What I lack that God might give me through the other

3344 words, 17 min read

A new fruit of the ecumenical dialogue between the Anglican Communion and the Catholic Church was published on 2nd July, entitled “ARCIC III - Walking Together on the Way. Learning to Be the Church—Local, Regional, Universal”. It is a 34K word report on the work of ARCIC, the Anglican–Roman Catholic International Commission, which was first set up in 1969 and which has looked into a number of topics over the decades of its existence. The latest one is on what it means to be Church at local, regional (trans-local) and world-wide levels and, crucially, how the two communities can learn from each other - the central idea of “receptive ecumenism”. Others have already reported well on this important document (e.g., see here or here), and what I would like to do instead is to offer a selection of passages that will, in under 3.5K words, give a flavor of the full 34K word document, whose reading in its entirety I wholeheartedly recommend:

---

“The document published here is the work of the Anglican–Roman Catholic International Commission. It is a joint statement of the Commission. The authorities who appointed the Commission have allowed the statement to be published so that it may be widely discussed. It is not an authoritative declaration by the Roman Catholic Church or by the Anglican Communion, which will evaluate the document in order to take a position on it in due time.” (Preamble)

“ARCIC III believes that the time is ripe to pursue the task of ecumenical engagement as one that includes explicit ecclesial self-critique. It is not enough to recognize that there is something of gift and grace in the other. We must explore what God has given to our partners which, as Pope Francis has said, ‘is also meant to be a gift for us’ (Evangelii Gaudium §246). This is particularly so when such ‘treasure[s] to be shared’ (Anglicanorum Coetibus, §III) address difficulties in one’s own tradition.” (§17)

“This method, commonly called receptive ecumenism, is an approach which is strongly influenced by Pope John Paul II’s request of church leaders and theologians from other traditions to help reimagine the practice of papacy (Ut Unum Sint §§95–96). It is deeply resonant with the respective teachings of Pope Francis (Evangelii Gaudium §246, cited above) and Archbishop Justin Welby. Preaching at Westminster Abbey in 2016 when celebrating fifty years of the Anglican Centre in Rome, the Archbishop said: ‘The habits of the centuries render us comfortable with disunity ... I pray that ARCIC disrupts our disunity ... it must develop its especial genius of a spirit of receptive ecumenism: of asking not what we might give the other, but what we lack that God might give us through the other.’” (§18)

“Archbishop Justin Welby and Pope Francis have both used the image of ‘walking together’ on the path to full communion to describe our ecumenical relations. We are indeed fellow pilgrims journeying at the summons of God’s Word, through the difficult terrain of a rapidly changing world. We encounter very similar difficulties along the way, and we struggle to discern what faithful obedience demands. Walking together means that, as travelling companions, we tend each other’s wounds, and that we love one another in our woundedness. This journey that we undertake, which is a walking together into increasing degrees of communion despite difference, bears powerful and urgent witness to the world as to what it means to live difference well for mutual flourishing.” (§21)

“Acts 15 has been understood as a model of how the early Church made decisions and guided the community in Christian living that tried to maintain the unity of the existing communion while at the same time recognizing the growing diversity of the rapidly expanding Church. In the local church of Antioch, as depicted in the Lucan narrative, Greeks were being converted to the Gospel, with the approval of the church at Jerusalem (Acts 11.19ff). Problems arose as to whether these Gentile converts needed to be circumcised and to keep the Law of Moses in order to be baptized as followers of Jesus (Acts 15.1–2). Unable to resolve this question on its own, the church of Antioch sent a delegation (Paul and Barnabas) to consult the church in Jerusalem, implicitly, therefore, recognizing the authority of that church. Luke presents us with an encounter of respectful mutual listening: the leaders of the church in Jerusalem listened to the experiences of representatives of the local church of Antioch, and then the latter listened to the arguments developed by the leaders of the Jerusalem church. The decision taken was under the guidance of the Holy Spirit (15.28), in accord with the Scripture (15.16–18), and involved the whole Church (15.4, 5, 12, 22). The narrative is a programmatic guide to preserving the koinonia [communion] in a context of dispute. The practice of a local church (Antioch) must be examined and approved by the church that is regarded as the primary guardian of the apostolic tradition (Jerusalem), and this church, in turn, must attend to the pastoral and mission struggles of each particular community. The aim is to achieve, in the power of the Spirit, the unanimity that bears witness to the mind of Christ (Life in Christ: Morals, Communion and the Church §§23–26).” (§35)

“The following main sections (IV–VI) focus on the relationship between the local and the trans- local dimensions of ecclesial life. They explore structures within our respective traditions and reflect on what each might fruitfully learn from the other. Anglicans and Catholics have some differing understandings, practices, and structures, as well as differences of vocabulary (see ‘Usage of Terms’). The aim here is not to eradicate these differences. The point rather is to ask how each might be a resource for the other so that what is experienced as grace and benefit in one might help address what is less developed in the other.” (§46)

“Anglicans and Catholics also recognize that the faithful People of God, thanks to their baptism, share an instinct for the faith (sensus fidei fidelium), the spiritual gift of discernment of the truth (see The Gift of Authority (Authority in the Church III) §§29–30; also Sensus Fidei in the Life of the Church). The sense of faith grows through a life of strong charity and regular religious practice, each of which promotes communion between the faithful and God, who is love. One who loves Love and welcomes Love has a symbiotic relationship with God and, thereby, a sense of who God is, what God expects of us, and the kind of happiness Christ promises. Therefore, the sense of the faith means that the authentic transmission of the faith is not only the preserve of the magisterium and theologians, but also of saintly parents and holy men, women and children who know God ‘from within’ and have a sense of what conforms to God’s designs for human beatitude. The further implication, then, is that the Church’s indefectibility, as well as the experience of disagreement in the Church, demands structures which will facilitate the fullest possible sharing of the experience of Christ and of the gifts of the Spirit among all the baptized. Through prayer, debate, discussion, and study, the Church at every level seeks consensus with the assistance of the Spirit, even if variously formulated. This process of discernment of the mind of Christ can take time. It is this task of discovering which ‘calls for continuing discernment, constant repentance and renewing of the mind (Romans 12)’ (Life in Christ: Morals, Communion and the Church §29).” (§54)

“Worldwide communion for Catholics is determined by communion with the Bishop of Rome.
For the Catholic Church, it is possible for one local church to be in communion with another local church only when the bishop of each is in communion with the Bishop of Rome (see LG §23 and CN §13). One local Catholic church cannot be in full communion with another local church whose bishop is not in communion with the Bishop of Rome.

Worldwide communion for Anglicans with the Archbishop of Canterbury
Anglicans hold an understanding of a global communion centred on the See of Canterbury. The consequences for Anglicans of communion with the Archbishop of Canterbury differ from the consequences for Catholics of communion with the Bishop of Rome. Currently within the Anglican Communion there exist provincial churches which are in communion with the Archbishop of Canterbury but refuse to be in communion with other provincial churches that are also in communion with the Archbishop of Canterbury (see Lambeth Conference 1998, Resolution IV.11). There are also provincial churches in communion with the Archbishop of Canterbury which claim communion with other churches that are not in communion with the Archbishop of Canterbury. For Anglicans all of these situations are anomalous, and some are deeply painful. Other anomalies, of a more positive kind, are found, for example, in the full communion relationships shared between Lutherans and Anglicans in both the USA and Canada. Lambeth 1998 stated that ‘... some anomalies may be bearable when there is an agreed goal of visible unity, but ... there should always be an impetus towards their resolution and, thus, towards the removal of the principal anomaly of disunity’ (Resolution IV.1.3).” (§63-64)

“Today’s sober appreciation of the long-term nature of the ecumenical calling (see §§5–6 and 10) has coincided with the recognition within each of our traditions of our respective difficulties and the need for processes of reform and renewal. We suggest that the current twofold task, as we seek to walk the way towards full communion, is (i) to look humbly at what is not working effectively within one’s own tradition, and (ii) to ask whether this might be helped by receptive learning from the understanding, structures, practices, and judgements of the other. The opportunity is to teach by showing what it means to learn and to bear witness by showing what it means to receive in our need—recognizing that at times the members of one tradition may judge that the practices and structures of the other will not, in a given instance, be helpful.” (§78)

Local level example:

“Anglican receptive learning about participation in the greater whole 
Anglicans are faced with the question of commitment to the unity of the Church, both for the local diocesan church and for the wider Communion. A catholic instinct for unity and participation in a greater whole is a deeply embedded value. Where Anglicans find themselves in situations of fragmentation, they may ask what ecclesial learning can be explored in relation to Roman Catholic universal identity.

Roman Catholic receptive learning about the need for open conversation The quality of Roman Catholic conversation at parochial and diocesan levels could be enriched by learning from Anglican experience of open and sometimes painful debate while the Church is in process of coming to a common mind (Theology Today: Perspectives, Principles, and Criteria §52).” (§101)

Worldwide level example:

“In appreciation of the Roman Catholic commitment to episcopal collegiality in discernment, Anglican bishops could learn from the recent synods of Catholic bishops. Given that it is not feasible to hold the Lambeth Conference at a greater frequency than once a decade, the model of smaller, more frequent synods of bishops for the exploration of particular issues with intensive consultation and dialogue could provide additional opportunities for episcopal discernment. The opportunity for deeper theological and pastoral deliberation, with local input and subsequent gatherings for follow-up, would be welcome.

The manner in which Pope Francis listened to and articulated debate within the Roman Catholic Church, as reflected in the two recent Synods on the Family in Amoris Lætitia, has been carefully observed by Anglicans. His encouragement of subsidiarity in the determination of divisive pastoral issues could well be such an area of receptive learning (Amoris Lætitia §3).

