Chapter III

Prayer, Social Justice and Diocesan Governance

    Believing that prayer was at the very heart of renewal, Anderson wrote that an important part of Catholic reform began with the all-city Easter celebration. In a January 1975 interview, published in NEW COVENANT, he stressed that Catholics had become caught up with external things such as changing the liturgy, with different formats, altars and language, yet there was "still a depression in the hearts of people, a sadness that pervades the church." Spiritual conversion was needed! Amplifying this theme in a letter, he explained that the reform that the Vatican II popes, John XXIII and Paul VI, had "prayed and longed for was a reform and a renewal of man's spirits not really of external structures." Once again, Anderson was calling for a change of hearts and minds, through prayer and a new attitude.

    Knowing that many devotions had disappeared in the post-Vatican II church, Anderson feared there was a vacuum in many hearts and was pleased that charismatic prayer was helping to fill the void. As Patrick Carey explains, the Catholic charismatic movement, calling attention to gifts of the Holy Spirit such as speaking in tongues and healing, was "one of the most dramatic, ecumenical, long-lasting, and widespread movements of the post-conciliar period."

    In an effort to foster spiritual growth, an essential ingredient of renewal, Anderson actively participated in charismatic services. Though enthusiastic about the movement, he was aware of the danger of elitism. "In some few instances I have meet people who were quite distressed that everyone did not agree with them and immediately rush out to join a charismatic prayer group." The bishop was also concerned about the tendency of some to adopt a fundamentalist view of scripture. Because of this, Anderson encouraged priests "to continue their studies in sacred scripture and spirituality and give sound direction."

    Anderson's desire to foster prayer and community led to an important decision in regard to his mansion residence. Residing in a splendid house did not fit his simple lifestyle and weakened his message of social justice. He seriously considered moving to the rectory on Minnesota Point, a beautiful strip of land that juts into Lake Superior, where he could live simply in touch with nature. After more reflection, he decided that the mansion could serve the diocese as a house of prayer where support groups could form and flourish. Deeply concerned about resignations from the active priesthood, the bishop invited groups of priests to the house for prayer and discussion, a powerful antidote against the isolation that was all too common in the far-flung diocese.

    St. Francis House, named for Anderson's patron saint, became a Mecca for priests, sisters and laypersons looking for a place to pray and think. Many came to the house to experience the bishop's warm personality and deep spirituality. It should be noted that Anderson, in his effort to help others, had created a community that encouraged his own emotional, spiritual and intellectual growth. Many of the bishop's ideas developed in the context of this community formed by mass, prayer and discussion. Father Stanton, a classmate and friend, observed that St. Francis House was the "dynamic heart of the Diocese of Duluth."

    Anderson believed that if priests grew spiritually their parishioners would soon follow. He therefore embarked on a three-year program for priests under the direction of a Trappist monk, Vincent Dwyer, associated with St. Mary's College in Winona, Minnesota.

    Father Dwyer, like Bishop Anderson, was concerned that Vatican II renewal was focusing almost exclusively on structures and other external matters while ignoring spiritual growth and the message of Jesus. To help priests develop positive self-images, Dwyer added the methods of the behavioral sciences to classic forms of spirituality. He encouraged priests to join support groups. Bishop Anderson, pleased with the results, thought that Dwyer's program had sparked a spiritual revolution in the diocese creating a strong foundation for other initiatives such as the United Catholic Appeal, the Priests' Senate and the Diocesan Pastoral Council.

    Vatican II renewal also required a change of heart and mind in regard to ecumenism. In describing Pope John's efforts to improve Catholic-Jewish relations, historian Egal Feldman starts with John's pre-papal career as a Vatican diplomat during World War II. As Angelo Cardinal Roncalli, he had "exerted heroic efforts to prevent Jews from being transported to death camps. While serving as papal nuncio in Istanbul, the future pope offered baptismal certificates to many Jews in order to prevent their deportation."

    As pope, John removed offensive phrases and passages from Catholic prayers such as "unbelieving Jews." The innovative pope continued his efforts to improve Catholic-Jewish relations, and at the suggestion of Jules Isaac, a prominent Jewish historian, the pope put this issue on the Vatican II agenda. John appointed Augustin Cardinal Bea, S.J. (1881-1968), the retired rector of the Biblical Institute in Rome, to head a committee that would prepare a draft of what became known as NOSTRA AETATE NO. 4. This important document approved by the council on October 28, 1965, was a blueprint for improving Catholic-Jewish relations. It rejected the notion that Jews were guilty of deicide and called for Catholic-Jewish dialogue.

    In Duluth, improved relations between Catholics and Jews were sparked by the friendship of Rabbi Bernard Gelbart and Bishop Paul Anderson. When Gelbart, a teacher at Cathedral High School, invited Anderson to speak at the temple, the bishop seized the opportunity to improve Catholic-Jewish relations.

