Under normal circumstances the church would function as an agent of change and transformation, but this article focuses on the church herself that needs radical change if she is to remain relevant in mission and ministry in this current era. Clericalism and the centralisation of hierarchical control can be identified as the root causes of institutional pathology and weakening collegiality. To address clericalism may require the adjustment of seminary training, as in the current system seminarians are nurtured in a sense of separateness, promoting male-ego and feed gender exclusivity and doctrinal self-righteousness. While the seminary was once an instrument of reform in the Catholic Church, established to counter problems such as clerical concubinage and illiteracy, but now it is no longer suitable as it has become the forum that breeds other problems. Priority attention should be paid to purge the church of rampant clericalism, discriminatory scapegoating of gay persons, marginalisation of free thinkers, exclusion of women priests, the perceived moral laxity of family life issues and reception of communion by divorced Catholics without the benefits of annulment. Discrediting the personal authority of the pope is hardly an enlightened option. What ought to be transformed is the centralisation of control and allowing increased localised dominion whereby crises such as sexual abuse scandals could be addressed and solved more speedily and liberally, and limit the need to go to the top for solutions. To wait for centralised, hierarchal structures to deal with urgent issues is not desirable, as speedy accountability is needed to address issues that hurt the church in its entirety.
In recent years, the Roman Catholic Church has come under much criticism and scrutiny concerning the scourge of sexual abuse of minors by clerics. In February 2019, Pope Francis summoned approximately 200 bishops from around the world to give urgent attention to this disturbing matter. On 08 March 2019, Abraham (
The pope’s belief in the link between clericalism and the abuse scandal has long been known. Clericalism, he asserts, is an illness or ailment in the church; it promotes the idea that ‘the church’ means ‘priests and bishops’, and ignores the contribution of lay people. (n.p)
Clericalism has often been linked to abuses in the church such as child sexual abuse, religious entitlement, superiority and unethical hierarchical claims and privilege. There is, however, a difference between the office of the priesthood and clericalism, although the interconnection is deep-seated and inextricable. Clericalism is directly linked to seminarian formation towards the office of priesthood whereby candidates precipitously perceive themselves as distinct from the ‘faithful’ or the ‘laity’ in whose pastoral service they are meant to be. Pope Francis while addressing the 2018 Synod for Young People suggested that clericalism interprets vocation as an exercise of power rather than providing service. He called it perversion, which is at the root of many evils in the church. Hence, it is the aim of this article to address this distortion, its causes and consequences. An assessment of priestly preparation is deemed essential to combat excessive clericalism and widespread moral problems. Wholesome preparation generally results in altruism, self-abnegation and inclusiveness, and authentic priesthood does not reduce the faithful (laity), women, gay persons and divorced persons to submissive bystanders, whereas clericalism is culpable to many of these issues. It is the suggested view of this article that the Roman Catholic Church is indeed in need of de-clericalism and moral doctrinal agency towards ethical accountability of unaffected priestly leadership as was stipulated by Pope Francis in Apostolic Exhortation Gaudete Et Exsultate (
Clericalism, whether fostered by priests themselves or by lay persons, leads to an excision in the ecclesial body that supports and helps to perpetuate many of the evils that we are condemning today. To say ‘no’ to abuse is to say an emphatic ‘no’ to all forms of clericalism. (p. 1)
This article wishes to address differences between priesthood and clericalism, and proposes ways how the church needs to act as an agent of change so as to restore priesthood according to the teachings of the Gospel and create healthier layperson-clergy relations in the light of the teachings of the Second Vatican Council. This article separates priesthood from clericalism and the present agency in the context of a positive vision of the Church whereby the laity and clergy observe one another with mutual respect and function as partners in the mission of the church to the world, employing relevant tasks related to their own special vocations.
