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The Pact of the Catacombs / El Pacto de las Catacumbas

E-BookEPUBDRM AdobeE-Book
234 Seiten
Spanisch
Editorial Verbo Divinoerschienen am01.02.20161. Auflage
In 2015 the Catholic Church is celebrating the fiftieth anniversary of the end of the Second Vatican Council, a council that was a landmark in the two thousand years of the Churchs history. At the end of the Council, inspired by what was being done and said in the Council hall, some forty bishops from various countries of the world met in the Catacombs of Domitilla to sign what is today known as The Pact of the Catacombs, a text and programme that sets out the mission of the poor in the Church. The spirit of the Pact of the Catacombs has guided some of the best Christian initiatives of the last fifty years, not only in Latin America, where it had particular impact, but throughout the Catholic Church, so that its witness (its inspiration and its text) have become one of the most influential and important signs of twentieth-century Catholicism.mehr

Produkt

KlappentextIn 2015 the Catholic Church is celebrating the fiftieth anniversary of the end of the Second Vatican Council, a council that was a landmark in the two thousand years of the Churchs history. At the end of the Council, inspired by what was being done and said in the Council hall, some forty bishops from various countries of the world met in the Catacombs of Domitilla to sign what is today known as The Pact of the Catacombs, a text and programme that sets out the mission of the poor in the Church. The spirit of the Pact of the Catacombs has guided some of the best Christian initiatives of the last fifty years, not only in Latin America, where it had particular impact, but throughout the Catholic Church, so that its witness (its inspiration and its text) have become one of the most influential and important signs of twentieth-century Catholicism.
Details
Weitere ISBN/GTIN9788490732243
ProduktartE-Book
EinbandartE-Book
FormatEPUB
Format HinweisDRM Adobe
FormatE101
Erscheinungsjahr2016
Erscheinungsdatum01.02.2016
Auflage1. Auflage
ReiheTeología
Seiten234 Seiten
SpracheSpanisch
Dateigrösse3240 Kbytes
Artikel-Nr.11907955
Rubriken
Genre9201

Inhalt/Kritik

Inhaltsverzeichnis
Contents Presentation 1. Context 2. The text 3. Signatories Introduction (Heinz Kulüke) 1. Church of the poor. One of the signatories of the Pact (Luigi Bettazzi) 2. A biblical pact. The Church of the poor in the New Testament (Xabier Pikaza) 3. The framers of the Pact. Origin, evolution and decline of the group called the Church of the poor (Joan Planellas Barnosell) 4. For a Church of poverty and service. The Pact of the Catacombs a subversive legacy of Vatican II (Norbert Arntz) 5. The Church of the Poor did not Prosper at Vatican II (Jon Sobrino) 6. The Pact of the Catacombs. Implications for the Churchs mission (Stephen Bevans) 7. The Pact of the Catacombs and the Church in Africa (Mary-Noelle Ethel Ezeh) 8. Mission of the Church in an Indian Church of Poor People (Virginia Saldanha) 9. The Catacombs Pact is to Speak to Us Now (in China) (Paul Han) 10. Broadening the Pact. Egalitarian roots and backgrounds in Jesus movement (Mercedes Navarro Puerto) 11. A pact for consecrated life. Return to the Gospel, prepare the future (José Antunes da Silva) Contributorsmehr
Leseprobe


1
Church of the poor
LUIGI BETTAZZI
1. The Church of the poor at the Council: the beginnings

The Church is presenting itself as it is and wants to be, as the Church of all and particularly the Church of the poor. The remark, uttered by John XXIII on 11 September 1962 (a month before the opening of the Second Vatican Council), went unnoticed by public opinion, but had been illustrated by that same pope in the light of the great encyclical Mater et Magistra, as a rigorous affirmation, the duty of every human being, the pressing duty of every Christian...to measure superfluity by the standard of the needs of others and to take great care that created things are placed at the disposal of all. This is called spreading the sense of society and community that is inherent in genuine Christianity. This remark about the expectations of the world, of the most needy, of the underdeveloped nations, was guidance for the first session of the Council.

This appeal has already been present in the Greeting to the bishops of the world, and made all the more urgent by the experience of the bishops from the regions of the world that were poorest and most in need of development: Gathered here from every nation under heaven, we carry in our hearts the concerns of all the peoples entrusted to us, the sorrows of soul and body, the pains the desires, the hopes. Our thoughts are constantly on all the anxieties that afflict people today, but in the first place our concern is directed to the lowliest, the poorest, the weakest. Following the example of Christ, we feel pity for the crowd that suffers hunger, poverty, ignorance, and we think constantly of those who are deprived of the ­support they need and have not attained a standard of ­living worthy of human beings... Truly, How does God s love abide in anyone who has the world s goods and sees a brother or sister in need and yet refuses help? (1 Jn 3.17).

The question of poverty was also present in the interventions as early as the discussion of the Constitution on the Sacred Liturgy. In this way we can see how the discussion of poverty, the ideal and the call for the Church of the poor gradually connected with their deep theological and biblical roots. Reflection on the fact that Christ chose to be poor, and proclaimed the spirit of poverty as the first of the beatitudes, provided an argument for cal­ling for simplicity in the Church s worship and to look beyond an excessive concern for pomp that in other times might have seemed justified as seeking to give dignity and honour to God. In this spirit the Chilean bishop Manuel Larraín stressed that, since the liturgy is the me­morial of the paschal mystery, the summit of the life of Jesus , it must be completely marked by a clear and genuine poverty, but with beauty... The mystical body of Christ must really be the Church of the poor, not only in desire but also in fact, not only in preaching but also in ac­tion, in the way its ministers behave and live: this is the mission of pastors. It is not only the liturgical ornaments and vestments that must better express the Gospel, but all the dress and behaviour of the Church s ministers, following the beautiful poverty of Jesus Christ.

