Hermeneutic of Conspiracy

More on St. Mary Magdalene

Gregory DiPippo has a fascinating post at New Liturgical Movement on the recent elevation of the Feast of St. Mary Magdalene from obligatory memorial, in which he observes:

Fr Zuhlsdorf is certainly correct to predict that far too much will be made out of the fact that Pope Francis has raised the feast of a woman to a grade mostly occupied (as far as the general Calendar goes) by Apostles. Not only is this not a novelty, it is partially a return to the historical practice of the Tridentine Rite. In the Breviary of St Pius V, which predates his Missal by two years (1568), there were only three grades of feasts: Double, Semidouble and Simple. St Mary Magdalene’s feast was a Double, meaning that it had both Vespers, doubled antiphons at the major hours, nine readings at Matins, precedence over common Sundays, and had to be transferred if it were impeded. It is true that later on, as Double feasts were subdivided into four categories, she remained at the lowest of them (along with all the Doctors, inter alios). Nevertheless, the privileges of her liturgical rank did not even begin to be curtailed until late in the reign of Pope Leo XIII, at the end of the 19th century.

(Emphasis supplied and hyperlink omitted.) Of course, in the normative (for the Forma Extraordinaria) books of 1960/1962, St. Mary Magdalene’s feast is a feast of the 3rd class, though it is one of those rare 3rd class feasts with propers.

A couple of years ago, DiPippo wrote a very long, very interesting essay on St. Mary Magdalene’s feast more broadly considered, and it is well worth checking out when you have an idle hour.

That said, someone could profitably catalogue all the strangely traditional acts of the Holy Father. For example, in Mitis iudex Dominus Iesus, he restored, as we recall, traditional appellate jurisdiction in matrimonial cases to the metropolitan see (or the senior suffragan see in sentences rendered by the metropolitan). The restoration of St. Mary Magdalene’s feast to its post-1568 status is another such act. One wonders—we wonder, at any rate—whether there is any rhyme or reason or even a pattern to such acts.

The Feast of St. Mary Magdalene

Today, the Congregation for Divine Worship has released a decree, Resurrectionis dominicae, dated June 3, raising the commemoration of St. Mary Magdalene from a memorial to a feast. Archbishop Arthur Roche, secretary of the Congregation, has written a lengthy article for L’Osservatore Romano, currently in Italian, discussing the decision of the Holy Father to raise the commemoration of St. Mary Magdalene to a feast. Here is an interesting portion of the decree:

Nostris vero temporibus cum Ecclesia vocata sit ad impensius consulendum de mulieris dignitate, de nova Evangelizatione ac de amplitudine mysterii divinae misericordiae bonum visum est ut etiam exemplum Sanctae Mariae Magdalenae aptius fidelibus proponatur. Haec enim mulier agnita ut dilectrix Christi et a Christo plurimum dilecta, “testis divinae misericordiae” a Sancto Gregorio Magno, et “apostolorum apostola” a Sancto Thoma de Aquino appellata, a christifidelibus huius temporis deprehendi potest ut paradigma ministerii mulierum in Ecclesia.

(Emphasis supplied.) We are, of course, particularly interested in the decree’s reference to the New Evangelization. As you may recall, the New Evangelization was a major theme of Benedict XVI’s pontificate. However, since February 28, 2013, not much has been heard about the New Evangelization. (And, perhaps, with good cause: it seemed to be little more than a buzzword for many people.) It is, therefore, interesting to see St. Mary Magdalene being mentioned as an example in the context of the New Evangelization.

What is also interesting is the extent to which St. Gregory the Great and St. Thomas Aquinas are cited in the decree and Archbishop Roche’s article. Particularly the description of Mary Magdalene as “apostolorum apostola,” apostless of the apostles. Obviously, this is, as Rorate Caeli noted in a series of tweets, a more or less literary appellation. However, at a time when the enemies of the Church have decided to renew their efforts for the so-called ordination of women, such language must be used carefully—or not at all—lest false equivalences be drawn. If we have learned nothing else from the Synodal process, we have seen that the progressives will twist, contort, and restate facts until their conclusions, once thought ridiculous, become “inevitable.” Add to this the modern (Modernist?) fetish for the language of “rights” and “equality,” and you’ve got a powerful brew.

Of course, none of this is a reason not to celebrate Mary Magdalene’s feast. It is a reason to ask for her intercession that the teaching of the One she loved so dearly be upheld and defended in His Church, however.

You know and I know that we wouldn’t be satisfied

The Holy Father, on June 4, issued the Apostolic Letter in the form of a Motu Proprio Come una madre amorevole. (“Like a loving mother.”) The text is in Italian, and, so far, an English version has not been made available. One anticipates that an English translation will be made available in due course—though, recall that Mitis iudex Dominus Iesus was not made available in English for quite some time after it was promulgated—and one can always obtain a machine translation ad interim. Edward Pentin, of course, has some coverage at the National Catholic Register, where he reports:

In a new Apostolic Letter, issued motu proprio, entitled “Come una madre amorevole” (As a Loving Mother), the new norms provide for the removal of bishops (or those equivalent to them in Canon Law) from their offices in cases where they have “through negligence, committed or omitted acts that have caused grave harm to others, either with regard to physical persons, or with regard to the community itself.”

