Michael C Barber Ordained and Installed as New Bishop of Oakland

 I have never been to the ordination of a Bishop before. Of course in the Diocese of Oakland we have never celebrated the ordination and installation of a Bishop in one fell swoop before so this was new for everyone. Despite the amazingly short time frame involved (three weeks from announcement of the appointment to ordination), the Diocese of Oakland's liturgy for the ordination and installation of Michael Barber, SJ, was well done and though the doors of the cathedral opened at 10:00am for seating, there was a substantial line of ticket holders by 9:15 am.

The readings were more than appropriate. The first lection was Jeremiah 1:4-9 where, despite claims of youth and lack of wisdom ("I do not know how to speak for I am but a youth") God affirms that he has known Jeremiah since the womb and chosen him to be consecrated since his birth. The Lord puts forth his hand, touches Jeremiah on the mouth and sends him forth, commissioned to speak the words the Lord himself has empowered. At the end of the liturgy, Bp Barber reminded the assembly that until three weeks ago he had never in his life dreamt of being Bishop of Oakland, but that he knew in his heart that God had called him to this vocation and that with the help of the Lord, Mother Mary, and the whole Church he would fulfill this call. He spoke with faith and with real passion; the assembly stood and applauded --- both a  sign that they heard the sincerity of his commitment and of their own commitment to assist this new Bishop in serving the Church of Oakland and the Universal Church.

The Gospel was the account of Jesus' rehabilitation of Peter (John 21:15-17). Peter asks Jesus three times if he loves him and after each response by Peter, Jesus answers by commissioning Peter to feed and tend God's sheep. It concludes with the saying that when one was young one could go where one wanted but that now someone would gird him and lead him where he would not want to go.

The homily was given by Abp Cordileone who began his reflections with recent comments by Francis, interspersed a comment that he suspected Jeremiah might have wanted to ask God if he was sure he had gotten the right Jeremiah; (Michael Barber is one of three Jesuits by that name so when word of the appointment came his response was, "Are you sure you have the right Michael Barber?"). But, humor aside, the seriousness of the occasion was well reflected with the readings. Cordileone reminded us in a paraphrase of a well-known quote that none are qualified to be called, but that God qualifies those God calls. Significantly, he reminded Bishop Barber that he stands under the Gospel --- something symbolized by the fact that during his ordination the book of Gospels is opened and literally laid over the kneeling newly ordained Bishop's head. Finally he asked Bishop Barber to be prepared to truly lay down his life for his community/diocese. (I am sorry not to be able to justice to this homily; parts of it were difficult for me to hear and others were very clear.)

During his remarks at the end of the liturgy Bp Barber spoke of the style of colla-boration he favored. Many in attendance would have noted the significance of the word "collaboration." Further, Bp Barber's references to Pope Francis and his own desire to be a true servant leader with a focus on the poor and marginalized both today and at other events are hopeful signs for the diocese. Also during his remarks thanks were offered for Abp Alexander Brunett who served the diocese as Apostolic Adminstrator and quickly won the hearts of the diocese's priests and people because he was perceived as a true shepherd and pastor. Bp Barber noted that when the history of the Bishops of the diocese is told  Abp Alexander will be known not merely as the Apostolic Administor but the Beloved Apostolic Administrator. Brunett received a standing ovation in thanks for his service to the diocese as did Bp Emeritus John Cummins who yet serves and remains beloved by the entire diocese. Both men serve as good models of episcopal leadership and Cummins will continue to live here in Oakland. It is hoped that some of the directions taken by Abp Alexander Brunett will be adopted by Bp Barber so that the impetus which Abp Brunett began in dealing with such matters as diocesan finances and clergy morale can continue.

The ordination of course was rich in symbolism: the laying on of hands (all Bishops present participated in this), anointing with oil, giving of the ring --- a symbol of fidelity to the Church as Bride of Christ (Bp Michael choose to use one of his late Father's rings for this), giving of the mitre and crozier, and then, the accompanying of Bp Michael to the cathedra or chair.  At this point there was a fraternal kiss offered by all the Bishops present. Once the altar was readied for the Eucharist Bp Michael Barber assumed his place as principal celebrant. (I should note that he speaks well, and he can really sing --- always a considerable plus!!) During the Eucharistic prayer Bp Michael prayed that the gifts given to him in his commission/consecration might be well-used by God through the power of the Spirit. (Forgive the  inadequate paraphrase.) He seemed visibly moved at this point as the  words of the prayer triggered a fresh awareness and reaffirmation of how God was both gifting and challenging him. Communion was followed by the Te Deum as Bishop Barber moved throughout the cathedral exuberantly offering God's blessing to all in attendance. (I thought of his gestures as a wonderfully joyful reverence that fairly shouted resurrection and Pentecost! He looked ecstatic as he moved throughout the cathedral (and outside it to the overflow crowds) and related well to the assembly, making eye contact as much as possible and shaking hands with those he knew. Clearly the assembly was as enthusiastic for both Bp Barber and for the diocese of Oakland; their welcome was a prayer for both.)