What is clericalism? Neuhaus (
I mean an elitist mind-set, together with structures and patterns of behaviour corresponding to it, which takes it for granted that clerics, in the Catholic context, mainly bishops and priests, are intrinsically superior to the other members of the Church and deserve automatic deference.(p. 16)
Passivity and dependence of the laity are lamentable results against the teachings of the Second Vatican Council. By no means is clericalism confined to clerics themselves. The clericalist mind-set is widely shared and emboldened by Catholic lay people (Shaw
‘Clericalism’, says Shaw (
Pope Francis, who is extremely outspoken against clericalism, has taken up the same Shaw baton and regards clericalism as a sin committed by both the clergy and the laity. In the case of the clergy (ordained deacons, priests and bishops), clericalism is when they demand to be treated as superior to the laity; and for laity, when they render themselves to the attitude that the priest must do everything and reneged on the responsibilities that are theirs by virtue of their baptism. On 20 August 2018, in a letter
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In clericalist culture, ‘the clergy often stand above and aloof to their flocks, to a distance the faithful can respond in a childish spirit of obedience and false reverence’ (Pope Francis
Clericalism is, hence, sharply associated with the ordained clergy, which present themselves as a dominant elite of the church, are predominantly male in gender, and in the process they render to be faithful subservient. This, wrote Shaw (
Clericalism had sadly been intensely connected with sexual abuse scandals that became public in 2002 and whereby the Catholic Church has taken a grave knock concerning the integrity of the priesthood. The Church was forced, under duress, to examine the whole issue of clericalism and sexual abuse as a combined evil that has damaged the authenticity of the priesthood. In the light of sexual scandals, Michael Kelly SJ described clericalism as a culture of self-interest, which promotes and sustains the presumption of superiority among clergy and their practice of protective secrecy. ‘It is something that priests share with all would-be elites, such as professional associations in law and medicine, bureaucrats and the military’ (Kelly
As indicated, clericalism is not a new phenomenon and can be traced even to the post-Apostolic church. Primitive Christian clericalism was already evident in the Early Jesus Movement when the powers and authorities were concentrated in the hands of an elite few. It appeared as well established by the end of the Apostolic age at the closing of the 1st century CE. All the baptised of the early Christian communities realised their calling to discipleship, mutual service and bearing witness to the Resurrected Christ, nevertheless, their gifts and ministries gradually became subject to scrutiny and moderation by community overseers and leaders. By Paul’s time, the leadership of the Early Jesus Movement was already an established and functional structure. By 110 CE, Ignatius of Antioch provided a very clear description of the titles and functions of community leaders in his community as was described in the non-Pauline epistles: 1Timothy and Colossians (Bergenke
The structure of early Christian worship took its form from the Jewish synagogue worship and became the
See that you all follow the bishop, even as Jesus Christ does the Father, and the presbytery as you would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop. Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. Wherever the bishop shall appear, there let the multitude [of the people] also be; even as, wherever Jesus Christ is, there is the Catholic Church. It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God, so that everything that is done may be secure and valid. (para. 2)
The Didache Chapter 11, deals with teachers, apostles and prophets, according to the decree of the Gospel, whereas Didahe Chapter 15
Appoint for yourselves therefore bishops and deacons worthy of the Lord, men who are meek and not lovers of money, and true and approved; for unto you they also perform the service of the prophets and teachers. Therefore despise them not; for they are your honourable men along with the prophets and teachers…(para. 1).
