At some point, we will stop reblogging every post from Lumen Scholasticum. However, it will be passing hard to make good on our resolution if Gerardus Maiella keeps posting consistently interesting material. For example, recently, he posted an excerpt from Garrigou-Lagrange’s commentary on the Summa on whether infidels may be compelled to hold the true faith. As Maiella hints, the question of the Church’s coercive authority has been a question of significant dispute among traditionally minded Catholics, since the time of the Vatican Council’s Declaration on Religious Freedom, Dignitatis humanae, which seems, to some extent, to depart from the Church’s prior teaching. We won’t spoil the post by quoting it, instead telling you to read the whole thing there.
Like many readers, we follow the Holy Father’s in-flight press conferences closely, since they appear to be, if not an action of his papal magisterium, then a means of communication close to his heart. Following the Holy Father’s recent trip to Sweden, he was asked a question about women’s ordination. You may recall that he recently established a commission to explore the historical aspects of deaconesses. While Benedict XVI’s Omnium in mentem severed in some way—or, more precisely, concretized finally a process of severing that began with Lumen gentium—the diaconate from the episcopate and the presbyterate, it has nevertheless been seen by many that the push for deaconesses is but the thin end of the wedge for women’s ordination into the presbyterate and episcopate. This is, obviously, one of the great dreams of progressives in the Church today. But the Holy Father appears to draw a bright line under St. John Paul II’s Ordinatio sacerdotalis, which teaches infallibly that women may not be ordained.
Here is Hannah Brockhaus’s coverage at the National Catholic Register:
During a press conference Tuesday aboard the papal plane from Sweden to Rome, Pope Francis said the issue of women priests has been clearly decided, while also clarifying the essential role of women in the Catholic Church.
“On the ordination of women in the Catholic Church, the final word is clear, it was said by St. John Paul II and this remains,” Pope Francis told journalists Nov. 1.
The question concerning women priests in the Church was asked during the flight back to Rome after the Pope’s Oct. 31-Nov. 1 trip to Sweden to participate in a joint Lutheran-Catholic commemoration of the 500th anniversary of the Reformation.
(Emphasis supplied.) Brockhaus goes on to note that the Holy Father has been clear on this point previously, citing Ordinatio sacerdotalis repeatedly:
In a press conference returning from Rio de Janeiro on Aug. 5, 2013, he answered the same question: “with reference to the ordination of women, the Church has spoken and says, ‘No.’ John Paul II said it, but with a definitive formulation. That is closed, that door.”
He said that on the theology of woman he felt there was a “lack of a theological development,” which could be developed better. “You cannot be limited to the fact of being an altar server or the president of Caritas, the catechist … No! It must be more, but profoundly more, also mystically more.”
On his return flight from Philadelphia for the World Meeting of Families Sept. 28, 2015, the Pope again said that women priests “cannot be done,” and reiterated that a theology of women needs to “move ahead.”
“Pope St. John Paul II after long, long intense discussions, long reflection said so clearly,” that female ordination is not possible, he said.
(Emphasis supplied.) However, it is unclear to us the extent that the Holy Father sees the question of deaconesses as inextricably tied up with the broader question of women’s ordination, which he apparently views as settled by Ordinatio sacerdotalis.
As we noted at the time, some members of the Holy Father’s deaconess commission are known to be advocates for the ordination of women at least to the diaconate. The argument of Phyllis Zagano, for example, is that while Ordinatio sacerdotalis (probably, she would say) settles the question of ordination to the presbyterate and, a fortiori, the episcopate, it does not settle the question of ordination to the diaconate. In other words, the question of deaconesses is not connected to the questions answered by Ordinatio sacerdotalis. Of course, such an argument likely creates disunities within Holy Orders and immediately serves to create two tiers of ordained ministers. Which is the next step in the argument from the advocates for women’s ordination, to be sure. At least, it has always been the argument.
So, while it is greatly cheering to hear the Holy Father reaffirm simply and directly the infallible pronouncement of John Paul II, we are left wondering what his overall picture of the situation is. Does he, like Zagano and her associates, think that Ordinatio sacerdotalis is limited to the episcopate and presbyterate? Or does he think that the diaconate is somehow off to one side? Certainly he would not err if he considered the diaconate somehow different. The fathers of the Second Vatican Council, St. John Paul, and Benedict each considered it as somehow separate from the episcopate and presbyterate. However, the extent of the difference is, we think, an open question.
As we mentioned a few days ago, the Holy Father has issued an Apostolic Letter motu proprio data, De concordia inter codices, amending the 1983 Code of Canon Law to bring certain provisions into line with the 1990 Code of Canons of the Eastern Churches. There has been some coverage of De concordia inter codices, which gives some important background.
