JUNE 2011

Rules of Thumb for Reading Church Documents

http://www.usccb.org/education/catechetics/livlghtspr2001.shtml#hayes#hayes Patrick J. Hayes This article originally appeared in The Living Light Spring 2001, Vol. 37, No. 3, The United States Conference of Catholic Bishops. Ask any Catholic parishioner to give an example of a church document and he or she might reply, "The Sunday bulletin." As informative as bulletins are, they are not the more substantial, lasting type of document to which Catholics cling as part of the Church's teaching or internal discipline. Church documents are obscure to the average Catholic, perhaps especially when reported in the secular press. At best, a document's impact is a matter of abstraction: Catholics may sense something is up "over there" in the Vatican, but that "something" is far removed from the peculiarities of their daily lives. Although Catholics recognize, in some vague way, that church documents are important and have a bearing on their lives, many (most?) do not know how to deal with them. There is any number of reasons that the ordinary faithful do not give church documents a great deal of attention. One reason is simply the number of documents. The flurry of documentation from the Holy See since the Second Vatican Council is without precedent in the history of the Church. Scores of letters and instructions are issued each year from the pope and various dicasteriesoffices in the Roman curiaoften at breakneck speed and frequently without warning. To compound the matter, some texts are quite lengthy, making them difficult to summarize and impossible to fully absorb. This avalanche of documents leaves most people overwhelmed. A second reason is that the ordinary Catholic does not know how to sort them out or how to weigh their relative importance. In short, few of the faithful know how to read church documents. The challenge of educating the Church on the meaning and importance of these documents falls squarely on the beleaguered shoulders of those in the catechetical and pastoral ministries who themselves often need guidance. What follows are some basic guidelines that will aid in the reading of church documents. By no means exhaustive, this list may lead to further reflections and a greater appreciation of the purposes and contents of church documents. These guidelines apply to three types of situations that church documents address: (1) the teaching of faith and morals, (2) matters related to church governance, and (3) matters related to church discipline. Legitimate questions arising from these three contexts include the following: What is a church teaching? To whom are these teachings addressed? Do church teachings change over time or are they "timeless"? Are all church documents "magisterial"? However, although the rules of thumb given here may touch upon these questions, the guidelines are more concerned with the act of reading for meaning. Understand the title. The first thing to know is that the Latin phrase by which many documents are known is not really a title. In most cases, this phrase only hints at the contents of the document. For example, few would know from the opening words of Lumen gentium that this document is Vatican II's Dogmatic Constitution on the Church. Another example is John Paul II's document Veritatis splendor: the title translates as The Splendor of Truth, but the content addresses the fundamental moral questions of the Church. Know the type of document being read.

Communications from the Holy See come in all kinds of packages: letters, notifications, decrees, apostolic constitutions, encyclicals. In fact, about twenty types of documents appear in Acta Apostolica Sedis (AAS), the official listing of all Vatican communications published by the Secretariat of State.

