Conference promoted by Alleanza Cattolica, Cristianità and IDIS
(Istituto per la Dottrina e l’Informazione Sociale)
Sala San Pio X, Via della Conciliazione 5 - Rome
Saturday, 19 May 2012 – 10 am
«Twenty years after the Catechism of the
Catholic Church for the New evangelization»
Lectio Magistralis
delivered by H. E. Card. Mauro Piacenza
Prefect of the Congregation for the Clergy
Most Reverend Excellencies,
Honourable Gentlemen,
Dear Friends,
It is a pleasure
for me to attend this Conference which, with admirable zeal, almost anticipates
the Year of the Faith, introducing us to one of the two anniversaries that have
determined its celebration: the twentieth anniversary of the Catechism of the
Catholic Church, which actually cannot be separated from the fiftieth
anniversary of the calling of the Second Ecumenical Vatican Council.
In
my talk I will focus on three aspects that I consider essential to the topic I
have been asked to address: the relationship between the Catechism of the
Catholic Church and the Second Ecumenical Vatican Council, the reception
of the Catechism and, lastly, the close link between the Catechism and
the New Evangelization.
As
a premise, I wish to underscore the Church’s awareness that no document alone,
no matter how momentous, can bring about radical changes and evangelical
reforms.
Documents are
essential and support every true path of conversion and, therefore, of reform,
by sustaining its motivations and providing indications, but the driver of personal
and ecclesial renewal is always, surely and primarily holiness! Both the
objective holiness of the Church, the mystical body of Christ, and the personal
holiness of every one of its members.
If
it were not so, even the New Evangelization, which has been the topic of
discussion for over a decade now, officially since Novo Millennio ineunte, would risk becoming a slogan, demagogically
repeated, having no genuine relationship with reality, with the concrete
cultural, doctrinal and pastoral
circumstances of Christian communities and local Churches.
1. The Catechism of the Catholic Church and The Second Ecumenical
Vatican Council
One
of the fundamental aspects of the Catechism of the Catholic Church that should
always be borne in mind is its relationship with the Second Ecumenical Vatican
Council. The Catechism is rooted in
the Council, it arises and develops from
the Council and is the mature fruit of
the Council.
Any other reading
would not account for the Church’s fundamental and universal effort to draw up
such a “Summa of the Faith” as is the
Catechism!
The Blessed John Paul II wrote in
the Apostolic Constitution Fidei
depositum of 11 October 1992, “After its conclusion the Council did not cease to
inspire the Church's life. […]. In this spirit, on 25 January 1985 I convoked an
Extraordinary Assembly of the Synod of Bishops for the 20th anniversary of the
close of the Council. The purpose of this assembly was to celebrate the graces
and spiritual fruits of Vatican II, to study its teaching in greater depth in order
the better to adhere to it and to promote knowledge and application of it. On
that occasion the Synod Fathers […] expressed the desire that a catechism or compendium of all Catholic
doctrine be composed […]. This catechism will make a very important contribution
to that work of renewing the whole life of the Church, as desired and begun by
the Second Vatican Council.”
The
promulgation of the text, in the first edition in French in 1992 and in the Editio Tipica latina in 1997, is always
accompanied by explicit references to the Second Ecumenical Vatican Council, as
if to recall the profound renewal it brought about within the entire Church.
From a
theological standpoint, we are called to recognize that the resurrection
introduced a new dimension of life and reality from which there emerges a new
world that penetrates constantly into our world, transforming and drawing it to
it. This happens concretely through the life and witness of the Church;
actually, the Church represents the firstling of this transformation, which is
the work of God, not ours, and that is where true renewal lies. The firstling
of renewal, of the new humanity transformed by the resurrection of the Lord, is
the Church. For us renewing society means promoting the spreading of the Church
and renewing the Church means faithfully accepting the “novelty” it represents,
by the will of God and His gratuitous and permanent gift of the Spirit.
So it is not
surprising that the Second Ecumenical Vatican Council is mentioned whenever the
Catechism of the Catholic Church is presented, for indeed the latter is to be
regarded as its deep echo, mediated by the Church, and it could not be
otherwise for only the Council has given the Church the strength to express, in
a spirit of communion, its faith in a new – in the sense of renewed –
Catechism.
All this holds true
and can be readily accepted on one condition: that one really wants to
discover, love and follow the Council and not one’s personal “idea of the
Council”; that one wants to obey Vatican II and not that which has never been
celebrated and lives only in the wishful thinking of a few.
