Category: Vatican Files

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

The next few years will be quite significant for Rio de Janeiro. The Rio+20 UN Summit on Sustainable Development in June 2012, the (Soccer) World Cup in 2014 and then the Olympic Games in 2016 will push the city to the world’s center stage. Considering that Brazil is emerging as one of the most dynamic BRICS (Brazil, Russia, India, China and South Africa) economies, these events will probably be another boost for the entire country, at least from a media point of view.

There is yet another event that will draw attention to Rio, this time for a religious reason. The next World Youth Day (WYD) organized by the Roman Catholic Church will be held in July 2013 and preparations are well under way and will involve over two million young people from all over the world.

 

1. From Madrid 2011 to Rio de Janeiro 2013

The WYD began in 1986 in Buenos Aires as a Catholic response to the emerging youth culture. Up to that point, rock concerts and political rallies were the main events that were capable of attracting thousands of young people. John Paul II encouraged the RC Church to become a catalyst for the youth, trying to offer a program that would suit both the Catholic tradition and the expectations of the younger generation. The general goal of the WYD has been to show the “young” face of the Church and its welcoming attitude towards the youth. This is done by a mix of traditional practices that lie at the heart of Roman Catholicism (e.g. Masses, auricular confessions, catechesis, processions, prayer vigils to Mary and the saints) and cultural events that show the adaptability of the Church to youth culture (e.g. pop concerts, arts exhibitions). In his 2011 Christmas Eve speech to the Roman Curia, Pope Benedict XVI said that WYDs are expressions of the universal Church, centered on the Eucharist, encouraging the Sacrament of Reconciliation (i.e. confession) and characterized by youthful joy.

            The last WYD was held in Madrid in 2011 and the next one will be held in Rio de Janeiro in 2013. Last week a conference took place in Rome where the Spanish delegation passed the baton to the Brazilian delegation in the presence of the Archbishops of Madrid and Rio de Janeiro. It provided an opportunity to both assess the last edition and to launch the next one. It is the latter that offers some interesting aspects to consider.

 

2. The Bigger Picture

The WYD returns to Latin America after its first edition in 1986. After the recent visit of Pope Ratzinger to Mexico and Cuba, it will be the next occasion for the Pope to visit Latin America. The continent is increasingly on the RC global radar in this current chapter of history. In presenting the Rio edition, Archbishop Orani João Tempesta said that 44% of Catholics in the world are Latinos and therefore the Church has a particular concern for what happens there. Moreover, the RC Church is showing declining numbers due to the spread of “new sects” (his expression) and the mounting of secularizing tendencies. Latin America still demonstrates a huge “spiritual capital” and a deep “religious soul”, but is wasting the former and withering the latter.

The WYD is therefore a way to reverse the tide by re-launching the Catholic claims on the Latin American continent and targeting the youth. These new worrying developments – said the Archbishop – cannot erase the Catholic “roots” of Brazil and the long-term goal is to help the youth rediscover their “roots” in the Catholic tradition. Ironically it seems that the way forward is to go backwards.

3. Countering a “Low Cost” Faith

From the presentation of the Archbishop, outside of the RC Church in Brazil there are only “sects” and secular trends. In the spiritual geography of the country, it seems that there is no place for non-Catholic, yet Orthodox Christians such as Evangelicals who are certainly not a tiny minority in Brazil. The Christian world is more complex than a black and white picture and the derogatory use of the word “sect” applied to anything not Roman Catholic is a matter of standing concern.

            Asked to speak more about the threat of these “sects” in a press conference at the Vatican, Tempesta qualified them as “Pentecostal” and “Neo-Pentecostal” groups and mentioned their “proselytism” as a negative feature. Apart from the lack of adequate categories to describe a complex phenomenon like the religious landscape in Brazil, there was also a confirmation of how popular Evangelicalism is seen in Catholic eyes. In an intriguing expression, the Archbishop spoke about their “low cost” faith. “Low cost” perhaps means a shallow, superficial, liquid, believing-without-belonging religion. In other words: a rootless faith to be confronted by a call to Roman Catholic “roots”. If Bonhoeffer spoke of the danger of a “cheap grace”, we are now told of the danger a “low cost” faith.

            In spite of what the Catholic hierarchy says and does not say about Evangelicalism, the image the movement portrays should stir some attention. “Grace alone” and “faith alone” are too often viewed as smuggling a “cheap grace” and  a “low cost” faith. Do we have a problem somewhere?