    What should he wear on such an occasion? The rabbi suggested he dress the way Bishop Fulton Sheen did on his popular television show, "Life is Worth Living." Anderson, digging the appropriate apparel out of closets and draws, appeared all decked out in black cassock, purple feriola, zuchetto, ring, and pectoral cross. The trappings of his office proved important since they emphasized his official position when he departed from his prepared text and movingly spoke about the Holocaust, the genocide of European Jews by the Nazis during World War II. Anderson "could not remember any Catholic Church leader expressing sorrow to the Jewish people for the death and mutilation of their brothers and sisters at Dachau, Belsen and the other horror camps of the Third Reich." In his capacity as Bishop of Duluth, he "begged forgiveness for any part that the Christian world played in such a catastrophe."

    Many in the temple wept openly. Some still remember Anderson's 1975 talk as one of the most memorable events of their lives. For Anderson, the occasion was a touching reminder of the old Jewish lady who 32 years earlier, had came for his first priestly blessing and hoped that when her son was a rabbi they could exchange pulpits. The ecumenical actions of Bishop Anderson and Rabbi Gelbart were an important grassroots contribution to the improvement of Catholic-Jewish relations.

    Social justice was another area of great concern to the bishop since he believed that renewal could only occur when the laity realized that the entire People of God, not just bishops, priests and nuns, had a responsibility to become informed about poverty. A change of heart and mind was needed because there was "a severe dichotomy...between the way many Americans wish to live and the way outlined by Christ the Lord." For those who were not happy unless they lived in an expensive house in a prestigious neighborhood, he wrote: "I guess it is possible to live in such surroundings and follow the way pointed out by Jesus in the Gospels, but at best it appears most difficult." He explained that riches were not evil in themselves, but a Christian had to remember that only God was good. The message of Jesus was to share! Anderson maintained that the real question was "not how much one has or does not have. It is a question of whom or what is the central value of one's life. Who or what sits on the throne of one's heart."

    In addition to trying to awaken Catholics to the problems of world-wide hunger and encouraging them to share, the bishop took action to deal with poverty in his own backyard. Devastating conditions in the taconite industry, backbone of northeastern Minnesota's economy, prompted him to establish the Damiano Center in 1982; the center housed agencies that provided badly needed services to the needy. Bishop Anderson believed that for Vatican II renewal to flourish, the People of God had to put Gospel values first and realize that they were their brother's brother and their sister's sister.

    The second class status of women in the Catholic Church was a thorny issue for the reformed -minded bishop. Despite his strong conviction that women should be ordained, obedience was important to him, and he adhered to church law. Anderson could not fulfill women's dreams of equality at the moment, but he looked to the future with hope. Although Pope John Paul II was opposed to the ordination of women, Anderson declared, that "no one has the capacity to see how the spirit will move in the future."

    Bishop Anderson did what he could to improve the statues of women in the diocese asking the Diocesan Pastoral Council to establish a task force to examine the issue of women in the church. This led to a two-day meeting at St. Francis House in mid-May 1976. The discussions at the conference were a clear indication that the church needed to change the second class status of women.
    In 1980 the bishop secured permission from the Supreme Tribunal of the Apostolic Signatura to appoint Mary J. Donahue a defender of the bond. Donahue was one of the first laywomen in the country to be appointed to this position on a diocesan matrimonial court.

    Though papal policies on the ordination of women compromised Anderson's stand on social justice, the U.S National Conference of Catholic Bishops (NCCB) issued statements that provided welcomed guidance on moral issues raised by the war in Vietnam and violations of human rights in Central America. Breaking with tradition, the bishops opposed U.S. military efforts in Vietnam. It was a dramatic change since the bishops had a strong tradition of vigorously supporting the government in every military conflict from the War for Independence in the 1770s to World War II in the 1940s. This patriotic stance, reflecting the minority status of U.S. Catholics, was part of an effort to prove that Catholics were "true" Americans and to deflect anti-Catholic bias.

    The tradition of supporting U.S. military efforts continued for much of the Vietnam War, but finally in 1971 the bishops called for an end to the fighting "with no further delay." In fact, they called for a Marshall-like plan for Southeast Asia: "We recognize our nation's moral obligation, together with other nations, to contribute mightily to the restoration and the development of Southeast Asia. After World War II, our country launched an unprecedented program of economic assistance and social reconstruction of war-torn countries. Certainly we can do no less now." Bishop Anderson strongly supported the 1971 statement.