The Letter also clarifies in cases of “abuse of minors or vulnerable adults, it is sufficient that the lack of diligence be grave.”

The director of the Holy See Press Office, Father Federico Lombardi, said in an explanatory note that the apostolic letter “insists on the importance of vigilant care for the protection of minors and vulnerable adults, calling for a ‘particular diligence.”

Therefore, he continued, “it clarifies that negligence regarding cases of sexual abuse committed against children or vulnerable adults are among the ‘grave causes’ that justify removal from ecclesiastical offices, even of bishops.”

(Emphasis supplied and hyperlink omitted.)

For our part, we note that Come una madre amorevole will undoubtedly be represented as establishing a mechanism by which bishops negligent in sex-abuse cases can be removed; however, it is by no means limited to that circumstance. It seems to us that, under Article I, § 1, of the motu proprio, almost any very grave negligence (Art. I, § 2) having a physical, moral, spiritual, or financial effect could result in an a process being initiated (likely in the Congregation for Bishops, Art. II, §§ 1–2).

Imagine the possibilities!

 

You spent the first five years trying to get with the plan

On May 20, Archbishop Georg Gänswein, prefect of the Papal Household and longtime secretary to Benedict XVI, made some remarks at the presentation of a book about Benedict’s pontificate. Edward Pentin reports that Archbishop Gänswein’s remarks included a discussion of the factors that led to Benedict’s abdication and a discussion of the precise effect of Benedict’s abdication. In short, Archbishop Gänswein contends that Benedict continues to exercise some form of the Petrine ministry.

In particular, Pentin reports:

Drawing on the Latin words “munus petrinum” — “Petrine ministry” — Gänswein pointed out the word “munus” has many meanings such as “service, duty, guide or gift”. He said that “before and after his resignation” Benedict has viewed his task as “participation in such a ‘Petrine ministry’.

“He left the Papal Throne and yet, with the step he took on 11 February 2013, he has not abandoned this ministry,” Gänswein explained, something “quite impossible after his irrevocable acceptance of the office in April 2005.”

Instead, he said, “he has built a personal office with a collegial and synodal dimension, almost a communal ministry, as if he had wanted to reiterate once again the invitation contained in the motto that the then-Joseph Ratzinger had as Archbishop of Munich and Freising and naturally maintained as Bishop of Rome: “cooperatores veritatis”, which means ‘co-workers of the truth’.”

Archbishop Gänswein pointed out that the motto is not in the singular but in the plural, and taken from the Third Letter of John, in which it is written in verse 8: “We must welcome these people to become co-workers for the truth”.

He therefore stressed that since Francis’ election, there are not “two popes, but de facto an expanded ministry — with an active member and a contemplative member.” He added that this is why Benedict XVI “has not given up his name”, unlike Pope Celestine V who reverted to his name Pietro da Marrone, “nor the white cassock.”

(Emphasis supplied and slightly reformatted.)

Now, it must be noted that Archbishop Gänswein, while a close collaborator and friend of Benedict’s, is not Benedict. However, it seems almost unbelievable to us that Archbishop Gänswein would make remarks like this without discussing them beforehand with Benedict. He is no fool, and he is undoubtedly aware that there is a general perception that he is extremely close to the Pope Emeritus. Thus, while there is no guarantee that Archbishop Gänswein’s comments reflect Benedict’s thinking, it is difficult to imagine that Gänswein would make the statements if he thought that they were wholly incompatible with Benedict’s view of his role in the Church.

And what Archbishop Gänswein has said is extraordinary. An expanded papal ministry “with an active member and a contemplative member”? What does that mean? Certainly we depart quickly for the realm of speculation and supposition, since this idea has not, to our knowledge, ever been worked out in a rigorous manner. (If you are aware of some treatment of this subject, please do not hesitate to contact us—we will happily post your correspondence with attribution.) A little speculation very quickly shows the inherent difficulties in such an idea.

Could the “contemplative member” of the papacy reverse himself and decide to take a more active role again? Benedict has so far decided to conduct himself as the cloistered monk of Mater Ecclesiae, praying silently on behalf of the Church, but there is no law requiring that he do so and there is certainly no guarantee that “Paul VII” would make the same decision after abdicating. After a few years, Contemplative Pope Paul VII might decide that his Active successor, “Clement XV,” was making a dreadful mess of things, and  Paul might try to put things back in order publicly. Or, after years of contemplation and prayer regarding a theological question confronting the Church, Paul VII might attempt to invoke the charism of infallibility and define, in an act of the extraordinary papal magisterium, a dogma that Clement XV refused to define. After all a contemplative pope is still somehow the pope! These are, of course, extreme—silly, even—examples, but when you start talking about expanding the Petrine ministry, you have to start talking about the limits of each mode of expression of that ministry.

