baptized People of God at the top and clergy at the bottom. It’s a paradigm shift in the perspective in leadership. Because of this he wants a more Synodal Church in which local communities with lay people heavily involved will have much more influence. But he finds it hard to get across his message on this. It’s a massive challenge to break the hierarchical structures which still dominates the Church administration and management.
Pope Francis made his strongest call for “Structural change” in the way the world’s economy is run, saying the present system “runs counter to the plan of Jesus.” He has called world capitalism “a new tyranny” and has urged world leaders to step up their efforts against poverty and inequality. He called on the faithful to fight to protect human dignity in a “system” where farm workers end up without land or home and laborers without rights. He also encouraged the Popular Movements of the world, October 28, 2014 and said: “fighting the structural causes of poverty, inequality, unemployment, lack of land and housing, and the denial of social and labour rights. It means facing the
destructive effects of the empire of money: forced displacement, painful migration, human trafficking, drugs, war, violence and all these situations that many of you suffer and that we are all called upon to transform.” Pope Francis appeal is to those who are in power to change their attitudes and approach, not just to condemn the evils of the system. He is not advocating simply welfare programmes to help the poor to survive in the times of natural environmental disasters. Instead, he calls loudly for governments and society to bring about changes in the politicaleconomic structures: “Welfare projects, which meet certain urgent needs, should be considered merely temporary responses’ (EG, 202) 3. Second Vatican Council and Role of Laity
The Second Vatican Council emphasized the role of Laity’s participation. They are the equal sharers in the priestly (LG 10/34, AG 10/15), prophetic (LG 12/25) and serving (L G 36) mission of Jesus Christ. The Vatican Council emphasized that the vocation and mission of the laity was in the world for building up the body of Christ. (LG32). To break any system within the structure or governance is a herculean task. The prophetic voices in Latin American context were real challenges to face by those dedicated to serve Christ. They spoke with a sense of commitment to justice and truth, on many injustices and atrocities inflicted upon the innocents. To gain freedom from oppression and dignity of life, many became martyrs for Christ. The Church in Latin America is very vibrant even to this day and at the same time, all the problems have not gone as yet. We are to keep striving constantly towards building God’s Kingdom.
In Ecclesiological term, all the baptized make up the Church, “We are the Church” not “We too are Church”. Among the Latin American Church this sense of togetherness grew soon after the Second Vatican Council. Both Clergy (Bishops and Priests) and the laity took up the cause of the Church and its mission from the grassroots to the highest levels to reflect on the demands of the gospel and the Beatitudes. Through various important conferences, they carried on their reflections and discernment to bring out statements that were to be implemented in their socio-
economic and political system and help all to come out of their own oppressive system an breathe freedom and dignity of life. The conferences of Puebla (1968), Medline (1979) or Aparceda (2007) all were focused towards building God’s Kingdom in the land of Latin America. Pope Francis is the product of those initiatives. The Religious commitment and politics of Latin America molded them to take stand on principle and from Beatitudes and the Gospel. Great theologians who shaped the minds of the Church in Latin America are, Gustavo Gutierrez, Leonardo Boff. The seminal book by Gutierrez, ‘The Theology of Liberation’ has affirmed a “preferential option for the poor” a core tenet of liberation theology. Pope Francis in his Apostolic Exhortation (2013) Evangelii Gaudium condemned global capitalism, consumerism, and the blight of poverty, writing, “I want a Church which is poor and for the poor”. This way he has revitalized traditional catholic social teaching, one in which the poor are the center of God’s attention. 4. Leadership versus Management I am presenting some thoughts from Business schools on Leadership and management. Business schools constantly reflect on the nature of leadership. They make one point clear: leadership differs from management. A manager attends to the direction given him by the CEO, the owner or shareholders. A leader, however, will weigh these carefully, then make the best decision for the business. Contemporary business values leadership as it carries a greater awareness of people – as individuals with a contribution to make. Peter Drucker (1909-2005), the father of modern management, “One does not ‘manage’ people. The task is to lead people. And the goal is to make productive the specific strengths and knowledge of each individual.” The leader-bishop should aim to elucidate an absorbing vision, to communicate that vision successfully, and then motivate others to follow. Pope Francis has done that in his Apostolic Exhortation, Evangelii Gaudium (2013). He has given his vision and mission statement. He is the ‘Servant leader’ who is very clear of his vision and mission in the 21st century.iii Warren Bennis (1925-2013) suggests that the manager maintains, the leader develops. The manager focuses on systems and structure; the leader focuses on people. The manager