---

In light of the difficulties experienced hitherto with the Synod of Bishops, two reforms born of receptive learning from Anglican practice are possible which would render the quality of universal collegiality practised there more effective.

First, Pope Francis’s commendation of frank conversation at the Synod raises the question as to whether the quality of synodal conversation and exchange might be enhanced by learning from the Anglican experience of indaba at and since Lambeth 2008. This might model a healthy revitalizing of Roman Catholic conversation which would be of relevance to every level of Roman Catholic life. Second, in line with existing canonical provision and again recognizing the need to preserve the executive function of the Bishop of Rome as head of the college of bishops, Anglican models could be drawn upon in order to move the Synod from being a purely consultative body54 to being a deliberative body, which is foreseen in the Code of Canon Law (see c. 343).” (§146)

“Instruments of communion and their imperfection
The term ‘instruments of communion’ emerged in Anglican usage. The Commission found that it could also be applied to Roman Catholic structures and procedures. The Commission recognizes that Anglicans and Catholics share a common heritage. Only in the sixteenth century did the structures and procedures of our two traditions break apart, and in many ways they remain similar. These instruments are seen as prompted by the Holy Spirit and as tokens of divine providence. However, they have developed in the course of history and have been influenced in their form as they have sought to meet the challenge of changing circumstances. As such, even when regarded as essential they are also open to reform. The Commission asks how well the respective structures and procedures we have inherited serve as instruments of communion for the mission of the Church today. The Commission also asks what each tradition can learn from the inheritance of the other, and how far each tradition needs to undergo conversion, renewal, and reform. This requires humility and repentance.” (§152)

“Common affirmations concerning the Church local, trans-local, and universal
There are significant aspects which both of our traditions affirm, albeit with characteristically differing emphases. Each affirms a fullness of ecclesial reality at the level of the diocese gathered around its bishop, together with a relative autonomy of church at this level. Each also affirms the need for the local churches to be interrelated at the various trans-local levels of province, nation, region, and worldwide communion. The trans-local organization of the churches is a clear sign that the Church wants to reach out to the human reality in the diversity of cultures, nations, and even continents. The trans-local structuring of churches has a theological and ecclesiological meaning; it is not simply a sociological necessity: it is an expression of the catholicity of the Church. Catholics and Anglicans agree that the People of God, that is, all the baptized as a whole, are endowed with the unfailing instinct for the faith. Therefore, in discerning matters of faith and morals, Catholics and Anglicans must give attention to what the Spirit may be saying in the other tradition before arriving at a definitive conclusion for their own particular tradition.” (§153)

“In Ut Unum Sint §34 Pope John Paul II speaks of the essential role of examination of conscience in ecumenical dialogue: our ecumenical dialogue needs to be a ‘dialogue of consciences’. Recognizing that many sins have contributed to our historical divisions, he states that ‘Christian unity is possible, provided that we are humbly conscious of having sinned against unity and are convinced of our need for conversion.’ He continues, ‘not only personal sins must be forgiven and left behind, but also social sins, which is to say the sinful “structures” themselves which have contributed and can still contribute to the reinforcing of division.’ In his address at Vespers on the occasion of the fiftieth anniversary of the Anglican Centre in Rome, Archbishop Justin Welby, commenting on a daily prayer used at Lambeth Palace, notes:


It is a prayer that recognises the past and present, our sin—and yet comes back to God, who calls us to be one, because to be one is the only way to lead a life worthy of the calling to which we have been called. The difficulty which the prayer faces full on is that the habits of the centuries render us comfortable with disunity—even more so when there is the apparatus of dialogue. Dialogue can be an opiate, dulling the pain of separation; or it can be a stimulant, confronting us with the need for repentance and change.58

For Anglicans and Catholics their respective confessional identities—cherishing the role of the local and regional church (Anglican) and placing high priority on the need for ecclesial unity and coherence (Roman Catholic)—are valued as gifts of grace and providence. Nevertheless these identities themselves are not unaffected by sin, as can be seen when the concern for autonomy becomes one of outright independence and when the concern for ecclesial unity and coherence becomes excessive centralized power. Hence there is the need for ecclesial repentance and for reform of our instruments of communion in this respect. The proposals for mutual receptive learning summarized in the paragraphs below are the first step in taking up the vision of a Church fully reconciled.” (§154)

“Roman Catholic receptive learning from Anglicans
The discernment of proper teaching, sound governance, and appropriate pastoral care requires a healthy and open conversation in the Church. In the judgement of the Commission, the Roman Catholic Church can learn from the culture of open and frank debate that exists at all levels of the Anglican Communion, evidenced by the indaba process, for example. The Anglican practice of granting a deliberative role to synods and of investing authority in regional instruments of communion indicates that the Synod of Bishops could be granted a deliberative role and further suggests the need for the Roman Catholic Church to articulate more clearly the authority of episcopal conferences. Mindful of the participation in the threefold office of Christ of both laity and the ordained, the Catholic Church can fruitfully learn from the inclusion of laity in decision-making structures at every level of Anglican life.” (§157)

“Anglican receptive learning from the Roman Catholic Church
Receptive learning for Anglicans from Roman Catholic ecclesial life begins with an appreciation for the depth of commitment to the unity of the universal Church. In the judgement of the Commission, a renewed commitment to this ethos of unity would be strengthened through commitments such as: the use of at least one common, modern eucharistic prayer across the Communion; the provision of an approved common catechism; formal reception of the Principles of Canon Law Common to the Churches of the Anglican Communion; further exploration of the role of the See of Canterbury and its cathedral as the seat of the Archbishop as a focus of unity; and the practice of pilgrimage visits by bishops to meet with the Archbishop of Canterbury for prayer and consultation. Receptive learning from Roman Catholic expressions of episcopal leadership would include reflection on: diverse communities in full communion with one another in the same region; models of episcopal consultation and deliberation as seen in episcopal conferences and the Synod of Bishops as recently developed; the normative presence of a voice from outside the province, representing the wider Church in the deliberations and life of a regional church; and clarity of recognized processes for discernment, communication, and reception of authoritative teachings and decisions.” (§158)

---

I have to say that reading this document has been a great source of joy and hope for me. Above all, it struck me as more than good intentions, as an actual fruit of what Archbishop Welby and Pope Francis have been talking about: of fellow pilgrims journeying together, facing the same challenges along the way and learning from each other, helping each other ahead, recognizing in principle and in practice that they are travelling together. Seeing these two “pilgrims” working together, seeing what is good in the other's style of pilgrimage and being open and humble about their own limitations in progressing along the way strikes me as the bud from which tangible, visible unity may grow.

Gaudete et Exsultate: God’s face reflected in so many other faces

6590 words, 33 min read

At Roman noon today, Pope Francis published his latest apostolic exhortation, entitled Gaudete et Exsultate (“Rejoice and be glad”) in which he sets out “to repropose the call to holiness in a practical way for our own time, with all its risks, challenges and opportunities. For the Lord has chosen each one of us “to be holy and blameless before him in love” (Eph 1:4).” (§2). This 126K word document will take some time to receive and internalize well and I would, for now, just like to share with you my favorite passages from it. The holiness Pope Francis presents here is one that has its eyes wide open to the world and to God present in it. It is a holiness that asks for everything and that gives more in return. A holiness that requires sacrifice to the smallest details and that offers fulfilment and endless joy in a community where God dwells among his people.

---

I like to contemplate the holiness present in the patience of God’s people: in those parents who raise their children with immense love, in those men and women who work hard to support their families, in the sick, in elderly religious who never lose their smile. In their daily perseverance I see the holiness of the Church militant. Very often it is a holiness found in our next-door neighbours, those who, living in our midst, reflect God’s presence. We might call them “the middle class of holiness”. (§7)

Holiness is the most attractive face of the Church. But even outside the Catholic Church and in very different contexts, the Holy Spirit raises up “signs of his presence which help Christ’s followers” (Novo Millennio Ineunte). Saint John Paul II reminded us that “the witness to Christ borne even to the shedding of blood has become a common inheritance of Catholics, Orthodox, Anglicans and Protestants”. In the moving ecumenical commemoration held in the Colosseum during the Great Jubilee of the Year 2000, he stated that the martyrs are “a heritage which speaks more powerfully than all the causes of division”. (§9)

We should not grow discouraged before examples of holiness that appear unattainable. There are some testimonies that may prove helpful and inspiring, but that we are not meant to copy, for that could even lead us astray from the one specific path that the Lord has in mind for us. The important thing is that each believer discern his or her own path, that they bring out the very best of themselves, the most personal gifts that God has placed in their hearts (cf. 1 Cor 12:7), rather than hopelessly trying to imitate something not meant for them. We are all called to be witnesses, but there are many actual ways of bearing witness. (§11)

To be holy does not require being a bishop, a priest or a religious. We are frequently tempted to think that holiness is only for those who can withdraw from ordinary affairs to spend much time in prayer. That is not the case. We are all called to be holy by living our lives with love and by bearing witness in everything we do, wherever we find ourselves. Are you called to the consecrated life? Be holy by living out your commitment with joy. Are you married? Be holy by loving and caring for your husband or wife, as Christ does for the Church. Do you work for a living? Be holy by labouring with integrity and skill in the service of your brothers and sisters. Are you a parent or grandparent? Be holy by patiently teaching the little ones how to follow Jesus. Are you in a position of authority? Be holy by working for the common good and renouncing personal gain. (§14)

When you feel the temptation to dwell on your own weakness, raise your eyes to Christ crucified and say: “Lord, I am a poor sinner, but you can work the miracle of making me a little bit better”. In the Church, holy yet made up of sinners, you will find everything you need to grow towards holiness. The Lord has bestowed on the Church the gifts of scripture, the sacraments, holy places, living communities, the witness of the saints and a multifaceted beauty that proceeds from God’s love, “like a bride bedecked with jewels” (Is 61:10). (§15)

