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We Are Church/USA
Theological Background
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Scripture and the teachings of our Church call us to take responsibility for the life of our faith community, to speak out on issues that concern us, to act as adult Catholics. The We Are Church Referendum offers just such an opportunity.
Many church teachings and policies have changed over two thousand years. Examples include a married priesthood, the election of bishops, the roles of women, teachings on usury, slavery, the revolution of the earth around the sun, evolution, the use of Latin in worship - to name but a few. Change is necessary for growth and we can be part of it.
Reference: Philip S. Kaufman, Why You Can Disagree and Remain a Faithful Catholic (New York: Crossroad, 1995).
Our call to work for justice in our Church:
"...it belongs to the laity, without waiting passively for orders and directives, to take the initiative freely and to infuse a Christian spirit into the mentality, customs, laws and structures of the community in which they live." (Pope Paul VI, Octogesima Adveniens, 1971, #48).
"In accord with the knowledge, competence and preeminence they possess, [lay people] have the right and even at times the duty to manifest to the sacred pastors their opinion on matters which pertain to the good of the Church, and they have the right to make their opinion known to other Christian faithful, with due regard to the integrity of faith and morals and reverence toward their pastors, and with consideration for the common good and the dignity of persons." (Catechism of the Catholic Church, 1994, p. 239).
"You are the light of the world...your light must shine before others..." (Matt. 5:14)
Point #1: Lay Participation in Selecting Bishops and Pastors
The original meaning of ekklesia [Greek work for church] is "democratic assembly of full citizens." In this spirit, bishops were commonly elected by the priests and people in the early church. The reform movement of the Middle Ages still demanded free election of bishops by clergy and people. The practice declined in the second millennium and ended officially with the Council of Trent in the 16th century. In the early U.S. church, the first U.S. bishop - John Carroll of Baltimore - was elected by priests and people. In the 18th and early 19th centuries, parishioners were heavily involved in the government of their parishes as lay trustees.
"But Jesus said them, 'Earthly rulers domineer over their people...This must not happen with you." (Luke 22: 25).
References: Eugene Bianchi and Rosemary Ruether, A Democratic Catholic Church (New York: Crossroad, 1992); Jay Dolan, The American Catholic Experience (Garden City NY: Doubleday, 1985).
Point #2: Equal Rights for Women, Including Ordination to the Priesthood
Jesus never "ordained" anyone as we think of the practice today. Priesthood did not resemble what we know until the fourth century. Jesus did, however, call women and men equally to ministry. Luke reports that Mary Magdalen, Joanna and Susanna were among the women who traveled with Jesus and supported his ministry with their own resources. Paul's writings show women serving as prophets (Philip's daughters), deacons (Phoebe), missionaries (Prisca) and leaders of local communities (Lydia). One is even called an apostle (Junia).
Recent research by Dr. Giorgio Otranto, Director of the Institute for Classical and Christian Studies at the University of Bari, Italy, shows that women filled priestly roles in the first centuries of the church. In early 1970's, women were ordained in Czechoslovakia to meet the needs of the underground church in the communist era.
Women as well as men image Christ by virtue of baptism. "Imaging Christ" is not a matter of gender but of living a good and virtuous life in accord with the call of one's baptism.
"In Christ there is no Jew or Greek, slave or citizen, male or female. All are one in Christ Jesus." (Galatians 3:28).
"...with respect to the fundamental rights of the person, every type of discrimination ...based on sex...is to be overcome and eradicated as contrary to God's intent...Such is the case of a woman who is denied the right and freedom to ...embrace a state of life." (Vatican Council II, Church in the Modern World, #29).
References: Karen Jo Torjesen, When Women Were Priests (New York: HarperCollins, 1993); Elizabeth Schussler-Fiorenza, In Memory of Her (New York: Crossroad, 1983); Giorgio Otranto, "Notes on the Female Priesthood in Ancient Christianity," trans. by Mary Ann Rossi, Journal of Feminist Studies in Religion, May 1991.