But it was in the discussion of the schema on the Church that the theme of poverty, of the Church of the poor, of the simplicity of the Church as faithfulness to its nature and an effective means of evangelising the world, was presented especially by Cardinal Giovanni Battista Montini, archbishop of Milan, and Cardinal Giacomo Lercaro, arch­bishop of Bologna (who relied on the advice of his personal theologian, Fr Giuseppe Dossetti). The most significant intervention came from Cardinal Lercaro, because, while stressing the intimate mystery of the Church as the great sacrament of Christ , of the Word of God who reveals himself, dwells, lives and works among human beings, he rephrased Pope John XXIII s definition by saying: The mystery of Christ in the Church is always, but especially today, the mystery of Christ in the poor, because the Church is indeed the Church of all, but especially the Church of the poor.

In stressing this call and regretting that it was not adequately represented in the various schemata, Cardinal Lercaro emphasised that the essential and primordial revelation of the mystery of Christ was an aspect foretold by the prophets as an authentic sign of the messianic consecration of Jesus of Nazareth, an aspect that became clear in the birth, infancy, hidden life and public ministry of Jesus, an aspect that is the basic law of the kingdom of God, which leaves its mark on every out­pouring of grace and on the life of the Church, from the apostolic community to the periods of most intense internal renewal and fruitful outward expansion and will in the end be ratified by the Father with reward or pu­nish­ment at the glorious coming of the Son of God at the end of time.

Cardinal Lercaro subsequently developed this biblical theme in a number of talks, also given publicly to groups of bishops, stressing the Gospel beatitude reserved for the poor. He meant this concept first of all in a religious sense, the moral conditions, that is, of a person lacking earthly goods. Comparing it with the other beatitudes directed at children and sinners, he remarked: God chooses to grant his gifts to those whom human beings judge least worthy. The lesson of this teaching is not directly moral, but theological: God s preferences are for those creatures, who from a human point of view, are most deprived precisely because entry to the kingdom of heaven is not presented as a reward. It is rather a teaching on the absolutely gratuitous mercy of God, who chooses to grant salvation to those, who conscious of being unworthy of it, will receive it as a gift of his mercy. We are not talking about moral dispositions the poor should have, but about the fact that Christ was sent to console them.

When Cardinal Lercaro set out in detail the theological basis of the Church of the poor, he also highlighted its particular relevance: We are in fact in a period in which, in comparison ­with others, the poor seem to be less evangelised, and their minds seem distant from and uninvolved in any contact with the mystery of Christ in the Church. But it is a period in which the human spirit is querying and examining with anguished, even dramatic, questioning the mystery of poverty and the conditions of the poor, of every individual in poverty, but also of the peoples that live in destitution and nevertheless are becoming aware for the first time of their rights. It is a period in which the poverty of the many (two-thirds of the human race) is outraged by the immense wealth of a minority, in which poverty creates a daily increasing horror and the person of flesh feels the thirst for wealth.

By stressing in this way the theological importance and the relevance, including for ecumenical relations, of the question of the poor, Cardinal Lercaro was asking, not so much that the issue of the evangelisation of the poor be added as an additional topic for the Council agenda, but rather that it should illuminate the treatment of the various topics the Council itself would be considering. In other words, he was asking for the Gospel teaching on Christ s holy poverty should be made explicit, for the special dignity of the poor as privileged members of the Church to be emphasised, for prominence to be given to the ontological connection between the presence of Christ in the poor and the other two deeper aspects of the mystery of Christ in the Church (the presence of Christ in the action of the Eucharist and in the hierarchy). This was matched by his proposal that when the schemata on the reform of Church institutions were discussed, prominence should be given to the historical connection ­between the loyal and active recognition of the special dignity of the poor in the kingdom of God and in the Church and our ability to identify the obstacles faced by these institutions, their possibilities and ways of adapting them. He also offered a variety of specific examples of the approaches that could be taken in the reform decrees with wisdom and maturity, but also without compromise or timidity; these included limits on the use of material goods, a new style for office-holders in the hierarchy, faith­fulness to holy poverty on a community level as well, in the case of religious congregations, a change of behaviour in economic matters, including the abandonment of some institutions from the past that no longer served any purpose and were obstacle to a free and generous exer­cise of the apostolate.

If I have given such a long account of Cardinal Lercaro s intervention, I have done so, not only because of its unique significance and completeness, but also and especially because it was the sparkling spring that made possible the fruitful rethinking that then took place in the Council and spread out through the whole Church even after the Council. Moreover the intervention was only the successful conclusion of a long period of work carried out in secret during the same first session and promoted by a number of bishops particularly sensitive to this problem; they met in the Belgian College and therefore became known as the Belgian College study group . Cardinal Lercaro s intervention summarised the ideas and concerns of a great many pastors who were particularly sensitive to this urgent problem facing the Church in its evangelisation of the world. One example is the way Mgr Alfred Ancel, auxiliary bishop of Lyon, one of the most authoritative interpreters of this sensitivity, described...

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