Communication Conference for the Second Vatican Council. A Pastoral Council. Historical-philosophical-theological P. Rosario M. Sammarco, Theological Seminary "Immaculate Mediatrix"
INTRODUCTION
oversee training for the clergy was, one might say, again, a necessity of the Church and her pastors. This is because everyone knows that it is inherent in human nature itself forgetting what has already been acquired and may not be practical. And when this happens to the priests, whose duty to instruct the faithful and lead them in the ways of evangelical perfection is something very important and delicate, the damage can be substantial.
Duty Priest, Pastor of the People of God, is to provide members of the same law a ricevere la Verità Rivelata e a partecipare dei frutti della Redenzione operata da Cristo. Quando, per qualche ragione, il Sacerdote non riesce a fare tutto questo ne viene condizionata la vita stessa della Chiesa.
Il dovere della formazione permanente per il Sacerdote si evince anche, specialmente nei nostri tempi, dai rapidi cambiamenti che interessano la società, la cultura e le stesse scienze sperimentali, ponendo ai diversi campi della teologia, e non solo di essa, delle sfide che egli è chiamato ad affrontare con competenza, anche perché spesso è visto dai fedeli come un “esperto di vita evangelica”.
Quindi, la formazione permanente si stands as a duty before the "new advancing."
The Second Vatican Council, in many ways, is born as an attempt by the Church's response to this "new", and as such requires its own priests attention to it and an update.
But how to do this update? It is a significant problem, whose treatment is beyond the brief limits of this communication to enter into those of others which will be held in this conference.
The training of the clergy, in fact, involves, as requested by the Second Vatican Council, a number of initiatives, of which there seems have been encouraged by pastors, while on others, who already gave the result, she started a guilty tombstone, which require a secure mount a theological basis. If this theological basis is lacking, efforts to promote this training become a boomerang from the devastating effects.
During this brief study we will see what the first Presbyterorum Ordinis indication of the continuing education of clergy. Secondly we will look at how, from a distance of a few years, the directive is implemented. So we will refer to a specific case of positive initiatives for training in force before the Council and culpably abandoned, and then daremo dei rilievi prospettici conclusivi.
LA FORMAZIONE PERMANENTE DEL CLERO SECONDO IL DECRETO
SUL MINISTERO E LA VITA DEI PRESBITERI PRESBYTERORUM ORDINIS
SUL MINISTERO E LA VITA DEI PRESBITERI PRESBYTERORUM ORDINIS
Il decreto conciliare Presbyterorum Ordinis si occupa della formazione permanente del clero al n. 19. Il testo non è lungo e vale la pena riportarlo per intero, allo scopo di farne emergere i punti fondamentali.
Afferma dunque il decreto:
«Nel sacro rito dell'ordinazione il vescovo ricorda ai presbiteri che devono essere “maturi nella scienza” e che la loro dottrina dovrà risultare come “una spirituale medicine for the people of God. " Now, you have the science of sacred minister to be sacred, as derived from a sacred source and directed to an end just as sacred. It is, therefore, is primarily by reading and meditation of sacred Scripture but its food is also fruitful study of the Fathers and doctors and other documents of the tradition. Secondly, in order to provide a comprehensive response to issues raised by the people of today, it is necessary that priests have a thorough understanding of the teaching documents - in particular those of the Councils and the Roman pontiffs - and consult the works of the best theologians, whose science is recognized.But today human culture and even science sacred advancing at a pace unknown before it is good that the priests of the need to improve more adequately its theological science and culture in order to be able to successfully support the dialogue with the men of their time.On the other hand, we have to worry about the task easier for priests to deepen their studies and learn the best methods of evangelization and apostolate, in this sense, can be of great help - naturally adapted to local circumstances - the establishment of courses or conferences, the establishment of study centers pastoral setting up libraries and intelligent direction of the studies by capable people. The bishops also have to study alone or inter-diocesan level - the best way to make sure that all their priests - especially a few years after ordination - are able to attend regular courses in the sciences of theology and pastoral methods, these courses will also serve to strengthen the spiritual life and enable a fruitful exchange of experiences with the apostolic brethren. Through all these subsidies and other such, it has special care of the newly appointed parish priests and all those who begin a new pastoral care or moved to another diocese or country.Finally, the bishops also must provide some priests who devote themselves to study in depth divine science, so that there will never be lacking of teachers responsible for the ecclesiastical schools, and specialists able to direct the other priests and the faithful towards a more religious instruction in addition, with this research will stimulate the healthy progress of sacred sciences which is quite necessary for the Church. "
far the Decree. Let's see now the fundamental notes.