By the early 2nd century, the age of the wandering charismatic apostles came to an end. The
Let nothing be done without the bishop: Let that be deemed a proper Eucharist, which is [administered] either by the bishop, or by one to whom he has entrusted it. (Ch. 8)
Honour your bishop…It is well to reverence both God and the bishop. He who honours the bishop has been honoured by God… (Ch. 9)
The role of the bishop began to take on the attributes of the sacred world, and according to Scholastic theology the effect of ‘ordination’ to priestly/episcopal office was described as an ‘ontological’ transformation of the one ordained. This sacred status was recognised by Constantine’s Imperial law applicable to bishops, deacons and presbyters. The culture of clericalism was validated and consolidated in the 11th century by the Canonical and disciplinary reforms of Gregory VII,
The theology of ontological transformation is particularly attached to three of the seven sacraments in the Catholic Church, namely baptism, confirmation and ordination. Bennett (
This doctrine not only excluded women from ordination but also presented the male sex of Christ as an unalterable substance of the sacrament. It is, therefore, necessary that the priest be able to represent Christ’s maleness. The significant point of contestation in the words of Bennett (
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Sacramental theology refers to it as a change that takes place within the nature of the ‘being’ or ‘existence’ of a person. It is a term that received prominence during the scholastic teachings of Saint Thomas Aquinas (1224–1274). However, the ontological argument was framed by Anselm of Bec (1033) in his Proslogion and it dwelt on the existence of God and everything that we believe about the Divine Nature (Richardson & Bowden
Theologically speaking, the term ‘ontological change’ is appropriated by all the sacraments, but especially for baptism, confirmation and holy orders (ordination to the priesthood): these are sacraments that a person receives once off. It is also related to the terms such as the ‘spiritual seal’, an ‘indelible mark’, a ‘character’ and finally an ‘ontological change’. The Catechism of the Catholic Church (CCC 1994) states that ordination ‘confers an indelible spiritual character’ which ‘cannot be repeated or conferred temporarily’ (CCC #1583). ‘The vocation and mission received on the day of ordination marks the person permanently’ (CCC #1583). Ordination is done once, as are Baptism and Confirmation. What is implied is that something (divine) was added to the being of the person when receiving the sacrament, and that something is an ‘ontological change’. By virtue of the act of baptism, confirmation and ordination, the depths of the human person is altered by the Holy Spirit. Holy Orders place the ordained person in a certain standing in the community, not a better or more privileged place but a position from which one is called to be exclusive in the service of the People of God. According to the Catechism of the Catholic Church (
Ordination to ministerial priesthood is intimately connected with the celebration of other sacraments and in particular the Eucharist. Thomas Aquinas used the idea of transubstantiation, which refers to the ‘ontological change’ that takes place in the substance (the essence, or ontology) of the Bread and Wine at the Consecration while leaving outer appearance or any other non-essential property intact. Therefore, transubstantiation means that the Bread and Wine actually become the Body and Blood of Christ while still looking very much like regular bread and wine. This is theologically substantiated by the virtue of ordination by ordained priest who acts in persona Christi as stipulated in the Catechism of the Catholic Church (
The ministerial or hierarchical priesthood of bishops and priests, and the common priesthood of all the faithful participate, ‘each in its own proper way, in the one priesthood of Christ’. While being ‘ordered one to another,’ they differ essentially.
The ordained priest acts in the person of Christ the Head…:
In the ecclesial service of the ordained minister, it is Christ himself who is present to his Church as Head of his Body, Shepherd of his flock, high priest of the redemptive sacrifice, Teacher of Truth. This is what the Church means by saying that the priest, by virtue of the sacrament of Holy Orders, acts in persona Christi Capitis.
It is believed that this notion has been distorted by clericalism in the sense that the priest after ordination perceives himself, by virtue of ordination, different from ordinary human beings. This notion that the priest is a ‘sacred person’ has in many aspects contributed to exaggerated levels of unregulated power, which led to clerical abuse and exploitation. This is what Pope Francis is addressing all the time, the distortion of the priesthood by ordained clergy attributing unencumbered authority and status to themselves.
