This last has been a sort of polar star for Benedict XVI. It was precisely on Saint Bonaventure’s theology of history that the young Joseph Ratzinger published, in 1959, his thesis for certification to teach theology. The novelty of this early text was that it compared, for the first time, Saint Bonaventure’s theology of history with the highly influential version of Joachim of Fiore.

Bonaventure – Benedict XVI said in the 10 march 2010 general audience – addressed the problem of the influence of Joachim Fiore,  who  affirmed – according to the Trinitarian rythm of the history he outlined – that the third age, that of the Holy Spirit, was up to come, and that the arousal of this new time would come from a new monasticism.  Joachim of Fiore affirmed that St. Francis and the new community he created, so different from the monasticism known up to then, called for a new interpretation.  Bonaventure understood that there was the practical need to embody Joachim of Fiore ideas  in the reality of the hierarchical Church,  and this had to be done on the basis of a theoligical foundation. He also knew that – although taking into account the necessary realism – it was not necessary to lose the novelty of St. Francis.

This is the reason why Bonaventure harmonized the positions. He remembered that Jesus Christ  is the last word of God: in him God has said all, giving and expressing himself. At the same, Bonaventure underlined that  Church is not immobile, fixed in the past and that novelties cannot be exercised in her. «Opera Christi non deficiunt, sed proficiunt», the works of Christ do not go backward, do not fail, but progress, says the saint in the letter De tribus quaestionibus. Christ is not the end of history. He is the center of history.

Bonaventure’s harmonization method  is at the basis of Joseph Ratzinger’s method. This was precisely the reason why the Papal pastoral visit  of yesterday to Arezzo, Sansepolcro  and La Verna – where in fact Benedict XVI could not go because fog and  bad weather  made the trip impossible – the Pope would have read a passage of the Itinerarium Mentis in Deum of Saint Bonaventure.

The one-thousandth anniversary of San Sepolcro – the first town founded on the basis of a theological project – has been celebrated by Benedict XVI his way. He affirmed that «today there is a peculiar need that the service of the Church to world is made up by enlighted lay, able to operate within the City of Man, willing to serve looking beyond  the private interests and the interests of only one part», and invited people to rediscover Christian roots.

And there it comes the Benedictin spirit of the Pope. When Joseph Cardinal Ratzinger took the name Benedict XVI in late April, observers immediately speculated as to what it meant. Although Benedict XVI has pointed to his desire to carry on the legacy of Pope Benedict XV (1914—22) as a primary reason behind the name, his choice of Benedict naturally called to mind St. Benedict of Nursia (c. 480—547), by far the most important figure in the history of Western monasticism. Some have said that just as St. Benedict and his monks rescued Europe during a time of general collapse, Pope Benedict hopes to rejuvenate a Europe adrift from its moorings, overcome by relativism, and unwilling even to reproduce itself.

Although many people know that St. Benedict’s monks were responsible for preserving much of the literature of the ancient world, that is where their knowledge of the subject ends. But the more familiar we are with the monastic tradition and its essential if largely unknown contributions to the West, the easier it is to understand why St. Benedict has vied with Charlemagne for the title of Father of Europe.

In the speech at College of Bernardins, the Pope explained that «it is through the search for God that the secular sciences take on their importance, sciences which show us the path towards language.  Because the search for God required the culture of the word, it was appropriate that the monastery should have a library, pointing out pathways to the word.  It was also appropriate to have a school, in which these pathways could be opened up».  Benedict called the monastery a dominici servitii schola.  «The monastery – he explained – serves eruditio, the formation and education of man – a formation whose ultimate aim is that man should learn how to serve God.  But it also includes the formation of reason – education – through which man learns to perceive, in the midst of words, the Word itself». But there is also the need for a further step. «The Word which opens the path of that search – the Pope said – and is to be identified with this path, is a shared word.  True, it pierces every individual to the heart (cf. Acts2:37).  Gregory the Great describes this a sharp stabbing pain, which tears open our sleeping soul and awakens us, making us attentive to the essential reality, to God (cf. Leclercq, p. 35).  But in the process, it also makes us attentive to one another.  The word does not lead to a purely individual path of mystical immersion, but to the pilgrim fellowship of faith».