to the Decree, the training of the clergy must have these characteristics:
- be based on S. Scripture, the Fathers and Doctors of the Church;
- embrace the documents of the Magisterium to give a comprehensive answer to the problems current;
- embrace the study of theologians whose good science is recognized;
- also embrace and follow the rapid evolution of the human sciences and theology.
the Bishops is delegated the task of setting up training courses, conferences, libraries and other events and, in short, to treat the various aspects of this training. Does not take much to notice that, by bishops and dioceses over the years we have tried hard to implement this ambitious program, especially with regard to the institution of diocesan offices for the training of the clergy, conferred to several managers, or as is now a significant part of the young diocesan clergy, however, be sent to study in this or that specialized branch of theology.
Esquerda Bifet Juan, in a study on spirituality and mission of priests in this regard observes: "In places where the priest offered are adequate means of learning, we have seen these strengthened and made capable of respond to changes in the present without losing their identity, especially when this training was also given as the priestly ministry, that is, with the assistance and help in every area of \u200b\u200bhis life and his ministry. "
summarize the findings of the Decree, the Declaration Optatam Totius , and other subsequent documents, Bifet gives an idea of \u200b\u200bthe fields to be influenced by continuing education, which must involve spirituality, pastoral care, culture, economy and personal aspects of the priest.
In all this, if, as we have seen, the Council places great responsibility to the bishops, should not be forgotten that loyalty to one's training is primarily the task entrusted to the responsibility of the individual priest, is in order himself, both as regards the aid to be given to younger brothers.
Particular emphasis in this area must be reserved for the specifically priestly spirituality and ministry.
The Bifet in this regard observes: "It will be very effective if the training is not accompanied by a true priestly ministry. The priest needs to be m the spirit of family and business in the presbytery. [...] If you fail the permanent spiritual training, other aspects remain very weak. Here then is the need to focus on the organization of periodic retreats, spiritual exercises, courses in spirituality, days dedicated to holy priests (Curé of Ars, John of Avila ...), celebrations (weddings silver oro), ecc. Uno dei settori più dimenticati della formazione permanente è proprio lo studio della teologia spirituale. Il sacerdote deve conoscere teologicamente e per esperienza tutto il processo della vita spirituale, come parte integrante del suo ministero. Infatti, il sacerdote deve guidare sul cammino della perfezione i fedeli che sentano questa chiamata, anche verso la contemplazione e i consigli evangelici».
Quanto visto finora, in modo breve e conciso, è ciò che “dovrebbe essere” e anche ciò che in parte (almeno quanto all’aspetto organizzativo) è di fatto. La tematica, forse, avrebbe meritato anche di essere maggiormente approfondita anche con l’ausilio other literature sources and studies on this issue, but space will not do grants.
outside the auspices of the positive and organizational data we see, instead, what happens.
On 4 November 1969, the Congregation for the Clergy, then headed by Cardinal John Wright Public education Inter Ea education and training for the clergy. This statement somehow wants to be a completion and deepening of what is required by Presbyterorum Ordinis , but does not fail to make any observations on what, from a distance of 4 years after the publication of the same is happening.
Among other things, the 'Inter Ea says things that the eye of a layman may seem nothing short of staggering. For example: " Today [...] are raised doubts and discussions about almost everything, even about the truths of faith, it follows that many priests no longer have a personal certainty as to the true Catholic doctrine, to to the point that people are in doubt or at least questioning even the principles which should govern and direct the Christian and priestly life. This attitude is not conducive to anything supernatural spirit, which is absolutely essential to the life and ministry of priests, but drives them to what they call "secularization" and sometimes it does not only exist in reality, but is also clearly understood and pursued. In fact, if you lose the so-called heritage of Catholic doctrine, so that everyone possesses reliable and efficient staff and directs their lives and activities are lacking aid with which they can resist the naturalism and materialism, which is totally soaked to the present day social life .
