Category: Vatican Files English

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

Studying the Roman Catholic interest of the calendar is a fascinating exercise. In expressing the way in which time is sequenced, it gives access to what Roman Catholicism considers important for the Christian life and for humanity in general. The Roman Church has always paid great attention to establishing the rhythms of life by shaping and filling them with religious contents and symbolism. It is not by chance that our Gregorian calendar (i.e. our Western calendar) takes its name for Pope Gregory XIII who in 1582 stabilized the previous Julian calendar and gave shape to our modern one. It is worth considering that our way of measuring time was basically decided by a Roman Emperor and then by a Roman Pope.

            In the Middle Ages the Roman Church punctuated the established Christian calendar centered around traditional festivals (e.g. Easter, Pentecost, Christmas) by adding the veneration of a saint for each day of the year. Popular devotion was therefore given a daily opportunity to exalt the virtues of exemplary men and women and to pray to them. The practice of the intercessory prayers to the saints was also encouraged and still remains a defining practice for many Catholics around the world.  Time is marked by devotional practices that convey a powerful religious worldview.

            Besides holy years, yearly festivals, special weeks, single days, and the liturgy of the hours, the Roman Catholic calendar also focuses on particular months. Different cycles of life are saturated with different liturgical and devotional exercises. One month in particular deserves some comments.

1. Why May?

In the Roman Catholic liturgical calendar May is traditionally the Marian month. In Marian encyclopedias and in Mariological dictionaries the only explanation that is given for the choice of this particular month is that May is the time of year when Spring shines forth with warm weather and the fields begin to show the coming and growing harvest. As nature in May, so to speak, awakens after Winter, so the Christian life reflects the reinvigoration of life. The Virgin Mary is associated with the renewal of things and the beginning of a new fruitful season.

            At the end of XIX century, Mothers’ Days began to be celebrated in the West. Apparently, there was no previous connection with the Marian month which was already a well established practice in the majority of Catholic nations. Mother’s Day started with the desire to honor the memory of one’s own mother.  Of course, many Catholics saw the emergence of Mother’s Day in May as a “providential” coincidence to honor the Mother par excellence, the Virgin Mary. The two meanings, religious and secular, are now blended, thus resulting in an ever more “catholic” month.

2. What Happens in the Marian Month?

The Marian month is celebrated in a variety of ways. The highly sophisticated Mariology coincides with popular practices that are deeply rooted in folk Catholicism. From the bottom up, grassroots Marian movements organize vigils of prayer to Mary at the parish level, with open air processions, rosaries, and chains of prayer. The idea is to mark the territory with Mary’s presence. In Marian sanctuaries activities become frenzy due to the pilgrimage of groups. In homilies references to the various Mariological dimensions are even more emphasized. In Catholic bookshops, special rosary chains and devotional tools are given special interest.

            In May, even papal speeches and addresses take a more Marian slant. Between Easter Sunday and Pentecost, the Pope recites them prayer Regina Coeli (i.e. “Queen of heaven”) instead of the Angelus at midday in St. Peter’s square. Pilgrims and tourists gather to listen to and pray with the Pope. Regina Coeli is an old Marian prayer whose text contains Roman Catholic Mariology in a nutshell:

Queen of Heaven, rejoice, alleluia.

For He whom you did merit to bear, alleluia.

Has risen, as He said, alleluia.

Pray for us to God, alleluia.

Rejoice and be glad, O Virgin Mary, alleluia.

For the Lord has truly risen, alleluia.

 

Let us pray.

O God, who has been pleased to gladden the world

by the Resurrection of your Son our Lord Jesus Christ,

grant, we pray, that through his Mother, the Virgin Mary,

we may receive the joys of everlasting life.

Through the same Christ our Lord. Amen.

In Regina Coeli Mary is the recipient of prayers and the intercessor between the faithful and Christ. This is the strong emphasis of the Marian month.

Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

Rome, 15^th May 2012

Both the topic and the author make this book a must read for all who are interested in present-day Roman Catholicism. Katholische Kirche. Wesen, Wirklichkeit, Sendung (The Catholic Church. Essence, Reality, Mission)[1] is the last volume by Cardinal Walter Kasper, one of the most interesting voices of contemporary Roman Catholic theology. In a 500 plus page book Kasper, now 80 years old, outlines both his theological pilgrimage in the Church and the main tenets of Catholic ecclesiology with particular reference to Vatican II. The book therefore combines autobiographical narratives and thick theological arguments.