But it turns out that there has been some speculation about this exact issue since 2013. In 2014, Vittorio Messori, a distinguished Italian Vaticanist, took up this question in an article that was translated by Rorate Caeli. Furthermore, Antonio Socci has been grappling with these issues for some time. At any rate, Messori observed, relying on a report by an eminent canonist,

That is to say, we discover, that Benedict XVI did not intend to renounce the munus petrinus, nor the office, or the duties, i.e. which Christ Himself attributed to the Head of the Apostles and which has been passed on to his successors. The Pope intended to renounce only the ministerium, which is the exercise and concrete administration of that office. In the formula employed by Benedict, primarily, there is a distinction between the munus, the papal office, and the execution, that is the active exercise of the office itself: but the executio is twofold: there is the governmental aspect which is exercised agendo et loquendo – working and teaching; but there is also the spiritual aspect, no less important, which is exercised orando et patendo – praying and suffering. It is that which would be behind Benedict XVI’s words : “I do not return to private life […] I no longer bear the power of office for the governance of the Church, but in the service of prayer I remain, so to speak, in the enclosure of Saint Peter.” “Enclosure” here would not be meant only in the sense of a geographical place, where one lives, but also a theological “place.”
Here then is the reason for his choice, unexpected and innovative, to have himself called “Pope Emeritus.” A bishop remains a bishop when age or sickness obliges him to leave the government of his diocese and so retires to pray for it. More so, for the Bishop of Rome, to whom the munus, the office, and the duties of Peter have been conferred once and for all, for all eternity, by the Holy Ghost, using the cardinals in conclave only as instruments. Here we have the reason for his decision to wear the white cassock, even though bereft of the signs of active government. Here is the reason for his will to stay near the relics of the Head of the Apostles, venerated in the great basilica.

To cite Professor Violi: “Benedict XVI divested himself of all the power of government and command inherent in his office, without however, abandoning his service to the Church: this continues through the exercise of the spiritual dimension of the pontifical munus entrusted to him. This he did not intend renouncing. He renounced not his duties, which are, irrevocable, but the concrete execution of them.” Is it perhaps for this that Francis seems not to be fond of calling himself “Pope” aware as he is of sharing the pontifical munus, at least in the spiritual dimension, with Benedict?

(Emphasis supplied.) Remember what Archbishop Gänswein said again:

Drawing on the Latin words “munus petrinum” — “Petrine ministry” — Gänswein pointed out the word “munus” has many meanings such as “service, duty, guide or gift”. He said that “before and after his resignation” Benedict has viewed his task as “participation in such a ‘Petrine ministry’.

“He left the Papal Throne and yet, with the step he took on 11 February 2013, he has not abandoned this ministry,” Gänswein explained, something “quite impossible after his irrevocable acceptance of the office in April 2005.”

[…]

He therefore stressed that since Francis’ election, there are not “two popes, but de facto an expanded ministry — with an active member and a contemplative member.” He added that this is why Benedict XVI “has not given up his name”, unlike Pope Celestine V who reverted to his name Pietro da Marrone, “nor the white cassock.”

(Emphasis supplied.) One need not speculate too wildly to get from Gänswein’s position to Messori’s position. Indeed, one could see Gänswein’s argument as, essentially, a confirmation of the position that Benedict resigned the active exercise of the papacy, leaving that to Francis.

But the consistent tradition of the Church of Rome has been to have one pope at a time. To say nothing of the fact, well attested in Holy Scripture, that Our Lord conferred upon Peter an unique ministry (cf. Pastor aeternus ch. 2). Once upon a time, Cardinal Ratzinger would not have found this to be an exceptional proposition. Indeed, it is worth quoting that document, The Primacy of the Successor of Peter in the Mystery of the Church at some length here:

“First Simon, who is called Peter”. With this significant emphasis on the primacy of Simon Peter, St Matthew inserts in his Gospel the list of the Twelve Apostles, which also begins with the name of Simon in the other two synoptic Gospels and in Acts. This list, which has great evidential force, and other Gospel passages show clearly and simply that the New Testament canon received what Christ said about Peter and his role in the group of the Twelve. Thus, in the early Christian communities, as later throughout the Church, the image of Peter remained fixed as that of the Apostle who, despite his human weakness, was expressly assigned by Christ to the first place among the Twelve and was called to exercise a distinctive, specific task in the Church. He is the rock on which Christ will build his Church; he is the one, after he has been converted, whose faith will not fail and who will strengthen his brethren; lastly, he is the Shepherd who will lead the whole community of the Lord’s disciples.

In Peter’s person, mission and ministry, in his presence and death in Rome attested by the most ancient literary and archaeological tradition – the Church sees a deeper reality essentially related to her own mystery of communion and salvation: “Ubi Petrus, ibi ergo Ecclesia“. From the beginning and with increasing clarity, the Church has understood that, just as there is a succession of the Apostles in the ministry of Bishops, so too the ministry of unity entrusted to Peter belongs to the permanent structure of Christ’s Church and that this succession is established in the see of his martyrdom.

On the basis of the New Testament witness, the Catholic Church teaches, as a doctrine of faith, that the Bishop of Rome is the Successor of Peter in his primatial service in the universal Church; this succession explains the preeminence of the Church of Rome, enriched also by the preaching and martyrdom of St Paul.