The question
regarding the correct hermeneutics of the Second Ecumenical Vatican Council, as
it was raised in the famous address by the Holy Father Benedict XVI of 22
December 2005, when he clearly spoke in favour of the hermeneutics of reform in
the continuity of the sole subject-the Church and criticized the serious damage
produced by the so-called “hermeneutics of discontinuity”, also involves the
correct interpretation of the relationship between the Catechism of the
Catholic Church and the Council.
This is not the
place to get into a discussion that is so complex and calls forth such
different and often clashing voices.
However, it is
worth noting that what can be referred to as the Holy Father’s “government of
thought” is slowly but surely bearing fruit.
There are more and more circumstances, people, studies and even Chairs
that deal with the Second Ecumenical Vatican Council and wish to do so in as
scientific a way as possible, and especially free from ideological influences
stemming from cultural and social circumstances, ever truer to reality,
history, the texts and their subsequent reception, which is essential for a
correct hermeneutics.
In actual fact,
the Blessed John Paul II had already said about the Catechism, “It is a statement of the Church's faith and of
Catholic doctrine, attested to or illumined by Sacred Scripture, Apostolic
Tradition and the Church's Magisterium. I declare it to be a valid and
legitimate instrument for ecclesial communion and a sure norm for
teaching the faith. Therefore, I ask the Church's Ministers and the
Christian faithful to receive this catechism in a spirit of communion and to
use it assiduously in fulfilling their mission of proclaiming the faith and
calling people to the Gospel life.” (Ap. Const. Fidei depositum).
2. The reception of the Catechism of the Catholic Church
This brings me to
the second point I would like to dwell on, that is the reception of the Catechism,
in relation to which I wish to offer some possible interpretations.
As I said, the
reception of the Catechism cannot be separated entirely from the correct
reception of the texts of the Second Ecumenical Vatican Council; today there is
still an “odd discontinuity” among those who are enthusiastic about the Council
and refuse to accept the Catechism, which they regard as a betrayal of the conciliar
doctrine.
We have to admit
that, in numerical terms, although the media suggest otherwise, these people actually
represent a small minority – “repetitive” more than “creative” – that is often
unable to see in the development of the Church as a single body the
contributions offered by the Spirit at different times and in different ways.
In most cases,
all local Churches worldwide have welcomed the Catechism as a gift to Ministers
and to the faithful, as a sure reference for local (national or diocesan)
catechisms and as a barycentric factor of the Church’s faith.
We should not
forget that twenty years ago the atmosphere was very different than it is
today. Sociocultural changes have come about at very fast pace due to the speed
of communication so that the cultural climate today is radically different than
it was twenty years ago. The Church showed great strength and the Blessed John
Paul II much courage when in 1992 the decision was made to publish the Catechism
of the Catholic Church!
Over the past
twenty years the pontifical Magisterium has also been widely received, which
has constantly referred to the Catechism as well as to the texts of the Second
Ecumenical Vatican Council interpreted in the light of this reliable tool. It
has exercised the same influence on the magisterial documents of the Curia and
on the ordinary Magisterium of Ministers.
Instead, much
remains to be done in terms of establishing the right relationship between
Theology and Catechism of the Catholic Church. Although it is clear that the
task of Theology is to deepen the knowledge of the Truth revealed and not
simply to stress it, it appears that it has failed to offer its precious
contribution towards deepening the reasons that underpin the doctrinal
statements, and this can be regarded as a missed opportunity. Theology would
probably be much more fruitful if it invested its energies in a less
centrifugal and almost painfully marginal way with respect to the essential
truths of our faith.
The instruction
of the Congregation for the Doctrine of the Faith on the ecclesial vocation of
the Theologian (24/05/1990), written by the then Prefect Cardinal Joseph
Ratzinger, is an enlightening reminder of the unique and ecclesial role of
Theology, and it would certainly be advisable to begin to establish, especially
in Departments of Theology, actual Chairs on the Catechism of the Catholic
Faith, its genesis, reception, development and especially its fruitful pastoral
use.