And there it comes the character of Gregory the Great. His search for God brought him to strongly reform the Church. That of Gregorian reform is an heroic enterprise, brought on by a few man that works to re-moralized their society and so purify the Church. People gathered around Ildebrando of Soana begins a movement whose effect were so vast that a whole world change. Will this happen with the Benedict XVI’s Papacy?

Elected Pope with the name of Gregory VII, Ildebrando did not only care about the purification and moralization of the Church. He also began a movement to collect ancient sources, so creating a corpus of papers that will be the first global law of the world, the Canon Law. Gregory also defended the autonomy of the Church – its power standing upon any other power -, and  organized the Pontifical Legates network. He established two kind of Pontifical Legates: the one in loco, charged by the Pope to look after the application of Gregorian reform on a territory; and the one sent by  Rome to accomplish mission in a foreign countries. In some ways, Benedict XVI is changing the way Vatican diplomacy is ruled: he appointed Charles J. Brown, a non-diplomat that served in the Congregation for the Doctrine of the Faith, as Papal nuncio to Ireland; and even Tarcisio Bertone, secretary of State, is not a career diplomat, but a canonist that wants to be considered a Secretary of Church, more than of State.

Benedict, Bonaventure, Gregory VII: Benedict XVI’s pontificate is articulated through this three monastic characters. More: it is articulated on quaerere Deum. And this search for God is intended to have a less worldly Church, and to bring it back to God. The climax of Benedict XVI’s Pontificate will surely be the Year of Faith, and the Credo that will conclude it in every diocese of the world.

Maybe the key of the quiet revolution of Benedict XVI can be found in this speech. It is – one would say – a twofold revolution. On one side, he aims to reinforce the Faith and to turn back the People of God to God. Too busy in worldly affairs, the People of God seem to have lost his polar star. The Year of Faith that will begin the next November, the Year of Priests in 2009, the Pauline Year in 2008 – all of these events prepared by catechesis, homilies, speeches during the General Audiences which the Pope conceived as the most important part of his Magisterium – are part of this project to turn the People of God to Faith. The Pope wants adult faithful. He aims to a Faith which is feed with the Reason.

But this is just one part of his Pontificate. On the other side, Benedict XVI slowly, but inexorably, reformed the Roman Curia. On the principles that «the human person is the essence of law», the Pope guided the Church toward a comeback of the Law, both international and Canon Law. To understand it, it suffices to read what Benedict XVI wrote to the Catholics of Ireland in 2010. There the Pope wrote that  «the program of renewal proposed by the Second Vatican Council was sometimes misinterpreted and indeed, in the light of the profound social changes that were taking place, it was far from easy to know how best to implement it. In particular, there was a well-intentioned but misguided tendency to avoid penal approaches to canonically irregular situations»

No surprise that the first act of his Papacy was the «Instruction Concerning the Criteria for the Discernment of Vocations  with regard to Persons with Homosexual Tendencies
in view of their Admission to the Seminary and to Holy Orders» , that regulated the criteria of access to seminaries. The last act has been the reform of Caritas Internationalis. In the middle, a series of hidden but necessary reforms.. In fact, during the last years of John Paul II’s Papacy – and one should also say from Pastor Bonus on – the documents issued were not so firmly hooked to juridical sources, but more often to theological-pastoral ones. Under this, many had the occasion to abuse of their unprecedented freedom. The result has been a great confusion within the several bodies and organizations of the Catholic Church. This confusion Benedict XVI wants to clear up.

What Caritas Internationalis is

The General Decree that reform the Statutes of Caritas Internationalis are part of this «quiet legally-oriented revolution» brought on by Benedict XVI. This is why it is so important to understand what this reform really is. First, it is important to point out what Caritas Internationalis really is.

What is Caritas Internationalis? Is it a self governing body with an autonomous Statute, or is it a branch of the Pope? The Pope  – according to the Chirograph During Last Supper – gave to Caritas Internationalis the technical status of a public juridic person. According to Canon Law (Can. 116) «public juridic persons are aggregates of persons (universitates personarum) or of things (universitates rerum) which are constituted by competent ecclesiastical authority so that, within the purposes set out for them, they fulfill in the name of the Church, according to the norm of the prescripts of the law, the proper function entrusted to them in view of the public good; other juridic persons are private». This is why Caritas Internationalis can be considered the tool the Pope uses to favor charity in the world.