The Catechism of the Catholic Church (
The indelible character
This sacrament configures the recipient to Christ by a special grace of the Holy Spirit, so that he may serve as Christ’s instrument for his Church. By ordination one is enabled to act as a representative of Christ, Head of the Church, in his triple office of priest, prophet, and king. (CCC #1581)
As in the case of Baptism and Confirmation this share in Christ’s office is granted once for all. The sacrament of Holy Orders, like the other two, confers an indelible spiritual character and cannot be repeated or conferred temporarily. (CCC #1582)
It is true that someone validly ordained can, for grave reasons, be discharged from the obligations and functions linked to ordination, or can be forbidden to exercise them; but he cannot become a layman again in the strict sense, because the character imprinted by ordination is for ever. The vocation and mission received on the day of his ordination mark him permanently. (CCC #1583)
The grace of baptism, confirmation and ordination is rooted in the awareness of specific ontological bond which unites the person to Christ: ‘For as many of you as were baptised into Christ have put on Christ’ (Gl 3:27). This, says Pope Benedict XlV (
Unfortunately, a mistaken interpretation of this ontological change has been usurped by clericalism in the sense that this ontological change cannot be taken away from a person, irrespective of sinful deeds. After Vatican II, the hierarchy increasingly employed the term in persona Christi to describe the priest’s role as acting in the person of Christ. This is no insignificant title, as to act in persona Christi means that ordained priests take on the persona of Christ by acting not only in Christ’s authority but also as his icons (Bennett
It is clear from above that clericalism, egotistical clericalism, in its current form needs to be eradicated.
The foundation of modern clericalism has its roots in the Counter Reformation and the Council of Trent. One of the notable accomplishments of the Council of Trent was to establish a regulated system and programme for the education of seminarians for the diocesan priesthood (O’Malley
Professional priest, as we know today, came as a result of the complete overhaul of the seminary system, initiated in France and then spread throughout Europe and other continents. The positive effect of providing Catholic priests with professional education was that it addressed the problem of traditional crass ignorance in the secular clergy. The negative side was that it further highlighted and intensified the social divide between the clergy and the laity. Clericalism, as a subculture of entitlement and privilege, took on another attraction for the ecclesiastical career-minded, who became priests (or clerics) just to obtain a qualification rather than to embrace the priesthood. While this clericalism was taking root through professionalism, there was another kind of priest present, namely the simple, heroic counter-cultural rustic Catholic pastor. These two different types of clergy developed side by side throughout the centuries, and an anti-clerical sentiment development largely in France. One of the most emblematic priestly figures that surfaced in this highly charged atmosphere of virulent anti-clericalism was Jean-Baptiste-Marie Vianney (08 May 1786–04 August 1859) (Trochu
Vianney’s writings provide valuable insights into the collective identity of the Catholic priest in the climate of the 18th century European socio-cultural flux and anti-clericalism. Vianney, however, did not go out deliberately to combat professional clericalism; it was his manner and style of ministering that instinctively combatted clerical professionalism.
Contrariwise, to combat clericalism does not imply taking the anti-clerical route. To root out clericalism is to find virtuous path and balance, rather than choosing between two extremes. Addressing clericalism does not imply falling into a trap of anti-clericalism. Neither should the ordained person be put on a lofty pedestal, nor should we put them down in a degrading and demeaning position. Jesus has set the attitude of priesthood in Matthew 20:20–28:
You know that the rulers of the Gentiles lord it over them, and the great ones make their authority over them felt. But it shall not be so among you. Rather, whoever wishes to be great among you shall be your servant; whoever wishes to be first among you shall be your slave. Just so, the Son of Man did not come to be served, but to serve and to give his life as a ransom for many.
Peter echoed the words of Jesus in 1 Peter 5:3 when he wrote, ‘[
The attitudes of sacerdotal clericalism stem from the complex Scholastic theology of the ordained priesthood that is often misunderstood by ordained priests themselves. The term ‘sacerdotalism’ is derived from the Latin
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Thus, priests exercise the sacrificial function of Christ, the High priest who sacrificed his life for many, and the Eucharist testifies to this. The priestly ministry derives its mission, its meaning, its efficacy from Christ (CCC #1557).
The preparation of priests with this complex theology in mind has made a large contribution towards modern sacerdotal clericalism. Pope Pius X’s reforms evident in theological education and a standardised seminary regime had severe repercussions and produced generations of priests inoculated against what was accepted as a human normality. Growth towards a developed and rounded personality was impeded from the start. Reflections of this preparation established that profound psychological, emotional and spiritual inertia was the result. Blind obedience to authority and compliance with regulations were promoted as virtues. The development cost was enormous and that also at the expense of independent thinking, initiative and emotional maturity. Seminarians found themselves cut off from the reality checks such as the levelling effects of exposure to normal family life and socialising with women. Their forced isolation deprived them of practical knowledge of children and their stages of emotional and intellectual development. Institutional exemption from any significant domestic and financial realities greatly retarded the seminarian’s moral development and sense of what most people would regard as normal human experience.
