A lay Mass in Austria.
By now, it's an open clash between Austrian Catholic dissidents and the Holy See after the announcement by the ultra-progressive movement “We are Church” that it intends to promote in the country liturgical ceremonies in which laypeople act as priests, praying and simulating the celebration of the Mass.
“Ecclesiastical law forbids it”, recognizes Hans Peter Hurka, the leader of “We are Church” and promoter of the reformist manifesto “Call to Disobedience”.
In addition, the revolt within the Austrian clergy now openly violates the rule of clerical celibacy and admits to communion remarried divorced persons. If to this one now adds the “Lay Mass”, it seems evident that the rupture with Rome places the dissident priests outside the Church.
Last May, the protest arrived at the Apostolic palace, when “We are Church” contested that “the “sanctification” of John Paul II had been decided by his immediate successor and main collaborator and inspirer: it is, indirectly, a solemn seal upon the much-contested work of Cardinal Joseph Ratzinger, prefect for the Congregation for the Doctrine of the Faith”.
Two months ago, Benedict XVI met in the chapel of the Fribourg seminary with about sixty seminarians of the archdiocese, explaining the correct meaning of the phrase. “When we say 'We are Church', it is true: it refers to us, not to just any person”, the Pope underlined.
“But the 'we' is larger than the group that is saying this. The 'we' is the entire community of the faithful, those of today and those of every place and of all times. And then I always say: in the community of the faithful, there does exist, so to speak, a de facto majority opinion, but there can never be a majority against the apostles and the saints: it would be a false majority. We are Church: Let us be so! Let us be so precisely by opening ourselves and going beyond ourselves, and being so together with others!”.
Morevoer, “for the purpose of avoiding confusion among the Christian people”, various national bishop's conferences (beginning with Spain's) have specified that 'the “We are Church” trend, despite its name, is not an ecclesial group nor has it received any approval or canonical recognition”. It is “a civil association which, since 1995, has brought together some groups of Christian origins who share an attitude against the Magisterium and discipline of the Church”.
In addition, the “We are Church” trend makes affirmations and claims that “are clearly separated from the teachings of the Catholic Church, and wound and harm ecclesial communion”. Therefore, it is necessary for “all Catholics to live within their communities in communion with the whole Church (pastors and faithful), being aware that the positions of the “We are Church” trend not only do not help, but even seriously hinder the path of authentic ecclesial renewal postulated by the Second Vatican Council.
“We are Church” is the real engine of dissent in Austria. The movement is important because of its numbers and influence in the country. It arose from the ashes of the Hans Hermann Groër case, Schönborn's predecessor in Vienna. It was in response to the accusations of pedophilia against Groër that some Catholics in Innsbruck and Vienna wished to react, by drafting the famous “Appeal of the People of God”, an agenda for the hierarchies of the Church with precise points. Since 1995, the Appeal has been signed by more than two and a half million people. Initially, it even enjoyed the support of many Austrian bishops. After the prelates were called to order by the Vatican, they withdrew their support. From that day on, there has been no contact with the hierarchies, at least officially. And it is likely that still today Rome fears everthing that recalls this appeal which, in every shape and countour, manifests itself again and again.
The “We are Church” movement publicly opposed the decision to raise Karol Wojtyla to the altars, in the conviction that “the ecclesiastical and media clamor around the beatification of John Paul II is so great that it hides from the public's eyes the fact that in the Church, there is no unanimity regarding the issue: the dissent regarding this event underlies many of the structures of the Catholic world”.
This is a consequence of the fact that, according to “We are Church”, Pope Wojtyla's pontificate “divided the Church, choosing a model of it in contrast with other ones that we retain are closer to the inspiration of the Second Vatican Council».
Futhermore, “such a long, complex, and contradictory pontificate, requires the necessary time, 40 or 50 years, to make evaluations that are calmer, shared and less emotional”.
A beatification that “is the consequence of a decision made with insufficient discernment, little 'sensus ecclesiae' and at the wrong time”.