The Chirograph had a virtue and a limit at the same time. The virtue was that the sources quoted were more thelogical-pastoral than juridical. So, Caritas Internationalis could not be figured out as a tool in the hands of the Pope, since the Chirograph lacked of juridical tools to assure it. Curial offices seemed to have just a moral authority on Caritas Internationalis, but they did not have – in fact – a juridical authority. This favored the fact that Caritas Internationalis could have a complete independence toward both the States and the Holy See. Thus having the opportunity to include under its «umbrella » organizations that were not so aligned with the moral teachings of the Catholic Church. The new statutes better sketch the competences of  each body involved with the Caritas Internationals. That, since it is a tool of the Pope, is obviously controlled by the Secretary of the Pope. That is, the State Secretariat.

The new Statute of Caritas internationalis strenghten the cooperation between Caritas Internationalis and Holy See. At the same time, the competences of the Vatican State Secretariat are better outlined: the State Secretariat is called to be center and joint of the Church. Benedict XVI began this renewal long time ago, but this latter became visible for the first time when the Pope appointed cardinal Tarcisio Bertone – a canonist that served as secretary of the Congregation for the Doctrine of the Faith – as Secretary of State, even if Bertone himself proclaims himself «Secretary of Church». The program of renewal of Benedict XVI aims to make lively and present the identity of the Catholic world. «Charity in Truth» is the title of the «social» encyclical by Benedict XVI, and it is also is «plan to govern». The new Statute of Caritas Internationalis, went into effect on May, the 2^nd (when it had been published in the Osservatore Romano) show once more that «Charity in Truth» is the path Benedict XVI is treading to bring the Church to the Year of Faith.

The new Statute

The new Statute of Caritas Internationalis deeply outlines  the competences of the dicasteries involved with Caritas internationalis. First of all, the role of the Pontifical Council Cor Unum - i.e. the Vatican office responsible for coordinating and promoting charitable giving. – is strengthen. In the very first article of the General Decree, Cor Unum is described as «the dicastery qualified about Caritas Internationalis, its observance of this decree and its normative of canon public juridic person, as well as to control and watching, except for what established in the articles that will follow». Caritas Internationalis must address to Cor Unum before issuing any text with doctrinal and moral contents.

Some more details of the decree: it contains new guidelines for the Caritas Internationalis personnel labour standards and it strengthens the roles Vatican offices and the pope play in working with the charity confederation, including naming and approving new board members and approving its texts, contracts with foreign governments and financial transactions.

It also creates a special «support commission» of legal, technical and organizational experts named by the pope to help the organization follow the new norms as well as canon law and the laws of Vatican City State concerning the procurement and distribution of aid, and employment of workers.

At least three members of Caritas’ executive board will be papal appointees, and Pope Benedict XVI named U.S. Bishop Bernard A. Hebda as one of them.
the need of the Holy See nihil obstat (that is «nothing obstructs») for the candidatures to President and General Secreatary – as already previewed in the Chirograph During Last Supper, and – unlike the previous Statutes – also for the candidature of the treasurer.

The Pope told the assembly that the Vatican is responsible for following the activities of Caritas and «exercising oversight to ensure that its humanitarian and charitable activity, and the content of its documents, are completely in accord with the Apostolic See and the church’s magisterium».

Other new elements that laid on the Decree: Cor Unum will name an ecclesiastical assistant whose role will be to foster «a spirit of communion» between the Vatican and members of the organization, foster reflection on theological questions and promote Caritas’ Catholic identity; the list of candidates for president, secretary general and now treasurer will require approval from Cor Unum, the Secretariat of State and the pope; the new papal appointees to the executive board are Bishop Hebda, Archbishop Paul Yembuado Ouedraogo of Bobo-Dioulasso in Burkina Faso, and Maronite Archbishop Youssef Soueif of Cyprus; that Caritas Internationalis and all of its employees, including those working on contract, will have to abide by the new norms, the norms of canon law and the laws of Vatican City.

The qualification of the Vatican Secretariat of State are better outlined. The first section of the State Secretariat must defend the juridical status of Caritas Internationalis, coordinate the qualification attributed to dicasteries – the Pontifical Council Cor Unum and the other dicastieries qualified with the Vatican City State administration -, assist the «Pontifical Council Cor Unum in the vigilance on the transparency of the administration of patrimony and finance of Caritas Internationalis».

