Response of Bishop William Richard FIELD, Bishop of Ondo, Nigeria, to Vatican II’s Antepreparatory Commission

(Akure, 7 April 1960, written in Latin)
Cf. ADA II/V, 347-348

* William Richard Field (1907-1988), S.M.A., was an Irish missionary to Nigeria

Eminentissime Domine,

Maxime piget me et ex animo me excuso de hac longa mora responsum dandi litteris missis die 18 iunii 1959, pertinentibus ad futurum Concilium Oecumenicum. Afui a Nigeria ob ferias agendas et non redieram ante menses septembris, tempore in quo responsa expectanda errant apud Pontificiam Commissionem. Nunc autem festino ad meas sententias conferendas et ex animo spero eas esse aliquantulum utiles. In hac parte mundi missionum, occurrimus tantis problematibus attrahentibus immediatam curam — et haec videntur singulis diebus augescere — ut inclinati sumus ad oblivionem negotiorum maioris graviorisque momenti et generis pro Ecclesia in toto; quapropter meae observationes ex necessitate importabunt localem, fortasse, potius quam universalem significationem.

Hae sequentes sunt res quae magnopere attraxerunt notationem, praesertim recentioribus annis:

1. Normae admissionis ad Seminaria Maiora debent mea sententia augeri et emphasis ponenda est aeque in studium linguarum modernarum quam classicarum. Hic prae oculis habeo praecipue Africam, in qua alumni in genere attingunt normas requisitas pro admissione Universitati tantummodo ante inchoata studia sacra. In curriculo aliqua disciplina de scientia sociali solide quoad eius principia tradenda est ut nostri sacerdotes autochtones rite praeparati sint ad exercendam auctoritatem inter suas gentes. Auctoritate ducis eo magis magisque opus est cum praesertim novae regiones, ut Nigeria, attracturae sint Statum Nationalem et — fortasse brevissimo tempore — Internationalem.


Respectu eiusdem finis et etiam certe ad perficienda intima ligamina cum Roma, corde Ecclesiae, suggeram magis magisque alumnos, candidatos ad sacerdotium, invitandos ad studia sacra absolvenda in Urbe; vel ad facienda altiora studia specialia. Probabiliter hoc secum fert necessitatem extensionis praesentium collegiorum in Urbe ad complendas habitations pluribus alumnis. Mihi persuasum est quod qua plures essent candidati qui frequentant cursus in Urbe ex recentioribus regionibus missionum eo melius pro futuro Ecclesiae in his terris.


2. Tota quaestio de apostolatu laicorum exigit intimum et amplum studium in futuro Concilio et regulae formandae sint et mandata directiva danda ad maiorem gloriam et beneficium Ecclesiae. Hic, in Africa, sentimus necessitatem adiutorii et gubernationis in hoc respectu, in quibus regionibus sacerdotes sunt miserrime pauci; etiam ubicumque non penuria existit sacerdotum, activa cooperatio omnium necessaria rectaque est … magis necessarium nunc, fortasse, quam umquam antea. Videtur presenti tempore laicus-catholicus non intellegere opus esse adiuvare etiam strenue et interesse personaliter in propagatione Evangelii.

3. Partitio inaequalis sacerdotum per mundum — mundum Catholicum, mundum Missionum — frequenter disserta est etiam a laicis. Agnosco illam quaestionem plenam esse difficultatum et neque clariter discernere aliquod responsum et solutionem de hac re; attamen, haec quaestio fortasse disserenda sit in futuro Concilio.

4. Mihi videtur nunc opportunum esse tempus ad introducendum et disputandum quod Maria est Mediatrix Omnium Gratiarum, in prospectu ad hoc faciendum articulum Nostrae Sanctae Fidei.

Haec gemma addita diademati Mariae contributura est ad uniendum Mundum Catholicum etiam magis intime sub vexillo Mariae Matris. Ac certus sum quod Illa per Suam intercessionem, sub hoc titulo glorioso, obtineat a Divino Filio Suo, gratiam eximiam Unionis Ecclesiae, quae tam cara est cordi Sancti Patris… ut fiet Unum Ovile et Unus Pastor.


Non desinemus orare ut Deus, per intercessionem Mariae, benedicat et dirigat Eminentiam Tuam et adiuvet Te ad peragendum officia onerosa, responsabilitates graves, impositas in manibus Tuis.

In Memento Sancti Sacrificii quotidiani mei eris.

Osculans Purpuram Sacram et humiliter rogans benedictionem supra nostrum laborem in hac parte Dei Vineae,

Maneo Eminentiae Tuae Rev.maeadd.mus
et oboediens servus in Christo 
+ GULIELMUS R. FIELD
Episcopus Ondoensis
Most Eminent Lord,

I deeply regret and sincerely apologize for this long delay in responding to the letter sent on 18 June 1959, pertaining to the future Ecumenical Council. I was away from Nigeria for holidays and did not return before the month of September, at which time the responses were awaited by the Pontifical Commission. But now I hasten to sum up my thoughts, and I sincerely hope that they will be somewhat useful. In this part of the world of missions, we encounter so many problems that draw immediate attention – and these seem to increase every day – to such a degree that we are inclined to forget issues of greater and more serious importance and kind for the Church as a whole, and therefore my observations will out of necessity convey a local, perhaps, rather than a universal meaning.


The following are the things that have exceedingly drawn attention, especially in recent years:

1.  The standards for admission to Major Seminaries should, in my opinion, be raised and emphasis should be placed equally on the study of modern as well as classical languages. Here I have Africa in mind especially, wherein students in general meet the standards required for admission to the University only before starting sacred studies. In the curriculum, some training concerning social science should be solidly given as to its principles so that our indigenous priests are properly prepared to exercise authority among their people. The authority of a leader is consequently all the more necessary when especially new countries, such as Nigeria, are about to gain a national and – perhaps in the shortest possible time – an international status.

