Category: Vatican Files

Instrumentum Laboris are the Latin words for “working tool”. In the ecclesiastical language it is the document that will serve as the basis for discussion at the next Synod of Bishops that will take place at the Vatican (7-28 October 2012) on “The New Evangelization for the Transmission of the Christian Faith”. The eighty page text is the summary of responses received from Episcopal conferences, the Roman Curia and the Religious Orders to a set of questions asked in 2011 about the New Evangelization (NE). About 70% of the various departments of the Roman Catholic Church responded and their feedback was condensed in the Instrumentum Laboris.

            This is not the official document of the Synod but a preparatory one. The final text will be the Post-Synodical Exhortation that the Pope will issue after the Synod. Nevertheless it gives the pulse of what is happening around the NE given the fact that NE will be perhaps the most defining feature of Roman Catholicism for the next decade.

1. Towards a Definition of the New Evangelization

The expression New Evangelization has been floating around since 1979 when John Paul II began to use it. Since then it has become a keyword in his pontificate as well as in Benedict XVI’s. With the Instrumentum Laboris it eventually reaches its technical definition: “Evangelization is the missio ad gentes (i.e. mission to the peoples) directed to those who do not know Christ. In a wider sense, it is used to describe ordinary pastoral work, while the phrase ‘new evangelization’ designates pastoral outreach to those who no longer practice the Christian faith” (n. 85). This will become the standard definition. As it appears, the Christian West is the primary object of the NE where the first evangelization occurred centuries if not millennia ago and where the RC Church has traditionally been strong and influential, but is now losing its grip. The NE is an attempt to call the masses of non-practicing, baptized Catholics back to the life of the Church.

2. An Increasing Concern …

Why is the NE necessary? The main reason is that the Christian world today is going through a “silent apostasy” (n. 69). The portrayed picture of the spiritual condition of the West is rather dark. The different components of the Church report “a weakening of faith in Christian communities, a diminished regard for the authority of the magisterium, an individualistic approach to belonging to the Church, a decline in religious practice and a disengagement in transmitting the faith to the new generation” (n. 48). In short, the modern world is characterized by the “de-Christianization of many ordinary people”.

            As a result of this worrying trend, some are taking the path of secularization (i.e. practical agnosticism), others are trapped in the “spread of sects” (n. 13). The term “sect” is left undefined, so it is impossible to ascertain who they are. In another passage, there is a reference to new religious groups that exercise “emotional and psychological dominance”, promise “prosperity and success in life”, and use “aggressive, proselytizing methods” (n. 66). Clearly, some prosperity gospel movements are involved here, but a more careful description of what is meant by “sect” would be useful, due to the widespread and derogatory usage of the label to indicate various non-Catholic groups.

            The bulk of the document is a rehearsal of various reasons (e.g. cultural, economic, sociological, religious, technological, etc.) for why the “de-Christianization” has taken place and therefore why the NE has become vital for the present and future of the Roman Catholic Church.

3.  … But Little Self-Criticism

Much of the text suggests bits and pieces of analysis of “external” threats that make it urgent to invest in the NE and that the Synod will need to work out in a more organic way. The world (i.e. the West) is to blame for the “silent apostasy”. Secularization is the enemy. Sects are dangerous competitors. Therefore the overall response of the Church should be to do with greater enthusiasm, energy and zeal that which it has been doing thus far. The terms used are “new fervor”, “fresh enthusiasm”, “new incentive”, “rekindled energy”. The message is that the NE is what the Church has been doing for ages, only with more passion and conviction. This is the reason why every practice of the Church is involved in the NE: sacraments, catechesis, popular practices, Marian devotion, etc. The NE is the usual and the whole program of the RC Church which is now being done with more intensity.

            What is striking is the near absence of a self-critical reading of the situation, as if the “de-Christianization” of the West just happened out of the blue, without the Church having any responsibility in the matter. There is no ecclesiological self-questioning (e.g. is there a problem in our vision of the church?), nor theological interrogation (e.g. is secularization also the reflection of our own failures?), nor moral self-analysis (e.g. do the recent scandals and failures have a role in the apostasy of many?). There is instead a thoroughgoing self-affirming attitude. To be honest, there is only one line in the text where the Instrumentum Laboris says that some RC circles ask whether “the lack of effects in evangelization today is the result of ecclesial and spiritual factors” (n. 39). Exactly which factors are not mentioned and the request is not developed further. Later there is a passing comment concerning the fact that some lament “the excessive bureaucratic character of ecclesiastical structures” and  “the excessively formal character of liturgical celebrations” (n. 69). Full stop. One line out of eighty pages.