            Kasper’s previous works (e.g. Jesus the Christ, 1976, and The God of Jesus Christ, 1984) made him one of the leading theologians after Vatican II, sometimes aligned to “progressive” tendencies, but always within the borders of mainstream catholicity. The fact that he was made cardinal and then President of the Pontifical Council for Christian Unity (2001-2010) testifies to his “orthodoxy” from the Vatican’s point of view. Unlike Ratzinger, he did not take part at the Council, though he has been a fervent advocate of it, especially the call for renewal within the Tradition that Vatican II reflected.

            At times, he has been played against the “conservative” Ratzinger, but to no avail. For instance, ten years ago a controversy was mounted around an ecclesiological issue between the two, i.e. the ontological primacy of the “one” Church over the particular churches (Ratzinger’s view), or the “particular” churches (Kasper’s) over the one Church. In other words, does the “one and catholic” Church come first and express itself in the particular churches or do the “many and particular” churches constitute the one Church? The solution was very catholic: et-et, both-and, with Ratzinger continuing to stress the “one” and Kasper underlining the “many”!

1. A Vatican II Ecclesiology

This book is the result of a lifetime of reflection on the Catholic Church, its sacramental reality, dogmatic apparatus, historical tradition, and present-day problems and challenges. Kasper pays tribute to his theological fathers that made a lasting impression on him: the XIX century Catholic school of Tübingen (J.S. Drey and J.A. Möhler) and J.H. Newman. The former gave him a “living” sense of the Church as the sacramental body of Christ, the latter instilled in him the sense of “development in continuity” of the Church’s tradition. According to Kasper, Vatican II is the child of the combination of both trends. Its overall significance can be summarized as “a continuity accompanied by a creative renewal” (27).

            The main attempt of the book is to articulate a vision of the Catholic Church around the categories of mysterium and communio. The former underscores the sacramentality of the Church, i.e. its being a sign and instrument of communion with God and of the unity of mankind. The latter underlines its catholicity, i.e. the ability to join together both past and future, faith and reason, grace and works, Roman institutions and catholic afflatus, clergy and laity, papacy and movements, living and dead, Christ and Mary, and so on. To this thick Roman Catholic view, Protestant accounts of the church appear to be marred by “ecclesiological docetism” (158) and the difference between the two is “fundamental” (263). Whereas the Church of Jesus Christ subsists in the Roman Catholic Church in its fullness, it also exists in other Christian communities, though in defective ways. Kasper adheres to the “tiered concept” of the Church (261 and 293) whereby the Roman Catholic Church stands in the center and other churches revolve around it depending on their proximity or distance from it.

            This is standard Vatican II ecclesiology. Kasper hopes that the “spirit” of the Council will continue to breathe in the Roman Catholic Church to encourage renewal within the parameters of Tradition. In spite of past real or fictional controversies, this program is very close to that of Pope Benedict XVI’s.

2. The Missing Interaction with Modern Evangelical Theology

Throughout the book Kasper interacts with Martin Luther’s writings and theology. The German reformer is read with respectful criticism. His main fault was that he broke with the institutional Church whereas other saints, though critical of, never rebelled against it and its magisterium (229). Other XVI century reformers are less present in Kasper’s horizon. This is understandable given his German provenance. Of course the Cardinal is also very well versed in ecumenical theology and makes extensive use of its history, dialogues and literature, especially those that stem from Eastern Orthodox, mainline Protestant and Anglican churches.

            There is only one passing reference to the “Evangelical movements and communities” (53) which are associated with the Global South. Unfortunately, there is not a single reference to a present-day Evangelical theologian or to a significant Evangelical movement such as Lausanne. Given the fact that Kasper was the President of the Pontifical Council for Christian Unity for nearly ten years, it seems that his “professional” interaction with Evangelicals did not raise his interest towards Evangelical theology. There may be a number of reasons for that: 1. A bias concerning Evangelical theology that is not perceived as a serious discourse deserving attention; 2. An evaluation of the Evangelical movement that is not seen as having a coherent or interesting theology worth interacting with (especially its ecclesiology); 3. A lack of Evangelical self-awareness that makes it difficult for Evangelicals engaged in dialogue with Catholics to use Evangelical sources and literature as their working tools; 4. A defective penetration of Evangelical books in official Roman Catholic circles.

            There may also be a combination of those. The fact is that Kasper is abreast with both Catholic and non-Catholic present day theology, except with Evangelical theology. And this is not very catholic.