With respect to the same goal, and also certainly to achieve the most intimate bonds with Rome, the heart of the Church, let me suggest that more and more students, candidates for the priesthood, be invited to complete their sacred studies in the City; or to do more advanced special studies. This probably entails the need for the extension of the existing colleges in the City to complete the housing for more students. I am convinced that the more candidates there would be who follow courses in the City from the more recent mission regions, so much the better for the future of the Church in these countries.

2.  The whole question of the apostolate of the laity requires a deep and extensive study in the future Council and regulations should be formed and directive orders to be given for the greater glory and benefit of the Church. Here in Africa, we feel the need for help and guidance in this respect, in which regions priests are very miserably few; and even wherever there is no shortage of priests, the active cooperation of everyone is necessary and right … more necessary now, perhaps, than ever before. It seems at the present time that the lay Catholic does not understand that there is a need to indeed actively help and take part personally in the propagation of the Gospel.

3.  The uneven distribution of priests throughout the world – the Catholic world, the world of missions – has been frequently discussed even by the laity. I acknowledge that this question is full of difficulties and neither do I clearly discern any answer and solution to this issue; nevertheless, this question perhaps should be discussed in the future Council.

4  It seems to me that now is the opportune time to introduce and discuss the fact that Mary is the Mediatrix of All Graces, in view of making this an article of Our Holy Faith.


This gem added to Mary’s crown is going to contribute to uniting the Catholic world even more intimately under the banner of Mother Mary. And I am certain that through her intercession, under this glorious title, she will obtain from her Divine Son, the extraordinary grace of the Union of the Church, which is so dear to the heart of the Holy Father… that she will become One Sheepfold and One Shepherd.

We will not cease to pray that God, through the intercession of Mary, may bless and guide Your Eminence and help you to carry out the onerous duties, the grave responsibilities placed in Your hands.


I will remember you in my daily Holy Sacrifice.

Kissing the Sacred Purple and humbly asking for your blessing upon our labor in this part of God’s Vineyard,

I remain Your Most Reverend Eminence’s very devoted and obedient servant  in Christ
+ WILLIAM R. FIELD
Bishop of Ondo

Response of Thomas McGETTRICK, Bishop of Jos, Nigeria

(Ogoja, 28 April 1960, vota written in Latin)
Cf. ADA II/V, 345-347

* Thomas McGettrick (1905-1988), S.P.S., was an Irish missionary to Nigeria

Eminentissime Princeps,

Causa veri doloris mihi tam tarde has animadversiones annexas relate ad Concilium Oecumenicum ad Eminentiam Vestram mittere.

Ratio tarditatis est absentia mea e dioecesi per aliquot menses.

Purpuram sacram summa qua par est reverentia et devotione deosculans, permaneo

Eminentiae Vestrae
humillimus in Christo
+  THOMAS McGETTRICK
Episcopus Ogogiaensis
Most Eminent Prince,

It is a cause of real pain for me to send these annexed animadversions relating to the Ecumenical Council so late to Your Eminence.

The reason for the lateness is my absence from the diocese for several months. 

Kissing the sacred purple with the utmost reverence and devotion that is proper, I remain

The most lowly in Christ
of Your Eminence
+ THOMAS McGETTRICK
Bishop of Ogoja
De Personis

In pluribus dicionibus missionalibus magnum obstaculum progressui Ecclesiae est extrema penuria sacerdotum. Magnum proficeret Ecclesiae si sacerdotes, tum saeculares tum religiosi, e locis ubi eorum administratio non iam urgens est in dioeceses missionales transferri possint. Praesertim, antiqua et valde dotata Ordines et Congregationes sive virorum sive mulierum urgeantur domos constituere in dioecesibus missionalibus ubi sodales magnam partem haberent in spargenda fide vera et in peragendis aliis operibus caritatis. Similiter, congregationes vitae contemplativae urgeantur domos constituere in missionibus ubi orationes sodalium et exemplum vitae interioris magnum proficeret Ecclesiae.

In aliquibus locis sodales Congregationum Religiosarum funguntur officiis magistrorum scholarum etsi in eisdem locis sunt magistri laici aeque competentes. Magnum proficeret Ecclesiae si illi religiosi mitti possint in locos ubi desunt magistri scholarum, vel pecunia ad eos remunerandos desit.

In constituenda Ecclesia in missionibus, catechistae et alii praedicatores laici Evangelii magnam partem habuerunt et iam habent. Congruum esset si aliqua recognitio canonica eisdem daretur, e. g. si ordines minores eisdem, etsi nuptis, conferrentur, vel si aliqua societas specialis Praedicatorum cum quibusdam privilegiis pro eisdem conderetur.


De Sacramentis

I. Propter ingentem numerum baptizandorum in missionibus fere impossibile est caeremonias (etsi abbreviatas per rescriptum) cum decore peragere. Bonum esset si, cum plures baptizantur, omnibus sacerdotibus permitterentur uti formula pro infantibus sed dicendo in plurali pro omnibus, exceptis precibus pro unctionibus et forma Baptismi ipsa.

II. Propter eamdem rationem, bonum esset si sacerdotibus, in certis conditionibus, permitti possit absolvere a peccatis, utendo forma generali, pueros sub aetatem quattuordecim, maritos et uxores.

III. Ratione defectus sacerdotum et ubi sacerdos abest, bonum esset si religiosis professis, viris et mulieribus, permitti posset S. Eucharistiam ut Viaticum administrare catholicis in statu gratiae morientibus.


IV. In certis contingendis, sacerdotibus permitti debet Sacram Eucharistiam fidelibus administrare dum in cathedra sedent.

V. Cum hactenus perpaucae Ecclesiae in missionibus aedificatae sint bonum esset si, adhibitis debitis cautelis, Ordinariis permitti posset oratoriis mobilibus uti, una cum privilegio Sanctissimum Sacramentum toto tempore reservandi.