Cindy Wooden, of Catholic News Service, has an article at the Catholic Herald. She notes that the motu proprio was the result of fifteen years of study and consultation. A note at the Vatican website, translating (apparently) an article by Bishop Juan Ignacio Arrieta in L’Osservatore Romano, secretary of the Pontifical Council for Legislative Texts, which informs the reader:
Indeed, to this there may be added the conviction that, wishing to harmonise the two Codes in the pastoral matters most in need of clarification, it was enough to limit the modifications to some texts of the Latin Code, without the need to touch the Oriental one. It is precisely this that is established by Pope Francis’ recent Motu Proprio, accepting the proposal to modify the canons approved in the Plenary Session of the Pontifical Council for Legislative Texts of 31 May 2012.
(Emphasis supplied.) Another note on the Vatican website implies that the drafting process involved revisions based upon comments from a wide range of experts:
The Pontifical Council for Legislative Texts, by means of a Commission of experts in oriental and Latin canon law, has identified the issues most in need of normative adjustment, and has drawn up a text sent to around thirty Consultors and experts throughout the world, as well as to the Authorities of the Latin Ordinariates for oriental faithful. Following an appraisal of the observations thus gathered, the Plenary Session of the Pontifical Council for Legislative Texts approved a new text.
(Emphasis supplied.) It is interesting to observe that De concordia inter codices is the mirror image of Mitis iudex Dominus Iesus, which was apparently drafted nearly in secret by an ad hoc committee, without widespread consultation, and on a highly abbreviated timetable.
It is interesting to note that this expansive gesture to the Eastern Churches comes at a time when, perhaps, things are a little rough on that front. Earlier this summer, the formidable Sandro Magister wrote a long article about the treatment of the Eastern Churches under this pontificate:
But at home ecumenism is not to be found. Blow after blow, the Vatican congregation for Oriental Churches does nothing but dissipate what remains of important dioceses and institutions of the Byzantine Catholic rite, instead of reinforcing their identity.
The congregation is governed by Argentine cardinal Leonardo Sandri, who was trained in the secretariat of state and is assisted by the Jesuit Cyril Vasil, secretary, and by the Dominican Lorenzo Lorusso, undersecretary, both canonists and members of two religious orders that have nothing Eastern about them.
And the effects can be seen. This site has already given extensive coverage to the slap in the face inflicted by Rome on the Greek Orthodox Church last winter, by appointing as apostolic exarch of Athens Manuel Nin, a Catalan Benedictine monk who is therefore a Latin in Byzantine clothing, former rector of the Pontifical Greek College in Rome, which in the eyes of the Greeks is still the detested institution founded in 1577 to prepare Catholic missionaries to be sent to Hellas to convert the Orthodox:
And three months before there was the appointment, as president of the special commission for the liturgy at the congregation for Oriental Churches, of a liturgist who has never had any competence whatsoever on the Eastern rites: Piero Marini, former master of ceremonies for John Paul II and a disciple of that Annibale Bugnini whom all see – whether for him or against him – as the true architect of the postconciliar liturgical reforms of the Latin Church.
(Emphasis supplied and hyperlink omitted.) Magister goes on to discuss at length the precarious situation of the Italo-Albanian Catholics, heirs to the ancient Italo-Greek tradition (though the Italo-Albanian tradition began in earnest in the fifteenth century with migration by Albanians to Italy), both in their Eparchy of Piana degli Albanesi and their Abbey of Grottaferrata.
And who could forget the recent spectacle of the Holy Father and the Patriarch of Moscow issuing a joint statement with oblique references to the Ukrainian Greek Catholics and Sviatoslav, the patriarch of Kiev, whose continuing existence is an affront to men like Metropolitan Hilarion Alfeyev of the Moscow Patriarchate? Despite Sviatoslav’s position, it does not appear that he was consulted about the statement before it was issued. This was not exactly what one hopes to see, and one can imagine, given the perpetual hostilities between Kiev and Moscow, the heroic Catholics of Kiev felt some pain seeing the Pope cozy up to Moscow without, apparently, so much as a second thought for what that spectacle would mean to men and women who have suffered much to remain in communion with the See of Peter.
Indeed, in an interview following the release of the statement, Patriarch Sviatoslav noted:
It was officially reported that this document was the joint effort of Metropolitan Hilarion (Alfeyev) from the Orthodox side and Cardinal Koch with the Pontifical Council for Promoting Christian Unity from the Catholic side. For a document that was intended to be not theological, but essentially socio-political, it is hard to imagine a weaker team than the one that drafted this text. The mentioned Pontifical Council is competent in theological matters in relations with various Christian Churches and communities, but is no expert in matters of international politics, especially in delicate matters such as Russia’s aggression in Ukraine. Thus, the intended character of the document was beyond their capabilities. This was exploited by the Department of External Affairs of the Russian Orthodox Church, which is, first of all, the instrument of diplomacy and external politics of the Moscow Patriarchate. I would note that, as the Head of our Church, I am an official member of the Pontifical Council for Promoting Christian Unity, nominated already by Pope Benedict. However, no one invited me to express my thoughts and so, essentially, as had already happened previously, they spoke about us without us, without giving us a voice.