accepts status quo’ the leader challenges it. The manager relies on control; the leader inspires trust. The manager asks ‘how’ and ‘when’ the leader asks ‘what’ and ‘why’. The manager has his or her eye always on the bottom line; the leader's eye is on the horizon.” iv
5. Social Teachings of the Church and the Laity The Church has rich documents right from the Second Vatican Council. Some of the social teachings of the Church are well documented. “They communicate a vision of the Church as servant to humanity, a renewed concern for the human person and human rights, an increasing emphasis on popular participation, and a more open and humble acknowledgement of the historically conditioned character of human life and consciousness.” (CST) Pope John XXIII’s social teachings, ‘Mater et Magistra’ – Christianity and Social Progress (1961), ‘Pacem in Terris’ – Peace on earth (1963) are ground breaking documents. The Second Vatican council’s document, ‘Gaudium et Spes’ (1965) (The church in the Modern World) is another huge inspirational document for all to digest and activate Church’s energies. It says: “They have an active role to play in the whole life of the Church, laymen are not only bound to penetrate the world with a Christian spirit. They are also called to be witnesses to Christ in all things in the midst of human society.” (GS, no. 43) The other important social teachings are: ‘Populorum Progressio’ – On Development of peoples (1967) by Pope Paul VI, Justice in the world, (1971), ‘Evangelii Nuntiandi – Evangelization in the Modern World, (1975). Pope John Paul II’s documents are: ‘Sollicitudo Rei Socialis: On Social Concern (1987), ‘Centesimus Annus: On the Hundredth Anniversary of Rerum Novarum (1991), Pope Benedict’s Social document – Caritas in Veritate: On Integral Human Development in Charity and Truth (2009) and Pope Francis’ Laudato Si’ – On Care for our Common Home (2015) 6. Governance in the Church: Who decides?
The Catholic Institute of Paris hosted the training workshop on "Governance in the Church: Who decides and why?" On Jan. 28. Fifty priests and laypeople have reflected on their experience of the exercise of authority in parishes and dioceses, highlighting the lack of regulations regarding governance in the Church.
Some of the points highlighted in these sessions were: • How to build a "less clerical Church" Much of the governance and administration are still under the leadership of the pastor. He has the final say on all matters of concern. • Based on "collegiality and co-responsibility" between priest and laypeople, there is always some type of power struggle within the system. Laity felt that "best to try to move forward without saying anything," • The exercise of authority clearly remains an issue in the Church as elsewhere in society. • "Many pastoral leaders have felt wounded because of poorly handled governance problems," 6.1.
Addressing Structural Injustices
How many of our Seva Kendras are doing just temporary welfare programs? What Pope says meant in the political order, is also relevant to our system of governance to manage welfare projects, by Caritas India and other such organizations. He goes to the root of the problem when he says: “As long as the problems of the poor are not radically resolved by rejecting the absolute autonomy of markets and financial speculation and by attacking the structural causes of inequality, no solution will be found for the world’s problems or, for that matter, to any problems’ (EG, 202). He says boldly, ‘the socio-economic system is unjust at its root.’ (EG, 59) That is why he calls for a radical change in the very structure of the economic system. For him, “Changing structures without generating new convictions and attitudes will only ensure that those same structures will become, sooner or later, corrupt, oppressive and ineffectual’ (EG, 189) With deep patriarchal systems, where clerical structure is strong – strong ‘clericalism’ that is hindrance to many issues of marginalization – ‘Money power’ gives also power to rule
and the marginalized have neither money nor power to voice their cases, the wounds due to abuse of power, injustices and oppression that are inflicted into society can be healed only by Christ. Those who are committed to build His Kingdom on earth in India, a pluralist society and elsewhere in Asia have a special mission to serve God and their neighbors who suffer many atrocities in society.
Pope Paul VI gave emphasis to the ‘Development of People’ through his ground breaking document ‘Populorum Progressio’ Where is the Development of people? Our SKCs have become a center for the selected few – branded with the elite. We have created air-conditioned centres with the money of the poor and poor live in hope that better days will come one day. We have structures, but they are only to be preserved to show on record. Real transformation is missing. 6.2.
