"New words, deeper meaning, same Mass."

Initially prepared to go with the flow, after a little while I found the cognitive dissonance became too apparent.

What we got were old words with foreign meanings and a Mass that somehow changed my expression of faith.

‘Thumbs up' then to Bishop Drennan, secretary of the New Zealand Bishop's Conference, for his piece in Wel-com, and collectively to the Conference, for their encouragement of Rome to overcome the clunky, awkward new translation.

Of particular mention, ‘two thumbs up' to Bishop Campbell who, when global liturgical ‘group think' was at its peak, swam publicly against the tide, risked a 'rap over the knuckles' from the then pope and criticised the new translation.

Disappointed, Bishop Campbell not only questioned the outcome of the new translation but also its delivery process and, from memory, he warned the ‘new translation' would not be the endpoint.

Importance of language

Sociolinguistics is the study of language and culture; it views language as intrinsic to communication.

The Sapir-Whorf hypothesis of linguistic relativity states the structure of a culture's language determines the behaviour, habits and thinking of that culture.

Thus, language forms a culture through the realities embedded in it.

"Human beings do not live in the objective world alone, nor alone in the world of social activity as ordinarily understood. We are very much at the mercy of the particular language which has become the medium of expression for our society.

"We see, hear and otherwise experience very largely as we do because the language habits of our community predispose certain choices of interpretation." (Benjamin Whorf: Language, Thought, and Reality, p 134.)

Some describe the new translation as beautiful, but it is not the kind of developed world beauty people speak to me about; it doesn't talk about the reality of the cultural setting of antipodean life.

It seems to me the language of the new translation, of exclusivity, archaic vocabulary; "dewfall," "consubstantial," "oblation," and the over-inflated language of prayer; "graciously hear," "graciously grant", "holy and unblemished" and, "and with your spirit," belong to a time long past.

These and other similar phrases may have deep meaning, they may be accurate translations of the Latin, but so what?

Language is a living tradition, it's meant to be readily understood and used, and if the language of the liturgy needs sermons and articles in periodicals to interpret various phrases, haven't we lost the point?

Global and local

I find it sad that a global initiative, which included Bishops Denis Browne and Peter Cullinane, started out to positively address such issues as sexism in liturgical texts but, through no fault of theirs, it got diverted into a mash-up of old and new.

For many, the new translation never really hit the mark and probably never really helped shape us as Catholics in the 21st Century.

So I, for one, welcome Bishop Drennan saying that a better translation of the Mass is possible.

Seemingly under a little pressure to move, I also hear his plea for patience, but I welcome people putting pressure on the bishops for change because it shows interest and involvement in their faith.

A potentially huge task

As the song goes, "Let's start at the very beginning, it's a very good place to start".

I'd note that the global initiative before the new translation, started at the beginning and had input from specialists in pastoral liturgy, languages etc.

It took decades to formulate.

So I wonder if there is a need to go back to the beginning; to as it were, 'recreate the wheel' when the translation that met with almost universal approval, still exists?

• The Sacramentary: Volume One Part 1
  
• The Sacramentary: Volume One Part 2
  
• The Sacramentary: Volume Two Part 1
  
• The Sacramentary: Volume Two Part 2

Thankfully now, with a change in Canon Law, Pope Francis has shifted primary responsibility for liturgical texts to each diocesan bishop. However, Bishop Drennan's comments suggest the New Zealand Bishops, at least, will work as a conference on the new text.

Hopefully, this will make things more simple, but, it may not!

For example, many years prior to the 'new translation', the Christchurch diocese used a different version of the "Our Father", so it was possible then and now more possible for a diocesan bishop to allow e.g. different versions of prayers, and different congregational responses.

Yes, that means there may be different prayers and different responses in dioceses within a country, around the world, and in language groupings.

There are times when I'm sure being a bishop must be a thankless task. However, on this one I think we can be proud of our bishops, for like no others they've knocked on Rome's door expressing our frustrations with the current translation.

To use Pope Francis' expression, they are shepherds living with 'the smell of the sheep'.

• After postgraduate communications study at Victoria University Wellington, Fr John Murphy SM works in new media.

Faith continually evolves. How we understand aspects of our faith today is different from a year ago or five or ten.

