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ADDRESS OF JOHN PAUL
II
TO THE PARTICIPANTS IN THE BIANNUAL PLENARY ASSEMBLEY
OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH
Friday, 6 February
2004
Your Eminences,
Venerable Brothers in the Episcopate and in the Priesthood,
Dear Brothers and Sisters,
1. I am once again delighted to meet you at the end of the Plenary
Session of your Congregation. In addressing my cordial greeting to each
one, I would like to thank Cardinal Joseph Ratzinger in particular for
the sentiments he has expressed on behalf of all, and for his concise
summary of the many different tasks of the Dicastery.
This biannual appointment enables me to review the salient points of
your work and likewise, to point out the challenges on the horizon that
engage you in the delicate task of promoting and safeguarding the truth
of the Catholic faith, at the service of the Magisterium of the
Successor of Peter.
In this sense, your activity's special doctrinal profile could be
described as truly "pastoral" since it is part of the universal mission
of the Supreme Pastor (cf.
Pastor Bonus, n. 33). Its mission is primarily the unity of
faith and the communion of all believers, a unity that is essential to
the fulfilment of the saving mission of the Church.
The wealth of this unity should be constantly rediscovered and
appropriately defended as the challenges each epoch poses arise. The
contemporary cultural context, marked both by widespread relativism and
the temptation of a facile pragmatism, are more than ever in need of
renewed evangelizing zeal and the courageous proclamation of the truth
that saves man.
2 The traditio evangelii constitutes the first and fundamental task of
the Church. All her activities must be inseparable from the commitment
to help everyone meet Christ in the faith. This is the reason why I am
especially eager to see that the evangelizing action of the whole Church
should never weaken, either before a world that still does not know
Christ or before the many who are distant from him, even after and in
spite of having known him.
Witness of life, of course, has primary importance in the proclamation
of the Gospel. Nevertheless, it will always be inadequate "if the name,
the teaching, the life, the promises, the kingdom and the mystery of
Jesus of Nazareth, the Son of God, are not proclaimed" (Evangelii
Nuntiandi, n. 22).
This clear announcement is necessary to move hearts to adhere to the
Good News of salvation. Those who proclaim it are rendering an immense
service to men and women seeking the light of truth.
3. The Gospel naturally requires human beings to choose to adhere to it
of their own free will. However, to enable them to express this
adherence, the Gospel should be offered to them since "the multitudes
have the right to know the riches of the mystery of Christ - riches in
which we believe that the whole of humanity can find, in unsuspected
fullness, everything that it is gropingly searching for concerning God,
man and his destiny, life and death, and truth..." (Redemptoris
Missio, n. 8) Full adherence to the Catholic truth does not
curtail human freedom but exalts it and urges it towards fulfilment in
freely given love, overflowing with tenderness for the good of all men
and women.
This love is the precious seal of the Holy Spirit who leads the way in
evangelization (cf.
Redemptoris Missio, n. 30), never ceases to move hearts at
the proclamation of the Gospel and likewise opens them to accepting it.
It is this horizon of love that motivates the new evangelization which I
have invited the whole Church to embark on several times and would like
to recall to her once again at the beginning of this third millennium.
4. Another theme that has been dealt with on various occasions is the
reception of magisterial documents by Catholic faithful who are often
bewildered rather than informed by the immediate reactions and
interpretations of the social communications media.
In fact, the reception of a document must be regarded, apart from the
media, above all as an ecclesial event that involves acceptance of the
Magisterium in the most cordial communion and sharing of the Church's
doctrine. Indeed, it is a matter of authoritative words that shed light
on a truth of faith or on certain aspects of Catholic doctrine that may
be contested or distorted by certain currents of thought and actions.
Moreover, it is precisely in its doctrinal effectiveness that we
discover the profoundly pastoral character of the document, whose
acceptance thus becomes a favourable opportunity for formation,
catechesis and evangelization.
For reception to become an authentic ecclesial event, appropriate
provision should be made to transmit and disseminate the document
itself, which will permit full knowledge of it first of all by the
Pastors of the Church, who are principally responsible for welcoming and
evaluating the Pontifical Magisterium as teaching that helps to form the
Christian conscience of the faithful in the face of the challenges of
the contemporary world.
5. Another important and urgent topic I would like to call to your
attention is that of natural moral law. This law belongs to the great
heritage of human wisdom. Revelation, with its light, has contributed to
further purifying and developing it. Natural law, in itself accessible
to every rational creature, points to the first essential norms that
regulate moral life. On the basis of this law it is possible to
construct a platform of shared values around which can be developed a
constructive dialogue with all people of good will and, more generally,
with secular society.
Today, as a result of the crisis of metaphysics, people in many spheres
no longer recognize a truth engraved on every human heart. On the one
hand, therefore, we are witnessing the spread of a fideistic morality
among believers, and on the other, the lack of an objective reference
point for legislation, which is often based merely on social consensus,
making it more and more difficult to establish an ethical foundation
common to all humanity.
My intention in the Encyclical Letters
Veritatis Splendor and
Fides et Ratio was to offer useful elements for
rediscovering, among other things, the idea of natural moral law.
Unfortunately, these teachings so far do not seem to have been accepted
as widely as hoped and the complex problem deserves further study. I
therefore ask you to encourage timely initiatives for the purpose of
contributing to a constructive renewal of the teaching on natural moral
law, seeking consensus with the representatives of the different
confessions, religions and cultures.
6. Finally, I would like to mention a sensitive and timely matter. In
the past two years your Congregation has witnessed a considerable
increase in the number of disciplinary cases referred to it because of
the competence the Dicastery possesses in ratione materiae on delicta
graviora, including the delicta contra mores.
The body of canonical norms that your
Dicastery is called to apply with justice and equity strives to
guarantee both the exercise of the right of defence
of the accused and the demands
of the common good. Once the offence has been proven, it is necessary in
each case to assess carefully both the just principle of
proportionality between fault
and punishment, as well as the predominant need to protect the entire
People of God.
This does not only depend on the application of canonical penal law. Its
best guarantee is the correct and balanced formation of future priests
who are explicitly called to embrace with joy and generosity that
humble, modest and chaste lifestyle that is the practical basis of
ecclesiastical celibacy. I therefore invite your Congregation to
collaborate with the other Dicasteries of the Roman Curia qualified to
form seminarians and the clergy, so that they may adopt the necessary
measures to ensure that seminarians live a life in accordance with their
vocation and their commitment to perfect and perpetual chastity for the
Kingdom of God.
7. Dear friends, I thank you for the precious service that you offer to
the Holy See and to the entire Church. May your work bear the fruit that
we are all desiring. To this end, I assure you of a special remembrance
in prayer.
May you be accompanied by my Blessing, which I cordially impart with
grateful affection to you all and to your loved ones in the Lord.
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