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Of priestly humanity

The American Papist blog is carrying a post on Fr. Francis Mary Stone & EWTN as well as periodic updates on the “situation.”

The Young Fogey pointed to that article as well as to his comment on it, which is reasonable and balanced.

It appears that Fr. Francis, the key host of EWTN’s Life on the Rock TV program has taken a leave of absence which is quickly morphing into a permanent leave of absence.

On a recent show a letter from Fr. Francis was read:

Dear Family,

Regretfully, I have a message that does not come without significant pain to both you and me. I have to tell you in all honesty and truth, that I have been personally involved with helping a widow and her struggling family. Over the course of time, the mother and I have grown very close. As a result, I am compelled to take some time off to prayerfully and honestly discern my future.

I am truly sorry of the impact this may have on so many. I am not unaware of the gravity and magnitude of the situation, yet after much wise counsel, it is really something that I must deal with now for the good of all.

With that said, it is best that I deal with it away from EWTN. Therefore, I have asked for and graciously been granted some extended time to prayerfully discern my vocation.

To those who are part of the EWTN family locally, and others throughout the world, especially all those who have supported me so faithfully in my priestly vocation and ministry here on Life on the Rock, I sincerely apologize. I ask for your prayers and understanding during this time that is so very difficult, but yet so very necessary.

Please lift me up in your humble prayers to Jesus through Mary, our Mother, in Grace and Mercy.

Fr Francis Mary, MFVA

As my regular readers know, the clergy of the Polish National Catholic Church are allowed to marry. They would also note that I have long stated that the vow of celibacy is an imposed discipline which is unworkable from a grace or discipline perspective. You cannot demand such gifts from the Holy Spirit, only encourage and support those with that gift while not foisting it upon others.

The American Papist blog immediately gets into requesting prayers for Fr. Francis, as well as a discussion of the “grave situation.” They remind us that all men are sinful (agreed), that [Roman] Catholics should not be scandalized (do not agree), and how this is a teaching opportunity.

Now I freely admit that the Roman Church has its own discipline. I do respect that. While I respect it, that does not imply that I or my Church agree with it. We think there is a better way.

I offer the following from my perspective:

I am saddened to see the rare mention of prayers for the woman and her family at the American Papist website.

They note that the subsitute anchor at Life on the Rock went on to say in reference to Fr. Francis’ situation:

“evil and sin do not have the last word – there’s always hope”

Of course that is par for the course. She is the sinful Eve leading good Father Francis astray. Not said outwardly, but implied by words like scandal, grave, temptation, and by Fr. Francis’ apology itself.

If I were the woman involved, that sort of apologizing would lead to a long cold silence. She is relegated to second class status, and is marked as a cause for apology and shame, even evil, the cause of sin.

That said, those sorts of reactions are trained in, gut instinct for Father Francis and others. Not exactly psychologically healthy when you are in that situation.

The grace of celibacy should be self perpetuating and not a cause for internal conflict. Here you see internal conflict — painful, and cause for an expression of regret which will later lead to more regret.

In a certain way this speaks to the fall of the many, which is often a fall well out of the limelight. Is the Roman Church’s clergy imbued with the grace of celibacy or are far to many left without the gift, left harmed by a discipline imposed by men?

As I noted, [Roman] Catholics may have good reason to be scandalized. Not so much by Fr. Francis’ decisions but firstly because EWTN has expunged Fr. Francis from its website.

He, and whatever good he did in his ministry, have been relegated to non-existence. If anything was learned from other recent scandals, covering-up is to be avoided. Were all his homilies, the programs he hosted graceless blather?

Secondly, on the issue of covering-up. Fr. Francis was somehow “helping” this woman (counseling?, spiritual guidance?, I can’t imagine financial support). That sort of relationship demands a duty, and might imply that the woman and her family were vulnerable, perhaps even taken advantage of.

Love can happen in stressful situations – but care must be used to ensure that the love is real, and not driven by need. As such, the helper must be careful. This goes back to the prayer issue – perhaps she and her family are more “in need.”

If I were to offer a prayer (and I do), I would ask that the Lord keep watch over Fr. Francis, the widow, and her family. That He protect them and that He allow them to heal and discern His will.

I wish them well and hope that they can see past the immediate to the long term. There is joy in a loving relationship between a man and a woman, if that is what they are called to. They should know that it is a special grace from God that is open to all who are called to it.

PNCC, ,

Some recent conversations

Had a few interesting conversations recently with brother clergy.

The main topic was the PNCC – RC dialog and a few of the questions rising out of the recent Motu Proprio and the and the other more recent statements from Rome concerning the Roman Catholic Church’s understanding of itself.

As I pointed out at the time of both, I agree with the Motu Proprio in that it reconnects the Roman Church to its liturgical tradition, the riches the PNCC never lost. I also agree with others who saw the Roman Church’s statement on its self definition as exactly that. The Roman Church, as with the Orthodox, believe that they are the one and only true Church. The Roman Church said so – which is not surprising.

The two interesting things I took away from those conversations were that fellow clergy saw the Motu as a break in the Church’s teaching on the role of the Bishop as the overseer of the liturgical life in his diocese and the fact that this restatement of the Roman Church’s self understanding was difficult for some.

As to the Motu, in an address to the Institut Supérieur de Liturgie of the Institut Catholique de Paris Cardinal Francis Arinze stated:

Obviously ecclesial communion has to mean “communion” with the diocesan bishop and between bishops and the Pope. In the diocese, the bishop is the first steward of the mysteries of Christ. He is the moderator, promoter and guardian of the entire liturgical life of the diocesan Church (cf. “Christus Dominus,” No. 15; Code of Canon Law, Canon 387; “Redemptionis Sacramentum,” No. 19). The bishop directs the administration of the sacraments and especially of the holy Eucharist. When he concelebrates in his cathedral church with his priests, with the assistance of deacons and minor assistants, and with the participation of the holy people of God, “the Church reveals herself most clearly” (“Sacrosanctum Concilium,” No. 41).

The Motu’s delegation of authority of parish priests breaks the bond between the priest and the diocesan bishop, and would seem to negate the role of bishop as “first steward”.

While the Motu has a worthy purpose, this end run may be a vexing problem in Catholic ecumenical circles. It strengthens the role of the Bishop of Rome as the actual bishop of every diocese; the full, immediate, and universal jurisdiction issue.

Prime Bishop Emeritus of the Polish National Catholic Church, the Most Rev. John Swantek wrote extensivly on this issue in the most recent edition of God’s Field (God’s Field, Vol. 85, No. 22, October 30, 2007). Therin he quoted Canon II of the First Council of Constantinople:

Diocesan bishops are not to intrude in churches beyond their own boundaries nor are they to confuse the churches… Unless invited bishops are not to go outside their diocese to perform an ordination or any other ecclesiastical business.

Now, I imagine that an argument could be made stating that diocesan bishops are so out of control, and universally so, that the Bishop of Rome had to act. Yet that begs the question of the Roman Church’s own discipline.

There are all types of approaches that could be used, but what it seems to have come down to is a choice between correcting those who have wandered far afield, or taking direct control from everyone.

An interesting discussion.

As to the Roman Church’s self understanding, what I found most heartening was an affirmation of our own self understanding – that the PNCC fully believes that we have it right.

For someone who has not been a lifelong PNCC member that affirmation of our conviction was something I had longed to hear – and I have. Something that does not negate our brotherhood with all who proclaim the name of Jesus Christ as Lord, and something that does not diminish our commitment to dialog, nor our prayer for unity.

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