VI. Ut nobis apparet, baptismus in pluribus sectis acatholicis est invalidus propter defectum intentionis. Ne neo-conversi in Ecclesia Catholica damnum patiantur, presumptio stare deberet pro invaliditate eorum baptismi, nisi Ordinarius pro sua dioecesi secus declaret.

VII. Fere impossibile est, propter varias consuetudines vel istorum defectum, scire tempus quo matrimonium legitimum efficitur. Plures infideles et coetus ethnici, ut apparet, matrimonium esse unionem stabilem non putant. Quare, conatur ut clarius definiatur matrimonium legitimum, vel dentur praesumptiones ad missionarios dirigendos in hac re difficili.



De Festis de praecepto

Frequenter, catholici patiuntur damnum ratione obligationis audiendi Missam in diebus de praecepto. Bonum esset si solemnitas et obligatio annexa his festis vel saltem aliquibus, transferri possint in proximam dominicam sequentem vel in proximam diem requiei civilis.

+ THOMAS MCGETTRICK
Episcopus Ogogiaensis
Concerning Persons

In many missionary jurisdictions, a great obstacle to the progress of the Church is the extreme lack of priests. The Church would make great progress if priests, both secular and religious, could be transferred to missionary dioceses from places where their administration is no longer urgent. Especially, let old and highly endowed Orders and Congregations, whether of men or women, be urged to establish homes in missionary dioceses where members might take a big role in spreading the true faith and performing other works of charity. In a similar way, let congregations of the contemplative life be urged to establish homes in missions where the prayers of the members and the example of the inner life might make great headway for the Church. 

In some places, the members of the Religious Congregations perform the duties of schoolteachers, even if in the same places there are also competent lay teachers. It would be of great avail to the Church if those religious could be sent to places where schoolteachers are lacking, or where there is a lack of funds to pay them.

In establishing the Church in missions, catechists and other lay preachers of the Gospel have played and are still playing a large role. It would be fitting if some canonical recognition would be given to them, e. g. if minor orders would be conferred on them, even if they are married, or if a special society of preachers with certain privileges would be established for them.

Concerning the Sacraments

I.   Because of the huge number of those to be baptized in the missions, it is almost impossible to perform the ceremonies (even if shortened through rescript) with decorum. It would be good if, when many are baptized, all priests would be permitted to use the formula for infants, but by speaking in the plural for everyone, except the prayers for the anointings and the form of Baptism itself.

II. For the same reason, it would be good if priests, under certain conditions, could be permitted to absolve children under the age of fourteen, married men and women from sins, by using the general form.

III.  Because of the lack of priests and where a priest is absent, it would be good if religious-professed men and women could be permitted to administer the Holy Eucharist as Viaticum to Catholics dying in a state of grace.

IV.   In certain contingencies, priests should be permitted to administer the Holy Eucharist to the faithful while they sit in the chair.

V.  Since very few churches have thus far been built in missions it would be good if, with due precautions, the Ordinary could be permitted to use mobile oratories, together with the privilege of reserving the Most Holy Sacrament at all times.

VI.  As it appears to us, baptism in many non-Catholic sects is invalid because of the defect of intention. Lest the neo-converts in the Catholic Church suffer harm, the presumption should remain for the invalidity of their baptism unless the Ordinary for their diocese declares otherwise.

VII.  It is almost impossible, on account of the different customs or the lack of them, to know the time when a lawful marriage is realized. Many unbelievers and ethnic groups, as it appears, do not consider marriage as a stable union. Therefore, effort should be made in order that lawful marriage may be more clearly defined, or let presumptions be given to guide missionaries in this difficult issue.


Concerning Feasts of precept

Frequently, Catholics suffer a loss due to the obligation to hear Mass on the days of obligation. It would be good if the solemnity and the obligation attached to these feasts, or at least some of them, could be transferred to the following Sunday, or to the next day of civil rest.

+ THOMAS MCGETTRICK
Bishop of Ogoja

Response of John McCARTHY, Bishop of Kaduna, Nigeria

Kaduna, 23 April 1960, vota written in Latin
Cf. ADA II/V, 343-345

* John McCarthy (1902-1975), S.M.A., was an Irish missionary to Nigeria

Eminentia,

Pergratum est mihi commissioni suprascriptae aliqua ad praxim pastoralem et ad res generatim liturgicas pertinentia subicere:

De lingua liturgica.

Quo fideles in terra missionaria, melius intellegentes quae agantur, maiore cum studio actionibus sacris intersint, suadendum videtur ut praesertim in iis quae sequuntur regionis linguae usus sit:


a) In lectionibus quarum finis est fidelium instructio, ita quidem ut, nulla praevia lectione latina, haec populo immediate fiant.


b) In salutationibus fidelium et sacerdotum ad invicem et orationibus pro invicem.

c) In hymnis et canticis populi.

In sermone vulgari utendo maiore libertate desideramus ita ut, ubi locorum plures linguae, omnibus vero una communis vigeat (lingua gallica), ad maiores fructus pastorales percipiendos, sacerdos aut lector aut populus pro frequentiore sua huius linguae consuetudine, tum ista tum illa uti possit.


Multis enim in Nigeriae Septentrionalis partibus, in oppidis anglice, ruri vero lingua Hausa, lingua omnibus tribubus cognita, instructio et concionatio fiunt et confessiones excipiuntur, et itaque permissionem his linguis extensius utendi petimus. Bene notandum vero nos haud quaquam velle sermonem latinum, praesertim in Missa, tamquam sermonem liturgicum abolere, sed quo spectatis loci conditionibus effectus missionarius amplior expectandus esset, his tantum in actionibus sacris extensiorem usum sermonum vulgarium nos desiderare quarum in partem populus veniat.

Hodie multis in Nigeriae Septentrionalis regionibus maioris et humanioris gentis imprimis Hausarum sermo minorum gentium succedit sermonibus adeo modernarum vocum egestate laborantibus ut nonnisi maxima cum difficultate populus in iis doceri possit. 

De Missa.