Point #3: Optional Celibacy for the Clergy
Priests of the Latin Rite of Catholicism married until the 11th century when Pope Gregory VII said those to be ordained had to pledge celibacy. However, priests and even popes continued to marry and have children for several hundred years after that date. The Eastern Catholic Church still has married priests. The Latin Rite now welcomes married Anglican/Episcopal and Lutheran pastors who become Catholic, and Vatican II reinstituted a married diaconate.
Many bishops around the world, faced with a growing clergy shortage, have called for a return to the tradition of a married priesthood.
"Bishops must be irreproachable, married only once, even-tempered, self-controlled, modest and hospitable. They should be good teachers." (1 Timothy 3:2).
References: David Rice, Shattered Vows: Priests Who Leave (New York: Wm. Morrow, 1990); Richard A. Schoenherr and Lawrence A. Young, Full Pews and Empty Altars (New York: Oxford University Press, 1996).
Point #4: Issues of Sexuality
The goodness of sexuality is official church teaching, but it is rarely preached. Theologians such as St. Augustine and St. Thomas Aquinas were influenced by Greek philosophy which equated the body with evil and the spirit with good. Thus sex was often portrayed as evil. The Referendum celebrates the biblical view: the goodness of sexuality.
"Primacy of conscience" in deciding any issue of morality is also official church teaching, although rarely heard. By "primacy of conscience," we mean a conscience that is informed about, and open to, official church teaching. But we also affirm church teaching which says that, after carefully and prayerfully considering church teaching on an issue, the final authority in any moral decision-making must always be one's conscience, even if said decision is contrary to church teaching. As the church teaches, "the gospel has a sacred reverence for the dignity of conscience and its freedom of choice" (GS, 41) and "in all activity [one] is bound to follow [one's] conscience faithfully." (DH, 3). (See: Vatican Council II, Gaudium et Spes (GS) 16, 41 and Dignitatis Humanae (DH), 3. Also: GS 31, 43, 79, 87; DH 14).
The Referendum calls upon the church to defend the human rights of gay and lesbian people and live up to the promise of the National Conference of Catholic Bishops in 1976: "...Homosexuals, like everyone else, should not suffer from prejudice against their basic human rights. They have a right to respect, friendship and justice. They should have an active role in the Christian community." (NCCB, To Live in Christ Jesus: Pastoral Letter on Moral Values, November 11, 1976).
The final point of this section urges church leaders to spend less energy, money and publicity on issues of sexual morality and to put more emphasis on social justice (e.g., economic justice, an end to racism and ethnic discrimination, etc.), peace and non-violence, preservation of the environment.
"This [conjugal] love is an eminently human one... It involves the good of the whole person... This love is uniquely expressed and perfected through the marital act..." (Vatican Council II, Church in the Modern World, #49).
References: Thomas C. Fox, Sexuality and Catholicism (New York: George Braziller, 1995); Christin Gudorf, Body, Sex and Pleasure (Cleveland: Pilgrim Press, 1994); Robert Nugent and Jeannine Gramick, Building Bridges: Gay and Lesbian Realtiy and the Catholic Church (Mystic, CT: 23rd Pubs., 1992).
Point #5: An Affirming, Welcoming Church
In recent years, there have been many censures, silencings and even threatened excommunications against theologians and others who have spoken out in good conscience for change in the church. This point of the Referendum calls for an openness to freedom of speech and genuine dialogue, recognizing that those who work for church reform do so out of love of the church and concern for its welfare.
This point also calls specifically for a welcoming spirit toward those who have often felt excuded: divorced and remarried Catholics, married priests, those who speak their consciences. Until the 11th century, divorce and remarriage was allowed in some circumstances. Currently, divorced and remarried Catholics are even forbidden to receive communion. Some bishops are calling for a change in that practice. Many theologians are suggesting a renewed theology of marriage.
"The Church recognizes everyone's right to suitable freedom of expression and thought. This includes the right of everyone to be heard in a spirit of dialogue which preserves a legitimate diversity within the Church." (1971 Synod of Bishops, Justice in the World, #44).
References: Philip S. Kaufman, Why You Can Disagree and Remain a Faithful Catholic (New York: Crossroad, 1995); Stephen J. Kelleher, Divorce and Remarriage for Catholics? (New York: Doubleday/Image, 1976).
Scripture, tradition and a reading of the "signs of our times" support the content of this Referendum. Join the movement!