(Emphasis supplied.) The whole interview with Sviatoslav is well worth reading. We note in passing that Sviatoslav is one of the most compelling and interesting men in the Church today, and a true pastor. (Would that all Latin bishops were like him.)
The upshot of all of this is that De concordia inter codices comes at a time when relations between the Latin church and the eastern churches, even the eastern churches in Italy, has not been at its best. Given the lengthy period of drafting and revision of the text that would become De concordia inter codices, we suspect that the document antedates the current rough patch. However, one may hope that the formal release of the motu proprio portends a new phase in those relations.
Today the Holy Father has issued an Apostolic Letter motu proprio data, De concordia inter codices, “harmonizing” the Code of Canon Law, applicable to the Latin Church, with the Code of Canons of the Eastern Churches. As usual, it has been issued in Latin and Italian.
Today, the Holy Father issued his Apostolic Letter motu proprio data Humanam progressionem, establishing another so-called mega-dicastery, the Dicastery for Promoting Integral Human Development, by merging the Pontifical Council for Justice and Peace, the the Pontifical Council Cor Unum, the Pontifical Council for the Pastoral Care of Migrants and Itinerant People, and the Pontifical Council for Health Care Workers, effective on January 1, 2017. The Holy Father also approved ad experimentum the statutes of the new Dicastery, and, while there is a link on the Vatican website to those statutes, the link goes nowhere. We observe that Humanam progressionem has happily been issued in the full range of modern languages, opposed to Latin and Italian only.
Rorate Caeli reports that this dicastery has long been expected, and there were reports that it would be called the Congregation for Charity and Justice, not the unpleasant, ungainly name it did receive, “Dicastery for Promoting Integral Human Development.” Rorate also reports that Peter Cardinal Turkson, long known for an interest in matters of economics and development, has been tipped as the head of the Dicastery. Finally, Rorate reports that the section of the Dicastery responsible for refugees and migrants will be under the immediate direction of the Holy Father. (One assumes that this will be treated in the statutes approved today ad experimentum of the Dicastery when they are finally available.)
At this point, one wonders—we wonder, at any rate—whether the consolidation of dicasteries is going to be the extent of the Holy Father’s much vaunted reform of the Curia. He was elected, if you’ll recall, amid a broad consensus of the cardinals that something had to be done about the Curia. Indeed, his Council of Cardinals was constituted largely to address revisions to Pastor Bonus and reform of the Curia. There were some lightning moves, such as the establishment of the Council for the Economy under Reinhard Cardinal Marx and the Secretariat for the Economy under George Cardinal Pell, but those moves seem to have collapsed for the most part, with, for example, the Administration of the Patrimony of the Apostolic See retaking most of the competencies it had lost in 2014. It would be interesting to know what the internal view of these things is.
Today, the Holy Father has handed down the Apostolic Letter motu proprio data Sedula Mater, formally establishing the Dicastery for Laity, Family, and Life. He has also appointed the Bishop of Dallas, Kevin Joseph Farrell, as the first prefect of the new dicastery. Recall that the statutes of the Dicastery were approved ad experimentum in June, and scheduled to come into force in September. In an interesting twist, the statutes anticipate that the secretary of the Dicastery may be a layperson, and three lay undersecretaries (for the laity, family, and life divisions). (Art. 2 § 1.) Indeed, much about the new dicastery is interesting in comparison to the ordinary structure of a Roman congregation under Pastor Bonus. (Though Pastor Bonus, art. 3 § 1, plainly anticipates that particular law might create a unique dicastery.)
All of this is interesting, to be sure, but we are especially interested in the fact that the Holy Father approved the statutes before he created the Dicastery. Certainly, since the Dicastery is ultimately the product of a merger, for the moment, of the Pontifical Council for Laity and the Pontifical Council for the Family, with, we suppose, the anticipated involvement of the Pontifical Council for Life, perhaps it was easier to put the cart before the horse this time, but still the optics are passing strange.
We admit, at the outset, that, perhaps, “developments” isn’t the right word.