And later continues: "Young priests often try hard to retain the full deposit of faith, that Jesus has sent the Church. There are many causes of this fact. In part, this stems from growing will to contradiction, so we will not hesitate to reject even the truths of the faith handed down, especially as regards the manner of expressing them. Quest'inclinazione first criticism relates to the statements of the authentic Magisterium and goes so far as to call into question compliance. The cause of this confusion of minds is also partly to be found in the increase of weight given to experimental sciences, the conclusions of the theologians sometimes interpreted in a manner inconsistent with the faith: that interpretation can be adopted even by those students of these sciences, at least those who are not imbued with some ideology hostile to the Christian religion . For
theological training, the instruction says that it must "first of all protect fully and in all parts of Catholic doctrine proposed by the Magisterium of the Church, to explain and expose it acutely, using aid and subsidies, that the disciplines of sacred texts the Fathers of the Church and the perennially valid philosophical heritage "are made. Nor can we omit the Catholic doctrine on the duty to defend the same way the authority of the Magisterium of the Church. Must submit all bearing in mind the difficulties that arise about the sacred doctrine because of the issues raised today and which desperately need an answer truly Christian. "
To resolve these problems, the congregation committed a lot of the bishops, who are rightly delegated the honor of choosing the teachers that will oversee training for the clergy.
Professors, whose criterion of choice must be "sound mind ecclesiastical. The feeling with the church, you have to stir constantly, it requires a theologian, faithful to the Church. Typically, in order to promote the priestly life and its persuasive force, we must build a close connection between the science and technology and the spirituality of priests. And so teachers can be considered suitable for this purpose those that address issues their proposals, not those who provoke and increase the doubts. They can not be reasons for their choice of which celebrity or public benefit or the pursuit of novelty in the offer and explain the issues, or a way of presenting them that is attractive but does not instruct or persuade. The habit of challenging the traditions, institutions and authority of the Church, does not make anyone eligible to fulfill this office. "
It seems to us that it is still today one of the biggest problems afflict the ongoing formation of clergy and that is causing considerable damage. The fact that the focus for this training, let us be in truth, not always, ma spesso, non il teologo che sente con la Chiesa, ma quello di grido e che va facendo proposte nuove. Con la conseguenza diretta, cui accennavamo già in apertura, che la lodevolissima formazione permanente del clero si sta trasformando in un boomerang che, spesso e volentieri, invece di contribuire a formare un clero più aderente al Vangelo e alla Chiesa, lo allontana sempre di più dall’uno e dall’altra.
Questo tipo di atteggiamento, è da imputarsi alla Presbyterorum Ordinis ? Certamente no, perché il documento è chiaro, e le direttive limpide, evidenti, perfino lapalissiane. E a chi bisogna imputarlo? La risposta più ovvia è la responsabilità dei singoli, dei singoli vescovi e teologi in particolare, per i quali si richiede un serio esame di coscienza su questo punto.
Ma la radice di tutto, che suppongo venga sviluppata con più proprietà e competenza da altri in questa sede, sta in un problema teologico ed ermeneutico del Concilio che Papa Benedetto XVI ha espresso con i termini di “ermeneutica della rottura”.
A causa di questo si è dato, e si dà tuttora ampia cittadinanza negli studi teologici e nella formazione del clero a personaggi, per esempio, i quali ai loro tempi affermavano apertamente le loro dottrine come in contrasto con quelle tradizionali in nome di un rinnovamento teologico che ha portato ancora non si sa dove.
Oppure ad altri, tuttora di grido, uno dei quali, per es., afferma che: «Il Concilio, con la sua insistenza sulla storia della salvezza e sul dialogo con il mondo contemporaneo, ha provocato la teologia mettendo in crisi il suo intero corpo dottrinale e il suo metodo. La provocazione è stata così profonda che la teologia “ha cominciato a reagire, con qualche pericoloso estremismo, del resto inevitabile in un tempo di fermenti, ma in complesso in modo positivo e fecondo”». Il medesimo, più oltre afferma: «Con l’orientamento conciliare crolla la teologia aridamente speculativa, con il suo metodo concettuale, argomentativo e deduttivo, secondary school from the late [...]. "
this latter subject we want to give the benefit of all the good intentions, but frankly it seems to us that these statements are worrying. It speaks, in fact, put into crisis the entire body of doctrine and theology of faith, and the same approach. We note the conceptual method, and deductive argument as outdated, no longer valid. And this, mind you, is a thought shared by many and not just the author mentioned.