It may be helpful to know that each year the last issue of L'Osservatore Romano indexes the church documents of that year. Knowing the type of document being read will assist the reader in coming to terms with its authoritative weight or the type of issue under scrutiny. Church documents vary in importance in large part because of their subject matter. Dogmatic constitutions issued by ecumenical councils enjoy the highest authority. The authority of conciliar decrees and declarations is derivative from the constitutions. Papal documents that teach on faith and morals belong to the Church's magisterium. A document issued directly by the pope carries more weight than decrees and pronouncements issued by Roman dicasteries. Some commentators have ranked the significance of these communications from the pope in the following way, beginning with the most solemn: decretal letters, encyclicals, apostolic constitutions, motu proprios (documents issued under the pope's own initiative), apostolic exhortations, and papal allocutions. A similar list pertains to documents from the curia, again beginning with the most solemn: decrees, instructions, declarations, circular letters, and directories. Before giving a brief description of these communications, I should note that all church documents have a single referent, namely, divine revelation. No word from a pope makes any sense without some reference to the ideas of church leadership contained in Sacred Scripture and particularly the canonical gospels. Moreover, the purposes of the pope's words are rooted in the advance of the Gospel. However, when people speak of church documents proper, they are not speaking of something on the same level as Sacred Scripture. Even dogmatic statements, while contained in the deposit of faith, are not of the same class or character as the Scriptures themselves. Decretal letters are formal statements. These letters, which include decrees of canonization of blesseds to sainthood, are surrounded by a high degree of solemnity that witnesses to their significance. Encyclicalsthe most familiar communication to Catholicsare pastoral letters usually addressed to the entire world that attempt to refine our understanding of some doctrine or part of the human condition through the pope's ordinary teaching office. They differ from apostolic epistles, which can be directed to a specific group of people, such as the pope's fellow bishops. An example of an encyclical is Redemptor hominis (Redeemer of Man), Pope John Paul II's 1979 encyclical (his first), which was addressed not only to members of the Church, but to all people of good will. Apostolic constitutions and motu proprios are documents that take on a peculiarly legislative character when they attempt to promulgate some measure in the Church for its betterment. An example of an apostolic constitution would be 1983's Sacrae disciplinae legis (The Sacred Discipline of Law), issued by John Paul II to authorize publication of the 1983 Code of Canon Law, or 1992's Fidei depositum (The Deposit of Faith), authorizing publication of the Catechism of the Catholic Church. Apostolic exhortations and papal allocutions are meant to be less inspirational in purpose; rather, they are more hortatory and rhetorical, even though they may be issued before audiences that will be directly affected. Typically, Pope John Paul II has issued apostolic exhortations after each of the world's synods (Europe, Africa, Asia, and the Americas). Papal allocutions are typically made each year before such bodies as the Roman Rota, the tribunal that hears appeals involving the Roman curia. This essay will not go into depth about the documents that emerge from the various Vatican offices, most of which are legislative in nature, except to say a word about texts that are approved in forma specifica and in forma communi. These types of documents are reviewed by the pope and so carry special weight upon their promulgation. In forma specifica documents have deliberate papal approbation, and so the documents, even though issued by a Vatican office, take on the character of speaking to a papal concern. An example of this occurred in November 1997, when several Vatican offices released a joint Instruction on Certain Questions Regarding the Collaboration of the Lay Faithful in the Ministry of Priests. In forma communi documents, in contrast, have been reviewed by the pope as one aspect of the pontiff's daily activities. They do not indicate the pope's explicit approval, even though they might have it. Some church documents are issued from episcopal conferences or from individual bishops. These are of a different class or character, too. It is an open question among both canon lawyers and ecclesiologists over just how to treat these kinds of statements with respect to their binding force on the faithful. The issues involved in this debate would take us far afield, but it is important to note that while that discussion proceeds, it has no bearing on the types of church documents issued from the Holy See. Know the audience to whom the document is addressed.

Pope John Paul II's 1993 Veritatis splendor and 1998 Fides et ratio (On the Relationship between Faith and Reason) show an interesting development in the use of encyclical letters. While addressing them only to his brothers in the episcopate, he has called them "encyclicals," not "apostolic epistles." While these encyclicals express the pope's desire to have his brother bishops attend to ideas that may be circulating in the local churches, this desire does not preclude the fact that others should heed this call as well. In fact, an educated Catholic should be aware of some of the pope's intellectual concerns because these usually touch on the Church's understanding of doctrine. Moreover, because these encyclicals treat matters of great import for the life of the Church, all the faithful must see it as their responsibility to give them a willful hearing even if they have little bearing on the performance of one's daily activities. While many church documents have a narrow audience, readers should remember that the Catholic Church is a universal Church. Following the principle that "whatever impacts one, impacts all," the idea that the salutation determines the scope of the message should be viewed with caution. For example, in 1937 when Pope Pius XI issued Mit brennender Sorge (On the Church and the German Reich), the encyclical condemning racism, he did so in the German language. Even though the target audience may have been Hitler's National Socialist government, the message had (and continues to have) universal application. Another example is Pacem in terris (Peace on Earth), which was addressed to all people of good will. Inevitably, church documents speak to the whole Church in some way. That being said, not all church documents should be seen as having universal application. For instance, certain apostolic constitutions are addressed to colleges and universities (e.g., Sapientia christiana [On Ecclesiastical Universities and Faculties] or Ex corde Ecclesiae [On Catholic Universities]), some to societies of apostolic life (e.g., Vita consecrata [The Consecrated Life]), and some to episcopal conferences (e.g., Apostolos suos [On the Theological and Juridical Nature of Episcopal Conferences]). In these instances, the direct address of the salutation should be interpreted strictly, even though the document may contain some educational value for those not immediately affected. Know that the document's authors are well intentioned. The pope, as universal shepherd, wants to lead the Church to God. This desire motivates various pronouncements that, at times, do not sit well with the faithful. Any reasonable person can disagree with the contents of a particular document, either in whole or in part. This does not mean that the faithful should fix themselves in opposition to the pope. Nor does this mean that the pope must adhere to the whims of the people. Without falling into an all-too-saccharine view that says that the faithful cannot be critical of documents of the Holy See, I suggest that more mature reflection about the authors of these texts is required. Readers need to respect the effort and intention of the authors who recognize themselves as shepherds of the Church. This sober attitude prevents premature accusations against a document's contents. To admit that the authors are well intentioned not only gives them the benefit of the doubt, but serves as a way readers can cooperate with the process of reception. In discerning how individuals will receive church documents, think first about who the reader is. This raises some questions. How will the reader choose to perceive the contents of a document? What will his or her commitment entailthat is, should he or she choose to assent to the teachings found in the document? Will it matter if the reader decides to accept certain principles if others do not? For instance, reading a document like Dominus Iesus (On the Unicity and Salvific Universality of Jesus Christ and the Church), a 2000 declaration of the Congregation for the Doctrine of the Faith, can be of little consequence to individuals who already accept what is affirmed in the classical creeds of the Catholic Church. For them, the document is simply a confirmation of their beliefs. But the document could mean something entirely different to a Buddhist or Hindu, who might see it as a direct challenge to their belief system. Even within the Christian familyEpiscopal, Lutheran, Presbyterian, Methodist, and so onthere was a mixed reaction to some of the principles of that document. Learn to recognize that church documents can be beautiful. Some church documents are not so much authoritative decrees as they are elegant reflections on the human condition as humans strive toward God. Such documents sing to the soul, demand our attention, and remind us that the call to holiness is universal. This does not mean that we shed our critical eyeonly that we remove the beam that blinds us to what is potentially a rich, aesthetically fruitful experience. Where else but in the social encyclicals will the reader find someone willing to extol work as a moment of grace, "sharing in the activity of the Creator" (Laborem exercens [On Human Work], no. 25)? Where will they find the courage to go out into the world, commissioned by the Spirit, to make disciples of all nations (Redemptoris missio [On the Permanent Validity of the Church's Missionary Mandate], nos. 21-30)? When