We grow in insight (cf. Dei Verbum, 8) because our faith is alive in us (not sealed in a box); because the Holy Spirit is at work in every generation; and because our human understanding of God is never be complete.

This Lent I experienced one of those new insights: the first reading of the first Sunday of Lent from Genesis (2:7-9; 3:1-7) struck me in a way I had never thought of before.

It's the Garden of Eden story: the devil tempting Eve to eat the forbidden fruit. Usually the story is used to explain the presence of sin in we human beings: Adam and Eve give into temptation, they eat the forbidden fruit and thus we are a fallen people in need of salvation through Jesus.

That interpretation or focus is of course valid. But this year I found myself asking: why did God say that fruit was forbidden? Why did God not say go ahead, help yourself, after all it was a good thing?

If we widen our focus we come to understand that the reason it was forbidden is not about the fruit itself but about the two trees from which it came; they were reserved to God.

God alone could distribute from them. So while the story certainly explains sin, more widely it explains God's desire to be at work, and remain at work, in the garden of our lives.

Some might think that the focus on God's activity, rather than on our sinfulness, is a softer option. But I think that misses the point.

God reserved two trees to himself because Gods' work among us - as distinct from our good works for each other - is essential. Continue reading

• Bishop Charles Drennan is the Bishop of Palmerston North.

In a statement released through the New Zealand Catholic Bishops Conference, Cardinal John Dew, Bishop Charles Drennan, Dr John Kleinsman and Sharon Cole spoke on Amoris Laetitia (The Joy of Love).

They noted the merciful and pastoral emphasis of the document.

Amoris Laetitia signals the Pope's vision for the Church as a family of families and reaffirms the welfare of the family as decisive for the future of every community and society.

Cardinal John Dew said "I haven't yet studied the document fully, but already I get the sense that what Pope Francis is saying is coming out of a real and very grounded understanding of the difficulties that face families and that the wider Church family is the place where people should find support and accompaniment through these times."

The cardinal noted that Pope Francis took particular care in talking about those who are divorced and in new unions.

There is a need for careful discernment of situations and avoidance of judgment that does not take into account complexities and differing degrees of responsibility.

"The emphasis is on showing love and tenderness and working to integrate all people into the Church community no matter what their situation," Cardinal Dew said.

Among Bishop Drennan's comments were: "Francis says that our theological and pastoral language must reach the hearts of young people in such a way that they take up the adventure of marriage."

The bishop said the Pope stresses that marriage is a treasure for everyone in society, and marriage should be valued publicly as a unique relationship.

Dr John Kleinsman, Director of the Catholic Bioethics Agency, The Nathaniel Centre, is heartened by the "idea that it's not enough to simply stress doctrinal, bioethical and moral issues without knowing the actual situation of families and without encouraging openness to grace".

He is also heartened by the Pope's criticism of excessive idealisation in some of the teaching about marriage, rendering it less attractive.

Sharron Cole noted that Pope Francis emphasised that openness to children lies at the heart of authentic conjugal love and decisions about regulating birth must always respect the dignity of the person.

She also mentioned couples' priorities and the Church's role in allowing couples to form their own consciences.

Sources

• NZCBC
• Amoris Laetitia
• Vatican Radio (summary)
• Image: Church Militant

Archbishop Stanislaw Gadecki discussed the synod in a recent interview with EWTN Germany.

The archbishop was asked about if there had been a "German-Polish" war at the synod.

Archbishop Gadecki described such talk as a "huge exaggeration".

"The issues represented by the Germans come not only from Germany, but also New Zealand, the French-speaking part of Canada, Switzerland," he said.

"So, it is not only the German side.

"Content-related differences do not comply with languages, but one bishop is of this opinion, the other bishop holds that opinion.

"Conjuring up images of a Third World War at the synod is a little funny."

New Zealand's episcopal representatives at the synod were Cardinal John Dew and Bishop Charles Drennan.

New Zealand lay people Dr John Kleinsman and Sharron Cole also participated in the synod.

During the synod, Bishop Drennan blogged about the positions taken by those raised under communism or who had been trained in seminaries under professors who grew up under communist regimes.