Since the Second Vatican Council, the ground-breaking Post-Synodal Apostolic Exhortation Pastores Dabo Vobis made its appearance followed by numerous other excellent Synodal documents in recent times. As testified by the Congregation for the Clergy (
Pastores Dabo Vobis, in particular, explicitly sets out an integrated vision of the formation of future clerics, taking equal account of all four dimensions that involve the person of the seminarian: human, intellectual, spiritual and pastoral. Ministrorum Institutio seeks to show how the formation of seminarians finds a natural continuation in the ongoing formation of priests, so that the two form one single reality. For this reason, Benedict XVI decided to entrust responsibility for initial formation in the Seminary to the Congregation for the Clergy, which was already competent for the ongoing formation of clergy. He amended, therefore, the relevant articles of the Apostolic Constitution Pastor Bonus (28 June 1988), and transferred the Office for Seminaries to the Congregation for the Clergy. During his pontificate, Pope Francis has offered a rich Magisterium and a constant personal example regarding the ministry and life of priests, encouraging and supporting the work that has led to this present document. (pp. 1–2)
Despite these wonderful exhortations, it appears that clericalism still rears its ugly head as evident in the abuses that take place in the church and the debilitating hierarchical priestly leadership. The church continues to believe that hierarchical priestly leadership had been instituted by Christ and that this is attested by the Scriptures. The new approaches towards seminarian formation set out in Pastores Dabo Vobis does not seem to have made any significant breakthrough into the hardened comprehension and impact that clericalism has on priesthood. The formation of Roman Catholic priests that became highly scholarly during and after the Counter Reformation, and consequently elevated to the clerical and social status of priests, caused the Catholic laity to respect them more because of their pastoral and social mobility. This attitude still prevails, hence Pope Francis (
Lay people are part of the faithful Holy People of God and thus are the protagonists of the Church and of the world; we [priests] are called to serve them, not to be served by them. (n.p.)
Priestly formation has to combat the development of elevated statuses. The concept
There is no shortage of good documentation in the Catholic Church concerning the training of seminarians, but the training of the priesthood has to be separated from the scourge of clericalism (Pope Francis
It is a challenge to train priests in the order of
The exclusion of women in all spheres of life, and in particular in the Catholic Church, is a longstanding practice. Theological debates over the admittance of women to ordained ministry are closed, and scripture texts which are culture-bound are used to bolt such a door. 1 Timothy 2 is such an exploited text among many others:
12 And I do not permit a woman to teach or to have authority over a man, but to be in silence. 13 For Adam was formed first, then Eve. 14 And Adam was not deceived, but the woman being deceived, fell into transgression. (vv. 12-14)
This cultural prejudice has clouded the interpretations of theologians as well as their sense of judgement for many centuries. This text, says Wijngaards (
The magisterium claims that it has no authority to confer ordination on women. Their teaching is that this judgement is to be adhered to by all the Church’s faithful. When the Second Vatican Council dealt with the church, they struggled between two different types of models of the church. The one being the clerical and hierarchical model operative since medieval times, and the second model that perceives the church as the People of God. The People of God model stresses communion, co-responsibility and Christian values such as grace and love. This model promotes maximum participation of the laity, men and women. This model lends itself to the full cooperation of the faithful, but stops short before the ordination of women. The authorities in Rome could not free themselves from the hierarchical model, even though Second Vatical Council promoted the concept of People of God model evident in the document Lumen Gentium (Chapter two).