the psalm is prayed to "open the lips" of the faithful, will readers then speak the splendid truth that continually reveals itself in the visage of Christ (Veritatis splendor, nos. 1-2)? These documents lift up the most genuine aspirations of people everywhere: to exist in productive freedom, to do good, and to speak to one another of the ultimate meaning of life. Learn to recognize that church documents can be useful. Beyond the esoteric utility of their contents, church documents can also serve as resources for real situations. The usefulness of church documents is that they are tangible efforts to wrestle with real problems. When readers recognize this, they become part of the conversation. They are forced to decide about the issues involved in a particular document or the ways in which they apply its teachings to their own lives. Beyond this, they will not be timid about church documents in the future, so that when questions arise they can be engaged in a spirit that is both critical and respectful.

Learn to "see the forest for the trees." Some church documents are part of a composite whole, a developing tradition. In other words, they compose part of the "big picture." That is, when a document seems to speak to a specific time or issue, it should not be seen as trapped in that time or by that issue. Instead, consider the document as but one more thread woven into a living tapestry, say, the creation of God's kingdom on earth or the eschatological culmination of humanity. Ask the questions, "How does this document fit into our understanding of salvation? How does this document bind us more deeply to Christ and his Church?" "The big picture" is precisely how the Holy See views its own documents, at least according to the late biblical scholar Raymond Brown. He notes that in 1973 the Congregation for the Doctrine of the Faith issued the declaration Mysterium ecclesiae (Instruction on the Ecclesial Vocation of the Theologian) against some "present day errors." This document provides four principles of how to arrive at the meaning of certain faith pronouncements. Citing the document, Brown makes the following points: The meaning "depends partly on the power of language used at a certain . . . time." "Some dogmatic truth is at first expressed incompletely (but not falsely) and later . . . receives a fuller and more perfect expression." Pronouncements usually have a limited intention "of solving certain questions or removing certain errors." The truths being taught "may be enunciated in terms that bear the traces" of "the unchangeable conceptions of a given epoch" and may need to be reformulated by the teaching Church to present more clearly their meaning. In short, openness to the fluidity of doctrinal interpretation permits meaning to surface. Not all reactions to church documents need to be immediate. Their full reception can take a long time. Only the Spirit of God knows how papal and curial statements will move the Church. Learn how to personalize the document. An individual's conscience is a precinct whose only other inhabitant is God. St. Augustine clearly describes this in his Confessions (VIII, 12) when he has an internal dialogue with the Divine, who until now has won his mind but not his heart. In a remarkable passage, St. Augustine hears a distant child echoing over and over "tolle lege" (take it, read), and so he picks up the Scriptures lying before him and lights upon a passage that opens the floodgates of his heart. So it is with readers of church documents. Thus far, these rules of thumb have made a rather large assumption, namely, that readers of church documents are part of a community of faith and, moreover, that they are active members who by grappling with these documents show that they have accepted the mantle of responsibility that comes with baptism. Yet this is only the first step toward personalization. How does a reader make the contents of a church document his or her own? Do readers adopt its principles? How can they adopt them given their own context? Everyone brings a certain amount of investment to any reading. It is perfectly legitimate to ask of any church document, "What am I going to get out of this?" Just as each church document is part of the weave of the Church's living tapestry, individuals incorporating the document's teachings into their lives provide the weave that builds a stable fabric. Just as church documents build upon each other, so too must we incorporate these documents into our thinking: recognizing where one teaching ends and another begins; understanding how teaching A has been surpassed (and made less complete) by teaching B; and sensing the movement and flow of the rhythms of Christian life, two partners united in the dance of faith. Learn to dialogue with others about the contents of a church document. Church documents are not meant to remain fallow. Find appropriate venues to discuss them with other members of the Christian community, whether in family gatherings, parish groups, or even among coworkers. Involve the pastor in the discussion. Readers will find that their perspectives can be broadened when placed in conversation with others. That church documents can be grandiloquent, and sometimes aggravating, is a plain truth. But the mind that is open to their contents receives its own reward. Sometimes this requires approaching church