            The hope is that the Synod will be more self-critical. Today’s “de-Christianization” has much more complex reasons than the sociological ones and Christians of any sort, instead of pointing the finger first, should repent before God for all their sins and be open to change according to the Word of God. This will be the beginning of the New Evangelization.

Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

Rome, 27^th June 2012

Every institution has its problems and conflicts. It is part of the fallen human condition to create on-going clashes between people, offices, and services that should work together. Sin is also able to create evil structures that manipulate and maneuver colleague against colleague, friend against friend, etc. The Church is no exception. Since its inception and until the Lord Jesus’ second coming the Church will also be a place of on-going inner conflicts. Martin Luther’s definition of the Christian as simul iustus et peccator (i.e. righteous and sinner at the same time) also applies to the church as the body of Christ. The problem is that when the Church becomes something else other than what is supposed to be, its operations are often affected for the worse.

            Having said that, what on earth is happening at the Vatican? In the last few weeks and months, the Vatican has come out more than ever in recent times as a place of nasty power games between cardinals, wars between ecclesiastical groups, and mounting tensions around the Pope himself. The (lack of) spirituality of the Vatican’s governance has become evident and many observers have easily pointed out the ultimate showdown that is happening there. Leaving aside the moralistic tendency to judge out of ethical purism (if any organization is without sin, let it be the first to throw a stone, John 8:7), what can be said about this last outbreak of opaque Vatican affairs?

1. The Secretary of State in Question

The recent facts touched on a variety of people and issues. The President of the Vatican Bank (i.e. The Institute for Works of Religion) was unexpectedly fired in a very hurried procedure. As an aside, the Vatican Bank has been historically involved in many financial scandals and dirty affairs due its “secret” policies. The fired president had been given the task of putting the bank on the “white list” but apparently he wanted more transparency that other officials were comfortable with.

            Then, various correspondence was leaked from Vatican offices – even the papal apartment! – and given to the press. An instant book was soon published in Italy containing all these letters and is now the top best seller. An intriguing spy story emerged which could have been written by a professional novelist of the kind of a Dan Brown. The Pope’s butler was arrested but it is evident that he did not act alone nor on his own. Police investigations are taking place  concerning just how may “crows” are hidden in the Vatican, i.e. people that are skillfully maneuvering the leaking of documents for the purpose of attacking others. An atmosphere of suspicion reigns in and outside the Vatican. Historically Vatican policy has been that of secrecy, not of transparency. The inner movements and operations have been hidden and covered under the interests of the system. Now some of the schemes are being revealed to the public and Jesus’ words serve as a helpful reminder: “There is nothing concealed that will not be disclosed, or hidden that will not be made known” (Luke 12:2).

            Various commentators have suggested some interpretative keys for what is happening. For some this is an entirely “Italian” scandal within the Vatican, i.e. a political game that resembles the dirty politics of the nearby state. Others think that all these moves are most likely related to the next conclave, i.e. the future election of the new Pope. Since Benedict XVI (now 85 years old) is about to nominate other cardinal-electors, various people in the curia are positioning themselves and fighting against opposing parties in order to influence the Pope in his decisions. However, the most plausible and over-arching explanation has to do with the present Secretary of State, cardinal Tarcisio Bertone. His role is like the one of the Prime Minister. Although he has been a long-time friend of Ratzinger, he does not come from the “diplomatic” school and his methods of leadership are felt as being very unusual for a Vatican Secretary of State. The curial opposition to Bertone has become more and more vocal and is the background of the various conspiracy-type of actions that are taking place.  Apparently, Benedict XVI has no intention of removing Bertone from office, so nobody knows what will happen in the near future. The overall picture is decadent and opaque and will have the probable effect of nurturing people’s skepticism and cynicism.

2. A More Radical Question

All these political explanations are plausible and should be taken seriously into account. However, this is not the full story. There is yet another set of radical questions that is necessary to ask in order to grasp these events spiritually.

             These last sad events that the Vatican is experiencing are all related to its being a state, a Church-State with a government, departments, a bank, diplomats, etc. The crucial question is: does the Church need to own a bank in order to operate its charities? Does the Church need to be a state in order to fulfill its biblical mission? Does the Church need an empire-like apparatus to be faithful to its missionary calling?

