MICHAEL KELLY. Change of era in Oz.

In a revealing throwaway line, Pope Francis captured something that is true for the Church across the world but most especially for the Church in Australia. The pope described our time in the church and wider society as “not so much an era of change as a change of era”.

It’s an elliptical expression that could mean about anything you want it to. But it certainly refers to something we all know is going on – that where we’ve been in the Church internationally and in Australia is no sure indication of where we will be soon enough.

Think about women, participation in decision making in the church, gender and identity issues: we have hardly begun the discussion. And there are so many other issues.

What adds urgency and the unavoidability of profound change is the misnamed crisis of clerical sexual abuse. I have believed for a long time that it’s more the crisis of incompetent leadership in the Church than anything to do particularly with sexual abuse. Just read the recommendations of the recent Royal Commission.

But the challenges facing the church and in need of a makeover in a new era start with “core business”. On one outstanding issue, the Catholic Church is disturbingly not even noticing the elephant in the middle of the room. The stubborn fixation with clerical celibacy means that vast numbers in the church are deprived of the Eucharist – the “source and summit” of the church’s life.

That in itself is the tip of an iceberg called ministry. Who is admitted to what ministry? How can the church organize and arrange its ministries so that it can do what it is founded to do – preach the gospel and enliven the world with vibrant communities at its service?

That’s why what we are experiencing is a change of era. You don’t have to be an actuary to see that the way the church was for its first 150 years in Australia is over. The sight of half-empty churches with ageing congregations all across the country is the visual representation of something far less visible: the death of a culture that kept the Church afloat.

But what are we to make of the evaporation of a culture that sustained the Church probably until the 1960s? As I was part of it, I think I am experienced and qualified enough to comment.

The first thing to ask is how it could have collapsed so completely if it was so good? And I think the answer is pretty simple: it was paper thin! If the faith was so robust among Australian Catholics, how has disintegration, alienation and dissatisfaction occurred if not quickly then quite extensively? “Pray, pay and obey” was the clichéd description of what was expected of lay people in a clerically dominated, authoritarian and pious Church.

But first, let’s ask what has disintegrated? It’s not just the complete collapse of confidence in the Church’s leadership. It’s not even the perception that the Church in Australia is just a club run by old men who have a rulebook and keep telling everyone what the rules are. It’s more simple and actually very easy to understand.

Until I was about 18 years old (1971), two things fortified Catholicism in Australia and had since the 1840s. They were tribalism and ritual conformity. Catholicism meant you were Irish or Irish Australian. Post-WW2 migration had not made an extensive impact by then and the contest with the wider non-Catholic and often Masonic society still affected job opportunities, where Catholic families lived and, of course, the schools’ children went to.

And reinforcing the relative simplicity of the culture of the 30 or so years after WW2 was the Cold War. It was a world where good and bad and right and wrong in an “us and them” world made us right, them wrong and the choices we had to make a great deal easier to identify.

The pre-Vatican II hierarchies of clergy and religious, the perception of priests, brothers and nuns in parishes and schools as our cultural heroes melded with the devotions, sacramental rituals, seasons and feasts that shaped Catholic faith. 

The Church kept growing in numbers, increasing its buildings and services. It was boom time for a very externalized understanding of Catholicism. A lot of it had to do with economic self-interest, upward social mobility and institutional machismo. 

But that’s all gone for the most part and life as a Catholic now approximates more to another favoured image of the current Pope than anything else: a field hospital for the wounded and dying. And in my experience, time in hospital is always challenging and brings the patient back to basics. 

One of the basics is an interior life and in all the hugger-mugger of tribalism, rituals and a focus on success, there was not much opportunity provided for the development of the interior life – helping us to become more self-aware, reflective and prayerful.

In fact, I’ve found throughout my life as a priest that real (rather than notional) faith usually only comes to someone when they get sick, fail, lose their job, get divorced or suffer one of the myriad reversals that come along in life. Moments of failure, rejection, disappointment are turning points. You either dig deeper or you just park the whole subject and forget it. 

We are in the first five minutes of a long day. We are in a change of era and the shape of that era is only just beginning to be explored.

Fr. Michael Kelly is a Bangkok based Australian Jesuit who led www.ucanews.com 2008 – 2018 and is now the publisher of the English editions of La Croix International and La Civilta Cattolica

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One Response to MICHAEL KELLY. Change of era in Oz.

  1. Rosemary O'Grady says:

    ‘The misnamed crisis of clerical sexual abuse’… misnamed by? most of the rest of the known world? Only an apologist could dismiss the misbehaviour of opportunistic criminals and sexually immature limpets/predators as ‘misnamed’.
    The interesting – other – aspects of Michael Kelly’s column are too cerebral. They omit an enduring element in the ‘formation’ (to use a current euphemism) of a generation of young Catholics post WWII – the influences of overseas thinkers and activists becoming available to a general, better-educated audience (Teilhard de Chardin, Sartre, Camus, the Berrigan brothers, …well, it’s a Long List); the effect of worker-priests, the revolution in Cuba; the slowly-emerging realisation, usually through histories or the Law Courts, of Vatican-involved scandals – financial and sexual, the Growing-Up. Several popular thinkers post items in these columns, and one can learn, culturally, from them. But they are apologetics: mounting, or pretending to mount, a rearguard action obo a Catholic Church which has betrayed its flock (Babytalk for Congregations). The use of sex- and sex-related notions to control and manipulate millions is endemic, entrenched, and not going to be weeded-out as easily as Miss Marple does her elderflower border.

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