In the divine plan for the primacy as “the office that was given individually by the Lord to Peter, the first of the Apostles, and to be handed on to his successors”, we already see the purpose of the Petrine charism, i.e., “the unity of faith and communion” of all believers. The Roman Pontiff, as the Successor of Peter, is “the perpetual and visible principle and foundation of unity both of the Bishops and of the multitude of the faithful” and therefore he has a specific ministerial grace for serving that unity of faith and communion which is necessary for the Church to fulfil her saving mission.

(Emphasis supplied and footnotes omitted.) Everything in this traditional understanding of the papacy, founded upon Scripture and tradition, points toward the conclusion that the Petrine office is a singular office. It was conferred uniquely on Peter and, as a visible sign of unity, the Petrine office is filled by one person at a time.

The idea of a division in the Petrine office stands this framework on its head. First of all, it immediately contradicts the fact that the office was conferred uniquely on Peter and his successors. But that’s obvious. What is, perhaps, less immediately obvious is the fact that the split papacy undermines seriously the Petrine office as a visible sign of unity. The whole point is that there is one successor of Peter, “whose faith will not fail and who will strengthen his brethren; […] who will lead the whole community of the Lord’s disciples.” As soon as you introduce another member of the ministry, you obliterate this unity. The faithful have a choice, and choice necessarily implies disunity. (We have seen this already, frankly, though perhaps in a different way.) It seems to us that one must argue long and hard to get around the conclusion that there is one pope at a time.

We mention it in passing, but if the principle is that there is one pope at a time is divinely revealed or necessarily logically connected with what is divinely revealed, then we begin to arrive at serious difficulties if one contends that Benedict retains some portion of the Petrine office. Indeed, we begin to approach, fairly quickly, a very unpleasant conclusion about who the pope has been these past several years.

But!

One need not actually delve into these depths of speculation. One need not approach any unpleasant conclusions. One can resolve the matter very simply by saying that, when Benedict resigned, he resigned. His life after resignation may well have looked different than Peter Celestine’s, but his resignation was no less effective. One may wish that he had returned to seclusion in a Bavarian monastery as “Bishop Joseph Ratzinger.” However, it would be hugely difficult to have a world figure like Benedict living outside of the Vatican, where arrangements for his security and comfort would be exponentially harder to implement. But turning aside from practical considerations, it is perhaps the more reasonable position to take that, notwithstanding Archbishop Gänswein’s views in 2016, when Benedict left the papacy in 2013, he left the papacy. Of course, it is understandable that Archbishop Gänswein would attempt to fit this situation into existing structures; however, it seems to us that it is perfectly acceptable to say (1) that a situation is unprecedented and (2) that everyone is still trying to figure out where to go from here.

 

Prove to me you got some coordination

On May 20, the Holy See released a rescript ex audientia regarding canon 579, which reads in relevant part:

Pertanto, seguendo il parere del Pontificio Consiglio per i Testi legislativi, Il Santo Padre Francesco nell’Udienza concessa al sottoscritto Segretario di Stato il 4 aprile 2016, ha stabilito che la previa consultazione della Santa Sede sia da intendersi come necessaria ad validitatem per l’erezione di un Istituto diocesano di vita consacrata, pena la nullità del decreto di erezione dell’Istituto stesso.

Therefore, following the opinion of the Pontifical Council for Legislative Texts, the Holy Father Francis in the Audience granted to the undersigned Secretary of State, on April 4, 2016, has established that the prior consultation of the Holy See shall be understood as necessary ad validitatem [for the very validity] for the erection of a Diocesan Institute of Consecrated Life, under pain of nullity of the Decree of Erection of the Institute itself.

(Emphasis supplied.) (Translation by Rorate Caeli.) In case you’ve forgotten what canon 579 says,

Diocesan bishops, each in his own territory, can erect institutes of consecrated life by formal decree, provided that the Apostolic See has been consulted.

(Emphasis supplied.) Rorate makes some comments along with its translation of the rescript, including this point:

If this had been the case in the past, many of the Traditional Catholic institutes and congregations first established as Diocesan foundations might never have seen the light of day… It is the centralization (and bureaucratization) of a very important part of Diocesan Life, a grievous wound on the autonomy of Particular Churches in ascertaining the needs of their own spiritual lives.

The Vatican affirmed that it is not a “permission”, but a mere “consultation” (as the mentioned Canon asks for, but which was pro forma and not at all considered a condition for the very validity of the erection)… This may convince the gullible, but any individual who has ever had contact with a stifling bureaucratic apparatus knows that the intent here is to promote centralization in an area that has always been under the great autonomy of each individual Ordinary, who has himself “divinely conferred authority”.

(Emphasis supplied.) Fr. John Zuhlsdorf offers some comments along the same lines.