Liceat fidelibus Ordinarii Missae partes hucusque latine cantatas, necnon Asperges et Vidi Aquam, non autem ulla verba Canonis ab Hanc Igitur usque ad Pater Noster exclusive, sermone vel sermonibus ab Ordinario loci determinatis cantare. 

In Missa Catechumenorum denuo ad catechesim impertiendam instituta celebrans in plano adversus populum stet, et omnia ab eo, vel nesciente eo populi sermonem, a lectore ab ecclesiastica auctoritate rite comprobato legantur.


Lectiones, cantus, responsoria a sacris ministris, a choro aut a lectoribus dicta aut cantata a celebrante iteranda non sint.

Numerus pericopum augeri possit ita ut, mutato cyclo annuali epistolarum evangeliorumque in cyclum maiorem, puta quadriennalem, sacrae scripturae thesauri fusius impertiantur.


Videtur etiam missionariis opus esse privilegio alias lectiones temporis locique conditionibus accomodatas deligendi.

In locum cantuum Missae propriorum perpetuo variantium (Introitus, Graduale, Offertorium, Communio) substituerentur cantus aut hymni cum verbis modisque musicis simplicibus qui cyclis liturgicis (paschali, pentecostali, natalitio et aliis) consonent.

Suadendum etiam ut restauretur Oratio Fidelium sermone vulgari dicenda, cum ad mentem universalis tum loci ecclesiae necnon pro bono civitatis omniumque fidelium qui Missae intersint.


Processio saltem vicaria fidelium ad altare pro offertorio foveri possit, et, quo clarius effulgeat ineuntis sacrificii liturgici symbolismus, orationes sacerdotis simplificentur, ipse vero lavando manus actionem incipiat populo interim sermone vulgari preces instar litanias cantante.


De Rituali.

Rituale Romanum semper totum textum latinum contineat sed et maximum sermonis vulgaris quo uti liceat.

Ordo Baptismi adultorum: Caeremoniae baptismi adultorum non omnes eodem tempore sed interstitiis dum hi catechumeni sint habeantur.


Quo clarius fidelibus arguatur confirmationis sacramenti character maximi momenti esse, quaedam introductoria caeremonia in dialogo cantuque sermone vulgari consistens, sacramentum conferendum praecedat et Rituali inscribatur.


Concedenda videtur etiam licentia, quam praecedat accuratissimum studium, introducendi in Rituale alicuius regionis veteres indigenarum caeremonias traditas occasione sponsalium aut matrimonii contrahendi aut sepulturae habendae necnon et mores pro tempore anni recurrentes.

De Ordine.

Pro minimo optamus ut ritu liturgico, sacrum mandatum docendi fidem, conferatur. Utilissimum vero nobis videtur paulatim ordines minores, praesertim lectoris, ad pristinum honorem sed forma hodiernis conditionibus accommodata restaurare et diaconatum denuo permanentem ut olim propriis officiis fungi.

De Sacra Hebdomada.

Ritus hebdomadae quod attinet maiorem libertatem in deligendis horis pro locis campestribus desideramus rogamusque ut, essentialibus Missae partibus exceptis, ad omnes preces sermone vulgari uti liceat.

Interim Eminentiae Tuae impensos animi sensus ex corde profiteor et saluto in Domino Tuasque preces in opus meum peto meque profiteor Eminentiae Tuae

add.mum
+ IOANNES McCARTHY
Episcopus Kadunaensis


Eminence,

I am very pleased to propose to the entitled commission some things pertaining to pastoral practice and general liturgical matters.

Concerning liturgical language.

In order that the faithful in missionary land may have a better understanding of what is being done, and participate in the sacred activities with greater devotion, it seems good to be recommended that the language of the region be used especially in what follows:

a) In the readings whose end is the instruction of the people, so indeed that, these are read immediately to the people, without any previous reading in Latin.

b) In the salutations of the faithful and priests to each other and prayers for one another.

c) In hymns and songs of the people.

In the common language good to be used, we desire greater liberty so that, where [there are] several local languages, yet one that is common to everyone prevails (Gallic language), in order to gain greater pastoral fruits, the priest, the lector, or the people, due to their more frequent usage of this language, can use it at one time and the local languages at another.

For in many parts of Northern Nigeria, instruction and preaching are carried out, and confessions are heard in English in the towns, and in the countryside, however, in the Hausa language, a language known to all tribes, and so we ask for permission to use these languages more extensively. It should be well noted, on the other hand, that we by no means whatsoever wish to abolish the Latin language as a liturgical language, especially in the Mass, but considering the conditions of a locality where greater missionary effect would be expected, we need a more extended use of the common languages only in these sacred activities wherein the people may play a part.

Today, in many regions of Northern Nigeria, the language of the larger and more civilized tribe, especially the Hausa, takes the place of the languages of the smaller tribes – languages suffering from the lack of modern expressions to such an extent that the people can only be taught in these languages with the greatest difficulty.

Concerning the Mass.

Let the faithful be permitted to sing the parts of the Ordinary Mass hitherto sung in Latin, as well as Asperges and Vidi Aquam, in the language or languages determined by the local Ordinary, but not any words of the Canon from Hanc Igitur to Our Father exclusively.

Again, in the Mass of Catechumens instituted for the purpose of imparting catechetical instruction, let the officiating minister stand on a plain facing the people, and everything may be read by him, or when he is unfamiliar with the language of the people, they are read by a lector duly approved by the ecclesiastical authority.

The readings, chants, and responsories said by the sacred ministers, by the choir, by the lectors, or sung by the celebrant should not be repeated.

The number of pericopes could be increased in such a way that, by changing the annual cycle of the epistles and the Gospels into a larger cycle, for instance, a quadrennial one, the treasures of sacred scripture may be shared more broadly.

It also seems that missionaries need the privilege of selecting other readings adjusted to the conditions of time and place.

In place of the special chants of the Mass that vary constantly (Introitus, Graduale, Offertorium, Communio), chants or hymns with simple musical words and rhythms that may correspond with the liturgical cycles (Easter, Pentecost, Christmas, and others) might be substituted.

