Reforming The Catholic Church!

I have been reading the invaluable works of Henri de Lubac S.J. and the Dominican Yves Congar, both of whom contributed to writing the documents of the Second Vatican Council (1962-1965). In the 50th anniversary of the Council, it is, therefore, very opportune to recall the reform of the Catholic Church by the Council.

One of these reforms is the recognition of the Catholic Church of "Collegiality" which although not literally in the documents, constitutes a  deepening of understanding and a recovery of tradition forgotten by Popes since the major schisms in the first 1000 years of Christianity. Collegiality means that governance of the Catholic Church is not as superficially understood the prerogative of the Bishop of Rome alone, but is shared by all bishops of the Catholic Church who are in communion with the Bishop of Rome. This development is enshrined in Vatican II and, properly understood, cannot be over-ridden by a statement of any of the Congregations of the Roman Curia who wish to restore the supremacy to the Holy See of Rome in every matter. I recall Gerald Cardinal Carter, the late Archbishop of Toronto, who said once that the bishop does not derive his authority from the Bishop of Rome, but from Christ in view of the Apostolic tradition. Yves Congar commented on this same doctrine of collegiality that Vatican II rebalanced the imbalance created by the unfortunate events that hastened the end of Vatican I in 1870.

More significant is the contribution of the Melkite Catholic bishops who participated in Vatican II with vigour. We recall the interventions of Maximus IV Patriarch of Antioch for the Melkite Catholics. He said that the liturgical reform of the Latin Churches spoken about in the Council has already been for centuries in the Eastern Churches. The liturgy in the Eastern Church has always been celebrated in the local language. The celebration of the Eucharist in the Eastern Churches has always been in the offering of  both the body and blood of Christ together and never separated. With the reforms of Vatican II, the Western Roman Church started the movement of celebrating the Eucharist, at least on Holy Thursday, to offer both the body and blood of Christ. 


In the past few years, due to sexual scandals of a few bishops and priests, some voices raised the concern that Rome should authorize the elevation of some married men to the sacramental order of priesthood if found worthy. In spite of continuing opposition from Rome to these voices, the time has come to look again at this old tradition supported by the Apostle Paul and maintained to-date in all the Eastern Churches Catholic or Orthodox. For the sake of reunion of Christians, it is about time that Rome recognizes that the 11th century Gregorian Reform which ordered a disciplinary change to create celibate priests can always be reversed if needed. The Roman Catholic Church needs many more priests than the current celibate and aging priests.  In Canada, for example, Roman Catholic parishes are increasingly being served by priests from India and Africa. Moreover, the materialist way of life has been contagious to generations of Catholics who are trying to stay faithful to the Catholic tradition, yet see up to 40% of their families disintegrating due to unfaithfulness of spouses. Priests have not been immune to this phenomenon. A few of them have been unfaithful to their vows of chastity especially with children entrusted to their care. The media take every opportunity to exaggerate the percentage of unfaithful priests but Rome has instructed all the dioceses to report any child sexual abuse by priests to the civil authorities. The media, however, has already tarnished the face of Catholicism in the Western hemisphere. Although there is always a risk of the married priest giving priority to his family over his parish, this is by far less risky than finding a celibate priest engaged in inappropriate sexual relationship. Pastoral requirements demand going back to the ancient tradition. Look to the East!