For our part, we have two comments. First of all, it seems to us that the interpretation of canon 579 implemented in the rescript is objectively pretty reasonable. A diocesan bishop can erect by decree an institute of consecrated life—provided that he consults with the Holy See. Second, this is plainly an attempt by the Congregation for Religious to seize power from the dioceses with the obvious intent of keeping a lid on conservative dioceses. A liberal bishop needn’t erect an institute of consecrated life to establish a liberal enclave in his diocese; he can simply invite any number of existing institutes to his diocese. Conservative bishops on the other hand are more likely to need to establish diocesan institutes. And it is beyond dispute that conservative bishops haven’t had tremendous success setting up traditionalist groups in their dioceses; consider, for example, the Canons Regular of St. John Cantius, set up with tremendous foresight by Francis Cardinal George in 1999.

What we would be more interested to know—and we might make some discreet inquiries to find out some day—is what put the burr under Cardinal Braz de Aviz’s saddle about this.  The rescript makes it clear that the impetus for this clarification came from the Congregation for Religious, and it seems quite unlikely that there isn’t a specific reason that the Congregation wants this.

The other revolution of “Amoris laetitia”

In the furor over Amoris laetitia, one point, we think, has escaped wider notice: what are we to make of the Holy Father’s frequent quotation of aspects of the Relatio finalis of the Ordinary General Assembly of the Synod of Bishops? For example, various paragraphs in the hugely contentious chapter eight consist primarily of quotations of the Relatio finalis (e.g., ¶¶ 294, 299–300). And at least one commentator—we can’t remember who just now, but we definitely recall that someone has—has observed that this wholesale quotation of the Relatio finalis is a factor that ought to be considered when determining the magisterial weight of Amoris laetitia. Certainly, Familiaris consortio did not consist of repeating vast excerpts of the Synod’s report. Neither, for that matter, did Evangelii gaudium, which, in addition to being the Holy Father’s “party program,” was supposed to be a post-synodal exhortation following a synod on the “new evangelization.” (Remember that? Us neither.)

Notwithstanding Cardinal Burke’s lengthy, learned argument to the contrary, there is a broad consensus that Amoris laetitia has done something. The Pope’s close collaborator, Fr. Antonio Spadaro, a likely contributor to Amoris laetitia, contends that it’s magisterial. (If we had written it, we would say it’s magisterial, too.) And traditionalist commentators have been, frankly, as aggressive in articulating this view as those pleased by Amoris laetitia. (Why this is so, we daren’t guess.) Now, we are not especially convinced, not least because Amoris laetitia explicitly did not change the Church’s law (¶300)—but we have seen where legalism has gotten Cardinal Burke. But let’s set aside for the moment whether or not Amoris laetitia did anything and assume that it did. If that’s the case, then we’ve witnessed a revolution bigger than anything regarding communion for bigamists. We have witnessed the Synod take on the appearance of legislative authority without a formal papal act granting it such authority.

The Synod process was not explicitly legislative. Recall what happened. Questionnaires were circulated and an instrumentum laboris was prepared based upon those questionnaires. (Cardinal Erdö tried to corral the debate envisioned by the instrumentum laboris with his initial presentation, but that plan was shot down pretty quickly.) Small groups issued their own reports and made suggestions for a final report. A final report was prepared and voted upon and passages that received the necessary majority (all the important passages, at any rate, even if only just) were included in the final report. And that final report was not in the nature of a decree or other juridical document settling questions of doctrine and practice. It was, essentially, an extended discussion of issues, some of which fell into the “Some Synod fathers say X, but others say not-X” mode of reporting. The report was then forwarded to the Holy Father, who responded to it with Amoris laetitia.

As we said, nothing about this process is necessarily legislative. (We’ll see here in a minute that the Synod can be imbued with legislative authority, albeit on an ad hoc basis.) Yet, throughout the synodal process there was a sense among observers that whatever the Synod voted, the Holy Father would ratify. The votes on the relationes were, therefore, hugely significant. (Remember the attention to and tension surrounding the 2014 and 2015 rounds of voting? We do.) The thinking went: if the bad paragraphs got into the final report—as, in fact, they did—then something bad would happen. While we would never denigrate the catastrophe of a broad cross-section of bishops and special papal appointees falling into error, there was a sense that the votes were more significant than that. In other words, the Synod had the air of a legislative assembly, even if it was not properly constituted as such.

And, certainly, the Holy Father’s response to the Synod’s final report confirms that sense of authority. While the Holy Father did not explicitly establish a penitential path or a forum internum solution, despite speculation that he would, he did put the stamp of papal approval on the final report by quoting vast sections of it and referring to it over and over (and over and over) in his footnotes. Thus, the concern that whatever the Synod voted, the Pope would ratify, was to some extent completely justified. The Pope did ratify whatever the Synod voted, with some exceptions; however, the Pope did not grant the Synod explicit legislative authority. It just sort of became a legislative body.

Of course, the possibility of a legislative synod has been present since the beginning. Paul VI, in his 1965 apostolic letter issued motu proprio, Apostolica sollicitudo, by which he established the Synod of Bishops, established:

The Synod of Bishops has, of its very nature, the function of providing information and offering advice. It can also enjoy the power of making decisions when such power is conferred upon it by the Roman Pontiff; in this case, it belongs to him to ratify the decisions of the Synod.