 

 

Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

 

Rome, 7^th April 2012

If you visit St. Peter’s square before the 15^th of April an unexpected and interesting attraction will be waiting for you. In the Braccio di Carlo Magno (i.e. Charlemagne wing) next to St. Peter’s basilica under Bernini’s colonnade on the right-hand side of the square, an exhibition entitled Verbum Domini (i.e. the Word of the Lord) will call for your attention. The colorful Italian-English brochure that will be put in your hands invites you to “Take a walk through the history of the Bible in this private collection of rare biblical texts and objects of enormous importance”. Admission is free.

Verbum Domini is also the title of the 2010 Post-Synodical Apostolic Exhortation by Benedict XVI in which the Pope summarized the present-day Roman Catholic interpretation of the Word of God, i.e. a living Tradition which includes the Bible and which the Magisterium of the Church interprets faithfully. The connection between the papal text and the exhibition is clear and signals the intent to underline the importance of this topic.

1. A Fascinating Exhibition …

The exhibit was put together from private collections from around the world, mainly from the Green Collection – the largest private collection in the world of rare biblical texts and documents. Displayed in 8 galleries, 152 rare biblical texts and artifacts showcase the history of the Bible: from ancient scrolls to copied texts to printed volumes of the XVII century; from Hebrew to Greek to Latin and other vernacular languages; from Qumran to Europe to the rest of the world.

            Here are some of the highlights of the exhibition:

–       Codex Climaci Rescriptus—one of the earliest-surviving, near-complete Bibles containing the most extensive early biblical texts in Jesus’ household language of Palestinian Aramaic.

–       Scrolls

–       The Jeselsohn Stone or Gabriel’s revelation, a three foot tall, 150 pound sandstone tablet discovered near the Dead Sea in Jordan containing 87 lines of first century BCE Hebrew text.

–       The Gutenberg Bible Book of Romans, the first book printed in the West with moveable typeset printing.

–       Complutensian Polyglot, the first multilingual edition of the entire Bible.

In the first gallery, there are also two half-burnt scrolls of the Torah that escaped from total destruction attempted by the Nazis and Stalinists. They are a moving testimony to the on-going battle that surrounds the Bible.

2. The Inter-faith and Ecumenical Intentions

The exhibition has an ambitious goal. In the organizers’ words, “the Verbum Domini, specifically, is a way of celebrating the interfaith love that many traditions have for the Bible, and we believe that is a way of sharing that with the world”.  Jewish, Eastern Orthodox, Catholic, and Protestant traditions are all represented in it. From the Vatican side, here is what Cardinal Farina, Prefect of the Vatican Library, said about the exhibition at the inauguration: “The title Verbum Domini was chosen to highlight the ecumenical conception of this exhibition, and also its venue here at the Vatican. The origin of the documents, the prevalence of the Green Collection, and those from other collections highlight the participation of the Christian denominations. Because in reality, the Bible unites, even though so many think it does the opposite, it’s actually a very strong point of union”.

            Fair enough. But why is it that on the brochure that is distributed at the entrance one reads that “this exhibit celebrates the dramatic story of the Catholic contribution to the most-banned, most-debated, best-selling book of all time”? Has the broad contribution to the history of the Bible become a Catholic contribution alone? Perhaps this is a mistake made by a zealous editor, but it reflects the provincial culture that each institution (Vatican included) can fall prey to.

3. The Missing Story

The most puzzling point, however, is what the exhibition does not say about the history of the Bible. The unsaid is as telling as what is said. The whole trajectory of the suggested narrative is “linear” to the point of being historically untenable. The given picture is that the “modern” translations of the Bible in vernacular languages spread out across the Christian spectrum and that each sector of the Christian church championed their diffusion.

The reality is very different.  Since the XII century the Roman Church has in various ways banned the circulation of Bibles in the peoples’ languages. These bans lead to the compilation of the 1559 Index of Librorum Prohibitorum (Index of Prohibited Books) by Pope Paul IV where Bible translations were among the forbidden books. The vehement attack by the Tridentine Church towards the translations of the Bible allowed historian Gigliola Fragnito to speak of “the Bible on stake” to describe what happened up to the XVII century in countries dominated by the Catholic Church[1]. That ban lasted for centuries. The true story, therefore, is not the mild, peaceful, ecumenical account of the Verbum Domini exhibition.

The Bible is a shared heritage for Christians and this truth is beyond dispute. Therefore historical exhibitions on the Bible should aim at telling the story in a fair and accurate way rather than pursuing wishful ecumenical readings which are partial, selective, and therefore misguiding.

Leonardo De Chirico

leonardo.dechirico@ifeditalia.org

Rome, 26^th March 2012