PRELIMINARY NOTE

The study of the topic “The Church and the Faults of the Past” was proposed to the International Theological Commission by its President, Joseph Cardinal Ratzinger, in view of the celebration of the Jubilee Year 2000. A sub-commission was established to prepare this study; it was composed of Rev. Christopher BEGG, Msgr. Bruno FORTE (President), Rev. Sebastian KAROTEMPREL, S.D.B., Msgr. Roland MINNERATH, Rev. Thomas NORRIS, Rev. Rafael SALAZAR CARDENAS, M.Sp.S., and Msgr. Anton STRUKELJ. The general discussion of this theme took place in numerous meetings of the sub-commission and during the plenary sessions of the International Theological Commission held in Rome from 1998 to 1999. The present text was approved in forma specifica by the International Theological Commission, by written vote, and was then submitted to the President, Cardinal Ratzinger, Prefect of the Congregation for the Doctrine of the Faith, who gave his approval for its publication.

Index

Introduction

The Bull of Indiction of the Great Jubilee of the Year 2000, Incarnationis mysterium (November 29, 1998), includes the purification of memory among the signs “which may help people to live the exceptional grace of the Jubilee with greater fervor.” This purification aims at liberating personal and communal conscience from all forms of resentment and violence that are the legacy of past faults, through a renewed historical and theological evaluation of such events. This should lead - if done correctly - to a corresponding recognition of guilt and contribute to the path of reconciliation. Such a process can have a significant effect on the present, precisely because the consequences of past faults still make themselves felt and can persist as tensions in the present.

The purification of memory is thus “an act of courage and humility in recognizing the wrongs done by those who have borne or bear the name of Christian.” It is based on the conviction that because of “the bond which unites us to one another in the Mystical Body, all of us, though not personally responsible and without encroaching on the judgement of God, who alone knows every heart, bear the burden of the errors and faults of those who have gone before us.” John Paul II adds: “As the successor of Peter, I ask that in this year of mercy the Church, strong in the holiness which she receives from her Lord, should kneel before God and implore forgiveness for the past and present sins of her sons and daughters.”(1) In reiterating that “Christians are invited to acknowledge, before God and before those offended by their actions, the faults which they have committed,” the Pope concludes, “Let them do so without seeking anything in return, but strengthened only by ‘the love of God which has been poured into our hearts’ (Rom 5:5).”(2)

The requests for forgiveness made by the Bishop of Rome in this spirit of authenticity and gratuitousness have given rise to various reactions. The unconditional trust in the power of Truth which the Pope has shown has met with a generally favorable reception both inside and outside the Church. Many have noted the increased credibility of ecclesial pronouncements that has resulted from this way of acting. Some reservations, however, have also been voiced, mainly expressions of unease connected with particular historical and cultural contexts in which the simple admission of faults committed by the sons and daughters of the Church may look like acquiescence in the face of accusations made by those who are prejudicially hostile to the Church. Between agreement and unease, the need arises for a reflection which clarifies the reasons, the conditions, and the exact form of the requests for forgiveness for the faults of the past.

The International Theological Commission, in which a diversity of cultures and sensitivities within the one Catholic faith are represented, decided to address this need with the present text. The text offers a theological reflection on the conditions which make acts of “purification of memory” possible in connection with the recognition of the faults of the past. The questions it seeks to address are as follows: Why should it be done? Who should do it? What is the goal and how should this be determined, by correctly combining historical and theological judgement? Who will be addressed? What are the moral implications? And what are the possible effects on the life of the Church and on society? The purpose of the text is, therefore, not to examine particular historical cases but rather to clarify the presuppositions that ground repentance for past faults.

Having noted the kind of reflection which will be presented here, it is important also to make clear what is referred to when the text speaks of the Church: it is not a question of the historical institution alone or solely the spiritual communion of those whose hearts are illumined by faith. The Church is understood as the community of the baptized, inseparably visible and operating in history under the direction of her Pastors, united as a profound mystery by the action of the life-giving Spirit. According to the Second Vatican Council, the Church “by a strong analogy is compared to the mystery of the Incarnate Word. In fact, as the assumed nature is at the service of the divine Word as a living instrument of salvation, indissolubly united to him, so also in a not dissimilar way, the social structure of the Church is at the service of the Spirit of Christ which vivifies it for the building up of the body” (cf. Eph 4:16).(3) This Church, which embraces her sons and daughters of the past and of the present, in a real and profound communion, is the sole Mother of Grace who takes upon herself also the weight of past faults in order to purify memory and to live the renewal of heart and life according to the will of the Lord. She is able to do this insofar as Christ Jesus, whose mystical body extended through history she is, has taken upon himself once and for all the sins of the world.

The structure of the text mirrors the questions posed. It moves from a brief historical revisiting of the theme (Chapter 1), in order to be able to investigate the biblical foundation (Chapter 2) and explore more deeply the theological conditions of the requests for forgiveness (Chapter 3). The precise correlation of historical and theological judgement is a decisive element for reaching correct and efficacious statements that take proper account of the times, places, and contexts in which the actions under consideration were situated (Chapter 4). The final considerations, that have a specific value for the Catholic Church, are dedicated to the moral (Chapter 5), pastoral and missionary (Chapter 6) implications of these acts of repentance for the faults of the past. Nevertheless, in the knowledge that the necessity of recognizing one’s own faults has reason to be practiced by all peoples and religions, one hopes that the proposed reflections may help everyone to advance on the path of truth, fraternal dialogue, and reconciliation.

At the conclusion of this introduction, it may be useful to recall the purpose of every act of “purification of memory” undertaken by believers, because this is what has inspired the work of the Commission: it is the glorification of God, because living in obedience to Divine Truth and its demands leads to confessing, together with our faults, the eternal mercy and justice of the Lord. The “confessio peccati,” sustained and illuminated by faith in the Truth which frees and saves (“confessio fidei”), becomes a “confessio laudis” addressed to God, before whom alone it becomes possible to recognize the faults both of the past and of the present, so that we might be reconciled by and to him in Christ Jesus, the only Savior of the world, and become able to forgive those who have offended us. This offer of forgiveness appears particularly meaningful when one thinks of the many persecutions suffered by Christians in the course of history. In this perspective, the actions undertaken by the Holy Father, and those requested by him, regarding the faults of the past have an exemplary and prophetic value, for religions as much as for governments and nations, beyond being of value for the Catholic Church, which is thus helped to live in a more efficacious way the Great Jubilee of the Incarnation as an event of grace and reconciliation for everyone.