And just maybe this idea is the root dell'improprio abandonment of one of the most useful ways to treat life-long learning the clergy and that was in effect before the Council: we allude to the solution of monthly cases of morality, which we want to put an example of something good and valuable that was, perhaps very inappropriately and unfairly pushed aside with considerable losses.
THE CASE OF CASES
In 1991, the cappuccino P. Livio Dimatteo published a book whose preciousness, to the knowledge of the moral-theological thought of St. Pio of Pietrelcina, is undeniable. As is also undeniable that such a work is lent, and still lends itself, to be a valuable reference tool and training for many priests. The work had per titolo: I Casi di Morale di Padre Pio e riportava, corredati da una certa introduzione, i verbali dei casi che, secondo la prassi cappuccina dell’epoca, P. Pio aveva risolto durante le esercitazioni stabilite dai regolamenti.
Questo libro porta alla conoscenza dell’ignaro sacerdote ordinato nel XXI secolo dell’esistenza fino al 1973 sia tra il clero secolare che tra il clero regolare di una prassi formativa permanente che si traduceva nella soluzione mensile di casi di morale presentati dalla Curia Diocesana o da quella Provinciale. In pratica, ogni mese si dovevano tenere tra i sacerdoti, a vari livelli, delle riunioni nelle quali un incaricato doveva svolgere e risolvere un caso assegnato dalle autorità, e questo doveva avvenire nel contesto di un dibattito cui dovevano partecipare i vari sacerdoti.
Questa usanza, di cui si trovano tracce nientemeno che già dopo il Concilio Lateranense IV, ebbe grande impulso con il Concilio di Trento e con i successivi Concili Provinciali applicativi, soprattutto con quelli milanesi. Fu proprio grazie a queste due realtà che l’uso di riunire il clero per fargli risolvere i casi di morale divenne una prassi ordinaria prima, e un vero e proprio obbligo, poi.
S. Carlo Borromeo, ci informa il P. Dimatteo, vedeva in questo un mezzo per realizzare «una certa uniformità di comportamento riguardo alla conduzione delle anime». Se, However, the Council of Trent had urged the practice of these meetings, and the Provincial Councils were further promoted, it is only with the Second Roman Empire in 1725, she entered, such as Canon, Cardinal Prospero Lambertini (later Pope Benedict XIV), which these meetings became a real obligation.
Dimatteo writes: "According to the council fathers decreed, the meetings for moral solutions to the cases of two per month and had to be there for two cases of the liturgy and to make them mandatory, there was annexed a penalty payment of compensation for the diocesan clergy. [...] As for the men there was a spiritual pain, that of not being able to hear confessions, whether in loro conventi non si tenevano tali riunioni».
Di queste riunioni si occupò anche il Codice di Diritto Canonico pubblicato nel 1917, che, al canone 131, parla esplicitamente di queste riunioni, pur non determinandone in modo specifico il numero, obbligando i sacerdoti che per giusta causa fossero assenti a tali riunioni, diocesani o regolari che fossero, a risolvere comunque i casi e mandarne la soluzione scritta alla Curia. In linea di massima, il numero di volte in cui si dovevano tenere queste riunioni era di 6 o 7 volte l’anno, cui se ne potevano aggiungere altre a discrezione del vescovo.
«Il fine che si propongono queste adunanze - scrive il P. Dimatteo - è to grow in the spirit of the priests and to engage in the study of the various theological disciplines. "
The interesting thing is that according to reports that the same P. Livio Dimatteo, the Code of 1917, while punishing the offenders to the frequency of these meetings, impose a penalty rather bland. Can. 2377, in fact, states that the ordinary prudent to punish the offenders in his will. If offenders were not regular priests having cure of souls is established suspension from hearing confessions.