Several women who genuinely feel or called to the priesthood continue to suffer the pain of exclusion, and started to search for a different model of church such as a more communitarian model of ministry. Many were of the opinion that even though they are called to the priesthood, they could in conscience not accept ordination from a church that promotes clericalism, imposes celibacy and hierarchical priesthood (Wijngaards
On June 29, 2002, Romulo Antonio Braschi, founder of a schismatic community, attempted to ordain the following Catholic women to the priesthood: Christine Mayr-Lumetzberger, Adelinde Roitinger, Gisela Forster, Iris Müller, Ida Raming, Pia Brunner and Dagmar Braun Celeste, who on that occasion identified herself as Angela White.
Citing the previous interventions of the Bishop of Linz and of the Austrian Episcopal Conference, the Congregation for the Doctrine of the Faith published a Statement on July 10, 2002, warning the above-mentioned persons that they would be punished with excommunication if by July 22, 2002, they had not acknowledged the nullity of their ‘ordination’ and asked forgiveness for the scandal caused to the faithful. As they gave no indication of amendment, this congregation punished the aforementioned persons with excommunication, reserved to the Apostolic See, in the Decree dated Aug. 5, 2002, expressing the hope that they might be moved to conversion. The decree also confirmed that the ‘ordaining’ bishop was already excommunicated insofar as he is a schismatic. (n.p.)
Pope John Paul ll (
They subsequently published letters and granted interviews in which they expressed their conviction regarding the validity of the ‘ordination’ they received, calling for a change of the definitive doctrine according to which ordination to the priesthood is reserved to males and reaffirming that they celebrate ‘Mass’ and other ‘sacraments’ for small groups. In a letter dated Aug. 14, 2002, they asked that the decree of excommunication be revoked and then, on Sept. 27, 2002, with reference to Canons 1732–1739 of the Code of Canon Law, they made recourse against the decree. On Oct. 21, 2002, they were informed that their request would be submitted to the competent authority. (p. 236)
The excommunication was substantiated in the following manner in the decree (Canon 1331§1):
There is first of all, the issue of schism: The above-mentioned women were ‘ordained’ by a schismatic bishop and – even though not formally adhering to his schism – thereby made themselves accomplices in schism. (p. 236)
The act of ordination was regarded by the hierarchical church authorities as open and divisive disobedience to the Roman Pontiff and diocesan Bishops. The outcome was as follows (cf. Canon 1331§1):
The above-mentioned members of the Congregation of the Doctrine of the Faith, therefore, confirm the Decree of excommunication issued on Aug. 5, 2002, specifying once again that the attempted priestly ordination of the aforementioned women is null and invalid (cf. Canon 1024) and therefore all those actions proper to the order of priesthood performed by them are also null and invalid (cf. Canons 124; 841). In consequence of the excommunication, they are forbidden to celebrate sacraments or sacramentals, to receive the sacraments and to exercise any function in an ecclesiastical office, ministry or assignment. (n.p.)
Women are continued to be ordained since 2002 by women bishops, but this excommunication on them was reiterated in 2008 by an excommunication order on 29 May 2008. This was published in the Vatican Newspaper L’Osservatore Romano, a decree signed by Cardinal William Levada, stating that women ‘priests’ and the bishops who ordain them (men or women) would be automatically excommunicated latae sententiae, a term used in the Canon Law, which means ‘already sentenced’, already found guilty by virtue of ordination. The decree called for the conversion of the women and ‘so return to the unity of faith and to communion with the Church, a communion broken by their action’ (No. 5 of the decree).
This doctrine and sentiment of exclusion were confirmed by Pope Francis in November 2016 when he said ‘that door is closed’ concerning the priestly ordination of women. He said he affirms the teachings of his immediate predecessors, namely Pope John Paul ll (
The ordained women established an Association of Roman Catholic Women Priests (ARCWP). They regard their movement as prophetic and describe themselves as educated, experienced and seasoned Catholics whose aim is to restore equality and inclusiveness in the church. There are approximately 205 ordained women in the world and the majority are in the USA. They regard themselves as validly ordained, although they are excommunicated because of gender by the hierarchy of the Roman Catholic Church. They do vest in clerical wear, but deviate in some practices so as to break with hierarchical practices. These ordained women do not have churches, parishes or dioceses, but function pastorally and sacramentally. They celebrate the Eucharist and all other sacraments in ‘house churches’. They do hospital and hospice chaplaincy, prison ministry, anoint the sick and elderly, administer weddings and funerals, minister the homeless and offer spiritual directions and retreats. They are not accountable to the local hierarchy and function in isolation.