(Emphasis supplied.) So, Paul acknowledged the possibility of a legislative synod, but only if the pope conferred upon it legislative power and if he ratified the decisions. In a sense, therefore, a decision of a legislative synod is a decision of the pope: he gives the synod authority to decide and confirms its decisions. Yet one has the sense that Paul did not exactly believe in the idea of a legislative synod:

1. The general purpose of the Synod are:

a) to promote a closer union and greater cooperation between the Supreme Pontiff and the bishops of the whole world; 

b) to see to it that accurate and direct information is supplied on matters and situations that bear upon the internal life of the Church and upon the kind of action that should be carrying on in today’s world; 

c) to facilitate agreement, at least on essential matters of doctrine and on the course of action to be taken in the life of the Church.

2. Its special and immediate purposes are:

a) to provide mutually useful information;

b) to discuss the specific business for which the Synod is called into session on any given occasion.

(Emphasis supplied.) In other words, the primary purposes of the Synod of Bishops as Paul conceived of them were essentially advisory and communicative, not legislative. As an idle aside, one wonders what dear Papa Montini, so grieved by the changes that were unleashed in his name, would have made of the 2014–2015 Synod of Bishops, especially with respect of its stated purpose of “facilitat[ing] agreement, at least on essential matters of doctrine and on the course of action to be taken in the life of the Church.” Certainly no one thinks that there is more agreement on the question of communion for bigamists than before 2014. Certainly no one thinks even that there is more agreement on the framework to discuss the question than before 2014. Regardless of Amoris laetitia—and remember, we’re assuming, with the majority of leading voices in the traditionalist blogosphere, that it did something—no one can dispute that the 2014–2015 Synod is one of the most divisive events in the life of the Church since 1965. (And, even then, pretty much everyone signed the conciliar decrees, whatever happened in the aula. Even dear Cardinal Ottaviani. [Santo subito!])

Moreover, one of the complaints about the Synod under John Paul and Benedict is that the assemblies were low-risk, stage-managed affairs. That is, the interventions were thoroughly vetted, the final reports were carefully written by central authority, and the post-synodal exhortations, when they came out, were more of the same. The Holy Father has made it a priority to revitalize the Synod as a deliberative assembly. But, at the same time, it seems to us that there is something to be said for a quieter, low-risk approach; if Paul’s initial vision for the Synod was based upon closer union among the bishops of the world, exchanging information, and facilitating agreement, the high-stakes, high-conflict Synod is plainly at odds with that vision. Thus, it seems to us that John Paul and Benedict may well have been in greater continuity with Paul’s vision for the Synod than the Holy Father, who seems to like the idea of the Synod as a mini-Vatican II with all that entails. But we digress.

The Apostolica sollicitudo settlement found its way into John Paul’s 1983 Code of Canon Law, under canon 343:

It is for the synod of bishops to discuss the questions for consideration and express its wishes but not to resolve them or issue decrees about them unless in certain cases the Roman Pontiff has endowed it with deliberative power, in which case he ratifies the decisions of the synod.

(Emphasis supplied.) Thus, under the law currently governing the Synod, Paul’s intention remains: the Synod does not have authority to “resolve” issues, unless the pope gives it that authority and ratifies its decisions.

Yet, despite these clear conceptual and juridical limits to the Synod’s authority, there was, as we say, a sense that the advisory report of the Synod would represent some victory (or defeat, depending on your position). We do not recall the Holy Father granting the Synod any specific legislative authority, as Apostolica sollicitudo and canon 343 would require. Yet everyone fairly quickly assumed that the Synod’s vote mattered. Indeed, everyone fairly quickly assumed that the Synod itself was a body that mattered, a body with authority. This is extraordinary, isn’t it?

Of course, this is, we think, a major point in the Holy Father’s program for the Church. Remember what he said as recently as last fall in Florence:

I prefer a restless Italian Church, ever closer to the abandoned, the forgotten, the imperfect. I would like a glad Church with a mother’s face, that understands, accompanies, caresses. You too dream of this Church, believe in her, innovate with freedom. The Christian humanism that you are called to live radically affirms the dignity of every person as a Child of God, it establishes among all human beings a fundamental fraternity, teaches one to understand work, to inhabit creation as a common home, to furnish reasons for optimism and humour, even in the middle of a life many times more difficult.

Although it is not for me to say how to accomplish this dream today, allow me to leave you just one indication for the coming years: in every community, in every parish and institution, in every diocese and circumscription, in every region, try to launch, in a synodal fashion, a deep reflection on the Evangelii Gaudium, to draw from it practical parameters and to launch its dispositions, especially on the three or four priorities that you will identify in this meeting. I am certain of your capacity to put yourselves into a creative movement in order to make this study practical. I am sure of it because you are an adult Church, age-old in the faith, firmly rooted and with an abundance of fruit. Therefore be creative in expressing the genius that your great ones, from Dante to Michelangelo, expressed in an incomparable way. Believe in the genius of Italian Christianity, which is neither a legacy of individuals nor of elites, but of the community, of the people of this extraordinary country.