    Likewise, Anderson's opposition to President Ronald Reagan's decision to supply arms to El Salvador must be seen in the context of the NCCB's 1981 "Statement on Central America." Some who angrily telephoned the bishop to denounce his stand may have been surprised by the views of the U.S. Catholic Conference.

    Though strongly opposed to Communism, the bishops, reminded Catholics that "the Latin American Church has repeatedly stated in the last decade that external subversion is not the primary threat or principal cause of conflict in these countries. The dominant challenge is the internal conditions of poverty and the denial of basic human rights." They added "any conception of the problems in Central America which is cast principally in terms of global security issues, military responses, arms transfers, and preservation of a situation which fails to promote meaningful participation of the majority of the population in their societies is, in our view, profoundly mistaken." Clearly, the bishops were appalled by the murder of Archbishop Oscar Romero of El Salvador and four United States women serving as missionaries in that country.

    Bishop Anderson publicly supported the statements issued by the NCCB on the Vietnam War and Central America. Given the strong anti-Communist ideology of many Catholics, it is not surprising that he faced opposition and even anger, but he was convinced that the NCCB was right and that a renewed church actively pursued social justice.

    In addition to fostering renewal through social justice, Bishop Anderson embarked on a bold diocesan initiative, "Call to Action," designed to implement the People of God vision. Duluth's "Call to Action" surfaced grassroots concerns and fostered greater shared responsibility. Laymen and women participated in setting diocesan goals and objectives. The rather complicated process involved discussions in the parishes, a survey, and a 1977 plenary session of over 200 parish representatives and members of the Diocesan Pastoral Council. The goals were to be announced at an all-diocese mass to be held on Pentecost Sunday 1978.

    Bishop Anderson announced his plan for a diocesan-wide celebration of Pentecost at a 1975 pilgrimage in Rome urging those present to spread the word and spark enthusiasm. He hoped to gather 40,000 or 50,000 or more so that the congregation could see that the church was people! Thick fog and cold rain led to a much-smaller-than-expected gathering at Griggs Field in Duluth. It was heartbreaking for the bishop, but the Eucharist was celebrated and the "Call to Action" goals were proclaimed: strengthening families, renewing spirituality and developing community. It was indeed a tribute to the bishop that so many braved the weather.

    Paul Anderson, deeply committed to renewal and the People of God vision of the church, was very encouraged by "the new direction" set by Pope John Paul I. When John Paul's predecessor, Paul VI, died on August 6, 1978, Bishop Anderson was hiking in the White Mountains of New Hampshire. The next morning, in a country store in Lincoln, he learned of the pontiff's death. Having registered at the North American College in Rome for a month of prayer and study, the bishop was looking forward to spending time with 44 U.S. bishops and to being present for the "coronation" of the new pope.

    There was no "coronation." John Paul I was not crowned with the tiara, the triple crown, but chose instead to inaugurate his ministry with the pallium--an inch-wide circular band of white wool with two pendant strips, one in front and one in back. The circular band, worn around the shoulders by the pope, archbishops and some bishops, is marked with six dark purple crosses. A symbol of the plentitude of the pontifical office, it rests for a night on the tomb of Saint Peter. The moving ceremony took place on September 3, 1978.

    Anderson penned a graphic description of the colorful scene. "Dignitaries came: African diplomats wearing native dress, Indian women in their saris, queens from Spain and Belgium wearing their high lace mantillas, finely tailored diplomats from Latin America, people from China and Japan and the islands of the South Pacific, not to mention American and European ambassadors and charges d'affaires. They spoke powerfully of the universality of the Church and the world-wide importance of the See of Peter."

    The bishop was impressed with the new pope and filled with hope: "I don't think I shall ever forget the feeling of peace and joy that overwhelmed me that night." At an audience, held on Thursday, September 21, 1978, John Paul talked about many things, but what stood out boldly in Anderson's mind were the pope's words about bishops as pastors. John Paul urged the bishops to stay close to the people telling them how he would "visit parishes and stay sometimes for two or three days at a time." His "frank and open style" and his relaxed mood made the audience a "family-like" visit. John Paul, with his pastoral emphasis, touched Anderson's heart and mind. The new pope was a kindred spirit. Anderson declared: "Coming away that day I am sure that we bishops felt the Church was embarking upon a new era of warmth, trust and collegiality that was so personified in this personal, humble and loving man John Paul I."

    Before Anderson left Rome, John Paul was dead. If the pope had lived would he have fulfilled Anderson's high expectations? We will never know. His thirty-three day pontificate was far too brief to accurately assess his vision of the church. The Duluth bishop, grieving at the loss of the pope, made a final visit to the tombs of the two popes who led the Second Vatican Council, John XXIII and Paul VI, and wondered where John Paul I would be placed. After a short visit to Ireland, he returned to Duluth and continued his efforts to foster renewal.