It is also to be recommended that the Prayer of the Faithful be restored to be said in the common language since it is for the intention of the universal and local church as well as for the good of the state and of all the faithful who take part in the Mass.

At least the vicarious procession of the faithful to the altar for offertory could be encouraged, and in order that the symbolism of the starting liturgical sacrifice may shine forth more brightly, let the priest’s prayers be simplified, he himself however, by washing his hands, may begin the action for the people at the same time by singing prayers like litanies in a common language.


Concerning Ritual.

Let the Roman ritual always contain the entire Latin text, but also as much of the common language where the use is permitted.

The Order of Adult Baptism: Let all the ceremonies of the baptism of adults not be held at the same time, but at intervals, while these are catechumens.

To more clearly demonstrate to the faithful that the character of the sacrament of Confirmation is of the utmost importance, let a certain introductory ceremony consisting of dialogue and singing in the common language precede the conferring of the sacrament, and may it be inscribed in the Ritual.

Permission also seems good to be granted, what the most accurate study may precede, of introducing in the Ritual of any region the ancient indigenous ceremonies handed down on the occasion of betrothals, contracting marriage, or of having a burial, as well as the customs recurring for the season of the year.


Concerning [Holy] Orders.

At the very least we wish that the sacred mandate of teaching the faith be conferred in the liturgical rite. To be sure, it seems most useful to us to gradually restore the minor orders, especially the lector, to their pristine honor, but in a form adapted to the present conditions, and the permanent diaconate once again in order to perform their former duties.


Concerning the Holy Week.

Regarding the rite of the week, we desire greater liberty in choosing hours for plain areas and we request that, except for the essential parts of the Mass, it may be permitted to use the common language at all prayers.

In the meantime, I profess to Your Eminence my earnest sentiments from the heart, and I salute You in the Lord, I also ask for your prayers for my work, and I profess myself to Your Eminence

Most devoted
+ JOHN McCARTHY
Bishop of Kaduna

Response of John REDDINGTON, Bishop of Jos, Nigeria

Jos, 20 April 1960, vota written in Latin, intro & salutations in English
Cf. ADA II/V, 342

* John Reddington (1910-1994), S.M.A., was an Irish missionary to Nigeria

Eminence,

I send you herewith the points I have for consideration by the Ecumenical Council:

1. Ut extensio privilegii paulini exploretur, in integrum redigatur, clarificetur et, in quantum potest, ut extendatur.

2. Ut in Missa, lingua vernacula a sacerdote utatur usque ad Canonem.

3. Ut breviarium lingua vernacula recitetur.

1. That the extension of the Pauline privilege be explored, completely redacted, clarified, and, as much as possible, extended.

2. That in the Mass, the vernacular be used by the priest up to the Canon.

3. That the breviary be recited in the vernacular.

I am, Eminence,
Most respectfully yours, in Our Lord,
+ JOHN REDDINGTON
Bishop of Jos

Response of Richard FINN, Bishop of Ibadan, Nigeria

(8 September 1959, written in English)

Cf. ADA II/V, 342

* Richard Finn (1912-1989), S.M.A., was an Irish missionary to Nigeria 

Your Eminence, 

With reference to Letter Prot. No. I C/59-611 of 18th June, 1959, I wish to state that I am on leave from my diocese and have spent some weeks in hospital in London and I am still undergoing treatment.

It has, therefore, been impossible for me to reply to the above letter and I ask Your Eminence to please hold me excused.

With sentiments of filial respect,

 I am,

Yours respectfully in our Lord,

+ RICHARD FINN

     Bishop of Ibadan

Votum of Bishop James Moynagh of Calabar, Nigeria

EXC.MI P. D. IACOBI MOYNAGH

Bishop of Calabar, Nigeria

(Calabar, 24 September 1959, written in Latin)

Cf. ADA II/V, 340-341 

* James Moynagh (1903-1985), S.P.S., was an Irish missionary to Nigeria 

Eminentissime Princeps,

Pergratum est mihi haec significare Eminentiae Tuae de aliquibus quae in futuro Concilio tractari debent:


1. De necessitate urgenti mobilitandi vires Ecclesiae ad propagationem Fidei in terris missionariis:

Omnes laborantes in missionibus roborati et confirmati sunt et petitionibus auxilii et litteris encyclicis Augustissimorum Pontificum in hoc xx saeculo, sed praesertim (quantum ad has missiones Africanas) in Enc. Fidei Donum Sanctissimi Patris Nostri felicis memoriae Pii XII.

Nos in missionibus Africanis admirati sumus in eodem documento claritatem expositionis status Ecclesiae temporibus nostris. Valde notabile autem erat huius documenti urgens loquendi genus. Constat enim, in missione Ecclesiae Verbum Salutis praedicandi omnibus hominibus, opus esse celeritate urgenti. Dies enim hodiernus est dies celeritatis in itinere, in communicatione facili idearum per radiotelephoniam instrumentumque televisificum, et in investigationibus materialibus scientificisque.

2. De necessitate administrationis centralis virorum rerumque in Missionibus:

Videtur nonnullis nostrum, talia auspicia ruminatis, quod in Ecclesia ipsa oportet nos habere efficaciorem administrationem centralem, quo possit Ecclesia celerius instruere immensas copias suas in sublevando angustias regionum Africae, M. Americae, Asiae, etc.


Exempli gratia, in multis regionibus Africae fundamenta Ecclesiae iacta sunt et vita christiana crescere incepit; floritio autem vitae Ecclesiae, sine obtemperatione celere terrarum seniorum Catholicarum, graviter tardabitur. 


Nobis videtur, Eminentia Tua, quod in antiquioribus terris Catholicis duplicatio operum saepe obtinet — communitates religiosae interdum se exercent in ministerio pastorali de cuius excellentia nemo dubitat, sed cuius perfunctionis bene capax est clerus dioecesanus — interdum communitates religiosae occupantur in litteris quas iam susceperunt similes communitates.