(Hyperlink in original, but emphasis supplied.) And just a little before that, at the ceremony marking the fiftieth anniversary of the Synod, the Holy Father stated:

From the beginning of my ministry as Bishop of Rome, I sought to enhance the Synod, which is one of the most precious legacies of the Second Vatican Council. For Blessed Paul VI, the Synod of Bishops was meant to reproduce the image of the Ecumenical Council and reflect its spirit and method. Pope Paul foresaw that the organization of the Synod could “be improved upon with the passing of time”. Twenty years later, Saint John Paul II echoed that thought when he stated that “this instrument might be further improved. Perhaps collegial pastoral responsibility could be more fully expressed in the Synod”. In 2006, Benedict XVI approved several changes to the Ordo Synodi Episcoporum, especially in light of the provisions of the Code of Canon Law and the Code of Canons of the Eastern Churches, which had been promulgated in the meantime.

(Hyperlinks in original, but footnotes omitted and emphasis supplied.) He went on to observe in a lengthy passage:

In a synodal Church, the Synod of Bishops is only the most evident manifestation of a dynamism of communion which inspires all ecclesial decisions.

The first level of the exercise of synodality is had in the particular Churches. After mentioning the noble institution of the Diocesan Synod, in which priests and laity are called to cooperate with the bishop for the good of the whole ecclesial community…

[…]

The second level is that of Ecclesiastical Provinces and Ecclesiastical Regions, Particular Councils and, in a special way, Conferences of Bishops. We need to reflect on how better to bring about, through these bodies, intermediary instances of collegiality, perhaps by integrating and updating certain aspects of the ancient ecclesiastical organization. The hope expressed by the Council that such bodies would help increase the spirit of episcopal collegiality has not yet been fully realized. We are still on the way, part-way there. In a synodal Church, as I have said, “it is not advisable for the Pope to take the place of local Bishops in the discernment of every issue which arises in their territory. In this sense, I am conscious of the need to promote a sound ‘decentralization’”.

The last level is that of the universal Church. Here the Synod of Bishops, representing the Catholic episcopate, becomes an expression of episcopal collegiality within an entirely synodal Church. Two different phrases: “episcopal collegiality” and an “entirely synodal Church”. This level manifests the collegialitas affectiva, which can also become in certain circumstances “effective”, joining the Bishops among themselves and with the Pope in solicitude for the People God.

(Footnotes omitted and emphasis supplied.) It is therefore plain that the Holy Father has a clear vision of a synodal Church, which extends well beyond Paul’s vision for the Synod of Bishops, which was simply a closer union among the bishops of the world, an exchange of information, and a process of finding points of agreement. It is plain, furthermore, that the Holy Father may well think that the turbulence and disagreement of the 2014–2015 Synod was, after a fashion, desirable, insofar as it reflects restlessness (on the part of the progressives) and dynamism.

Thus, no one should be surprised that the Synod has just sort of become an important, legislative assembly without actually receiving that authority from the Holy Father. We would be surprised, in fact, if it were an accident. But it seems to us that once the door is open—and it is open—it will be difficult for future popes to shut it. If the 2014-2015 Synod is so significant, and the next Synod under the Holy Father will be similarly significant, then “John XXIV” or “Paul VII” will be at a serious disadvantage if they try to restore the Synod to something closer to what Paul VI imagined when he created it. And this constitutes, in our view, a very quiet revolution in Church governance.

I can’t help it if I’m lucky

Reports have come out that the Synod of Bishops has sent a “reading guide” out in advance of the release, now only about a day away, of Amoris laetitia, the Holy Father’s post-Synodal exhortation. (We will leave to one side the question of a pastoral exhortation that needs a “reading guide,” which does not bode well for the faithful, for whom, we are told, all this trouble has been taken.)  One point in particular in the Catholic Herald‘s report leapt out at us:

The document was sent to bishops along with summaries of the Pope’s recent Wednesday audiences on the family, and of John Paul II’s Theology of the Body, described as an “important source” for Amoris Laetitia.

(Emphasis supplied.) Like we said in our “Preliminary Comments” post: look for the argument that Amoris laetitia is but an incremental development on John Paul’s thought.

 

Some preliminary comments on “Amoris laetitia”

No, no. No one has leaked the Holy Father’s forthcoming post-Synodal exhortation, Amoris laetitia, to us. And, while dear Father Lombardi could not revoke our Holy See Press Office credentials if only because we don’t have any, we would never in a million years wish to violate the pontifical secret, applied by article 1(1) of the 1974 Instruction Secreta continere. (Though being only human, we imagine that we would like very much the feeling for the next week of wouldn’t you like to know that would attend being in the loop on this one. How they manage in the Curia is beyond us.)

