December 7: Advent and Pearl Harbor

“Ask not, doubt not. You have, My Heart, already chosen the joy of Advent. As a force against the great uncertainty, bravely tell yourself, ‘It is the Advent of the great God’” —Karl Rahner

“What is your opinion? If a shepherd has a hundred sheep and one of them goes astray, will the shepherd not leave the ninety-nine in the hills and go in search of the stray?“—Matthew 18: 12

200px-MitsuoFuchidaIn the United States yesterday, December 7, is remembered as “Pearl Harbor Day.” Early on a Sunday morning in 1941 the Japanese military attacked a U.S. naval base on Oahu, Hawaii, killing 2,403 Americans. There were about 100 Japanese killed. The Japanese squadron leader was Mitsuo Fuchida.

“We hate, and are hated in return, and then we hate more, and we have all seen where that can lead,” said Fuchida years later. But, he said, “We love, and we are likely to be loved in return, which begins the cycle of love.”

In the late 1940s, Fuchida heard some Japanese POWs returning from U.S. detainee camps, talking about an American teenager who visited them. She brought them soap, toothpaste, and asked what else she could do for them. The prisoners didn’t trust her. Finally they asked why she had been so kind to them, her enemies. She told them that her parents had been Christian missionaries in Japan and the Philippines.

They had been murdered, beheaded, by Japanese soldiers who thought they were spies. The girl’s life began to be consumed by hate for the Japanese, until she was able to reconnect with what her parents had taught: Love of enemies and forgiveness. She gave “aid and comfort” to the enemy to honor her parents and because she was a Christian.

Mitsuo Fuchida was deeply moved by this story. Eventually, Fuchida became a Christian out of a need to heal the hate in his own life. “I have participated in the cycle of hate for much of my life,” said Fuchida. “For the rest of my life I want to begin the cycle of love as often and in as many places as possible.”

Fuchida traveled extensively in the United States. Every time a Pearl Harbor survivor approached him Fuchida bowed slightly and said “Gomenasai” [I’m sorry], then reached out and took their hand.

To whom do you need to apologize before the Christ Child arrives?

Breathe in. Breathe out. Ad…..vent.

With gratitude to Pax Christi USA where some of these reflections first appeared in print..

Irish Archbishop Speaks Candidly on Clergy Sex Abuse Scandal

While many bishops and priests have closed ranks when faced with the extent of the sex abuse crisis in the Catholic Church, Archbishop Diarmuid Martin of Dublin, Ireland, has consistently spoken clearly and directly.

This week Martin spoke at the Marquette University Law School’s conference titled “Harm, Hope and Healing: International Dialogue on the Clergy Sex Abuse Scandal,” as part of the school’s restorative justice program. “Archbishop Martin said what many Catholics want to hear, and they haven’t heard it from their Catholic leadership,” said Janine Geske, a professor at the law school who heads its Restorative Justice Initiative, in the National Catholic Reporter.

Also this week, Presbyterian pastor Peter James Vienna Presbyterian Church in Virginia stood before his congregation and acknowledged that the sexual abuse by a youth director was “far more devastating and horrific than we had imagined.” A row of young women, part of at least a dozen women who had been victimized over a four year period, sat in a back pew as James apologized.

“We failed as leaders to extend the compassion and mercy that you needed,” James said, publicly acknowledging the church’s failings for the first time. “Some of you felt uncared for, neglected and even blamed for this abuse. I am sorry. The church is sorry.”

Below are highlights from Archbishop Martin’s presentation. It needs to be read by far more than just Catholics.

I tell these events not to re-open history, but to illustrate just how difficult it is to bring an institution around to the conviction that the truth must be told. All institutions have an innate tendency to protect themselves and to hide their dirty laundry. We have to learn that the truth has a power to set free which half-truths do not have. The first condition for restorative justice is that all parties are willing to tell the truth and to take ownership of the truth, even when the truth is unpleasant. As I said at a recent liturgy of lament in Dublin: “The truth will set us free, but not in a simplistic way. The truth hurts. The truth cleanses not like smooth designer soap but like a fire that burns and hurts and lances”. ..

I still cannot accept a situation that no-one need assume accountability in the face of the terrible damage that was done to children in the Church of Christ in Dublin and in the face of how that damage was addressed. The responses seemed to be saying that it was all due to others or at most it was due to some sort of systems fault in the diocesan administration. …

But even those numbers, though shocking, have not got the right focus. Statistics are too often offender-focussed. We have to set out from the standpoint that the person who was at the epicentre of abuse was not the priest, but the victim, a child. A restorative justice approach would have to re-orient the way we draw up not just our statistics but our pastoral care. One victim constantly reminds me that the stern words of Jesus in Saint Matthew’s Gospel (Mt 18:6) about the “great millstone” to be fastened around the neck of anyone who becomes a stumbling block for the “little ones”, are quickly followed (Mt 18:12) by the teaching on the Shepherd who leaves the ninety-nine sheep to find the one who has been lost. …

The culture of clericalism has to be analysed and addressed. Were there factors of a clerical culture which somehow facilitated disastrous abusive behaviour to continue for so long? Was it just through bad decisions by Bishops or superiors? Was there knowledge of behaviour which should have given rise to concern and which went unaddressed? …

A restorative justice approach which admits and addresses the truth in charity offers a useful instrument to create a new culture within the Catholic Church which enables the truth to emerge not just in the adversarial culture which is common in our societies, but in an environment which focuses on healing. At our service of lament and repentance I stressed that scandal of the sexual abuse of children by clergy means that the Archdiocese of Dublin will never be the same again. That is more easily said than achieved. After a period of crisis there is the danger that complacency sets in and that all the structures which we have established slip down to a lower gear. …

A Church which becomes a restorative community will be one where the care of each one of the most vulnerable and most wounded will truly become the dominant concern of the ninety-nine others, who will learn to abandon their own security and try to represent Christ who still seeks out the abandoned and heals the troubled. …

Martin’s full speech is below.
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