In agris autem Domini instantes sunt necessitates quibuscum nequit missionarius certare — inopia operariorum peritorum in imprimendo, in radiotelephonia, et in invento televisifico — inopia magistrorum in Universitatibus et scholis superioribus — inopia theologorum et canonistarum — inopia domorum spiritualium exercitiorum necnon moderatorum pietatis pro clero, religiosis et coadiutoribus laicis — inopia institutorum caritatis pro pauperibus infirmisque — atque summa inopia monasteriorum conventuumque contemplativorum per quos vita contemplativa neophytis Christianis introducatur.

Quae opera omnia, etsi gradatim se evolvere in missionibus possint, tardissime tamen hoc facient. Talem evolutionem si exspectemus, valedixerimus tempori opportuno.


Videtur quod Ecclesiae opus sit administratione coordinanti, ad copias communicandas virosque peritos quam celerrime dirigendos in agros Domini vel maxime tempestivos vel maxime auxilio egentes.


Possit haec administratio esse sub forma congregationis dirigentis, sub cura Sancti Patris, opes universae Ecclesiae ad loca indigentissima.


Revera tale auxilium ipsa regimina civilia proposuerunt pro Terris minus progressis, in modo materiali. Habetur nempe Bancum Supranationale ad nationes minus progressas amplificandas in regionibus retardatis — Organisatio cibi sanitatisque ad sublevationes similes faciendas.


Nonne possibile est quod Ecclesia, consimilem administrationem centralem possidens, possit facilius dirigere partibus eius debilioribus immensa robustiorum regionum Catholicorum subsidia? Ad hoc videtur quod organisationes laicorum quae hodie tanta temptant in terris Catholicis, possint ad terras missionarias dirigi, concomitante zeli Catholicorum augmentatione nostris in patriis.

3. De fructibus ulterioribus quae emanabunt e tali mobilisatione:

Non solum distributio sapientior adiumenti magnam afferret utilitatem missionibus Ecclesiae, sed etiam nova suprascriptae administrationis functio, expedita accelerataque, clare demonstrabit mundo unitatem Ecclesiae, et — nunc cum antiqua separatio nationum paulatim forte evanescere videtur — exemplificabit omnibus authenticam omnes inter homines et nationes unitatis fontem.


Volens interim omnem benedictionem benevolentiamque Eminentiae Tuae Commissionique Pontificali,

Adsumus, Eminentiae Tuae servus humilis in Christo,

Oh Most Eminent Prince,

I am very pleased to point out these to Your Eminence concerning some things which should be discussed in the future Council:

1. On the urgent necessity of mobilizing the resources of the Church for the purpose of the propagation of the faith in mission lands:

All persons working in the missions were strengthened and encouraged both by the requests for assistance and by the encyclical letters of the Most Venerable Pontiffs in this twentieth century, but especially (as regards these African missions) in the Encyclical Letter Fidei Donum of Our Most Holy Father Pius XII of blessed memory.

We in the African missions were amazed by the clarity of the exposition of the state Church in our time in the same document. Very remarkable also was the urgent mode of speaking of this document. For it is clear that in the mission of the Church to proclaim the Word of Salvation to all men, there is a need for urgent celerity. For today is the day of speed in voyage, in easy communication of ideas through radiotelephonic and televisual instruments, and in material and scientific investigations.

2. On the necessity of a central administration of human and material resources in missions:

It seems to some of us, considering such auspiciousness, that in the Church itself we need to have a more efficient central administration so that the Church can more quickly deploy its immense resources in alleviating the difficulties of the countries of Africa, South America, Asia, etc.

For example, in many parts of Africa, the foundations of the Church have been laid and Christian life has begun to grow; but the flourishing of the life of the Church without the swift compliance of the older Catholic countries will be gravely retarded.

It seems to us, Your Eminence, that in the older Catholic countries a duplication of works often occurs – religious communities sometimes engage in pastoral ministry whose excellence no one doubts, but which the diocesan clergy is well capable of performing – sometimes religious communities are occupied with educational activities which similar communities have already undertaken.

While in the fields of the Lord there are urgent needs with which a missionary cannot contend – the lack of skilled workers in printing, in radiotelephone, and in televisual invention – the lack of teachers in Universities and high schools – the lack of theologians and canonists – the lack of houses of spiritual exercises as well as of moderators of piety for the clergy, religious, and lay assistants – the lack of charitable institutions for the poor and the sick – and the total lack of contemplative monasteries and convents through which the contemplative life is introduced to Christian neophytes.

All these works, even if they can gradually evolve on their own in missions, will still do this very slowly. If we wait for such an evolution, we will bid farewell to the opportune time.

It seems that there is a need for a coordinating administration of the Church, in order to share the resources and to distribute skilled persons as soon as possible to the fields of the Lord either to the ones most opportune or to those in great need of assistance.

This administration, under the care of the Holy Father, could be in the form of a congregation distributing the resources of the universal church to the most indigent places.

In fact, civil governments themselves have proposed such aid for the less developed countries, in a material way. There is, of course, the Supranational Bank for the development of less developed nations in the retarded regions – [there is] the Food and Health Organization to do similar alleviations.

Is it not possible that the Church, possessing a similar central administration, can more easily direct to its weaker parts the immense reserves of the more robust Catholic regions? To this end, it seems that the laity organizations which are trying so much today in Catholic countries could be directed to the missionary countries, with the concomitant increase of the zeal of Catholics in our native lands.

3. On the additional fruits that will emanate from such a mobilization:

Not only would a more judicious distribution of assistance bring great benefit to the missions of the Church, but in addition, the new execution of the above-mentioned administration, expedited and accelerated, will clearly demonstrate the unity of the Church to the world, and – now, when the old separation of nations seems to be perhaps gradually fading away – she will exemplify to all the authentic source of unity among all people and nations.