Strong Laity Leadership: Need of the hour
Soon after the Second Vatican Council, in 1969, the then Indian theologians, under the leadership of Fr. Amolorpavadoss, initiatives were taken to bring the Clergy, religious and laity together to reflect on the pressing agendas for transformation. NBCLC began with such areas of concern that Church would be truly ‘Salt and Light’ of the India’s landscape. To involve Laity more, CCI (Catholic Council of India) began. For some years, it had its meetings and agenda set. Now we do not hear much about this even. We have some great Theologians in India who have contributed immensely to the development of theology with its triple dialogue stance. Dialogue with the poor, with religions and culture. i.e. Theologians of world renowned, Rev. Dr. Michael Amaladoss, S.J., Rev. Dr. Wilfred Felix and many others. During the Jubilee year 2000, the theme was taken “New Way of being Church” We had some great events under the leadership of Fr. (Dr.) A. Suresh in the area of dialogue and Ecumenism. This trend carried on by Rev. (Dr.) M. D. Thomas, Secretary of Dialogue commission. After they completed their terms in CBCI, we don’t hear much about Dialogue. Best way to dampen such initiatives is to put a nun into the commission and no one will talk of these any more. Those appointed into these offices, do not
know ABC of the commission and how things should move forward based on what is being done in the past. Some lay personnel who worked in close relationship with the hierarchy within the system feel marginalized because they were able to put their voice forward and spoke factually and freely. We are pushed back into the Pre-Vatican Era, where monarchical and patriarchal system still exist. The first Bishop of Daltonganj, (Bishop Saupen, SJ) was more known as ‘Gamcha Bishop’ for his stand on the poor and simplicity of life. He walked with the people and he tasted the food the poor would eat. He was the Bishop of the grassroots. His option for the poor was very realistic and forthright. The Church in India is blessed by three different rites, i.e. Latin, Syro-Malabar and Syro-Malankara. We have several commissions under CBCI and CCBI. Some are more active than the others. In some there is lack of continuity. Some records are misplaced or they disappear after the new incumbent takes up the job. It is a time to scrutinize where is the place of Laity in these commissions set by the CBCI or CCBI. What is the status of Commission for Women? Those who are supposed to voice some of the abuses by those in power are not free to put their voices forward within the system. What is our connection with NCCI that promotes Christian unity? Why the laity cannot be a vital part of the mainstream leadership role through these ecclesiastical bodies and address the issues of mainstream society. Why social teachings of the Church are not taken seriously in our socio-economic and political context of India? There is no emphasis given to STC in formation or in a practical way in the structured deemed for social concerns. In the name of the poor and the marginalized the institution benefits and become richer and what is done for the poor is only marginal.
6.3.
Communication and Social Media:
There is hardly any attention given to the training of media personnel in the dioceses. Some Religious who are trained may give one or two term service to the diocesan concern and they are withdrawn for the religious goals in mission. In the diocese of Brooklyn, there is De Sales Media commission, this commission mostly run by
trained lay personnel manage both Electronic and Print media. There are regular programs daily and weekly on electronic media and live coverage of events taking place around the world. The weekly paper ‘The Tablet’ brings out those events into print and many of the concerns are highlighted for the knowledge of all. They are distributed freely, at the cost of parish expenses.
7. Conclusion: We are living in an age of ‘Slowbalization’ a new terminology emerged out of our socioeconomic and political order. The culture of silence and slowing down on the pertinent issues have become the rule in the hierarchical structure system. In our system it is more to avoid an issue rather than addressing them with the sense of justice and human dignity.
The era of ‘Globalization’ has allowed our wings to spread far beyond our own boundaries. Our capabilities, our potentialities, our talents should be well coordinated for God’s greater Glory. Every member of the Body of Christ has capacity to contribute towards building God’s kingdom in our challenging context. There is no robust, independent and transparent process to assess the claims. The recent Conference of Laity “We Too are Church” held in Kolkata, (Feb. 9-11) was meant to gather laity’s mind in the vital area of Church governance and leadership. Has this self-appointed body any approval of the Church hierarchy? This is where the entirely appropriate desire of Pope Francis to decentralize authority in the Church in accordance with Vatican II (A more Synodal Church) can run into problems. Will this voice of the Laity be heard by the hierarchy? If this voice is the voice of conscience and of the Holy Spirit, the Church is bound to listen to the voice. The call of the laity and initiative at this very sensitive time is somewhat a prophetic call. This is just a beginning of a movement that should continue. St. Teresa of Calcutta, while launching her mission to the poorest of the poor had to walk many miles to find shelter. At one point she said, “It is the first step that is most challenging”. This conference is Laity’s movement in India and Pope Francis has encouraged such initiatives in his many deliberations whether the conferences of Bishops have acknowledged such movements in
their respective countries or regions or not. In a way, it is through the inspiration of the Holy spirit and after much discernment such steps are taken for the good of the Church. A famous quotation by Amitava Bacchan is: “Jahan mai khara ho jata, wahin se line shuru ho jati hai” (Wherever I stand, the line begins from that point). Let this line continue to grow for God’s greater Glory. Conference Venue: Proggaloy Pastoral Centre (at Barasat, West Bengal, India) Date: February 9-11, 2019 i
Rev. Francis Sunil Rosario is Former Editor of ‘The Herald’ weekly and a diocesan priest for Kolkata Archdiocese. Presently he is pursuing his Doctoral studies in the U. S. and lives in the Diocese of Brooklyn, N. Y. ii
West-Burnham, John. Rethinking Educational leadership: From improvement to Transformation
(London/N Y: Continuum, 2009) Peter. Management Challenges for the 21st Century, N Y: Harper Business, 1999) iv Bennis, Warren. On Becoming a Leader, Revised Ed. N Y: Basic Books, 2009) iii Drucker,