"Ok, inevitably the brutal experience of communism marks the person deeply but can paralysis of thinking lead anywhere?," Bishop Drennan wrote.

"Isn't dynamism inherent to the role of being successors to the apostles?"

Archbishop Gadecki stressed that the synod is "not the final voice of the Church".

"The synod is only a movement towards collegiality between the Pope and the bishops occurring with and under the Pope.

"The synod is useful only insofar as it serves this collegiality."

He also criticised the synod's final document for not clearly offering a real doctrine of the love of God, "which is the starting point, of sin and grace, practically, also of salvation".

"Many synod fathers returned with astonishment, affirming that they have tried to point out that the document does not speak very openly of sin — as if we were ashamed," the archbishop said.

"In order not to hurt the sinner, we have to make use of euphemisms, delicate language that says a certain behaviour is not compliant with rules, with norms."

It has been predicted that Pope Francis's apostolic exhortation on the family will be released this month.

Sources

• National Catholic Register
• Catholic News Agency
• NZCBC
• Pompallier's People blog
• National Catholic Register
• Image: Catholic World Report

Summaries of interventions by several dozen synod fathers were posted.

This appeared to be in violation of rules at the synod.

The Vatican is only releasing short summaries of discussions without identifying prelates.

The synod fathers are free to publish their own interventions if they wish.

The postings to the Polish website lasted several days before being taken down.

Continue reading

In an interview with the Catholic News Service, Cardinal Dew said that during his intervention he quoted from a letter issued by the Oceania bishops in 1994.

Cardinal Dew said he told the assembly: "Surely, the Church needs to realise that we are there to be friends to people who are struggling or are in difficulty in any way.

"And even if there is something there which is against Church teaching, we put it in such a way that we're being friendly to them, we're being helpful to them and being supportive.

"It's not denying any teaching or any doctrine, but saying, ‘Look, we're here to help you, to work with you'."

Cardinal Dew also spoke to CNS about his intervention at last year's extraordinary synod.

"I said when we have documents, which talk about ‘intrinsically disordered' (as the Catechism of the Catholic Church describes same-sex attraction) or being evil, that's not going to help people.

"We have to find a way to express what the teaching actually says, but not putting it in ways that people feel they are being branded and they are being told that they are bad or evil," the cardinal told CNS.

Cardinal Dew acknowledged that many bishops at the current synod have used their interventions to insist on the need to "protect Church teaching".

Cardinal Dew's small group at the synod went through the working document, he said, and one member suggested reading the text and every time it referred to "the family", substituting the words, "our family".

"We tried it for a couple of paragraphs and it made a difference because it made it real," the cardinal said.

In recent blog posts and interviews, Bishop Charles Drennan of Palmerston North and Archbishop Mark Coleridge of Brisbane also emphasised the need for change in Church language around marriage and the family.

Church language was also a hot topic in some of the small group discussions in the synod's second week.

Sources

• CNS
• NZCBC
• National Catholic Reporter
• National Catholic Reporter
• Image: TVNZ

In his intervention at the synod on the family in Rome last week, Bishop Drennan appealed for mercy for a particular category of people who feel rejection - persons with homosexual tendencies.

"The mercy for which they yearn is not one of pity but of comprehension of the truth of who and how they are," the Palmerston North bishop said.

"Decoupled from the question of same sex marriage which will never be part of the Christian way, the Church's theologians can engage seriously with the voices of science that say sexual orientation is neither a personal choice nor a matter of social conditioning, but rests in the deepest ontological makeup of the individual and thus forms part of the mystery of human nature which is good," he said.

Referencing section 69 of Fides et Ratio, Bishop Drennan said "such a dialogue of theology and science would deepen our understanding of the anthropological cultural context in which we evangelise, and would do much to protect the credibility of the Church, including our claim to be a people of mercy and truth".

Also in his three-minute long speech, Bishop Drennan spoke of people who identify as Catholic in New Zealand, but who don't come to Mass on Sundays.

"Analysis of them indicated clusters: the first marriage of a significant portion had come to grief; some were homosexual; and many simply did not recognise themselves in the language we use to describe marriage and the family."

These groupings featured in responses to the questionnaires of the synod done in New Zealand, Bishop Drennan said.