Abp Allen Vigneron

Abp John Quinn at Stanford Symposium

Also in atten-dance and parti-cipa-ting as concelebrants were Archbishop Allen Vigneron and Archbishop Emeritus John Quinn.  Abp Vigneron succeeded Bishop John Cummins upon his retirement and was himself succeeded by Abp Salvatore Cordileone when he was made Archbishop of Detroit. Personally I was glad to see him back in Oakland and very glad to be able to greet him briefly after the Mass since, as the one who perpetually professed me under canon 603, and someone I have had the pleasure of meeting with one on one, he holds a special place in my own heart. As a bit of a tangent let me just note that Archbishop Quinn has just published Ever Ancient, Ever New, a wonderfully readable reflection on the structures of the Church which can truly foster communion and which honor both the unity and diversity of the Church. He points to the use of synods, including deliberative synods (allowed for by Vatican II but never implemented), a wider use of patriarchates, and a functional distinguishing of the Pope's patriarchal and administrative powers. It was also good to be able to greet him briefly since I had spoken to him last a couple of months ago at a Symposium on Vatican II at Stanford University where he discussed the content of this new book in conjunction with his older work, The Reform of the Papacy --- a reflection on  John Paul II's Ut Unum Sint and response to the Pope's specific request for input on how to reform the papacy/curia. I recommend both books, especially given some of Francis' first steps as Bishop of Rome.

Meanwhile, back at the ordination, in Bp Barber's concluding remarks he of course thanked those participating in the day --- particularly the Papal nuncio, Bp Carlo Vigano, and through him, Pope Francis for his own warm and inspiring letter on the occasion of his ordination. Besides those already mentioned he specifically, and with profound emotion, thanked Archbishop Quinn who ordained him priest in 1985, Bp Cummins who baptized him (also with real enthusiasm and a bit of humor), and Sister Mary Jude, OP who was his 8th grade teacher. In trying to summarize what kind of Bishop he desired to be, Bp Michael noted that he wanted to do for the Diocese of Oakland what Francis was doing for the Universal Church. THAT comment was very well received. He honestly noted he did not know what he would do about the diocesan debt *** but he was very clear that if we are faithful to Christ and love one another, we can be very sure Christ will take care of us. That statement is not one of naive optimism I don't think. It commits us to use all the gifts and expertise at the diocese's disposal and to do so in collaboration with one another. Especially though, Bp Barber noted our call to take care of the poor, the sick, the suffering and marginalized; further he declared with real emotion that it was his intention that Christ would truly be the Bishop of Oakland. Again, it is Bp Michael's vocation and "with the help of God, the prayers of the people of Oakland, and the love of Mother Mary, (he) WILL fulfill it." The Diocese of Oakland certainly joins him in this prayer and hope!

*** At this point Bp Michael joked about taxing Amazon, but noted the Governor (who was actually seated in the front pew) had already done that; he followed this with a quip that this was probably the one diocese in the state and indeed, the country with a Jesuit Pope, a Jesuit Bishop, and a Jesuit governor. (See the video below for all of Bp Barber's remarks.)

On Recovering (or Renewing) an Excitement and Hope for Vatican II

Well, the day before yesterday was one of those days where amazing things happen ALL day long. First, there was the inauguration of a Pope who holds the poor and marginalized in his heart and gives them priority in his theology and pastoral focus --- the first inauguration since that of John Paul I where I felt true excitement and hopefulness for the papacy, the reform of the curia, and the eventual health of the Church; it was the first inauguration where I was moved by the simplicity (and beauty) of the liturgy, the vestments, etc, and so, was reminded of the Christ I know myself. It was an inauguration in which I heard the Gospel proclaimed in Greek --- which took me back to school days --- and where the Homily spoke of caring for creation and one another as good stewards of God's own love and life in what was a typically Franciscan way.

I was taken back to school days too when, in the afternoon, I went  to a symposium at my old college on Vatican II featuring the Church historian Massimo Faggioli speaking about his book, The Battle for Meaning. Also in attendance were Bp John Cummins (Bp Emeritus of the Diocese of Oakland) and Bp Remi De Roo (Bp Emeritus, Victoria, BC and a Bishop who attended all four sessions of Vatican II). Now, some readers of this blog may recognize Bp Remi's name from pieces I have written on the history of Canon 603, especially for his intervention at the Second Vatican Council on the contribution of the eremitical life to the life of the Church. (cf the labels to the right and below for associated articles here) I had never met Bp De Roo, but I had read his intervention at the Council and he has been something of a hero of mine because of his support of the eremitical vocation.

