How Other Faiths See Us

I hope that most readers of The Southern Cross have by now participated in some way in the synodality process. This is the call from Pope Francis to bishops around the world to prepare for the October 2023 Synod by collecting reflections on some key questions from the People of God.

In my column of December 2021, I challenged us to consider how we could include in this process not only the voices of those who are members of our parishes but also those who care about the Church but are not “part of the club”. The chancellor of the archdiocese of Durban, Fr Brett Williams, made me walk the talk, and asked the Denis Hurley Centre (which I serve as director) to draw a wider range of voices into the conversation. It has been an enlightening process.

One group with whom I engaged were leaders of other Christian denominations. They were keen to talk, and had much to say!

The first theme of the synodality feedback is “Communion”, and the very use of this word was problematic for the discussion since it immediately brought up the question of Holy Communion. They knew that they are not allowed to participate in Catholic Communion because they are not Catholics.

One recounted being at a Catholic church for a big funeral and how they were specifically told that only “Catholics in good standing” could receive — and so half the congregation did not. “We were all united in grief and then half of us were told we cannot receive Communion; I don’t think the priest knew how hurtful it was to be excluded from the table,” the participant said.

By contrast, another described a “wonderful priest” at a funeral who did not make any announcement, and so the non-Catholics who wanted to receive did so and did not feel excluded. Another remarked how he had been given Communion by a bishop at an SACBC meeting even though it was clear that he was a Methodist. For all the people I met with, the issue of Holy Communion was a constant fear of “feeling excluded” in a Catholic setting.

As far as “communion in the wider sense” was concerned, they did not feel that Catholic parishes provide a good witness. “They always look like established communities; they are not that welcoming to outsiders.” The description seemed to imply a lack of welcome to everyone who was unknown, not just non-Catholics. One commented that for Catholics, “communion [in both senses] is always on their terms. The assumption in an ecumenical group is always that the Catholics are in charge.”

‘I love the sense of awe’

One aspect of communion that was commented on positively was communion with the divine. “Catholics have a deeper devotional life,” said one. Another noted: “Intimacy with God is emphasised.” One participant observed: “At the Reformation we lost the importance of meditation and contemplation.” One described the pleasure he got from attending a Catholic service: “I love the sense of awe.”

They all appreciated the way in which Catholic priests and bishops now engage with them — unlike in the past — both at big events, such as an ecumenical Good Friday service, or something as simple as singing Christmas carols together in malls in December.

A fear was expressed that among ordinary people there was still a lot of “outdated antagonism”, both towards and from Catholics. “We need to educate our people about how the ecumenical situation has improved and that the barriers have come down.” They also felt that work was needed to overcome more recent prejudices towards Catholics and priests, because of suspicion about corruption, conspiracy and child abuse.

There was quite a divergence of opinion about how easy it was to work together. One commented that “we don’t feel connected to the Catholics in our area” whereas another minister said how good the “fraternal” aspect was in his area and that everyone was active and accepted, including the Catholic priest. “It’s a fantastic partnership: it makes working together a pleasure.”

The attitude towards women priests was regarded as “appalling”. While participants understood that the Catholic Church does not have women priests, they could not see why that justified Catholic leaders holding women leaders in other Churches in disregard.

The clarity of the Catholic Church on issues of social justice was seen as very helpful for the whole Christian community, even on something where not all Christians agree, such as abortion. The work of the Catholic Parliamentary Liaison Office was especially noted as “a service to all”, since it is the only permanent non-party Christian voice in politics.

It was felt that Pope Francis is setting a good example for the whole Christian community in combating clericalism, and his words on how the shepherd must smell like the sheep were quoted with approval. In fact, many drew on Francis’ words to supplement their own teaching, especially on the environment.

They were all impressed at how quickly Pope Francis had changed the tone of the Catholic Church. “He has allowed people to push the boundaries; but there is still a limit,” one said. Invited to share with Pope Francis what they thought is needed to create synodality, they replied: address celibacy, recognise the status of women in ministry, and trust the Spirit to lead the Church.

Hurley’s legacy

The other group with whom I engaged were leaders of other faiths. In many ways, theirs was a more positive experience of the Catholic Church — but bear in mind that this was in Durban where the Catholic Church has always been very open because of the legacy of Archbishop Denis Hurley. They were aware that it was different elsewhere. “Others are not so welcoming,” said one. “They make people feel like outsiders,” another observed. “They behave as if there is no other faith — just the Catholic faith.” One example was given of a woman who was told that she had to give up her non-Christian faith so she could marry a Catholic.

A feeling that some Catholic churches are becoming more charismatic in style and abandoning older traditions concerned one participant who had fond memories of “old style” Catholicism. This was felt to be part of a wider shift in Catholicism where there is less dignity and spirituality and more of a focus on money. “They even have double collections!” This was felt to be behaving more like the other Christian churches and was not looked at favourably.

While in all religions there are people who want to be exclusivist, several examples were given of Catholics being inclusive: the welcoming admission of non-Christians into Catholic schools or someone being invited to share a prayer in a service. One Muslim participant spoke of how he had been made welcome at his local cathedral and even at the shrine of Lourdes in France. “It was so spiritually uplifting. For me, it was like going to Mecca.” All appreciated the pleasure of being able to light candles in church.

The subject of abuse was raised, but in a positive way, with the Catholic Church now seen as being able to learn from its experience and provide good models for wider society. “They have had to learn how to deal with accountability.”

The participants really appreciated the scale and resources of the Catholic Church, and how these were put at the service of the community. “Their schools have always been such a blessing for everyone,” one noted. The impact of the Church was acknowledged especially in poor areas and rural communities. “They are very good at identifying with people….this is very attractive…no one is forced to convert…they are inviting people but not with the intention of converting them.” The positive welcome given to foreigners was especially noted.

“The vision of Pope Francis is refreshing; it gives me a beautiful feeling,” said one participant. Overall, it was felt that a lot depended on who was in charge, whether it be the local priest or the local bishop: “In the days of Archbishop Hurley and now with Pope Francis, we know that there is a welcoming spirit,” said one participant. “But it should not just depend on a particular person.”

This article was published in the August 2022 issue of The Southern Cross magazine