The second section of the State Secretariat holds «the relationships with the political, diplomatic, administrative and juridical authority of the States, particularly with the Italian State, as well as the relations with the Regional and International organization»; approves the agreements of official financing coming from governments and International Organizations and the agreements of cooperation and the other official agreements with the governments; it manages the disputes (if and how Caritas internationalis would appeal to a civil or international court to solve a contention).

The path to new Statute

The revision process began in 2007 as a follow-up to Blessed John Paul II having raised the technical status of the federation to a «public juridical entity» of the church in 2004. The new status formally recognized that Caritas carries out its charitable activities in the name of the Catholic Church and it meant the organization would function under the administration of the Vatican.

Prepared by the Secretary of State in conjunction with the Pontifical Council Cor Unum, the Pontifical Council for Legislative Texts and legal experts, the decree said it was meant to «complete and interpret» Caritas Internationalis’ juridical status and give the organization a legal foundation and reference point for the application of the new statutes.

Msgr. Osvaldo Neves de Almeida, an official in the Vatican’s secretariat of state, said in an explanatory statement accompanying the decree that the updated status was meant to better support the federation’s activity.

Given Caritas’ worldwide presence, international profile and that it acts in the name of the church, the Vatican «has the task of following its activity and exercising vigilance in order that both its humanitarian and charitable action and the content of the documents that it disseminates may be in harmony with the Apostolic See and with the church’s magisterium, and in order that it may be administered with competence and transparency», the monsignor wrote.

According to the new norms, the Congregation for the Doctrine of the Faith will continue to give doctrinal oversight to texts that are of a moral or doctrinal nature and the Prefecture for the Economic Affairs of the Holy See will continue to monitor the administration of temporal goods.

Cardinal Robert Sarah, president of the Pontifical Council Cor Unum, said in a statement that the new legal framework does not apply to national Caritas organizations, which will maintain their autonomy; however, the new norms «could inspire the bishops and bishops’ conferences to eventually review their diocesan or national Caritas statutes».

More coordination

The new tidiness of Caritas Internationalis is aimed to give more coordination to dicasteries and organisms linked to the Holy See. This enhanced coordination has been requested by Cardinal Bertone in his preliminary document for the periodical meeting of the head of Curial Dicasteries in January.

Benedict XVI is bringing on a general reform of the Curia, in order to fully bring into effect the Pastor Bonus, the pastoral Constitution about the Roman Curia. In Pastor Bonus, the State Secretariat is indicated as the body that must coordinate the work of all the dicasteries. Benedict XVI’s general reform dealt with Vatican financial branch (it has come into effect the new Vatican anti-money laundering law n. 127, which also outlines the competences of the State Secretariat); deal with the reform of the Prefecture for Economical Affairs, that has now become the Vatican correspondent to a Ministery of Finance; deal with more dialogue and cooperation among the Curial office. It is not a concentration of power, it is more a coordination of power. Exactly what Vatican bodies lacked of.

Anyway, coordination is also about doctrinal issues. The search for truth, the truth itself, can be considered the main commitment of the Benedict XVI’s Magisterium: the Pope dedicated to the truth his firs message for the World Day of Peace (In Truth, Peace 2006) and several times he claimed for a Faith more adherent to the Truth of Gospel, without justifying relationships and positions that denaturalize the Catholic Thought. Recently, this commitment of the Pontificate – that the State Secretariat is bringing on – has become evident when the Secretariat of State avoided to the Catholic University of Perù to define itself anymore as «Pontifical». But it has been very meaningful last year, when the Caritas Internationalis had to elect its new general Secretary.

Theological basis. The problems of the past

Last year, Vatican Secretariat of State did not give the nihil obstat for the re-candidature of the previous General Secretary Lesley-Anne Knight, notwithstanding his job had been praised by the same president of Caritas Internationalis, card. Oscar Andrés Rodriguez Maradiaga. Michel Roy – a French that previously served in the French association Secours Catholique, and he knows what does mean working in a highly secularized country, where it is of great importance to define and defend the Catholic identity – had been appointed as the new General Secretary.

Caritas Internationalis, whose original statutes were approved by the Vatican in 1951, is made up of 164 Catholic relief, development and social service agencies working in almost 200 countries. Most of the member agencies are Caritas or relief and development agencies sponsored by national bishops’ conferences, such as the U.S.-based Catholic Relief Services or the Canadian Catholic Organization for Development and Peace.