While the ordination of women is not on the cards in the Catholic Church, what could be worked on is to change and restructure the image of the priesthood and to separate it from damaging clericalism. Negative clericalism has done Catholic priesthood a great deal of harm. This article advocates positive change and proposes that the formation of priests be vigilant against clericalism and to deliver men of prayer, who are steeped in the identity of Christ, the Priest. The priestly call, says Rossetti (
There is no doubt that clericalism has to give way to a more gender-integrated church. Recent gender studies have made it clear that gender is much broader than masculinity and femininity. Clericalism has to make way for the recognition of gender as well as sexual diversity and not to perceive these realities as anomalies. Deeper studies and research into human nature with compassionate assimilations of differences that priesthood, rather than clericalism, have to be dealt with in a pastoral context. Since clericalism often displays outright rejection and denunciation of uncomfortable moral issues, what is required is the renewal of priesthood, renewal of church leadership and to face difficult questions and issues with spiritual courage that recognise the sacredness of priesthood and the frailty of humanity. Leadership needs to demonstrate openness, accountability and transparency.
Priority attention has to be given to purging the church of clericalism, which is often expressed in other ways, such as the discriminatory scapegoating of gay persons and the marginalisation of free thinkers and women clerics. Discrediting the personal authority of the pope is not the best and enlightened option. What ought to be discredited is the centralisation of authority and control so as to allow much more informed local diocesan initiatives and the laity participation, whereby crises, such as sexual abuse scandals, could be addressed and solved more speedily and liberally with no need to go to the top hierarchy for solutions. To wait for centralised, hierarchical structures to deal with urgent issues is not desirable, as speedy accountability is needed to address issues that hurt the church in its entirety. The de-clericalisation of the Catholic Church has become a moral doctrinal agency, which could only increase the ethical accountability of hierarchical leadership.
The author declares that she has no financial or personal relationships which may have inappropriately influenced her in writing this article.
J.L. is the sole contributor to this research article.
This article followed all ethical standards for a research without direct contact with human or animal subjects.
This research received no specific grant from any funding agency in the public, commercial, or not-for-profit sectors.
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the author and do not necessarily reflect the official policy or position of any affiliated agency of the author.
Ultramontanism – “over-the-mountain-ism” – was a theological, cultural and political movement within the Roman Catholic Church that promoted the power and authority of the Pope. The movement was encouraged by Pope Pius IX, and culminated in the definitions of papal primacy and infallibility of the First Vatican Council.
The Pope writes letters regularly to the People of God that are read in churches around the globe. This
The exclusion of women from ordination in the Catholic Church is perceived by this article as one of the factors in need of agency.
Didache Chapter 12
Apostolic succession is the doctrine taught by the Roman Catholic Church that adheres to the uninterrupted transmission of spiritual authority from the Apostles through successive popes and bishops, but denied by most Protestants. This is deemed necessary for the valid administration of sacraments and the transmission of orders.
Pope Gregory Vll was Pope from 1073 till his death in 1085. He was known as the great reforming pope and was steering developments in the relationship between the emperor and the papacy.
The Concilium Tridentinum was held from 1545 to 1563 in Trent, Northern Italy. It made major changes in the church at that time. Session 23 was devoted to the sacraments, which included clerical formation.
See
The 19 March letter of Pope Francis to Cardinal Marc Ouellet of the Pontifical Commission for Latin America. He communicated strong comments on the importance of laity, and on the dangers of clericalism. This is now available in English on the Vatican website.
The study: ‘The nature and scope of the problem of sexual abuse of minors by Catholic Priests and Deacons in the US’ conducted by the John Jay College of Criminal Justice for the US Conference of Catholic Bishops, the outcome is that the committee found that about 4% of Catholic priests had allegations of child sexual abuse from 1950 to 2002.