In the interim, wishing all blessings and benevolence to Your Eminence and the Pontifical Commission,


Here we are, Your Excellency’s humble servant in Christ,

+ JAMES MOYNAGH
Bishop of Calabar

Vatican II vota of Bishop Patrick Joseph Kelly

Bishop of Benin City, Nigeria

(Vota not dated, written in Latin)

Cf. ADA II/V, 339

Patrick Joseph Kelly (1894-1991), S.M.A., is an Irish missionary to Nigeria

Eminentissime Domine,

Oh Most Eminent Lord,

Iam recepi vestram epistolam N. 1 C/59-220 (bis) diei 21 martii 1960, et hic submitto vota quae volo tractari in Concilio Oecumenico.

I received your letter No. 1 C/59-220 (bis) of 21 March 1960 just now, and hereupon, I submit the wishes that I want to be discussed in the Ecumenical Council.

1. Petitur ut secundum can. 1125 Constitutio Romani Pontificis S. Pii V applicetur sine necessitate ulla interpellationis in terris Missionum dummodo obtineatur ratio principalis constitutionis, nempe ut durissimum sit polygamo se separare ab uxore qua cum vivit et quae cum ipso baptizatur.

1. It is requested that according to Canon 1125, the Constitution of the Roman Pontiff St. Pius V be applied without any necessity of hindrance in Mission lands so long as the principal concern of the constitution is obtained, namely, that it is very difficult for a polygamist to separate himself from the wife with whom he lives and who is baptized with him.

Si petitio concedi non potest ut supra saltem petitur ut concedatur cum hac restrictione: ≪ sed si sine interpellatione prima et legitima uxor sponte declaret se velle baptizari aut iam baptizata sit non est locus application constitutionis. Cf. Vromant, De Matrimonio, Editio 1952, tit. 1, cap. VI, nn. 344, 345, 345 (ii) et 345 (iii). Cum applicatione Constitutionis Romani Pontificis sine ulla restrictione multi pagani baptizarentur qui secus vix umquam baptizari possint.

If the request cannot be granted, as above, at least it is requested that it be granted with this restriction: “but if without hindrance the first and legitimate wife voluntarily declares that she wants to be baptized, or is already baptized, there is no place for the application of the constitution.” Cf. Vromant, De Matrimonio, 1952 Edition, tit. 1, chapt. VI, nn. 344, 345, 345 (ii) et 345 (iii). With the application of the Constitution Romani Pontificis, without any restriction, many pagans would be baptized, who otherwise could hardly ever be baptized.

2. Petitur ut permittatur congregationi recitare, elata voce, sive cum catechista ductore sive non, orationes Missae in lingua vernacula dum sacerdos easdem orationes recitat latine ab initio Missae ad Praefationem inclusive et rursus a Pater Noster usque ad finem. In congregatione ubi fere omnes sunt illitterati nulla alia via existit qua partem activam in Sancto Sacrificio Missae sumere possint nisi recitent Rosarium Virginis Mariae et recitare Rosarium vix dici potest participatio in Missa.

2. It is requested that the congregation be permitted to recite, with a raised voice, whether with a catechist, guide, or not, the prayers of the Mass in the vernacular, while the priest recites the same prayers in Latin from the beginning of the Mass to and including the Preface, and again from Our Father right on to the end. In a congregation where almost all are illiterate, there is no other way by which they can take an active part in the Holy Sacrifice of the Mass unless they recite the Rosary of the Virgin Mary, and reciting the Rosary can hardly be called participation in the Mass.

3. Pro constituendo tribunali primae instantiae pro causis matrimonialibus in locis Missionum requiritur ut renovetur et permanenter detur concessio Sacrae Congregationis de Sacramentis (Num. Prot. 2534/33). Difficillimum est procurare plenum tribunal iudicum secundum C.I.C. hic in locis Missionum.

3. For setting up a tribunal of the first instance for matrimonial cases in places of Missions, it is requested that the concession of the Sacred Congregation of the Sacraments (Num. Prot. 2534/33) be restored and permanently given. It is very difficult to procure a full tribunal of judges in compliance with the Code of the Canon Law here in places of Missions.

Reverentiae Tuae humilis in Christo servus

+ PATRICIUS I. KELLY

Episcopus Urbis Beninensis

Humble servant of Your Reverence in Christ,

+ PATRICK I. KELLY

Bishop of Benin City

Holebipastoraal avant la lettre

Bachelorscriptie – Jade Willaert

In februari 2021 besliste het Vaticaan als reactie op een vraag van enkele Duitse bisschoppen dat het niet toegelaten is holebiverbintenissen in te zegenen. Het officieel leergezag liet weten dat Gods zegen onder geen geval uitgeroepen kan worden over een relatie tussen twee mensen van hetzelfde geslacht. Het gevolg hiervan was dat een groep katholieke holebi’s zich in een lastige tussenpositie bevond. Ze wensten hun liefde in de kerk te vieren, maar werden nogmaals met de neus op de feiten gedrukt: hun liefdesrelatie komt niet in aanmerking voor een kerkelijke zegen.

Deze recente uitspraak, maar ook oudere kerkelijke documenten leiden tot de onvermijdelijke vraag of ‘de katholieke holebi’s’ vandaag dan wel in de geschiedenis van de Rooms-Katholieke Kerk op medestanders konden rekenen. Met andere woorden; waren of zijn er individuen die tegen het Vaticaan ingingen en het aandurfden het op te nemen voor hun homoseksuele medegelovigen? De internationale context reikt ons in ieder geval voorbeelden aan van katholieke verenigingen (David & Jonathan in Frankrijk, HuK in Duitsland) die de ondersteuning van katholieke holebi’s tot hun missie maakten. Bovendien zijn ook gevallen bekend van individuele personen die vanuit hun kerkelijke functie de kant van de holebigelovigen kozen. De Antwerpse bisschop Johan Bonny illustreerde dit in februari 2021 duidelijk.