documents with a light heart. Doing so allows the reader to look at his or her own prejudices in unexpected ways and to separate these out, making a text easier on the eyes. What's more, taking church documents with a grain of salt can enable us to become salt for the earth. Patrick J. Hayes teaches at Fordham University in Bronx, N.Y., and at Iona College in New Rochelle, N.Y. Larger source: http://www.usccb.org/education/catechetics/livlghtspr2001.shtml: Editor's Foreword Divulging the Church's Best Kept Secrets by Berard L. Marthaler This article originally appeared in The Living Light Spring 2001, Vol. 37, No. 3, The United States Conference of Catholic Bishops. One of the authors in the pages that follow mentions a book with the subtitle "The Church's Best Kept Secret." This subtitle specifically refers to the Church's social teaching found in papal encyclicals and other magisterial statements, but it might well apply to the whole corpus of church documents.

It is ironic (but not inaccurate) that church documents often cloak Catholic teaching in secrecy when their purpose is actually to elucidate the teachings. Papal encyclicals, apostolic exhortations, and instructions of various kinds are intended to spread the word around the world. Yet many of these documents are not read; even when read, they are not always understood. When church documents were written only in Latin, people did not have easy access to them, and it took time for the encyclicals to be translated into modern languages. Then, people didn't know where to obtain copies. But these excuses for not reading important documents are no longer valid in this age of electronic communication. Translations of most important pronouncements and instructions of recent popes and the Roman curia are available almost immediately on the Vatican website. However, the downside of modern communications is the way that church documents are presented in the media. In the era of headline news and "sound bites," journalists and editorslike town criers of old herald the publication of new encyclicals and church directives. The nature of their work requires that they capture the essence of a document in a lead paragraph of two or three sentences. Headlines and thirtysecond radio spots create an impression that lingers, which is often the reason that people do not read the actual documents. Many readers are satisfied with a news summary thatas they are led (willingly) to believecaptures the main points. Sensational headlinesas in the case of Pope Paul VI's encyclical Humanae vitae (On the Regulation of Birth) in 1968 and in the statement Dominus Iesus (On the Unicity and Salvific Universality of Jesus Christ and the Church) published this past year by the Congregation for the Doctrine of the Faithput a spin on documents that misrepresent their purpose and make them a lightning rod for controversy. Such headlines focus on a single issue apart from the whole and turn a specific directive into a general principle. Too often the loudest critics are individuals who have hurriedly read the document and overlook why it was written and to whom it is addressed. Reading is an art. Almost all readers easily distinguish between prose and poetry, and they bring different mindsets to the reading of the newspaper's editorial and sports pages. The accomplished reader instinctively recognizes subtly different literary genres, which in the case of church documents means distinguishing between papal encyclicals and apostolic exhortations, and between the constitutions, decrees, and declarations of the Second Vatican Council. The informed reader, knowing that the author's intended audience shapes the contents and tone of a document, looks immediately to see to whom it is addressed. Pope Pius XII addressed his encyclicals "to our venerable brethren, patriarchs, primates, archbishops, bishops and other local ordinaries" in communion with the Holy See. Pope John XXIII added "and to all the clergy and faithful of the Catholic world," and in the case of his encyclical Pacem in terris (Peace on Earth), "to all men of good will." Pope John Paul II addressed his encyclical Fides et ratio (On the Relationship between Faith and Reason) simply "to the bishops of the Catholic Church," but he addressed Evangelium vitae (The Gospel of Life) to "bishops, priests and deacons, men and women religious, lay faithful and all people of good will." Readers who most appreciate church documents are individuals who recognize them as part of the Church's living tradition. They trace a trajectory back from the latest papal pronouncement to the New Testament. The popes and other authors of the Church's official documents are like the head of the household in Jesus' parable, "who brings from his storeroom both the new and the old" (Mt 13:52). Like St. Paul in his epistles, they interpret and apply the meaning of Christ's life and teaching to the concrete circumstances of the world in which we live. Papal encyclicals, apostolic exhortations, and other instructionsno matter how formidable they appearare intended to make the Christian message better known. Readers of this issue of The Living Light who take the time to identify the different genres of church documents and learn some basic rules of thumb for reading them will discover the many secrets these documents contain.