So, I had emailed a Brother at the college and asked if there might be a chance to meet Bp De Roo to thank him for his place in establishing this vocation in the contemporary Church. That was arranged and I was able to hear the story from him directly, a story I have told here before and will summarize again: When religious were forced to leave their congregations and vows in order to follow a call to eremitical solitude Dom Jacques Winandy, a Benedictine monk and (eventually) another 11 or so of them ended up on Bp Remi's doorstep. He was named Bishop protector of a project allowing these hermits to live in a laura (individual dwellings, etc.) and try to live this vocation. It was the beginning of a resurgence of the eremitical vocation in the Latin Church. Later he gave (wrote) one of the interventions at Vatican II and, though none of the Council documents included eremitical life, the Revised Code of Canon Law (1983) recognized the vocation in canon 603 partly as a result of Bp Remi's efforts.

Bishop Remi De Roo

Mass and Dinner with the participants and Brothers of the College followed and I was able to catch up a little with people I had not seen since I had graduated or been in the MA program there, I also met Brothers who had not been there when I was in school as an undergraduate or MA student. I had not anticipated this but it was a real joy. One of my old classmates was among those presenting at the afternoon session and it was wonderful to be able to talk with her, to attend Mass with her and extend the sign of peace during the celebration. It was also wonderful to hear Bp De Roo proclaim the Gospel and give the homily. Bp Remi has been a champion of Vatican II throughout the years and is known for his clear position on the primacy of conscience as well as his support of the sacramental nature of marital intimacy. He recently (September) published Memoirs of a Vatican II Bishop which (despite having just now read only half of it) I recommend.

At the evening presentation Bp Remi, along with Bp John Cummins and Massimo Faggioli spoke of the greatest achievements of Vatican II as well as what was still to be done in their estimation. Bishop De Roo spoke first of his conclusion that what John XXIII had wanted to happen with Vatican II HAD happened, namely, a new Pentecost.  He developed the same ten points as signs of this achieved new Pentecost as he used to indicate what was still necessary, namely,  our need to develop a spirituality of Vatican II. The ten points marking both achievement and remaining need?  1) a view of revelation centered in the person of Jesus Christ, not in propositions, 2) reclaiming and reading the Scriptures as the basis of our spirituality, 3) the recognition that real sanctity is a question of relationships, first with God and then with all others, 4) reclaiming our Baptismal dignity, especially a sense of the priesthood of all believers. Here Bp Remi reminded us there is only one "class" in our Church, that of disciple of Christ.

He continued: 5) a redefinition of the nature of genuine morality in terms of responsible freedom rather than as a matter of embracing moral precepts. Here Bp De Roo stressed the uniqueness of the conciliar statements on conscience --- not in terms of content, for that was entirely traditional, but in terms of the Council affirming this teaching clearly in its own documents; 6) A morality measured in terms of co-responsibility for all. (Bp Remi reminded us of Vatican II's statement that the laity/laos (the whole People of God) has right and sometimes the obligation to speak to pastors regarding their needs), 7) the commitment to the Kingdom or Reign of God. The Church is here as a servant of this one single work, the building of the Kingdom. Thus, the Church is always to be about dying to self so that God's Kingdom might truly come; (this was also the topic of Bp Remi's homily, the single work of God).

8) the universal call to holiness is something all need to clearly embrace, 9) Bp Remi encouraged us to ask ourselves, "Have I heard the call to mysticism?" Here he spoke of developing a heart attuned to God in prayer and of the need for everyone to really develop this; 10) a clear recognition and embrace of the notion of what Vatican II called the "hierarchy of truths." We cannot treat every truth as though it is important as every other truth. We cannot treat every practice as though it is as critical as every other practice. That is not Church teaching.  When I ask myself how many of these points are central to life in my hermitage, parish, and/or diocese (or even how many of them turn up in much of my writing here and other places) I have to say I am very hopeful and gratified.


Both Massimo Faggioli's and John Cummin's presen-tations were excellent too and I hope to post more about those soon. They dealt with the same questions. What was especially encouraging was the ongoing work occurring re Vatican II, the continued commitment to its reception by the Church, and a clear statement that the Council had been kidnapped --- not at the Council itself as its sometimes said, but later by those who suggested ANY competent theologian ever bought into a theology or hermeneutic of rupture, or, for that matter that the Council documents were ONLY in complete continuity with the whole of Tradition. There was both continuity (of course!) and discontinuity; no competent theologian ever affirmed anything else, or could competently affirm anything else. Faggioli's phrase for the notion that this was not the case was "science fiction" --- and insulting science fiction as well.

There is still a great deal of work to do, of course, and damage has been done to the aims of the Council in the past decade and more, but Vatican II was the occasion of a new Pentecost and, as we can see from Francis' election --- where conservatism is not a problem so long as the Church acts as Christ and truly and effectively proclaims the Gospel with its life and structures, from the almost universal desire of the Cardinals for reform of the Curia (cf. comments by Walter Cardinal Kasper on this matter recently), and from the excitement at every level of the Church over Francis' WAY of doing business, as well as from comments by Massimo Faggioli, we can trust in the Spirit as well as that "the genie cannot be stuffed back in the bottle."