De buitenlandse gemeenschappen en bondgenoten binnen de kerkgemeenschap waren in de literatuur beschreven. Over de Vlaamse context bestond weinig onderzoek en in welke mate er in de recente kerkgeschiedenis in Vlaanderen sprake was van katholieke ondersteuning van holebi’s was onduidelijk. De primaire doelstelling van deze scriptie was die ondersteuning te onderzoeken. Niet alleen de feiten, maar vooral de ervaringen van de betrokkenen stonden centraal. Een aantal deelvragen werden vervolgens afgebakend. Wie behoorde/behoort tot de doelgroep van de ondersteuning en was/is er onder hen sprake van een gemeenschapsgevoel? Had/heeft het kerkelijk standpunt omtrent homoseksualiteit een invloed op de ondersteuning en wat waren/zijn de reacties op de ondersteuning? Hoe ziet de toekomst van de katholieke ondersteuning eruit?

Een antwoord vinden op deze vragen is niet vanzelfsprekend. Hoewel homoseksualiteit en het gendervraagstuk steeds vaker op de agenda komen te staan binnen de academische theologie, was er geen onderzoek verricht in Vlaanderen naar de katholieke ondersteuning van holebi’s. Het onderwerp van deze studie viel samen met een blinde vlek in historisch en theologisch onderzoek. Net door het gebrek aan geschreven bronnen en omwille van het belang van ervaringen van betrokkenen, werd gekozen voor een kwalitatief-empirisch onderzoek. Concreet betekent dit dat op basis van diepte-interviews met vier betrokkenen aan mondelinge geschiedschrijving werd gedaan. Op die manier werd bovendien tegemoetgekomen aan de lacunes in de huidige academische literatuur. Daarnaast werd de mogelijkheid dat theorie en praktijk van elkaar verschillen op z’n minst ten dele weggewerkt.

Uit de analyse van de interviews en de literatuurstudie werden zes conclusies getrokken. De voornaamste bevinding was dat er in het verleden georganiseerde katholieke ondersteuning van holebi’s was en vandaag nog in beperkte mate is. Deze vond voornamelijk plaats binnen groeperingen, Homo en Geloof en Homopastores, maar nam ook de vorm aan van individuele begeleiding of religieuze vieringen. Behalve Homopastores werden al deze groepen opgedoekt, voornamelijk omdat ze werden opgenomen in grotere organisaties. Daarnaast nam ook de vraag naar katholieke ondersteuning voor holebi’s af door secularisatie.

Ten tweede bleek uit de interviews dat in de recente kerkgeschiedenis sprake was van een gemeenschap van katholieke holebi’s. Binnen die gemeenschap namen rituelen zoals de eucharistieviering en symbolen zoals de regenboogvlag een prominente plaats in, maar ook de taal was stichtend voor de gemeenschappelijke identiteit. Dit gemeenschapsgevoel is vandaag echter grotendeels verdwenen, wat een algemene tendens is in de katholieke kerk. Ten derde werd duidelijk dat de focus van de groepsondersteuning uitsluitend op mannelijke homoseksuelen lag, hoewel deze vaststelling genuanceerd moet worden. Eventueel bestonden er groepen die uitsluitend op vrouwen waren gericht, waarvan de geïnterviewden niet op de hoogte waren.

Ten vierde bleek dat het kerkelijk standpunt een invloed had/heeft op de ondersteuning en zij die daarbij betrokken waren, maar dat die invloed ook niet overschat mag worden. Negatieve uitspraken vanuit het Vaticaan maakten indruk op de betrokkenen, maar ze lieten zich er in hun engagement niet door tegenhouden. Bovendien probeerden ze de kerkelijke leer van een inclusieve interpretatie te voorzien en voerden ze deze interpretatie door in hun praktijk.

Ten vijfde kregen zij met uiteenlopende reacties te maken, zowel binnen- als buitenkerkelijk. Een overheersend gevoel bij betrokkenen was het ‘tussen twee stoelen zitten’. Ze voelden zich zowel in katholieke als in homoseksuele kringen buitenstaander; alsof ze niet volwaardig lid waren omwille van hun lidmaatschap van de tegenpartij. De invloed hiervan mag niet onderschat worden, aangezien de deelnemers lieten merken dat het voor zichzelf en hun engagement een belangrijke uitdaging vormde.

Tot slot waren de deelnemers hoopvol wat betreft de toekomst, hoewel ze het niet eens waren over de invulling ervan. Of de klemtoon op inclusie van holebigelovigen in de kerkgemeenschap of op aandacht voor hun specifieke situatie moet liggen, was voor hen niet duidelijk. In ieder geval werd door de oprichting van een aanspreekpunt Homoseksualiteit en Geloof in september 2022 grote stappen voorwaarts gezet wat betreft holebipastoraal in Vlaanderen. Heel wat blijft echter nog onduidelijk en verschillende van deze conclusies vormen pistes voor verder onderzoek, zoals de vraag naar de ondersteuning van lesbische vrouwen en biseksuele personen. Ook de rituelen en symbolen die stichtend waren voor katholieke holebi’s en waarom de terminologie ‘LGBTQ+’ voor de geïnterviewden zo moeilijk lag, moeten verder bestudeerd worden.

Doorheen deze studie werd duidelijk dat een aantal personen hun gehele kerkelijke carrière hebben gewijd aan de ondersteuning van homoseksuele medegelovigen. Dit deden zij zonder enige erkenning van bovenaf en zij namen de veroordelende blikken van de kerkelijke en de holebigemeenschap er zonder gemaar bij. Hoewel hun inzet woog op hun professsioneel en persoonlijk leven, slagen zij er vandaag in hoopvol naar de toekomst te kijken. Het is dan ook mijn oprechte wens dat deze scriptie waardering kan geven aan wie waardering toekomt en dat de rijke geschiedenis van de katholieke ondersteuning van holebi’s in Vlaanderen levend gehouden wordt. 

Jade Willaert