This holiness to which the Lord calls you will grow through small gestures. Here is an example: a woman goes shopping, she meets a neighbour and they begin to speak, and the gossip starts. But she says in her heart: “No, I will not speak badly of anyone”. This is a step forward in holiness. Later, at home, one of her children wants to talk to her about his hopes and dreams, and even though she is tired, she sits down and listens with patience and love. That is another sacrifice that brings holiness. Later she experiences some anxiety, but recalling the love of the Virgin Mary, she takes her rosary and prays with faith. Yet another path of holiness. Later still, she goes out onto the street, encounters a poor person and stops to say a kind word to him. One more step. (§16)

At times, life presents great challenges. Through them, the Lord calls us anew to a conversion that can make his grace more evident in our lives, “in order that we may share his holiness” (Heb 12:10). At other times, we need only find a more perfect way of doing what we are already doing: “There are inspirations that tend solely to perfect in an extraordinary way the ordinary things we do in life”. When Cardinal François-Xavier Nguyên van Thuân was imprisoned, he refused to waste time waiting for the day he would be set free. Instead, he chose “to live the present moment, filling it to the brim with love”. He decided: “I will seize the occasions that present themselves every day; I will accomplish ordinary actions in an extraordinary way”. (§17)

At its core, holiness is experiencing, in union with Christ, the mysteries of his life. It consists in uniting ourselves to the Lord’s death and resurrection in a unique and personal way, constantly dying and rising anew with him. But it can also entail reproducing in our own lives various aspects of Jesus’ earthly life: his hidden life, his life in community, his closeness to the outcast, his poverty and other ways in which he showed his self-sacrificing love. The contemplation of these mysteries, as Saint Ignatius of Loyola pointed out, leads us to incarnate them in our choices and attitudes. (§20)

The Father’s plan is Christ, and ourselves in him. In the end, it is Christ who loves in us, for “holiness is nothing other than charity lived to the full”. As a result, “the measure of our holiness stems from the stature that Christ achieves in us, to the extent that, by the power of the Holy Spirit, we model our whole life on his”. Every saint is a message which the Holy Spirit takes from the riches of Jesus Christ and gives to his people. (§21)

It is not healthy to love silence while fleeing interaction with others, to want peace and quiet while avoiding activity, to seek prayer while disdaining service. Everything can be accepted and integrated into our life in this world, and become a part of our path to holiness. We are called to be contemplatives even in the midst of action, and to grow in holiness by responsibly and generously carrying out our proper mission. (§26)

Needless to say, anything done out of anxiety, pride or the need to impress others will not lead to holiness. We are challenged to show our commitment in such a way that everything we do has evangelical meaning and identifies us all the more with Jesus Christ. We often speak, for example, of the spirituality of the catechist, the spirituality of the diocesan priesthood, the spirituality of work. For the same reason, in Evangelii Gaudium I concluded by speaking of a spirituality of mission, in Laudato Si’ of an ecological spirituality, and in Amoris Laetitia of a spirituality of family life. (§28)

This does not mean ignoring the need for moments of quiet, solitude and silence before God. Quite the contrary. The presence of constantly new gadgets, the excitement of travel and an endless array of consumer goods at times leave no room for God’s voice to be heard. We are overwhelmed by words, by superficial pleasures and by an increasing din, filled not by joy but rather by the discontent of those whose lives have lost meaning. How can we fail to realize the need to stop this rat race and to recover the personal space needed to carry on a heartfelt dialogue with God? Finding that space may prove painful but it is always fruitful. (§29)

We need a spirit of holiness capable of filling both our solitude and our service, our personal life and our evangelizing efforts, so that every moment can be an expression of self-sacrificing love in the Lord’s eyes. In this way, every minute of our lives can be a step along the path to growth in holiness. (§31)

Do not be afraid of holiness. It will take away none of your energy, vitality or joy. On the contrary, you will become what the Father had in mind when he created you, and you will be faithful to your deepest self. To depend on God sets us free from every form of enslavement and leads us to recognize our great dignity. We see this in Saint Josephine Bakhita: “Abducted and sold into slavery at the tender age of seven, she suffered much at the hands of cruel masters. But she came to understand the profound truth that God, and not man, is the true Master of every human being, of every human life. This experience became a source of great wisdom for this humble daughter of Africa”. (§32)

When somebody has an answer for every question, it is a sign that they are not on the right road. They may well be false prophets, who use religion for their own purposes, to promote their own psychological or intellectual theories. God infinitely transcends us; he is full of surprises. We are not the ones to determine when and how we will encounter him; the exact times and places of that encounter are not up to us. Someone who wants everything to be clear and sure presumes to control God’s transcendence. (§42)

It is not easy to grasp the truth that we have received from the Lord. And it is even more difficult to express it. So we cannot claim that our way of understanding this truth authorizes us to exercise a strict supervision over others’ lives. Here I would note that in the Church there legitimately coexist different ways of interpreting many aspects of doctrine and Christian life; in their variety, they “help to express more clearly the immense riches of God’s word”. It is true that “for those who long for a monolithic body of doctrine guarded by all and leaving no room for nuance, this might appear as undesirable and leading to confusion”. (§43)

Only on the basis of God’s gift, freely accepted and humbly received, can we cooperate by our own efforts in our progressive transformation. We must first belong to God, offering ourselves to him who was there first, and entrusting to him our abilities, our efforts, our struggle against evil and our creativity, so that his free gift may grow and develop within us: “I appeal to you, therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God” (Rom 12:1). For that matter, the Church has always taught that charity alone makes growth in the life of grace possible, for “if I do not have love, I am nothing” (1 Cor 13:2). (§56)

Still, some Christians insist on taking another path, that of justification by their own efforts, the worship of the human will and their own abilities. The result is a self-centred and elitist complacency, bereft of true love. This finds expression in a variety of apparently unconnected ways of thinking and acting: an obsession with the law, an absorption with social and political advantages, a punctilious concern for the Church’s liturgy, doctrine and prestige, a vanity about the ability to manage practical matters, and an excessive concern with programmes of self-help and personal fulfilment. Some Christians spend their time and energy on these things, rather than letting themselves be led by the Spirit in the way of love, rather than being passionate about communicating the beauty and the joy of the Gospel and seeking out the lost among the immense crowds that thirst for Christ. (§57)

[A]mid the thicket of precepts and prescriptions, Jesus clears a way to seeing two faces, that of the Father and that of our brother. He does not give us two more formulas or two more commands. He gives us two faces, or better yet, one alone: the face of God reflected in so many other faces. For in every one of our brothers and sisters, especially the least, the most vulnerable, the defenceless and those in need, God’s very image is found. Indeed, with the scraps of this frail humanity, the Lord will shape his final work of art. For “what endures, what has value in life, what riches do not disappear? Surely these two: the Lord and our neighbour. These two riches do not disappear!” (§61)

The Beatitudes are like a Christian’s identity card. So if anyone asks: “What must one do to be a good Christian?”, the answer is clear. We have to do, each in our own way, what Jesus told us in the Sermon on the Mount. In the Beatitudes, we find a portrait of the Master, which we are called to reflect in our daily lives. (§63)

The word “happy” or “blessed” thus becomes a synonym for “holy”. It expresses the fact that those faithful to God and his word, by their self-giving, gain true happiness. (§64)

“Blessed are the poor in spirit, for theirs is the kingdom of heaven”

Wealth ensures nothing. Indeed, once we think we are rich, we can become so self-satisfied that we leave no room for God’s word, for the love of our brothers and sisters, or for the enjoyment of the most important things in life. In this way, we miss out on the greatest treasure of all. That is why Jesus calls blessed those who are poor in spirit, those who have a poor heart, for there the Lord can enter with his perennial newness. (§68)

This spiritual poverty is closely linked to what Saint Ignatius of Loyola calls “holy indifference”, which brings us to a radiant interior freedom: “We need to train ourselves to be indifferent in our attitude to all created things, in all that is permitted to our free will and not forbidden; so that on our part, we do not set our hearts on good health rather than bad, riches rather than poverty, honour rather than dishonour, a long life rather than a short one, and so in all the rest”. (§69)

“Blessed are the meek, for they will inherit the earth”

These are strong words in a world that from the beginning has been a place of conflict, disputes and enmity on all sides, where we constantly pigeonhole others on the basis of their ideas, their customs and even their way of speaking or dressing. Ultimately, it is the reign of pride and vanity, where each person thinks he or she has the right to dominate others. Nonetheless, impossible as it may seem, Jesus proposes a different way of doing things: the way of meekness. This is what we see him doing with his disciples. It is what we contemplate on his entrance to Jerusalem: “Behold, your king is coming to you, humble, and mounted on a donkey” (Mt 21:5; Zech 9:9). (§71)

Someone might object: “If I am that meek, they will think that I am an idiot, a fool or a weakling”. At times they may, but so be it. It is always better to be meek, for then our deepest desires will be fulfilled. The meek “shall inherit the earth”, for they will see God’s promises accomplished in their lives. In every situation, the meek put their hope in the Lord, and those who hope for him shall possess the land… and enjoy the fullness of peace (cf. Ps 37:9.11). For his part, the Lord trusts in them: “This is the one to whom I will look, to the humble and contrite in spirit, who trembles at my word” (Is 66:2). (§74)

“Blessed are those who mourn, for they will be comforted”

The world tells us exactly the opposite: entertainment, pleasure, diversion and escape make for the good life. The worldly person ignores problems of sickness or sorrow in the family or all around him; he averts his gaze. The world has no desire to mourn; it would rather disregard painful situations, cover them up or hide them. Much energy is expended on fleeing from situations of suffering in the belief that reality can be concealed. But the cross can never be absent. (§75)