From the Society’s standpoint, one probably ought to assume that SSPX situation is where Bishop Fellay left it in his communiqué regarding negotiations with the Holy See (obliquely) and his communiqué to the members of the SSPX. That is, the Society will continue to do business as it has done business for some time, waiting, in its words, for the restoration of Tradition. Easy enough. That said, Archbishop Guido Pozzo, secretary of the Pontifical Commission Ecclesia Dei and the Vatican’s point man on negotiations with the SSPX, has given an interesting interview to Die Zeit‘s Christ & Welt section. Dr. Maike Hickson at One Peter Five has translated portions of the interview. Some coverage has been given to Pozzo’s suggestion that the canonical structure of a personal prelature (e.g., Opus Dei) has been offered to the SSPX, and Fellay has accepted. However, we’re inclined to leave that to one side, not least since there does not appear to be any confirmation from the Society that that is the case. Indeed, the public statements on the matter appear to be quite otherwise. (More on this in a minute.)
It is good, however, that there has been more, and more serious, coverage of some of Archbishop Pozzo’s statements about the Second Vatican Council. And it is perhaps proper to speak of “developments” primarily with respect to Pozzo’s statements, though we recall that these statements are not the first statements that Pozzo has made regarding the Council. In this latest interview, Pozzo continues to articulate a vision of Nostra aetate, Unitatis redintegratio, and Dignitatis humanae that seeks to assign them their proper magisterial weight, but no more than their proper weight, particularly in contrast to Lumen gentium and the Nota explicativa praevia.
In particular, Archbishop Pozzo characterizes Nostra aetate, Unitatis redintegratio, and Dignitatis humanae as essentially pastoral documents, which do not contain binding dogmatic or doctrinal declarations. Indeed, Pozzo notes (or suggests) that an erroneous interpretation of Nostra aetate has indeed sprung up, which had to be corrected in the Congregation for the Doctrine of the Faith’s Declaration Dominus Iesus. Father John Hunwicke has caught on to this last bit, and observed that the Commission for Religious Relations with the Jews, in its fiftieth anniversary “reflection” on Nostra aetate, “The gifts and the calling of God are irrevocable”, has itself acknowledged that there are frequent over-interpretations of Nostra aetate. (Though the Commission immediately cites John Paul’s address in Mainz in support of the interpretation that was not supported by Nostra aetate.) This is, we think, a good development, in line with Benedict’s project of the hermeneutic of continuity, though perhaps a little stronger than that project.
Of course, Archbishop Pozzo seeks to emphasize that his interpretation of the Second Vatican Council was well supported from the beginning, by noting a statement by Pericle Cardinal Felici, general secretary of the Council, that only those pronouncements explicitly declared to be binding were binding. We note, as a brief parenthesis following up on our comment on Timothy Wilson’s translation of Cardinal Bacci’s intervention, that it would be helpful if the faithful had ready access to the volume of the Acta Synodalia covering November 16, 1964, when Cardinal Felici made his statement, and November 18, 1964, when the secretary of the commission for the Unity of Christians made a similar statement about Nostra aetate. We could, then, read the statements, make our own judgments, and discuss them. But, closing the parenthesis, one wonders why Pozzo hastens to tie his interpretation to the proceedings of the Council if he does not know that, over the last fifty years, the conciliar declarations and decrees have been given nearly dogmatic weight, without serious resistance from the Roman authorities. Thus, one may speak of an implicit admission that the prevailing popular interpretation of the conciliar documents has been mostly wrong this whole time. (And the Society’s mostly right, by the same token.)
Returning to the question of a personal prelature and whether or not Bishop Fellay has already made a deal, the details of which are simply being hammered out, we observe that the Roman authorities’ position is proceeding to a place where one needs to ask if a deal is even necessary. As author and lawyer Chris Ferrara points out in the comments at One Peter Five (we’re not so clever as to think of all this ourselves), when Benedict XVI remitted the excommunications of Fellay and the other Écône bishops, he was at pains to note that the problems between the SSPX and Rome were essentially doctrinal. Indeed, Ferrara notes that Benedict stated that the Society did not possess a canonical status for doctrinal reasons, though he did not really articulate what the doctrinal roadblocks were. (One could assume that they had to do with the Council, however.) However, Archbishop Pozzo argues now that the most vexing documents with respect to the SSPX situation—documents that have been problematic from the outset of the case, if you’ll recall, for example, Archbishop Lefebvre’s unanswered dubia regarding Dignitatis humanae—are not really binding or not really doctrinal or whatever he intends to argue. The upshot of Ferrara’s argument is clear: Benedict said the problem was doctrinal, but Pozzo now says that there really is not a doctrinal problem. Based upon the evidence available—Benedict’s letter and Pozzo’s interview(s)—we find Ferrara’s position fairly compelling.
So, then, what is the problem? Is there even a problem—other than that some high prelates don’t like the Society all that much?