"They, whom some describe as having drifted from the Church, in fact harbour a yearning to belong but their experience is one of being beyond the Church.

"For them the greatest cause of suffering is rejection - whether perceived or real. That suffering affects the wealthy as well as the poor."

Nonetheless, most people, including the disaffected, indicated positive encounters with New Zealand priests and parish workers, Bishop Drennan said.

"It seems therefore that where renewal is most required is within the framework and language with which our faith is communicated at a public level," he said.

Sources

• NZCBC
• Image: NZ Catholic

In a blog post on the New Zealand Catholic Bishops Conference website, Bishop Drennan said there is a "marked air of openness" at the synod and no topics are off limits.

"Better put, the range of views on the same topics are far fetching and, understandably, this has already led to some impassioned interventions of quite differing positions," he wrote.

"For some, openness invites fear; for others it incites new possibilities.

"And already there is talk of factions, but I think it is fairer to say that already vast differences in pastoral circumstances, preoccupations, and needs are evident.

"All of that though against a backdrop of globalisation," he added.

Speaking to media on Wednesday, Archbishop Charles Chaput of Philadelphia said bishops at the synod are dividing amongst themselves to form lobbying groups in favour of various positions.

But this wasn't unusual at a Church gathering, Archbishop Chaput said.

"We shouldn't be scandalised or surprised by that, as long as it's done open and honestly and not in a way that tries to win than to arrive at the truth."

"We're not here to win anything, we're here to arrive at the truth that the Lord, through his Holy Spirit, is guiding the Church towards," he said.

Dr John Kleinsman from New Zealand, who is at the synod as an auditor, wrote that he had been amazed at the breadth of the interventions so far.

"For many of the countries represented, the issues affecting the family centre on the basic struggle to survive" Dr Kleinsman wrote.

Cardinal John Dew wrote about an intervention that had identified the family as the first place where the "dance of grace" is discovered.

Sources

• NZCBC
• National Catholic Reporter
• NZCBC
• NZCBC
• Image: Catholic Herald

But recently I have felt a stirring within me to bring my faith into the public forum in a visible way.

There is a growing brittleness in our world. Russia's bullying of Ukraine, atrocities in the Middle East, intolerances almost everywhere.

New Zealand isn't free of tensions

The gap between the rich and poor in New Zealand is the greatest since records have been kept.

This isn't by chance.

Government economic policy and the collapse of a sense of governance (in reference to higher principles like the common good or equality of opportunity etc) favour the already wealthy becoming even more wealthy.

When I was at Uni the counter to this was the 'trickle down theory'.

Excess wealth was supposed to trickle down to the low paid.

Yeah, right.

As Pope Francis has put it: "this theory expresses a crude and naive trust in the goodness of those wielding economic power and meanwhile the excluded are still waiting" (Evangelii Gaudium, 54).

And now the government's new housing policy sees a reduction in government housing and an increase in rent subsidies, which go where? Into the pockets of landlords.

Ideological policies rather than principled policies are placing more and more pressure on the least well off in our country; a further recent example is the approval and introduction of demeaning zero-hour contracts.

Lack of Government transparency

What I wish to draw our attention to today is the Trans-Pacific Partnership Agreement (TPPA). A large range of commentators and leaders are warning us against this agreement.

What I find most distasteful is that it is being negotiated in secret.

This undermines democracy and heightens the concern that the agreement places the interests and power of the largest multinational companies above the interests of individuals, ordinary families, authentic national interests, and the Treaty of Waitangi.

Citizens have a right and duty to protect our egalitarian principles, our kiwi culture, and our expectations of fairness in health, educational and business spheres.

Absolute freedom to market anything, anyhow, is not in our interests and most certainly is not a "right" that can trump the democratic duty of a government to regulate and govern a national economy broadly in accord with the wishes of a nation's citizens.

I shall be joining the protest on Saturday 7th March calling for the Government to be transparent about the full implications of what it is committing New Zealand to. You may wish to join me.

• Hastings: 1pm, Civic Square
• New Plymouth: 1pm, Puke Ariki Landing
• Palmerston North: 1pm The Square (opp library)
• Whanganui: 11am, Stainless Steel Sphere, Boadwalk.

- Bishop Charles Drennan