A person who sees things as they truly are and sympathizes with pain and sorrow is capable of touching life’s depths and finding authentic happiness. He or she is consoled, not by the world but by Jesus. Such persons are unafraid to share in the suffering of others; they do not flee from painful situations. They discover the meaning of life by coming to the aid of those who suffer, understanding their anguish and bringing relief. They sense that the other is flesh of our flesh, and are not afraid to draw near, even to touch their wounds. They feel compassion for others in such a way that all distance vanishes. In this way they can embrace Saint Paul’s exhortation: “Weep with those who weep” (Rom 12:15). (§76)

“Blessed are those who hunger and thirst for righteousness, for they will be filled”

Hunger and thirst are intense experiences, since they involve basic needs and our instinct for survival. There are those who desire justice and yearn for righteousness with similar intensity. Jesus says that they will be satisfied, for sooner or later justice will come. We can cooperate to make that possible, even if we may not always see the fruit of our efforts. (§77)

True justice comes about in people’s lives when they themselves are just in their decisions; it is expressed in their pursuit of justice for the poor and the weak. While it is true that the word “justice” can be a synonym for faithfulness to God’s will in every aspect of our life, if we give the word too general a meaning, we forget that it is shown especially in justice towards those who are most vulnerable: “Seek justice, correct oppression; defend the fatherless, plead for the widow” (Is 1:17). (§79)

“Blessed are the merciful, for they will receive mercy”

Jesus does not say, “Blessed are those who plot revenge”. He calls “blessed” those who forgive and do so “seventy times seven” (Mt 18:22). We need to think of ourselves as an army of the forgiven. All of us have been looked upon with divine compassion. If we approach the Lord with sincerity and listen carefully, there may well be times when we hear his reproach: “Should not you have had mercy on your fellow servant, as I had mercy on you?” (Mt 18:33). (§82)

“Blessed are the pure in heart, for they will see God”

A heart that loves God and neighbour (cf. Mt 22:36-40), genuinely and not merely in words, is a pure heart; it can see God. In his hymn to charity, Saint Paul says that “now we see in a mirror, dimly” (1 Cor 13:12), but to the extent that truth and love prevail, we will then be able to see “face to face”. Jesus promises that those who are pure in heart “will see God”. (§86)

“Blessed are the peacemakers, for they will be called children of God”

It is not easy to “make” this evangelical peace, which excludes no one but embraces even those who are a bit odd, troublesome or difficult, demanding, different, beaten down by life or simply uninterested. It is hard work; it calls for great openness of mind and heart, since it is not about creating “a consensus on paper or a transient peace for a contented minority”, or a project “by a few for the few”. Nor can it attempt to ignore or disregard conflict; instead, it must “face conflict head on, resolve it and make it a link in the chain of a new process”. We need to be artisans of peace, for building peace is a craft that demands serenity, creativity, sensitivity and skill. (§89)

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven”

Jesus himself warns us that the path he proposes goes against the flow, even making us challenge society by the way we live and, as a result, becoming a nuisance. He reminds us how many people have been, and still are, persecuted simply because they struggle for justice, because they take seriously their commitment to God and to others. Unless we wish to sink into an obscure mediocrity, let us not long for an easy life, for “whoever would save his life will lose it” (Mt 16:25). (§90)

Here we are speaking about inevitable persecution, not the kind of persecution we might bring upon ourselves by our mistreatment of others. The saints are not odd and aloof, unbearable because of their vanity, negativity and bitterness. The Apostles of Christ were not like that. The Book of Acts states repeatedly that they enjoyed favour “with all the people” (2:47; cf. 4:21.33; 5:13), even as some authorities harassed and persecuted them (cf. 4:1-3, 5:17-18). (§93)

In the twenty-fifth chapter of Matthew’s Gospel (vv. 31-46), Jesus expands on the Beatitude that calls the merciful blessed. If we seek the holiness pleasing to God’s eyes, this text offers us one clear criterion on which we will be judged. “I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you took care of me, I was in prison and you visited me” (vv. 35-36). (§95)

Given these uncompromising demands of Jesus, it is my duty to ask Christians to acknowledge and accept them in a spirit of genuine openness, sine glossa. In other words, without any “ifs or buts” that could lessen their force. Our Lord made it very clear that holiness cannot be understood or lived apart from these demands, for mercy is “the beating heart of the Gospel”. (§97)

If I encounter a person sleeping outdoors on a cold night, I can view him or her as an annoyance, an idler, an obstacle in my path, a troubling sight, a problem for politicians to sort out, or even a piece of refuse cluttering a public space. Or I can respond with faith and charity, and see in this person a human being with a dignity identical to my own, a creature infinitely loved by the Father, an image of God, a brother or sister redeemed by Jesus Christ. That is what it is to be a Christian! Can holiness somehow be understood apart from this lively recognition of the dignity of each human being? (§98)

[An] ideological error is found in those who find suspect the social engagement of others, seeing it as superficial, worldly, secular, materialist, communist or populist. Or they relativize it, as if there are other more important matters, or the only thing that counts is one particular ethical issue or cause that they themselves defend. Our defence of the innocent unborn, for example, needs to be clear, firm and passionate, for at stake is the dignity of a human life, which is always sacred and demands love for each person, regardless of his or her stage of development. Equally sacred, however, are the lives of the poor, those already born, the destitute, the abandoned and the underprivileged, the vulnerable infirm and elderly exposed to covert euthanasia, the victims of human trafficking, new forms of slavery, and every form of rejection. We cannot uphold an ideal of holiness that would ignore injustice in a world where some revel, spend with abandon and live only for the latest consumer goods, even as others look on from afar, living their entire lives in abject poverty. (§101)

We often hear it said that, with respect to relativism and the flaws of our present world, the situation of migrants, for example, is a lesser issue. Some Catholics consider it a secondary issue compared to the “grave” bioethical questions. That a politician looking for votes might say such a thing is understandable, but not a Christian, for whom the only proper attitude is to stand in the shoes of those brothers and sisters of ours who risk their lives to offer a future to their children. Can we not realize that this is exactly what Jesus demands of us, when he tells us that in welcoming the stranger we welcome him (cf. Mt 25:35)? (§102)

The saints do not waste energy complaining about the failings of others; they can hold their tongue before the faults of their brothers and sisters, and avoid the verbal violence that demeans and mistreats others. Saints hesitate to treat others harshly; they consider others better than themselves (cf. Phil 2:3). (§116)

It is not good when we look down on others like heartless judges, lording it over them and always trying to teach them lessons. That is itself a subtle form of violence. Saint John of the Cross proposed a different path: “Always prefer to be taught by all, rather than to desire teaching even the least of all”. And he added advice on how to keep the devil at bay: “Rejoice in the good of others as if it were your own, and desire that they be given precedence over you in all things; this you should do wholeheartedly. You will thereby overcome evil with good, banish the devil, and possess a happy heart. Try to practise this all the more with those who least attract you. Realize that if you do not train yourself in this way, you will not attain real charity or make any progress in it”. (§117)

If you are unable to suffer and offer up a few humiliations, you are not humble and you are not on the path to holiness. The holiness that God bestows on his Church comes through the humiliation of his Son. He is the way. Humiliation makes you resemble Jesus; it is an unavoidable aspect of the imitation of Christ. For “Christ suffered for you, leaving you an example, so that you might follow in his steps” (1 Pet 2:21). In turn, he reveals the humility of the Father, who condescends to journey with his people, enduring their infidelities and complaints (cf. Ex 34:6-9; Wis 11:23-12:2; Lk 6:36). (§118)

Here I am not speaking only about stark situations of martyrdom, but about the daily humiliations of those who keep silent to save their families, who prefer to praise others rather than boast about themselves, or who choose the less welcome tasks, at times even choosing to bear an injustice so as to offer it to the Lord. “If when you do right and suffer for it, you have God’s approval” (1 Pet 2:20). This does not mean walking around with eyes lowered, not saying a word and fleeing the company of others. At times, precisely because someone is free of selfishness, he or she can dare to disagree gently, to demand justice or to defend the weak before the powerful, even if it may harm his or her reputation. (§119)

Far from being timid, morose, acerbic or melancholy, or putting on a dreary face, the saints are joyful and full of good humour. Though completely realistic, they radiate a positive and hopeful spirit. The Christian life is “joy in the Holy Spirit” (Rom 14:17), for “the necessary result of the love of charity is joy; since every lover rejoices at being united to the beloved… the effect of charity is joy”. Having received the beautiful gift of God’s word, we embrace it “in much affliction, with joy inspired by the Holy Spirit” (1 Thess 1:6). If we allow the Lord to draw us out of our shell and change our lives, then we can do as Saint Paul tells us: “Rejoice in the Lord always; I say it again, rejoice!” (Phil 4:4). (§122)

Holiness is also parrhesía: it is boldness, an impulse to evangelize and to leave a mark in this world. To allow us to do this, Jesus himself comes and tells us once more, serenely yet firmly: “Do not be afraid” (Mk 6:50). “I am with you always, to the end of the world” (Mt 28:20). These words enable us to go forth and serve with the same courage that the Holy Spirit stirred up in the Apostles, impelling them to proclaim Jesus Christ. Boldness, enthusiasm, the freedom to speak out, apostolic fervour, all these are included in the word parrhesía. The Bible also uses this word to describe the freedom of a life open to God and to others (cf. Acts 4:29, 9:28, 28:31; 2 Cor 3:12; Eph 3:12; Heb 3:6, 10:19). (§129)

Look at Jesus. His deep compassion reached out to others. It did not make him hesitant, timid or self-conscious, as often happens with us. Quite the opposite. His compassion made him go out actively to preach and to send others on a mission of healing and liberation. Let us acknowledge our weakness, but allow Jesus to lay hold of it and send us too on mission. We are weak, yet we hold a treasure that can enlarge us and make those who receive it better and happier. Boldness and apostolic courage are an essential part of mission. (§131)