The CCODP, a Caritas member organization supported by the bishops of Canada, has come under fire from pro-life groups for supporting organizations that advocate the legalization of abortion, distribute contraceptives, and support homosexualist policies. Knight vigorously defended CCODP in a letter sent to donors and obtained by LSN.

Similar problems also exist with other Catholic international aid organizations sponsored by other national bishops’ conferences and that this was a disturbing and unacceptable trend. These bishops’ conferences were not conducting proper oversight over their international development and aid organizations resulting in the funding of groups whose objectives are in serious conflict with Catholic teaching.  The risk is that Caritas Internationalis could be the «umbrella» of a series of organization whose purposes seriously contrast with the Catholicism.

Changes in the Vatican’s approach to international aid appear to be part of the general reform project outlined in Pope Benedict’s recent encyclical letter Caritas in Veritate (Charity in Truth).

The encyclical insisted that human development and foreign aid cannot be separated from the demands of truth. In the encyclical, the Pope underlined that «some non-governmental Organizations work actively to spread abortion, at times promoting the practice of sterilization in poor countries, in some cases not even informing the women concerned. Moreover, there is reason to suspect that development aid is sometimes linked to specific health-care policies which de facto involve the imposition of strong birth control measures. Further grounds for concern are laws permitting euthanasia as well as pressure from lobby groups, nationally and internationally, in favour of its juridical recognition». There is the need to prevent the risk that these organization get a «Catholic umbrella» to what they do.

In fact to understand the basis of the «policy of Charity» of Benedict XVI, we should re-read his first encyclical Deus Caritas Est. In this encyclical, Benedict XVI affirms that «the Church’s charitable organizations, on the other hand, constitute an opus proprium, a task agreeable to her, in which she does not cooperate collaterally, but acts as a subject with direct responsibility, doing what corresponds to her nature. The Church can never be exempted from practising charity as an organized activity of believers, and on the other hand, there will never be a situation where the charity of each individual Christian is unnecessary, because in addition to justice man needs, and will always need, love».

His reform is something more similar to Gregory VII. That of Gregorian reform is an heroic enterprise, brought on by a few man that works to re-moralized their society and so purify the Church. People gathered around Ildebrando of Soana begins a movement whose effect were so vast that a whole world change. Will this happen with the Benedict XVI’s Papacy?

Elected Pope with the name of Gregory VII, Ildebrando do not only care about the purification and moralization of the Church. He also collect the ancient sources, so creating a corpus of papers that will be the first global law of the world, the Canon Law. More, he defends the autonomy of the Church. In Dictatus Papae, Gregory VII affirms the supremacy of the Pope on any other power, the imperial one included. Then, he organizes the Pontifical Legates network. He establishes two kind of Pontifical Legates: the one in loco, charged by the Pope to look after the application of Gregorian reform on a territory; and the one sent by  Rome to accomplish mission in a foreign countries. The defense of the autonomy and sovereignty of the Church is also brought on, during the Gregorian Age, by creating new canonic collection. Gregory VII auspicates the research of the sources of the law, and so many researchers look for documents that affirms that the Papal authority is the source of the law. This research will bring to light the writings of Attone, Anselm from Lucca, Deusdedit.

It is the work Benedict XVI is doing as well. Joseph Ratzinger began his theological research with his Doctoral thesis on the «People of God and House of God in Saint Augustine’s Doctrine of the Church» – defended in 1951 -, and he has always been aware that he needed to look back to the Church, and then he understood that the Church needed to be less worldy, and that being less wordly means to change and unify. Finally, the Canon Law is the tool that the Church has to do it.

Benedict XVI wants to focus on Canon Law, and this is one of the reasons why the Secretary of State is a Canonist and the last Papal nuncios appointed is Charles J. Brown, a non diplomat that served for years in the Congregation for the Doctrine of the Faith. This comeback of the Canon Law is driving the Benedict XVI’s choice for what concern international relations, and even for what concern its commitment for financial transparency. This led to a renewed Vatican anti-money laundering law. Not everybody had been happy about it, inside and outside the Vatican Walls. Why?