As the Holy
Father stated in the Homily for Chrism Mass last Easter, “All our preaching must measure itself against the
saying of Jesus Christ: “My teaching is not mine” (Jn 7:16). We preach not
private theories and opinions, but the faith of the Church, whose servants we
are. Naturally this should not be taken to mean that I am not completely
supportive of this teaching, or solidly anchored in it.” This last passage especially,
which the Pope felt the need to underscore clearly, indicates what should be
the position of every Christian and, a fortiori, of every priest, theologian and
Bishop, towards the doctrine contained in the Catechism of the Catholic Church.
Being at the service of the
Doctrine of the Church and identifying completely with it is an integral part
of the Christian and priestly identity, which was also the theme at the core of
the Year for Priests in 2009-2010.
The official process of reception
of the Catechism of the Catholic Church is perhaps broader than the actual
process of reception, especially on the level of communities, religious
families, associations, movements, etc.. The Year of the Faith, called on the
occasion of the anniversaries of the Council and the Catechism, also serves
this purpose: to favour an even more extensive reception of the Catechism as a
tool of sure doctrine and at the same time of correct hermeneutics of the
Second Ecumenical Vatican Council.
Perhaps the time has come to say
outright that those who state that “the Catechism has betrayed the Council” or
that “the Catechism has regressed with respect to the Council” are grossly
mistaken. Slogans such as these reveal a
lack of understanding not only of what the Council is but also of what the
Church, the Body of Christ, is. Similar statements come from circles that
identify with the hermeneutics of discontinuity and rupture, which, as I said,
the Holy Father pointed out as being responsible for generating serious
confusion among the People of God.
I also believe that these
attitudes do the worst possible service to the Council: both because
unfortunately they favour contrary reactions that are likewise exposed to the
risk of discontinuity, and especially because they do not allow one to calmly
access the texts of the Council, address the ever-lasting Tradition and
Doctrine of the Church, and accept the concrete way in which the conciliar
texts have been received by the subsequent Magisterium, by the Servant of God
Paul VI first and especially by the Blessed John Paul II.
A great deal has been accomplished
but much still remains to be done in order for the Catechism of the Catholic
Church to be received correctly; the more we become engaged in this endeavour,
the more it will coincide with the new evangelization.
3. The Catechism of the Catholic Church and the new evangelization
In the previously
mentioned Homily for Chrism Mass Benedict XVI stated, “The Year of Faith, commemorating the opening of the
Second Vatican Council fifty years ago, should provide us with an occasion to
proclaim the message of faith with new enthusiasm and new joy. We find it of
course first and foremost in Sacred Scripture, which we can never read and
ponder enough. Yet at the same time we all experience the need for help in
accurately expounding it in the present day, if it is truly to touch our
hearts. This help we find first of all in the words of the teaching Church: the
texts of the Second Vatican Council and the Catechism of the Catholic Church
are essential tools which serve as an authentic guide to what the Church
believes on the basis of God’s word. And of course this also includes the whole
wealth of documents given to us by Pope John Paul II, still far from being
fully explored.”
So the Pope himself recognized the continuity of Magisterium among the
texts of the Second Ecumenical Vatican Council and the Catechism of the
Catholic Church and invited the Church to open the chest of the as yet
insufficiently tapped treasure of the Blessed John Paul II, which is over
twenty years old.
There are two aspects that characterize the relationship between the
Catechism of the Catholic Church and the new evangelization which the Pope
refers to in his Homily.
The first is reflected in the very words of Benedict XVI who stated
that “we all experience the need for
help in accurately expounding it in the present day, if it is truly to touch
our hearts.”
The work of evangelization is therefore not simply a human “endeavour”
but inevitably requires supra-natural help, which is manifested through the means
(including the Catechism) that enable to transmit the faith correctly. Such a
transmission must occur “in the present”, that is in day to day living; in this
sense evangelization is ever new because it renews the proclamation of the
Gospel in the present and at the same time it renews - “makes new” - those who
are open to it.
Furthermore, almost with prophetic insight the Holy Father states that
all this is necessary “if it is
truly to touch our hearts”
underscoring, always according to the principle of correspondence between one’s
own life and the truth one believes in, that precisely in the act of evangelizing
the Christian’s heart is touched and therefore called to renew itself.
In the light of all this, we have reason to hope that the new
evangelization is not an effort to be made in years to come by means of more or
less successful human strategies but on the contrary it will come about in the
extent to which the entire ecclesial body shall profess its faith and is re-evangelized
by its own profession of faith. The new evangelization will not be the fruit of
the work of Ministers and the faithful but will coincide with the very act of
evangelizing which, at the very moment in which it is performed, renews those
who engage in it and instils hope in those who contemplate and accept it.