God is eternal newness. He impels us constantly to set out anew, to pass beyond what is familiar, to the fringes and beyond. He takes us to where humanity is most wounded, where men and women, beneath the appearance of a shallow conformity, continue to seek an answer to the question of life’s meaning. God is not afraid! He is fearless! He is always greater than our plans and schemes. Unafraid of the fringes, he himself became a fringe (cf. Phil 2:6-8; Jn 1:14). So if we dare to go to the fringes, we will find him there; indeed, he is already there. Jesus is already there, in the hearts of our brothers and sisters, in their wounded flesh, in their troubles and in their profound desolation. He is already there. (§135)

Let us not forget that Jesus asked his disciples to pay attention to details. The little detail that wine was running out at a party. The little detail that one sheep was missing. The little detail of noticing the widow who offered her two small coins. The little detail of having spare oil for the lamps, should the bridegroom delay. The little detail of asking the disciples how many loaves of bread they had. The little detail of having a fire burning and a fish cooking as he waited for the disciples at daybreak. (§144)

A community that cherishes the little details of love, whose members care for one another and create an open and evangelizing environment, is a place where the risen Lord is present, sanctifying it in accordance with the Father’s plan. There are times when, by a gift of the Lord’s love, we are granted, amid these little details, consoling experiences of God. (§145)

Finally, though it may seem obvious, we should remember that holiness consists in a habitual openness to the transcendent, expressed in prayer and adoration. The saints are distinguished by a spirit of prayer and a need for communion with God. They find an exclusive concern with this world to be narrow and stifling, and, amid their own concerns and commitments, they long for God, losing themselves in praise and contemplation of the Lord. I do not believe in holiness without prayer, even though that prayer need not be lengthy or involve intense emotions. (§147)

So let me ask you: Are there moments when you place yourself quietly in the Lord’s presence, when you calmly spend time with him, when you bask in his gaze? Do you let his fire inflame your heart? Unless you let him warm you more and more with his love and tenderness, you will not catch fire. How will you then be able to set the hearts of others on fire by your words and witness? If, gazing on the face of Christ, you feel unable to let yourself be healed and transformed, then enter into the Lord’s heart, into his wounds, for that is the abode of divine mercy. (§151)

I ask that we never regard prayerful silence as a form of escape and rejection of the world around us. (§152)

Meeting Jesus in the Scriptures leads us to the Eucharist, where the written word attains its greatest efficacy, for there the living Word is truly present. In the Eucharist, the one true God receives the greatest worship the world can give him, for it is Christ himself who is offered. When we receive him in Holy Communion, we renew our covenant with him and allow him to carry out ever more fully his work of transforming our lives. (§157)

We are not dealing merely with a battle against the world and a worldly mentality that would deceive us and leave us dull and mediocre, lacking in enthusiasm and joy. Nor can this battle be reduced to the struggle against our human weaknesses and proclivities (be they laziness, lust, envy, jealousy or any others). It is also a constant struggle against the devil, the prince of evil. Jesus himself celebrates our victories. He rejoiced when his disciples made progress in preaching the Gospel and overcoming the opposition of the evil one: “I saw Satan fall like lightning from heaven” (Lk 10:18). (§159)

[W]e should not think of the devil as a myth, a representation, a symbol, a figure of speech or an idea. This mistake would lead us to let down our guard, to grow careless and end up more vulnerable. The devil does not need to possess us. He poisons us with the venom of hatred, desolation, envy and vice. When we let down our guard, he takes advantage of it to destroy our lives, our families and our communities. “Like a roaring lion, he prowls around, looking for someone to devour” (1 Pet 5:8). (§161)

God’s word invites us clearly to “stand against the wiles of the devil” (Eph 6:11) and to “quench all the flaming darts of the evil one” (Eph 6:16). These expressions are not melodramatic, precisely because our path towards holiness is a constant battle. Those who do not realize this will be prey to failure or mediocrity. For this spiritual combat, we can count on the powerful weapons that the Lord has given us: faith-filled prayer, meditation on the word of God, the celebration of Mass, Eucharistic adoration, sacramental Reconciliation, works of charity, community life, missionary outreach. If we become careless, the false promises of evil will easily seduce us. (§162)

Discernment is necessary not only at extraordinary times, when we need to resolve grave problems and make crucial decisions. It is a means of spiritual combat for helping us to follow the Lord more faithfully. We need it at all times, to help us recognize God’s timetable, lest we fail to heed the promptings of his grace and disregard his invitation to grow. Often discernment is exercised in small and apparently irrelevant things, since greatness of spirit is manifested in simple everyday realities. It involves striving untrammelled for all that is great, better and more beautiful, while at the same time being concerned for the little things, for each day’s responsibilities and commitments. For this reason, I ask all Christians not to omit, in dialogue with the Lord, a sincere daily “examination of conscience”. Discernment also enables us to recognize the concrete means that the Lord provides in his mysterious and loving plan, to make us move beyond mere good intentions. (§169)

Only if we are prepared to listen, do we have the freedom to set aside our own partial or insufficient ideas, our usual habits and ways of seeing things. In this way, we become truly open to accepting a call that can shatter our security, but lead us to a better life. It is not enough that everything be calm and peaceful. God may be offering us something more, but in our comfortable inadvertence, we do not recognize it. (§172)

Naturally, this attitude of listening entails obedience to the Gospel as the ultimate standard, but also to the Magisterium that guards it, as we seek to find in the treasury of the Church whatever is most fruitful for the “today” of salvation. It is not a matter of applying rules or repeating what was done in the past, since the same solutions are not valid in all circumstances and what was useful in one context may not prove so in another. The discernment of spirits liberates us from rigidity, which has no place before the perennial “today” of the risen Lord. The Spirit alone can penetrate what is obscure and hidden in every situation, and grasp its every nuance, so that the newness of the Gospel can emerge in another light. (§173)

An essential condition for progress in discernment is a growing understanding of God’s patience and his timetable, which are never our own. God does not pour down fire upon those who are unfaithful (cf. Lk 9:54), or allow the zealous to uproot the tares growing among the wheat (cf. Mt 13:29). Generosity too is demanded, for “it is more blessed to give than to receive” (Acts 20:35). Discernment is not about discovering what more we can get out of this life, but about recognizing how we can better accomplish the mission entrusted to us at our baptism. This entails a readiness to make sacrifices, even to sacrificing everything. For happiness is a paradox. We experience it most when we accept the mysterious logic that is not of this world: “This is our logic”, says Saint Bonaventure, pointing to the cross. Once we enter into this dynamic, we will not let our consciences be numbed and we will open ourselves generously to discernment. (§174)

God asks everything of us, yet he also gives everything to us. He does not want to enter our lives to cripple or diminish them, but to bring them to fulfilment. Discernment, then, is not a solipsistic self-analysis or a form of egotistical introspection, but an authentic process of leaving ourselves behind in order to approach the mystery of God, who helps us to carry out the mission to which he has called us, for the good of our brothers and sisters. (§175)

Realities > ideas

803 words, 4 min read

During the last weeks I have been thinking a lot about one of the lemmas that Pope Francis presents in Evangelii Gaudium, namely that realities are greater than ideas (§231-233). There he argues that "[t]here [...] exists a constant tension between ideas and realities. Realities simply are, whereas ideas are worked out. There has to be continuous dialogue between the two, lest ideas become detached from realities. [...] This calls for rejecting the various means of masking reality: angelic forms of purity, dictatorships of relativism, empty rhetoric, objectives more ideal than real, brands of ahistorical fundamentalism, ethical systems bereft of kindness, intellectual discourse bereft of wisdom." This, however, is not a one-way street of adjusting ideas to match reality, but also a call to putting our ideas and convictions into practice: "Not to put the word into practice, not to make it reality, is to build on sand, to remain in the realm of pure ideas and to end up in a lifeless and unfruitful self-centredness and gnosticism." Leaving ideas and realities disconnected either results in our being deluded and/or disconnected from the world.

The above words of Pope Francis came to my mind recently in the context of hearing about how a friend of mine had made a mistake at work and how their attempt at presenting the situation in a way that didn’t correspond with the facts lead to a lot of tension, hurt and ultimately evil. What occurred to me then was another of Pope Francis’ recurring expressions, that the Devil is the “Father of Lies” (John 8:44). If lies then are a mismatch between reality and ideas, and the Devil personifies a turning away from God, who is good, then calling him the Father of Lies both points to that turning away being from the truth too (which also has its pinnacle and fulfilment in God) and it elevates lying to a privileged position among sins. Not necessarily from a perspective of gravity, but as the principle behind all evil.

Ultimately, it now seems to me, all evil has its roots in lies, in ideas being disconnected from reality and there being no correspondence between the two. If I hate, exploit, discriminate against or even murder another person, I have to have believed or at least implicitly assumed that they are different from me, that they are inferior to me, that their life matters less, that they are not beloved children of God. It is lies like these, mismatches between ideas and realities like these, that are the basis of and pre-requisite for evil.

Now, looking at the above, it might at first seem like an impossible situation: a mismatch between ideas and realities leads to evil, we only have direct access to ideas (challenge: try to give an example of something that is not an idea) and their mismatch with realities (that we do not have direct cognitive access to) is unknowable and seemingly inevitable. What a cruel setup!

Well, I don’t believe that this is what is actually going on. Instead of the above prison of ideas - inescapable and unsurpassable - I believe, with psychologists everywhere, that we experience reality not only in terms of ideas, but also in a variety of other conscious and unconscious ways. As a result, we may be saved from erroneous - and therefore potentially evil-oriented - ideas by our unconscious experiences. At some point we may be overcome by a feeling that our ideas just don’t add up and we may be prompted to re-examine and potentially change them, in spite of the epistemological gulf that persists between our minds and whatever gives rise to our experiences.