The new text of anti-money laundering Vatican Law come into effect

There had been no modification to the Decree n. 159 issued by the Pontifical Commission for Vatican City State. The last 25th of January, Holy See issued the decree n. 159 to amend the Vatican City State Law n. 127 concerning the countering of money laundering and financing of terrorism. As the art. 7 of the Fundamental Law of Vatican City State, the President of the Pontifical Commission for Vatican City State  «in cases of urgent necessity, he can issue dispositions having the force of law, which  however lose their force if they are not confirmed by the Commission within ninety days». The Commission confirmed the decree and – beyond whatever it has been written and told during these last three months – there were no doubts about it.

Anti money-laundering Vatican law: a never ending debate

Ever since the Law n. 127 had been issued, the Governatorate knew that this law had been written in a hurry, under the pressure of the investigation of the Public Prosecutor of Rome on two money transfer ordered by the I.O.R. (the Institute for Religious Works), and with the necessity to fully comply to the norms required by the European Union in the Monetary Convention signed by the Holy See in 2009. Yet while Holy See and European Union were discussing the terms of the Monetary Convention, the then number two of Vatican City State Carlo Maria Viganò showed himself doubtful about what the on-going discussion was going to ask to the Holy See, and proposed to unhook the Holy See by Euro area, in order to preserve its sovereignty.

The law n. 127 reassured Italian prosecutors, but on the other hand it did not completely fit to the international standards. The decree was an improvement of the law promoted by the Vatican City State administration in order to fit to international standards and at the same time to let them adhere to a peculiar State that is Vatican City State, while preserving the Holy See sovereignty.

An Italian problem?

Yet, during these last three months, Italian medias highlighted several rumors coming from «inside the Vatican» against the improvement of the law 127. Il Fatto Quotidiano – one of the most prominent and aggressive Italian newspaper – published a series of leaks of reserved documents. Among these documents, there was also an e-mail sent by the Director of the Authority for Financial Information Francesco De Pasquale (the controller) to the president of the Council of Superintendency of the I.O.R. (the controlled). This documents proved a questionable relationship between two parts of the mechanism of control of the Holy See, and at the same time proved that an animated debate took place within the Sacred Walls about the improvement of the Vatican Law n. 127.

It had been also leaked to Il Fatto Quotidiano a notation by cardinal Attilio Nicora, president of the Authority for Financial Information (but also member of the Council of Superintendecy of the I.O.R., member of the Commission for the Governatorate of Vatican City State and member of the so-called Council of 15, the assembly of 15 cardinals that periodically meet to take stock of the Vatican financial situation). In this notation, Nicora described the amendments to the Law n. 127 as “step behind” confronting with the previous text, which he blessed and promoted. More. The last March, the 19th, an article published on Il Corriere della Sera, the most spread Italian newspaper, let understand that Nicora himself was working to rewrite the text of the decree n.159, in order to bring the law back to the “old” law n. 127. The article proved that – inside the Vatican – the debate never ended.

Why the anti-money laundering law changed

The amendments to the Law n.127 had been requested by the advisors of MONEYVAL, the body of the Council of Europe that analyze and judge the adherence of the States to the 40+9 GAFI recommendations for contrasting money laundering and financing of terrorism. Marcello Condemi, a member of the Vatican Authority for Financial Information and draftsman of the first sketch of the old law n. 127, worked on a second sketch of the law right after the first on site visit of the MONEYVAL advisors in Vatican, that took place in November 2011. Several debates within the Sacred Walls followed. Finally, with the decree n. 159, the law n. 127 had been essentially modified. The “new” law n. 127 is now more adherent to international standard. It strengthens the power of controlling of the Authority for Financial Information, but at the same time distributed the controlling powers on several bodies of the Holy See, according to the principle of the separation of powers (even the Gendarm Corps is now encouraged to strengthen its intelligence in order to take part to the countering of money laundering with proper tools of investigation).  It gave to the Vatican Secreteriat of State the complete management of the relationships between States – «The Secretariat of State – it is written in the decree n. 159, art. 2 quinquies – foster the adhesion of the Holy See to treaties and international agreements, as well as the relations and the participation of the Holy See to institution and international organization qualified to define norms and good practices for what concerns the prevention and countering of money laundering and financing of terrorism».