These provisions remained in force almost until the Council Decree Presbyterorum Ordinis published in 1965. This wish is true that constant updating of the clergy from the theological and pastoral nature, but, for reasons still unknown, and perhaps be explained only with the idea of \u200b\u200b"all garbage as fact before Vatican II," it ended with the 'get to the removal of the above obligations, that removal was codified in the new Code of Canon Law.
latter, says Father Livio Dimatteo, for priests regular "after pointing out the usefulness of keeping up to date in the various disciplines of the church (cf. can. 659) urges the members of various religious institutes that:" All the religious life diligently continue their spiritual, doctrinal and practical, the superiors shall procure them the means and time "(Can. 661). The end is proposed that the teaching is always that of the spiritual and doctrinal formation and to a certain uniformity in the pastoral life, clearly for their particular state of choice they need the help of the superior to carry out the wishes expressed by the canon. "
As noted by the study of P. Cappuccino, at least in this Order, in the years immediately following the Second Vatican Council and the Presbyterorum Ordinis several provincial superiors tried to maintain the use and the obligation of these meetings, but remained mostly unheard. Eventually, in 1973, they surrendered.
I could not investigate in detail on what was the situation in the diocesan clergy in this regard immediately after the Council, but the tone used by P. Dimatteo is easy to deduce that the provisions of the CJC in 1983, more than the affirmation of something to do on the merits was the realization of a fact: the concern of the solution of the cases there was virtually no moral, and these meetings were systematically deserted to do other things. Useless, then, continues to impose an obligation, even if they were nothing of the old nor anti-conciliar. Del resto, comunque, la possibilità di farle rimanere in qualche persona di buona volontà è salvaguardata.
Ci pare, tuttavia, che questo dei Casi sia un esempio che testimonia come in nome del “nuovo” si sia buttato via qualcosa che semplicemente non era vecchio, ma attuale.
Concediamo, indubbiamente, che la teologia morale avesse bisogno di un rinnovamento e che la stessa pastorale avesse certe esigenze. Ma, da studiosi di morale quali siamo, non possiamo fare a meno di rilevare come, da un lato, la preoccupazione delle situazioni da risolvere in confessionale giustifichi la necessità di mantenere qualcosa di simile a quanto abbiamo visto; dall’altro come l’autentico rinnovamento della teologia morale e di quella pastorale siano state e siano portate tutt’oggi avanti da personaggi di grande levatura teologica che hanno prodotto il nuovo senza rigettare il vecchio.
CONCLUSIONE
Quanto fin qui detto mostra come c’è stato un certo divario tra le indicazioni offerte dalla Presbyterorum Ordinis circa la formazione permanente del clero e quello che poi è stato fatto. Le indicazioni date, da parte loro, ci sembrano giuste e assennate, oltre che doverose. La formazione permanente per i sacerdoti è, effettivamente, un dovere e un dovere grave perché gli mette tra le mani gli strumenti per better live his spiritual life and play the best of his ministry.
However, since the priests are men like all others, exposed to laziness, weakness and so on, it is right to insist that this formation is called not only to the personal responsibility of the individual priest, but for the encouragement, promoted, supported, by the bishops and bishops' conferences.
provided, however, the objective limits that may have a declaration of an Ecumenical Council, provided, however, make two notes, one that was taken earlier.
The first concerns the fact quality of the theologians involved in this training. Indeed, as already noted before, this is not a note to do so to the Council document, which is clear, but who has applied it, that is to say to those who chose and choose the theologians in question. Because it is a fact that if, as noted above, care is taken to choose the theologian to cry or to transmit the teachings to cry, without assessing the actual Catholicism, the effective compliance with the thinking with the Church and the great Tradition you're not taking training, but you risk doing permanent deformation.
From this point of view, in the light of a study we prepared last year for another meeting and dealing with issues of religious life today, it is our strong belief that personal, but most of the disasters that involve the Church today depend on precisely this deformation, which is, however, in the name of Second, "commendably" tax.
The second event, to be located, however, in the context of a diocese or ecclesiastical region where the training is done according to the criteria offered by Presbyterorum Ordinis before and after the Inter Ea, regards the binding force of such offerings.
To understand: people are talking about obligations, but no mention sanctions that will help to observe these obligations. But an obligation that is not sanctioned, at the psychological level has binding force. Consequently, it is likely that wait to the training only a small number of recipients of the same, while it is urgent that it be extended to all. Even here we think the thing with all due discretion, is a matter, rather than the Code of Canon Law, but there seems to be nice, individual Bishops and Religious Superiors of the individual.
Finally, we again demand that oppresses us your brain for a long time: it is always necessary to reject the things of the past to carry on again? And if you learn to do as scribe the Gospel which Jesus says that the wise can draw from his treasure things new and old?
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