By analogy – please allow me this digression that has to do with my
service at the Congregation for the Clergy – we could say that the new
evangelization is somewhat like the exercise of the Ministry on the part of
priests: it is not separate from one’s
own person, identity and mission, but rather it coincides with them and,
precisely by exercising the Ministry, priests profess their faith which is
renewed and becomes evangelizing power.
The second aspect – which clearly brings into play the Catechism of the
Catholic Church with all its doctrinal weight – is represented by the
relationship between the announcement of Christ, welcomed as the Saviour and
Redeemer of one’s existence, and the acceptance of what He revealed about
Himself, the Father, the Church and man.
In other words, it is not possible to accept Christ without accepting
what he has taught us about God; there can be no new evangelization separated
from the truths of faith and from the doctrine, which flows from and sheds
light upon them.
In this sense, the knowledge, spreading and progressive penetration of
the Catechism of the Catholic Church into the fibres of the ecclesial fabric
will already be the work of new evangelization, for it necessarily spills over
into civil society, which needs to be re-evangelized.
The division into four parts of the Catechism of the Catholic Church –
faith believed, celebrated, lived and prayed –
which is faithful to and reproduces the outline of the Roman Catechism ad
parrocos, drawn up after the Council of Trent, contains, in summary, what
could be identified as the four fundamental directions of the new
evangelization.
I believe that the four expressions of faith mentioned above correspond
to the crucial directions to be followed in the new evangelization. Renewing
the faith believed surely means, as suggested by the instructions of the
Congregation for the Doctrine of the Faith for the Year of the Faith, also
finding opportunities for public profession, without forgetting the deepening –
also cultural – that is always necessary and that progressively educates
thought, which, breaking loose from the links of the world, gradually begins to
“reason” with a mentality of faith, translating into concrete experience the
provident instructions of the Encyclical Fides et ratio of the
Blessed John Paul II.
Faith celebrated, as pointed out in the second part of the
Catechism, is a clear indication to rediscover deeply the sense of the sacred
in all our communities that celebrate the Sacraments. The superficiality and at
times even the trivialization of some celebrations have resulted in a loss of
interest in ritual which, having lost its mysteric dimension, has also lost its
meaning-making value. Those who believe that by reducing the dimension of the sacred
and worship rituals become more comprehensible are grossly mistaken. There is a
mysterious dialogue, brought about by the Holy Spirit, surely not by our
“animated” celebrations, between the force of the celebrated Sacraments, the
grace they give and the soul of every faithful. In the extent to which the
local Churches and individual communities rediscover the deep adoring
conscience of the celebrated faith, the new evangelization will gain great
momentum for the faith celebrated according to the liturgical norms of the
Church and in continuity with its uninterrupted Tradition is as attractive as
can be and is in itself evangelization.
We know that the truth proclaimed must also be witnessed. Since its origins,
Christianity has consisted in this profound union between truth proclaimed and
love lived. Part three of the Catechism, if it is well understood, lends great
support to a proposed lived faith which has in itself a great
evangelizing force for, even without speaking, it exercises an unbeatable
magisterium. Let us not forget that, in many cases in history, in order to
silence the truth it was necessary to suppress not only those who proclaimed it
but also those who lived it. So many martyrs, even today, have witnessed and
witness faith! The inseparable unity
between faith believed, celebrated and lived is therefore the main dynamic
factor of the new evangelization. By believing, celebrating and living in a
more authentic and faithful way, the Church will be able to renew its
evangelizing force.
Finally – and with this I conclude – the prayer dimension proposed by
the Catechism of the Catholic Church represents the axis, the lifeblood of the
new evangelization. Nothing could ever happen, no matter our efforts, if
everything did not spring from and return to prayer: standing before the Lord,
as individuals and as the Church, carefully listening to His Word and His Will,
for the Church and for the World.
Only prayer is the genuine reforming energy and it is quite difficult
for those who do not pray to receive or rather attribute to themselves charisms
of reform. The genuine reform of the Church is measured by its spirit of
prayer, just as the new evangelization will be measured by prayer, which each
of us will rediscover in his existence, listening to the voice of the Lord, spiritually
united to the Apostles with Peter, at the Cenacle around Mary, Mother of the
Church!