How can such a safety mechanism be triggered? Not primarily by being exposed to ideas (sadly, including these very ones), but by participating in realities and allowing these to interact with my conscious and unconscious processes. Having a low opinion of certain attitudes, choices or world views, the best thing to do alongside engaging with them rationally is to get to know those who have, have made or hold them. Like that, I can relate not only to their ideas, but also to their realities in a richer and fuller way and any lies I believe in may be challenged and overcome, much like the example given by the Marxist thinker Terry Eagleton, who suggests that meeting fulfilled childless women can lead one to abandon the untruthful conviction that they are all embittered.

This is both the way to stress and refine my own ideas and the mechanism by which I can have an effect on the ideas of others - not only by sharing my own ideas with them but by putting them into practice myself so that the other may experience them more fully than ideas alone would allow them to.

Amoris Lætitia: has anything changed?

1965 words, 10 min read

On the flight back from visiting refugees on the island of Lesbos (and bringing three Muslim families back with him to the Vatican!), Pope Francis was asked point blank: “[W]ith respect to the discipline that regulates access to the sacraments for the divorced and remarried, [...] are there new, concrete possibilities that didn’t exist before the publication of the exhortation or not?” In other words, has anything actually changed, or is it “just” a rehashing of the previous status quo, albeit in nicer words.

To this, Francis responded with a clear: “I can say yes, many,” and then recommended a reading of Cardinal Christoph Schönborn’s presentation of Amoris Lætitia during the press conference on 8th April, when the exhortation was published. Pope Francis then added that Schönborn “is a great theologian. He was the secretary for the Congregation of the Doctrine of the Faith, and he knows the doctrine of the faith well. In that presentation, your question will find an answer.”

Before we take a look at what the cardinal said, let’s look at Pope Francis’ next answer from the same in-flight press conference, just to put the question about the divorced and re-married into context:

“One of the recent popes, speaking of the Council, said that there were two councils: the Second Vatican Council in the Basilica of St. Peter, and the other, the council of the media. When I convoked the first synod, the great concern of the majority of the media was communion for the divorced and remarried, and, since I am not a saint, this annoyed me a bit, and then made me sad. Because, thinking of those media who said, this, this and that, don’t they realize that that is not the important problem? Don’t they realize that instead the family throughout the world is in crisis? And the family is the basis of society. Do you not realize that young people don’t want to marry? Don’t you realize that the lack of jobs and employment opportunities mean that dad and mum take on two jobs, and children grow up alone and don’t learn to grow in dialogue with dad and mum? These are the big problems!”

Let’s turn to Cardinal Schönborn’s presentation of Amoris Lætitia (AL) now, to get a sense of what its impact on the divorced and re-married is.

First, Schönborn sets out the foundation of AL, which is universal inclusion:

“No-one must feel condemned, no-one is scorned. In this climate of welcome, the discourse on the Christian vision of marriage and the family becomes an invitation, an encouragement, to the joy of love in which we can believe and which excludes no-one, truly and sincerely no-one.”

Second, he highlights two modes of engagement that AL revolves around and emphasizes that they are directed towards all:

“In Evangelii Gaudium Pope Francis said that we must take of our shoes before the sacred ground of others (EG 36). This fundamental attitude runs throughout the Exhortation. And it is also provides the most profound reason for the other two key words, to discern and to accompany. These words apply not only to the so-called “irregular situation” (Pope Francis underlines this “so-called”) but rather for all people, for every marriage and for every family. Indeed, we are all journeying and we are all in need of “discernment” and “accompaniment”.”

Schönborn then acknowledges a potential misunderstanding of inclusion as “relativism,” “permissiveness,” “laxity” or “anything goes,” and juxtaposes it against an opposite, contrary danger of an “obsession with controlling and dominating everything.” As a means of navigating between these opposed dangers,

“Pope Francis often returns to the issue of trust in the conscience of the faithful: “We have been called to form consciences, not to replace them” (AL 37). The great question, obviously, is this: how do we form consciences? How do we arrive at what is the key concept of all this great document, the key to correctly understanding Pope Francis’ intentions: “personal discernment”, especially in difficult and complex situations? “Discernment” is a central concept in Ignatian exercises. Indeed, these must help to discern the will of God in the concrete situations of life. It is discernment that grants a person a mature character, and the Christian path should be of help in reaching this personal maturity: not forming automatons, externally conditioned and remote-controlled, but people who have matured in their friendship with Christ. Only when this personal “discernment” is mature is it also possible to arrive at “pastoral discernment”; which is important especially in “those situations that fall short of what the Lord demands of us” (AL 6).”

We now arrive at the point in AL (Chapter 8), where “the question of how the Church treats these wounds, of how she treats the failure of love” is addressed. The basis here is again a declaration of the desire to integrate, reinstate:

“With regard to those who are divorced and civilly remarried, [Pope Francis] states: “I am in agreement with the many Synod Fathers who observed that … the logic of integration is the key to their pastoral care. … Such persons need to feel not as excommunicated members of the Church, but instead as living members, able to live and grow in the Church and experience her as a mother who welcomes them always…” (AL 299).”

Schönborn then acknowledges the elephant in the room: “But what does this mean in practice? Many rightly ask this question,” and responds by saying that “The definitive answers are found in Amoris Lætitia, paragraph 300.” So, let’s take a look at it next in full:

“If we consider the immense variety of concrete situations such as those I have mentioned, it is understandable that neither the Synod nor this Exhortation could be expected to provide a new set of general rules, canonical in nature and applicable to all cases. What is possible is simply a renewed encouragement to undertake a responsible personal and pastoral discernment of particular cases, one which would recognize that, since “the degree of responsibility is not equal in all cases”, the consequences or effects of a rule need not necessarily always be the same. Priests have the duty to “accompany [the divorced and remarried] in helping them to understand their situation according to the teaching of the Church and the guidelines of the bishop. Useful in this process is an examination of conscience through moments of reflection and repentance. The divorced and remarried should ask themselves: how did they act towards their children when the conjugal union entered into crisis; whether or not they made attempts at reconciliation; what has become of the abandoned party; what consequences the new relationship has on the rest of the family and the community of the faithful; and what example is being set for young people who are preparing for marriage. A sincere reflection can strengthen trust in the mercy of God which is not denied anyone”. What we are speaking of is a process of accompaniment and discernment which “guides the faithful to an awareness of their situation before God. Conversation with the priest, in the internal forum, contributes to the formation of a correct judgment on what hinders the possibility of a fuller participation in the life of the Church and on what steps can foster it and make it grow. Given that gradualness is not in the law itself (cf. Familiaris Consortio, 34), this discernment can never prescind from the Gospel demands of truth and charity, as proposed by the Church. For this discernment to happen, the following conditions must necessarily be present: humility, discretion and love for the Church and her teaching, in a sincere search for God’s will and a desire to make a more perfect response to it”. These attitudes are essential for avoiding the grave danger of misunderstandings, such as the notion that any priest can quickly grant “exceptions”, or that some people can obtain sacramental privileges in exchange for favours. When a responsible and tactful person, who does not presume to put his or her own desires ahead of the common good of the Church, meets with a pastor capable of acknowledging the seriousness of the matter before him, there can be no risk that a specific discernment may lead people to think that the Church maintains a double standard.” (AL, §300)

Here, Schönborn singles out that those who expected a “new set of general rules” will be “disappointed” and that it is pastoral discernment instead that AL puts forward. This is covered in paragraphs 300-312 and contains the process and examination of conscience proposed in last year’s Synod by the German-language working group (§85 of the 2015 Relatio Finalis which is quoted above in AL §300).

The next big question then is about what Pope Francis says “in relation to access to the sacraments for people who live in “irregular” situations.” And the answer here is in the context presented in §300, where the formulaic is shunned in favor of personal and pastoral discernment:

““Discernment must help to find possible ways of responding to God and growing in the midst of limits. By thinking that everything is black and white, we sometimes close off the way of grace and of growth, and discourage paths of sanctification which give glory to God” (AL 205). [Pope Francis] also reminds us of an important phrase from Evangelii Gaudium, 44: “A small step, in the midst of great human limitations, can be more pleasing to God than a life which appears outwardly in order but moves through the day without confronting great difficulties” (AL 304). In the sense of this “via caritatis” (AL 306), the Pope affirms, in a humble and simple manner, in a note (351) that the help of the sacraments may also be given “in certain cases”. But for this purpose he does not offer us case studies or recipes, but instead simply reminds us of two of his famous phrases: “I want to remind priests that the confessional should not be a torture chamber but rather an encounter with the Lord’s mercy” (EG 44), and the Eucharist “is not a prize for the perfect but a powerful medicine and nourishment for the weak” (EG 47).”

Finally, Schönborn acknowledges the challenges of the above and sums up AL as follows:

“Pope Francis acknowledges this concern [of the “discernment of situations” not being regulated more precisely]: “I understand those who prefer a more rigorous pastoral care which leaves no room for confusion” (AL 308). However, he challenges this, remarking that “We put so many conditions on mercy that we empty it of its concrete meaning and real significance. That is the worst way of watering down the Gospel” (AL 311). Pope Francis trusts in the “joy of love”. Love is able to find the way. It is the compass that shows us the road. It is both the goal and the path itself, because God is love and love is from God. Nothing is more demanding than love. It cannot be obtained cheaply. Therefore, no-one should be afraid that Pope Francis invites us, with Amoris Lætitia, to take too easy a path. The road is not an easy one, but it is full of joy!”

Cardinal Christoph Schönborn’s presentation of Amoris Lætitia is very clear and the answer both to the question of whether anything has changed for the divorced and civilly remarried and to the question of whether anything has changed about their access to the Eucharist is a clear “Yes!”. However, it is a yes that is not in the form of a new decision tree, à la those used in call centers to deal with customer queries, but an invitation to a relationship of accompanying and discernment in which God’s will is sought and where God’s love and mercy flow.