However, we do anticipate that we will make some comments on Amoris laetitia when it is finally released later this week. And, to be frank, our expectations for the document will likely color in a significant way our reaction to it. Thus, we think it is only fair that we go on record with those expectations now. Also, there is something very enjoyable about putting one’s predictions out in the open air. (Sometimes, anyway. It is Opening Day for our beloved Cincinnati Reds, and having seen GM Walt Jocketty’s idea of “rebuilding,” we are far too depressed to offer our predictions for the Reds.) At any rate, here’s what we expect to see:

  1. It will be very long and not always hugely gripping.
  2. There will be something for everyone, but, on the whole, the progressives will be much happier than the orthodox. Because no hard and fast rules will be established, conservative Catholics will feel constrained to put a brave face on things. The progressives’ note of triumph will be a little unseemly. Everyone will start to think a little more seriously about next time.
  3. It will authorize, through the forum internum process, communion for bigamists. The appointment of Cardinal Schönborn as one of the relators for the exhortation sealed the deal for us. He was the moderator of the Germanicus group that came up with that compromise, though his ties to Ratzinger undoubtedly make him, well, more palatable to conservatives than Reinhard Cardinal Marx, one of the other ramrods behind the compromise. It seems to us very natural to select Cardinal Schönborn as the relator for the exhortation in order to sell the forum internum theory to the wider world. But there will be some language emphasizing how “narrow” the exception is, and how those who can prove nullity ought to be encouraged to do so.
  4. There may be some language about episcopal conferences establishing norms for the forum internum process, but it would surprise us if the progressives in the Vatican wanted to trust more conservative episcopates with the keys to the gate they’ve strived so mightily to throw open.
  5. Expect to hear even more about the tendentious misquotation of Familiaris consortio that was forced upon everyone last October. Indeed, expect to see endless citations to John Paul II and Benedict XVI during the really important parts. The argument will be made, implicitly, that Amoris laetitia is but an incremental development on John Paul’s thought and Benedict’s thought.
  6. It will probably remove any other restrictions on participation in the Church by bigamists. All of the other restrictions—e.g., being a godparent—that we have heard about over the last eighteen months will be lifted without reservation.
  7. It will have lots of nice things to say about other irregular situations.
  8. People hoping to hear nice things about same-sex couples are going to be disappointed. That project will have to wait a while.
  9. Much ink will be spilled on marital preparation.
  10. Much ink will also be spilled about what a great procedural success the Synod was and how it represents a model of Church governance for the future.

Just some predictions. Some of them we feel fairly strongly about. Some we threw in just so we could get to ten. But, obviously, we would be happy to be proved wrong about many of these predictions.

Exhortation “Amoris laetitia” to be released April 8

Today, the Vatican issued the following press release:

Accredited journalists are informed that on Friday 8 April 2016 at 11.30 a.m., in the Aula Giovanni Paolo II of the Holy See Press Office, a Press Conference will be held for the presentation of the post-synodal Apostolic Exhortation of the Holy Father Francis, “Amoris Laetitia”, on love in the family.

The panel will be composed of:

– Cardinal Lorenzo Baldisseri, general secretary of the Synod of Bishops;

– Cardinal Christoph Schönborn, O.P., archbishop of Vienna;

– The married couple Professor Francesco Miano, lecturer in moral philosophy at the University of Rome at Tor Vergata, and Professor Giuseppina De Simone in Miano, lecturer in philosophy at the Theological Faculty of Southern Italy in Naples.

A simultaneous translation service will be available in Italian, English and Spanish.

* * *

The Press Conference can be seen via live streaming (audio-video) on the site: http://player.rv.va (Vatican Player, Vatican Radio) where it will subsequently remain available on demand.

* * *

The Apostolic Exhortation “Amoris laetitia” is to be considered under embargo until 12.00 p.m. on Friday, 8 April 2016.

The text of the Apostolic Exhortation in Italian, French, English, German, Spanish and Portuguese (in paper and/or digital format) will be available to accredited journalists from 8.00 a.m. on Friday 8 April 2016.

[00485-EN.01]

(Emphases in original.)

“The document’s key word is ‘integration.'”

At Rorate Caeli, there is a translation of a new article by Roberto de Mattei. It begins:

In this Holy Week of 2016, the sentiments and pain of Christ’s Passion being renewed is mingled with deep apprehension about the distressing situation the Church is in. The greatest worries regard the impending Apostolic Post-Synod Exhortation Pope Francis signed on March 19th and which will be published just after Easter. According to the Vatican journalist Luigi Accattoli “rumors foresee a text of no striking doctrinal or juridical affirmations, but rather will include many innovative practical choices regarding marriage preparation and couples in irregular situations: not only for the divorced and remarried but also for cohabiters, marriages with a believer and non-believer and for those only civilly-married.” (Corriere della Sera, March 20th 2016)

What will these “innovative practices” be? The document’s key word is “integration”. Those who are in an irregular situation will be “integrated” into the community: they could become catechists, liturgical animators, godparents for Baptism and Confirmation, best men/bridesmaids at weddings and so on; all activities the traditional praxis of the Church to this day has forbidden them owing to their state of public sin. Yet, Alberto Melloni writes in “La Repubblica”, March 19th “on Communion for the divorced and remarried no novelties are expected. Seeing as the problem is to legitimize a praxis (…), not establish it theologically”. The document does not anticipate a “general rule” of access to the Eucharist, but would allow confessors and individual bishops to permit admission to the Sacraments “case by case”. The novelty, Melloni explains, is based on facts not on words, “by giving responsibility and restoring effective powers to bishops, marking, as Cardinal Kasper said, a real “revolution”.

(Emphasis supplied.) Read the whole thing there.