Slowly But Surely

I read with interest your editorial about the Cardinal Newman Society, Measuring Catholic Identity (3/27). That organization does not seem to recognize the irony of choosing as their patron a holy priest who himself was the subject of much vilification and animus by persons not unlike those who make up the current membership of that organization.

My suggestion would be that they rename themselves as the Msgr. George Talbot Society. Talbot, like Newman a convert from Anglicanism, was a domestic prelate to Pope Pius IX for nearly two decades and, in that capacity, besmirched Newman’s reputation in the papal household, accusing him (falsely) of being a supporter of Garibaldi, thwarting Newman’s desire for a Catholic College at Oxford, picturing him as being disloyal to papal authority and calling him the most dangerous man in Europe. He served as the Vatican agent of those in England who had no love for Newman, especially Cardinal Henry Edward Manning. Talbot, if he is remembered at all today, is remembered as the one who said that the laity’s role in the church was to hunt, to shoot, to entertain.

Providence, however, works slowly but surely. Talbot had a mental breakdown and ended his days in an asylum near Paris. Newman eventually became a cardinal and is now on the way to canonization. For all that, it is terribly sad to see Newman’s name associated with such persons, who are not at all unlike those who served as watchdogs of Orthodoxy against Newman in the 19th century.

Lawrence S. Cunningham

Up So High

To say I have been profoundly moved by Nourishing Head and Heart, by Walter J. Burghardt, S.J., (3/20) is an understatement. Not since John Powell’s ministry lit a spiritual fire in me in the 1970’s has a Jesuit knocked me so flat and raised me up so high! If Walter Burghardt’s most exciting time of life began at age 78, I have a distinct feeling that, although only a lad of 70, I have some spiritual excitement ahead, especially in pursuing his call to action in loving God, others as ourselves and even the world upon which we dwell. I immediately sent a copy of his article to my congressman, and hope many more will do the same. Can you imagine what could happen if this brand of Christianity were to be proclaimed instead of what we have been hearing? Thank you, Father Burghardt: ad multos annos!

Richard M. Snyder

How to Help

I loved the editorial, The Meanest Cities (3/6). It reminded me of when I was stationed in New York City during one of the coldest periods in history and Mayor Edward Koch challenged the churches and synagogues to allow the homeless to sleep in these sacred places. When the churches and synagogues tried to do this, everyone found out that this was in violation of a host of city and state ordinances. Somehow, in cooperation with local authorities and the help of countless volunteers, these obstacles were overcome, and many homeless found temporary shelter during that terrible period. It took a dedicated effort of lay volunteers to watch over these people during the long nights. Somehow, it worked.

Jeffrey Mickler, S.S.P.

Truth of the Law

In the article A New Impediment (2/27), Msgr. Thomas D. Candreva writes concerning The Instruction on the Criteria of Vocational Discernment Regarding Persons With Homosexual Tendencies: This document, if I am not mistaken, establishes a new impediment to ordination.... Further: The document does not use the word impediment,’ but it seems to be the proper category under which this prohibition must be considered. Then he proposes an interpretation as if a legal impediment had indeed been established.

For the sake of the truth of the law, I submit that Monsignor Candreva’s interpretation is incorrect and misleading. First, no Roman congregation has the legislative power to establish a new impediment; second, an instruction can never be equivalent to the enactment of a law.

To the first: only the pope has the power to add anything to the Code of Canon Law.

To the second: an instruction is always meant to facilitate the application of an existing law. See Canon 34: Instructions clarify the prescripts of the laws and elaborate on and determine the methods to be observed in fulfilling them. Also, the Pontifical Commission for the Revision of the Code of Canon Law stated as a guiding principle, No law can be enacted in the form of instruction (Communicationes, 1982, p. 136).

It follows, on two counts, that the instruction is not and cannot be a piece of legislation. Consequently it does not establish a new irregularity or impediment to ordination, as they are defined and listed (following an old tradition) in Canons 1041 and 1042 of thecode.

The instruction has the authority of a prudential directive (nothing more and nothing less), strictly within the framework of the existing laws, as to how the general criteria for admission to seminaries should be applied. It leaves, however, the final concrete judgment about the suitability of a given candidate to the discretion of the person authorized to admit him. Interestingly, the congregation is putting more trust in the judgment of a living person who meets the candidate than in an abstract, general and impersonal legal normas an impediment would be. This makes a world of difference in theory and in practice, in approaching the problem and in dealing with human beings. Verbum sap sat: let the wise understand it.

Ladislas Orsy, S.J.

Needs of Parishioners

While I agree with much of the assessment by the Rev. Frank D. Almade in Response to A Blueprint for Change’ (1/30), I believe that priests today do want to be leaders of the parish community. However, the lights, leaks, locks, loot and lawns can take an inordinate amount of time. This is especially true in a parish where there is only one priest, no business manager and no maintenance person (even part time). The demands of parish life, liturgical events and diocesan reports remain at the same intensity as they were some years ago when there were perhaps two or three men assigned to the parish. Pastors today, even though they have a support staff and a large number of volunteers, are still solely and ultimately responsible for the functioning of the parish. In this situation, they must set priorities; certainly, the liturgical life of the parish and the needs of parishioners must take first place. Otherwise, what’s it all about?

Noreen Cleary, S.C.

Respectful Appreciation

In Aquinas in Africa (2/6), Thomas F. O’Meara, O.P., suggests that an African attitude toward technology and economic growth will influence how Africans think about Christianity. When I read this statement, it seemed to me that the opposite was true: that one’s fuller understanding of Christianity would influence how one regards technology and economic growth. In ordinary parlance, technology and economic growth are equated with progresswhich is never very well defined.

It is fairly clear that current technology is not harmonious with the earth’s processes. We are using the gifts of the earth at an unsustainable rate, which is not only unwise and inequitable, but also an affront to the creator who bestowed them. Is the author implying that the African attitude toward technology and economic growthand presumably toward progressis innately closer to a respectful appreciation and utilization of earth’s treasures than is often accepted? People close to the earth do seem to have a deeper understanding and bond with creation.

Dean Brackley, S.J., well points out in the same issue that while contemporary society [offers students] jobs, the only vocation it seems to propose is getting and spending. It is in our Christian faith that we are taught the vocation to love and serve.

The message of the Gospel, then, should inform the technological and economic strategies that humanity employsin Africa and elsewhere.

Sheila Murphy, O.S.U.