The Catholic Church is at least putatively an organization oriented toward forgiveness, healing, and reconciliation. In fact, Paul tells his readers that his ministry is specifically one of reconciliation - between Man and God, and between all persons. Paul will also tell us that he doesn’t quite understand why disciples go to court with disciples - surely the body of Christ has the wherewithal to discern justice within its members. The entire rite of penance is to correct and restore rather than punish wrongdoing, and that within an atmosphere of confidentiality and grace. Your priest, after all, isn’t supposed to publish your transgressions in next week’s parish newsletter or assign you inhumane or even harsh penance. This is intended to communicate God’s and our acceptance of imperfect humans as our brothers and sisters, and to restore them to right standing with God and the community. Christian discipline isn’t intended to punish but rehabilitate. It is understandable then, at least to me how the Church began to get itself into this current quagmire.
The problem comes when we develop what Francis referred to as clericalism - a system in which some are seen as privileged because of their office. In deference to the cleric, laypersons or even other clerics in less powerful positions are taken advantage of and abused in various ways without effective recourse within the People of God. It is one thing to discipline a cleric quietly for debased behavior; it is quite another, however, to deny the offense and cause the injured person to be on the defensive. It is exponentially more horrendous to allow such a cleric to continue their behavior seemingly unchecked.
I am not against transferring clerics to New Mexico for rehabilitation, removing them from their parishes and positions of authority, to a place under the control of other, circumspect clerics in lives of prayer and penance for themselves and the world. I am not even against letting them leave New Mexico, to return to communities closer to their homes and loved ones - again under the authority of circumspect clerics exercising close supervision.
The current situation is sad and disappointing, and maddening because it did not have to be. Everything that has come to light has been the result of some form of clericalism - official and social privilege that emboldens and blinds those in power and disempowers the unprivileged or less-empowered. Church discipline as envisioned by Paul is not intended to turn a blind eye or to ignore ongoing debased behavior - or any unChristian behavior for that matter. Grace and mercy are to be our primary concerns toward others but they exist to allow for correction and rehabilitation of even the greatest sins. To that end, they must be accompanied by that correction and intentional rehabilitation; not in their absence.
And this is the failure; a failure of correction and rehabilitation of those who like the rest of us, live imperfect and often persistently imperfect lives. The calls for resignations and punishment arise when the People of God perceive that their leaders are culpable for not reflecting the leadership of Christ. While many calls for resignations and defrocking are based in anger and a desire for punishment, they should not be so based. Rather, resignations and defrocking should serve two pastoral purposes: first is the protection of the People of God from immature and self-centered leaders; the peace of the community which cannot be maintained in an environment of clerical abuse and institutionalism; and the unity of the church which is destroyed by those who think they are above accusation and correction. Second is the desired correction and rehabilitation of those who have so grievously taken advantage of those over whom they have had responsibility and power. This is not to be based in hate or “to seek (punitive) justice” but to heal, and restore; to reconcile the People of God and her members to one another, and to the world.
The Church cannot control what temporal authorities might do, but she can and must ensure that her spiritual life is reflective of love for all concerned. It is this love, our highest calling that results in both healing for the injured and correction and rehabilitation for those responsible for committing and allowing the sin to continue seemingly unabated for eons.
This is a sad season for the Church but it can also be a season of renewal - it must be a season of renewal if her witness to the world and her embodiment of her God are to be taken seriously and be effective for her calling.
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