            These features lie at the heart of the Vatican but are unnecessary add-ons to the Church. The Church is not a state nor needs to parrot states that have banks, soldiers and diplomats. Most commentators, even the most astute and intelligent ones, read and interpret the recent Vatican news without asking these basic questions that are spiritual in nature. Christians should instead try to assess reality with the “mind of Christ”. Without a hint of moralistic superiority, everyone concerned with growing in Christ should take the following exhortation as his program: “Let us throw off everything that hinders and the sin that so easily entangles” (Hebrews 12:1). Since the time of the Roman Empire, the Vatican has been accumulating many imperial features that have transformed the Church into something different. Will it be willing to throw them off for the sake of the Gospel?

            The real issue is not about crows or leaks or conspiracies. The bottom line question is: where is the Church of Jesus Christ in all this?

Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

Rome, 6^th June 2012

Roman Catholicism is a master at joining things together. It is the religion of the both-and (in Latin et-et). One of the meanings of the word “catholic” is to be comprehensive enough to hold different elements, even conflicting ones, in a superior synthesis that allows their co-existence. The last evidence of its thoroughgoing practice of the both-and is today’s announcement that plenary indulgences will be granted to the participants of the World Meeting of Families which will take place in Milan (Italy) from May 30^th to June 3^rd.

1. What is an Indulgence?

Indulgence evokes a medieval word and practice which was central in the doctrinal controversies during the XVI century Protestant Reformation. It may sound like an outdated word, but it is nevertheless an organic doctrine of present-day Roman Catholicism and is still an on-going and wide-spread practice. The last authoritative pronouncement was Paul VI’s bull Indulgentiarum Doctrina (i.e. The Doctrine of Indulgences) which was issued in 1967, after the Second Vatican Council (1962-1965). Indulgences have been granted to the faithful during many major events (e.g. Holy Years, World Youth Days, and now the World Meeting of Families). So the doctrine of indulgences is not a relic of a medieval religion, but a defining feature of Roman Catholicism from the Middle Ages up to now.

            In Paul VI’s bull an indulgence is defined as “a remission before God of the temporal punishment due to sins whose guilt has already been forgiven”. The same definition is repeated word for word in the Catechism of the Catholic Church (n. 1471). The idea is that while eternal punishment is remitted with the sacrament of baptism, temporal punishment is remitted by an indulgence granted by the Church that applies to the penitent faithful “the treasury of the satisfaction of Christ and the saints”. The temporal punishment can be borne in one’s own life-time or in purgatory and receiving an indulgence basically means shortening the time in purgatory. Indulgence, therefore, does not grant salvation, but removes either part (partial indulgence) or all (plenary indulgence) of the temporal punishment.

            The doctrine of indulgence therefore represents a crossroad where various strands of Roman Catholic theology intersect: the doctrines of sin, grace, afterlife (Purgatory), the communions of saints, the power of the keys, the treasury of the Church, etc. are all involved. It is a doctrine that is difficult to square with Biblical standards, yet it is an important component to understand in order to grasp the Roman Catholic dynamics of the Christian faith.

2. Bittersweet

What once again stirred interest in indulgences was the recent decree of the Apostolic Penintentiary (i.e. the Vatican tribunal dealing with issues relating to the forgiveness of sin in the Catholic Church) that granted plenary indulgences to those faithful who will take part at the Milan World Meeting of Families. Hundreds of thousands of people are expected to attend various events. The Pope himself will be there to celebrate an open air mass where one million people will attend. To gain a plenary indulgence in Milan, there are three conditions that must be fulfilled: sacramental confession, Eucharistic communion and praying for the intentions of the Pope.

            The Meeting of Families is an important event whose goal is to encourage the institution of the family as the primary resource for society. This is a welcome initiative by all those who believe in marriage between a husband and a wife who are open to become parents. In times where the whole narrative around the word “family” is subject to worrying revisions, the Meeting is good news for all Bible-believing Christians. Yet, the sweet taste of it turns bitter because of the unnecessary attachments of non-biblical practices, at least from a non-Catholic point of view. Mixed feelings often accompany the attitude of non-Roman Catholic people when confronted with the reality of Roman Catholicism. Positive impressions go hand in hand with puzzling perceptions.

            As non-Catholics grapple with the bittersweet taste, let’s come to terms with the “Roman catholicity” of Roman Catholicism, i.e. its ability to hold together different things into a wider synthesis. While Roman Catholicism is willing to work with people of “good-will” on various issues, it always brings the whole of its vision and package. It does not select one aspect at the expense of others. It may give a temporary emphasis to one, but is always willing to relate it to the whole because the single element is always conceived as being part of the Roman Catholic whole.

            What has the family to do with indulgences? Nothing for non-Catholic Christians. A whole lot for Roman Catholics. At stake is a different catholicity.

Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

Rome, 28^th May 2012