 

Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

 

Rome, 7^th May 2012

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Last week saw the overlapping of two interwoven anniversaries: the 85^th birthday of Joseph Ratzinger and the 7^th year from the beginning of his pontificate. Special concerts, commemorative books, and scores of messages reached the Pope to wish him all the best. He even received a visit from the Italian Prime Minister Mario Monti and his cabinet ministers who wanted to wish him a happy birthday in a personal meeting. On the whole, though, the Pope did not “sell” his private celebration to the media and lived it in the usual reserved way.

An Octogenarian Pope

85 years is a remarkable age for the papal office. He is now the oldest pope since Leo XIII (1810-1903). He may well be the oldest “monarch” reigning on earth. In recent months, there have been rumors of his willingness to retire out of tiredness of old age. He has began using a cane for walking on his own. For the long liturgical processions, he is now using a treadmill. After his international travels, he always makes sure that time is reserved to rest and recover. Yet the pace of his daily schedule would defy the resistance of most 40-something men.

            The leadership of the Roman Catholic Church always relies on the delicate balance between the personal charisma and involvement of the Pope and the bureaucracy of the Vatican curia, now lead by the Secretary of State, Cardinal Tarcisio Bertone. It seems that Ratzinger pays more attention to the preparation of his speeches, homilies and written works than to the daily operations of the Vatican organizational machinery. In recent months there have been various setbacks (e.g. leaks on sharp conflicts within Vatican offices and flawed financial projects) that have been partially explained by Ratzinger’s somewhat distant leadership.

A “Catholic” Pontificate

Perhaps the most interesting thing to reflect on is the trajectory of his pontificate now in its seventh year. Benedict’s reign cannot be properly assessed if it’s not viewed in continuity with his previous career.

Ratzinger has been one of the pivotal figures in the theological and ecclesiastical scene following Vatican II. He has been considered “progressive” in his youthful theological engagement for the renewal of the Church, and then “conservative” in his long-term service to his Church as Prefect of the Congregation for the Doctrine of Faith (1981-2005). Ratzinger is often pictured as if he were the left wing theologian who became right wing in his mature years. These labels, of course, do not account for the “catholicity” of Ratzinger’s theology, which is both traditional and aggiornata (i.e. updated). In assessing Ratzinger’s pontificate and theology as a whole, it is dangerous to contrast traditionalism and progressivism as if they were disrupting and conflicting trends within his work. There may have been different emphases and concerns between various stages of his career, but the tale of the conversion from radical theologian to the inflexible watchdog of orthodoxy is naive.

How do we account then for this change of attitudes and concerns? It depends on what kind of paradigm we use to interpret the theological flow of the RC Church. In its theological genius, present-day Roman Catholicism is “catholic” in the sense of embracing both the highest respect for the given heritage of the Church, and the strenuous attempt to find new ways of articulating it and living it out. The outcome is a dynamic synthesis which holds different elements together within the all-embracing system. Ratzinger well epitomises this kind of catholicity – strongly rooted in the tradition of the Church and yet also vigorously engaged in the challenges of the modern world.

            The motto of the theological journal Communio, with which he has been associated since 1972, neatly sums up his theological vision: “a program of renewal through the return to the sources of authentic tradition”. In other words, it is not just repetition of a given heritage, but renewal through fresh re-appropriation of biblical, patristic, liturgical, and sacramental sources.

            Catholicity can take many different turns. John Paul II’s catholicity was more global in extension, Thomist in theology, charismatic in character, and Marian in spirituality. Benedict XVI’s is more Western in focus, Augustinian in teaching, reserved in style, and liturgical in scope. But they both contribute to the overall catholicity of the Roman Church.

A “Western” Pontificate

The other prominent feature of this pontificate is its attention on the West. Whereas John Paul II stretched the globalization of the Roman Catholic Church, Ratzinger has been putting the West at center stage of its focus.

            His on-going critical conversation with the dangers of cultural relativism and the typically Western tendency to get rid of its “roots” or “heritage” is key to understanding the entire pontificate. While it is not always clear to what extent his critique of Western culture is also a defense of the constantinian status quo, he has somewhat corrected positive, yet overtly sentimental views of the modern world which were instead present at Vatican II.

            Ratzinger’s decision to create a brand new Pontifical Council dedicated to the New Evangelization is a move that has the West as its main target. What is at stake is the re-attraction of the millions of those baptized in the Church who are now wandering away from it. Although they are sacramentally part of the Church, many of them are far from it. The New Evangelization, therefore, is a means to recall them back to the fold.

            John Paul II labored to stretch the borders of the Church, but Benedict XVI is working towards reinforcing its historical center. The bet on the West is Ratzinger’s bet. His pontificate will stand or fall on it.

Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

Rome, 27^th April 2012