A heart as great as the heart of God

Today is the feast of Mary's assumption into heaven, a belief held by Christians since at least the second century and proclaimed as a dogma of the Catholic Church in 1950 by Pope Pius XII:

"we pronounce, declare, and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary, having completed the course of her earthly life, was assumed body and soul into heavenly glory.”

To get a better sense of what this teaching of the Church means and, even more importantly, what its implications are, I would like to share some passages from homilies given by the last three popes on this important marian feast that have given me most joy.

To begin with, St. John Paul II situates the feast of the Assumption not only as a guide for Catholics or Christians, but for all "people of good will" and links it to two themes so central to Pope Francis' teaching: the poor and mercy:

"Taken up into heaven, Mary shows us the way to God, the way to heaven, the way to life. She shows it to her children baptized in Christ and to all people of good will. She opens this way especially to the little ones and to the poor, those who are dear to divine mercy. The Queen of the world reveals to individuals and to nations the power of the love of God whose plan upsets that of the proud, pulls down the mighty from their thrones and exalts the humble, fills the hungry with good things and sends the rich empty away (cf. Lk 1:51-53)." (St. John Paul II, 15 August 1999)

Pope Benedict XVI then elaborates on what is meant by the destination of Mary's assumption - Heaven - and how this teaching of the Church is central to two important aspects of its world view: that all of what is on earth is destined for salvation and that there is a profound continuity between the here and now and the eternal:

"All of us today are well aware that by the term "Heaven" we are not referring to somewhere in the universe, to a star or such like; no. We mean something far greater and far more difficult to define with our limited human conceptions. With this term "Heaven" we wish to say that God, the God who made himself close to us, does not abandon us in or after death but keeps a place for us and gives us eternity. We mean that in God there is room for us. To understand this reality a little better let us look at our own lives. We all experience that when people die they continue to exist, in a certain way, in the memory and heart of those who knew and loved them. We might say that a part of the person lives on in them but it resembles a "shadow" because this survival in the heart of their loved ones is destined to end. God, on the contrary, never passes away and we all exist by virtue of his love. We exist because he loves us, because he conceived of us and called us to life. We exist in God's thoughts and in God's love. We exist in the whole of our reality, not only in our "shadow". Our serenity, our hope and our peace are based precisely on this: in God, in his thoughts and in his love, it is not merely a "shadow" of ourselves that survives but rather we are preserved and ushered into eternity with the whole of our being in him, in his creator love. It is his Love that triumphs over death and gives us eternity and it is this love that we call "Heaven": God is so great that he also makes room for us. And Jesus the man, who at the same time is God, is the guarantee for us that the being-man and the being-God can exist and live, the one within the other, for eternity.

This means that not only a part of each one of us will continue to exist, as it were pulled to safety, while other parts fall into ruin; on the contrary it means that God knows and loves the whole of the human being, what we are. And God welcomes into his eternity what is developing and becoming now, in our life made up of suffering and love, of hope, joy and sorrow. The whole of man, the whole of his life, is taken by God and, purified in him, receives eternity. Dear Friends! I think this is a truth that should fill us with deep joy. Christianity does not proclaim merely some salvation of the soul in a vague afterlife in which all that is precious and dear to us in this world would be eliminated, but promises eternal life, "the life of the world to come". Nothing that is precious and dear to us will fall into ruin; rather, it will find fullness in God. Every hair of our head is counted, Jesus said one day (cf. Mt 10: 30). The definitive world will also be the fulfilment of this earth, as St Paul says: "Creation itself will be set free from its bondage to decay and obtain the glorious liberty of the children of God" (Rom 8: 21). Then we understand that Christianity imparts a strong hope in a bright future and paves the way to the realization of this future. We are called, precisely as Christians, to build this new world, to work so that, one day, it may become the "world of God", a world that will surpass all that we ourselves have been able to build. In Mary taken up into Heaven, who fully shares in the Resurrection of the Son, we contemplate the fulfilment of the human creature in accordance with "God's world". (Benedict XVI, 15 August 2010)

Benedict also traces the belief in Mary's Assumption to her closeness with her Son and, like Francis does in Evangelii Gaudium (§269) with regard to the life and passion of Jesus, explains its deep continuity:

"[T]he Mother of God is so deeply integrated into Christ's Mystery that at the end of her earthly life she already participates with her whole self in her Son's Resurrection. She lives what we await at the end of time when the "last enemy" death will have been destroyed (cf. 1 Cor 15: 26); she already lives what we proclaim in the Creed: "We look for the Resurrection of the dead, and the life of the world to come". (Benedict XVI, 15 August 2010)

Two years later, during the last year of his pontificate, Benedict XVI focuses on what the specific implications of the Assumption are for our life as Christians, and he points to two complementary statements: in God there is room for man, and in man there is room for God:

“But now let us ask ourselves: how does the Assumption of Mary help our journey? The first answer is: in the Assumption we see that in God there is room for man, God himself is the house with many rooms of which Jesus speaks (cf. Jn 14:2); God is man’s home, in God there is God’s space. And Mary, by uniting herself, united to God, does not distance herself from us. She does not go to an unknown galaxy, but whoever approaches God comes closer, for God is close to us all; and Mary, united to God, shares in the presence of God, is so close to us, to each one of us.

There is a beautiful passage from St Gregory the Great on St Benedict that we can apply to Mary too. St Gregory the Great says that the heart of St Benedict expanded so much that all creation could enter it. This is even truer of Mary: Mary, totally united to God, has a heart so big that all creation can enter this heart, and the ex-votos in every part of the earth show it. Mary is close, she can hear us, she can help us, she is close to everyone of us. In God there is room for man and God is close, and Mary, united to God, is very close; she has a heart as great as the heart of God.

But there is also another aspect: in God not only is there room for man; in man there is room for God. This too we see in Mary, the Holy Ark who bears the presence of God. In us there is space for God and this presence of God in us, so important for bringing light to the world with all its sadness, with its problems. This presence is realized in the faith: in the faith we open the doors of our existence so that God may enter us, so that God can be the power that gives life and a path to our existence. In us there is room, let us open ourselves like Mary opened herself, saying: “Let your will be done, I am the servant of the Lord”. By opening ourselves to God, we lose nothing. On the contrary, our life becomes rich and great." (Benedict XVI, 15 August 2012)

Finally, Pope Francis, in his first Assumption homily as pope, outlined the strong parallels between Jesus' and Mary's lives, as a result of Mary's unity with her Son, making her not only our Mother, but also our "eldest sister":

"The Apostle Paul, writing to the Corinthians, insists that being Christian means believing that Christ is truly risen from the dead. Our whole faith is based upon this fundamental truth which is not an idea but an event. Even the mystery of Mary's Assumption body and soul is fully inscribed in the resurrection of Christ. The Mother's humanity is "attracted" by the Son in his own passage from death to life. Once and for all, Jesus entered into eternal life with all the humanity he had drawn from Mary; and she, the Mother, who followed him faithfully throughout her life, followed him with her heart, and entered with him into eternal life which we also call heaven, paradise, the Father's house.

Mary also experienced the martyrdom of the Cross: the martyrdom of her heart, the martyrdom of her soul. She lived her Son's Passion to the depths of her soul. She was fully united to him in his death, and so she was given the gift of resurrection. Christ is the first fruits from the dead and Mary is the first of the redeemed, the first of "those who are in Christ". She is our Mother, but we can also say that she is our representative, our sister, our eldest sister, she is the first of the redeemed, who has arrived in heaven.” (Francis, 15 August 2013)

Thinking about the words of these three popes, what stood out for me is the profound logic of Mary's assumption into heaven - body and soul - and her closeness to all of humanity, and this - in turn - reminded me of a beautiful passage from the intellectual visions that the Servant of God Chiara Lubich had in 1949. There, she one day saw the following image:¹

"Looking at nature, it seems that Jesus has given his new commandment also to it.

I observed two plants and I thought about pollination. Before it happens, the plants grow upward, as if they loved God with their whole being. Then they unite, almost as if they loved one another as the Persons of the Trinity love one another. Out of two they make one single thing. They love to the point of abandonment, to the point of losing - so to speak - their personality like Jesus in His forsakenness.

Then, from the flower that emerges, the fruit is born and, therefore, life continues. It is like the eternal Life of God imprinted in nature.

The Old and New Testaments form a single tree. Its flowering came about in the fullness of time. And the only flower was Mary.

The fruit that followed it was Jesus.

Also the tree of humanity was created in God's image.

In the fullness of time, at the point of blooming, unity came about between heaven and earth and the Holy Spirit married Mary."

---

¹ Apologies for the limitations of the following translation from Italian, which is mine.

The broken bread, shared and eaten

On 26th June this year, the Spanish priest and writer Pablo d’Ors (appointed consultor to the Pontifical Council for Culture by Pope Francis) published an essay entitled “Will anyone in the Church dare?” in the magazine Vida Nueva, because of which he has since been accused of heresy and condemned by no less than three Spanish bishops.

Let’s first take a look at the essay in question (rendered in my own, crude translation):

The sacraments of the Church now mean virtually nothing to the vast majority of those who still participate in them. A sign that no longer signifies isn’t a sign anymore, but a game of magic. Christian rites, and the symbols in which their foundations lie, have degenerated, for the majority of believers, into pure magic. Of course men and women today still need magic, that is, words and gestures that in an automatic and irrational way connect us with the transcendent. But that’s not the point.

I argue that many of the behaviors of priests and lay people during the Eucharistic celebration are fundamentally magical, not religious. Can you imagine the apostles kneeling before the bread or Jesus collecting crumbs from a plate? These behaviors reflect our attitude towards the sacramental sign being much more magical than religious.

For them to convey meaning, signs have to be understood. The doctrine of ex opere operato, which postulates that the sacrament is effective irrespective of the understanding of the recipient, has disconnected the sign from the subject and has degenerated and objectified it. The sacraments need to be understood, at least to some extent. Otherwise, they sacramentalize nothing, which is what is happening today in our temples. Nobody understands anything. What our masses remind me of most is Beckett’s theater of the absurd.

Let’s take the example of the Eucharist, whose symbols are bread and wine. Bread is, of course, something everyday, soft and nutritious. That bread is a symbol of God means that God is something everyday, that God is soft, that God is nutritious. But if the symbol is the bread, the sign or sacrament is the broken bread, shared and eaten. So that what it is about is to break and share the bread consciously; to lift it to one’s mouth consciously; to, consciously, chew it and swallow it.

Consciously means knowing that it is not just about giving bread to others, but about be being bread for them, to turn yourself into the food that relieves their need. Eating of this Bread gives us the strength to be bread. In the same vein, the sign is not simply the wine, but the wine shared and drunk. Drinking from this Wine enables us to be wine for others. And wine is blood, that is, life: to be life for others.

And storing the Eucharist in a tabernacle, what’s that about? Have we not said that the true sign is sharing it? A proof of our mentality being magical is that we think that God is more in the tabernacle than outside it. But that ... is absurd! It is not as if he were more there than elsewhere. It is that he is there to ... show us that he is everywhere, so that we may remember it. God is everywhere, we say, but then we endeavor to put him into a box. Enclose him in a few theories we call theology and symbols that we call sacraments, but that do not sacramentalize anything.

There is only one solution: to explain everything as if it had never been explained before, because maybe that’s the situation; and it is, of course, to be all done as if for the first time, perhaps because it is the truth. We will see then, in wonder, the power of our symbols, we will save our rites, we will discover, at last, their transformative power for the human soul.

But will anyone in the Church dare? Will anyone present these symbols and rites not only as those in which the most genuine Christian identity is encoded, but as symbols and rites of universal value, suitable for everyone, Christian or not? Will someone, finally, present Christianity as a religion that includes humanism, not one that excludes it or is exclusive?

Respect for difference from other spiritual traditions must not make us lose sight of Christianity as a universal humanizing proposition. I detect in my contemporaries not only a hunger for spirituality, but a desire to recover, in an understandable and contemporary way, the religious tradition we come from. Care for silence, a sensibility that is growing, will bring with itself a care for the word and the gesture. But, will there be anyone in the Church who dares? Where will be the prophets who’ll make us understand that the only possible fidelity to the past comes from creativity and renewal in the present?

And now, for completeness’ sake, let’s look at the criticism leveled at it by José Rico Pavés, one of the three Spanish bishops who have condemned this essay as heretical (again in my own translation and only focusing on the passages that specifically address d’Ors’ text):

[I have] read the article by Pablo d’Ors entitled ‘Will there be anyone in the Church who dares?’ with sadness and concern. Sadness, because of finding, in so little space, such a vast number of doctrinal errors whose consequences are dramatic for Christian life. Concern, noting that the article’s author is a writer and priest, and since not long ago, a consultant to the Pontifical Council for Culture.

Without offering any proof beyond his own perception, the author affirms in a way that exudes absolute certainty that “The sacraments of the Church now mean virtually nothing to the vast majority of those who still participate in them”; he argues that “many of the behaviors of priests and lay people during the Eucharistic celebration are fundamentally magical, not religious”; and, as an argument, ask the reader whether they can imagine “the apostles kneeling before the bread or Jesus collecting crumbs from a plate” (sic); he blames the doctrine of ex opere operato for disconnecting the subject and the sign, objectifying and degenerating it; he explains the Eucharist departing from the bread as “a symbol of God”, whose meaning is “to break and share the bread consciously”, from which he deduces that the Eucharistic reservation in the tabernacle becomes meaningless, and he considers it a proof of our magical mentality to think that God is more present in the tabernacle than outside it.

The author proposes to “explain everything as if it had never been explained before,” and to present the sacraments as “symbols and rites of universal value, suitable for everyone, Christian or not” showing “Christianity as a religion that includes humanism, not one that excludes it or is exclusive”. But, he asks finally, will someone in the Church dare to implement this solution?

To find in so few lines so much nonsense results in a great weight. Does the author know what the Catholic Church means by sacrament? Does he ignore the difference versus magical rites? Does he know that the sacred character of the sacraments does not lie primarily in the meaning that we give them, but in being born of the salvific will of Christ to communicate his Life to us? Why doesn’t he mention even once the word faith and the verb to believe? Does he think that the sacraments can be understood without faith? Does he maybe not know the teaching of the Church on the permanent presence of Christ in the Eucharist, on the eucharistic reservation and worship due to this Sacrament of Love outside of the Holy Mass?

How is it possible that almost 50 years after the encyclical Mysterium Fidei (03/09/1965), the same weak proposals concerning the Eucharist and the sacraments, which were already rejected by Pope Paul VI, continue to spread today? In these times, it may be that the only thing that we need to dare is this: ​​believing with the Church, believing in the bosom of the Church.

So, here we have two texts: an essay on the popular lack of understanding of the sacraments and a call for their revival, and a refutation of that essay. But, you could ask, why should I care about a Spanish argument between a priest and a bishop? Well, I can certainly tell you why I care: because this is one of the few examples I have seen so far of a theologian accepting Pope Francis’ invitation from paragraph 49 of Evangelii Gaudium:

“I prefer a Church which is bruised, hurting and dirty because it has been out on the streets, rather than a Church which is unhealthy from being confined and from clinging to its own security. I do not want a Church concerned with being at the centre and which then ends by being caught up in a web of obsessions and procedures. If something should rightly disturb us and trouble our consciences, it is the fact that so many of our brothers and sisters are living without the strength, light and consolation born of friendship with Jesus Christ, without a community of faith to support them, without meaning and a goal in life. More than by fear of going astray, my hope is that we will be moved by the fear of remaining shut up within structures which give us a false sense of security, within rules which make us harsh judges, within habits which make us feel safe, while at our door people are starving and Jesus does not tire of saying to us: “Give them something to eat” (Mk 6:37).”

When I read d’Ors’ essay, what I see is someone who is concerned for the good of the Church, who sees his “brothers and sisters [...] living without the strength, light and consolation born of friendship with Jesus Christ” and who identifies an anachronistic and life-detached exposition of the sacraments as a barrier and as a source of degeneration. He perceives a perversion of the sacraments to the point of being confused with magic - not in the good way of Arthur C. Clarke’s: “Any sufficiently advanced technology is indistinguishable from magic”, but by deforming a gift from God that builds on faith but that does not suppress reason into a mere irrational, “God-spray” gimmick. A danger that has a reminder built into the very vocabulary of magic, where the term “hocus-pocus” itself is likely a corruption of Jesus’ words at the last supper: “Hoc est corpus meum.”

d’Ors then offers readings of the Eucharist that are simple, broadly understandable and that powerfully underline its being gift, communion and source of life. He finally makes a call for a new language, a new explanation, explicit (very much like last year’s Synod on the Family), points to the latent hunger for transcendence in the world (a need also recognized by atheists) that the Church is called to sate, and closes with an exhortation to continuity through renewal (wholly in-line with Benedict XVI’s ““hermeneutic of reform”, of renewal in the continuity of the one subject-Church”).

Yes, d’Ors is critical of the doctrine of “ex opere operato,” but he does not deny it, only attributing negative consequences to it (or - arguably - its misuse). He also speaks about God’s presence in the tabernacle pointing to His presence outside it, which is in fact in line with how the Catechism speaks about it: “God, who reveals his name as “I AM,” reveals himself as the God who is always there, present to his people in order to save them.” (§207) and - incidentally, quoting from Paul VI’s Mysterium Fidei:

“The mode of Christ’s presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as “the perfection of the spiritual life and the end to which all the sacraments tend.” (St. Thomas Aquinas, STh III, 73, 3c.) In the most blessed sacrament of the Eucharist “the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained.” (Council of Trent (1551)) “This presence is called ‘real’—by which is not intended to exclude the other types of presence as if they could not be ‘real’ too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present.” (Paul VI, Mysterium Fidei 39)” (§1374)

d’Ors’ sentiment about the tabernacle pointing to God’s presence all around us is also very much along the lines of St. John Chrysostom’s homily on the Gospel of Matthew where he too warns against false formalism and where he calls for a harmony between Eucharistic adoration and - to borrow Pope Francis’ words - a care for His flesh in the poor:

“God does not want golden vessels but golden hearts. [...] Of what use is it to weigh down Christ’s table with golden cups, when he himself is dying of hunger? First, fill him when he is hungry; then use the means you have left to adorn his table. Will you have a golden cup made but not give a cup of water? What is the use of providing the table with cloths woven of gold thread, and not providing Christ himself with the clothes he needs? What profit is there in that? Tell me: If you were to see him lacking the necessary food but were to leave him in that state and merely surround his table with gold would he be grateful to you or rather would he not be angry? What if you were to see him clad in worn-out rags and stiff from the cold, and were to forget about clothing him and instead were to set up golden columns for him, saying that you were doing it in his honour? Would he not think he was being mocked and greatly insulted?”

I do not wish to dissect Bishop Pavés’ words or speculate about the motives of his choice of what to focus on or why he transferred the lack of understanding that d’Ors describes and laments among the faithful to a supposed lack of d’Ors’ understanding of Church teaching. Instead I would like to close with appreciating d’Ors’ clear desire to see the sacraments understood and brought closer to the lives of the faithful today and to extend their gifts to all, whether they be in the Church or beyond it.