That the effort of the Holy See had been to adhere to international standards for what concerns the countering of money laundering without denaturalize its own institution is evident when – in the decree n. 159 – the procedures to take into consideration the list of terror organizations issued by the Security Council of United Nations. According to the law n. 127, Holy See does not mechanically transpose the United Nations Lists. This choice is aimed to preserve the Holy See and Vatican neutrality. In fact, lists are written under the «Chapter 7» of Charter of the United Nations, and that Chapter is applied in war time. Holy See could be embarrassed by a mechanical transposition of the lists, since it could be in contradiction with the Holy See orientation –  Holy See is traditionally neutral and in favor of peace. Since Holy See is a Permanent Observer to the Assembly of United Nations, and not a Full Member, a settlement has been made to the autonomy of the Holy See: the Vatican Secretariat of State – according to the new article 24 of the law n. 127– will draw up its own list of terror organizations that will be based on the one issued by the United Nations, so keeping its autonomy, and at the same time showing to be sensitive to the international security goals. Holy See so maintain its autonomy, but at the same time proves sensibility to the international security goal .

Is there a biggest target?

Maybe there is a biggest target on the basis of the polemics that followed the one the another from the moment in which the Holy See began the process enrolled in the «White List», the list of states most active in preventing and fighting the financial crimes.. The critics to the lack of transparency of Vatican finance would hide a sort of attack to the sovereignty of the Holy See itself. Documents leaked by the press – the so-called Vatileaks, that are now under the investigation of a commission made up of the cardinals Herranz, De Giorgi and Tomko – prove that the «sovereignty issue» has never been taken into consideration by the «step behind» theorists. The leaks are about the retroactivity of the «new» law n. 127; about the will to cooperate with Italian investigators; about a diligence toward Italian authorities that led Ettore Gotti Tedeschi to be voluntarily questioned by the Italian magistrates without these latter submitted the request internationally.

Yet, Paolo Cipriani, General Director of the Institute for Religious Works, explained – during one of the seminars periodically held by the I.O:R. to train the administrators of the Congregation with deposits in the «Vatican bank» – that the Institute has always responded to any request submitted by Prosecutors or Central Banks. The responses by the Holy See, Cipriani explained, had come formally – there had been during the last ten years 20 requests submitted internationally to the Holy See (it is a global data, it does not concerns the only I.O.R.): 19 had been fulfilled by the Vatican City State, the last one has been judged by a Vatican Court – and not formally, for a sort of «good neighborhood relationships» with the other financial institutes. Holy See – Cipriani also underlined – did not answer in the only case the request would be considered a vulnus to its sovereignty.

A wider – international – perspective

It is now time to see things from a wider perspective. The announcement of the improvement of the law n. 127 has been launch in the Osservatore Romano, the newspaper of the Holy See, in an article by msgr. Dominique Mamberti, the «foreign minister» of the Holy See. Mamberti linked the news of the improvement of the law n. 127 to the ratification by the Holy See of three international threaties – the news about the ratification had been given the 25th of January as well. Holy See adhered to and ratified the International Convention for the Suppression of the financing of terrorism(Onu, New York, 1999) and the United Nations Conventions against the transnational organized crime (Palermo, 2000). Holy See also announced the ratification of the United Nations Convention against illicit traffic in narcotics drugs and psychotropic substances (Wien, 1998): this latter Convention had been already signed by the Holy See when it had been adopted by United Nations.

It’s a long time that the campaigns to expell Holy See by the concert of Nations – as the See Change campaign – broke down in the public opinion. In 2007, The Economist – one of the most authoritative magazines in the world – published an article headlined “God’s ambassadors” about the Vatican diplomacy. The article ended with this advice for the Holy See: «It could renounce its special diplomatic status and call itself what it is – the biggest non-governmental organization in the world».

Within the bureaus of the United Nations and of the other major international organization in which the Holy See seats as an observer, the idea to expel Holy See from the concert of nations is widely spreads. Even if this idea did not succed, and – on the other hand – on July 2004 the General Assembly of United Nations approved a resolution that not only confirm, but even enhanced the presence of the Holy See within the United Nations.

So, a more subtle strategy began. This strategy – brought on in international environments – aims to undermine the moral power of the Catholic Church and of religions in general. It consists in remarking that religious freedom is something like the freedom of expression, or in confusing the religious freedom with the freedom of worship. Vatican diplomacy is undermined, too. If Italian Prime Minister Mario Monti caused an «earthquake» at the Italian Ministry for Foreign Affair by showing his intention to appoint ambassadors not raised up with a diplomatic career, Vatican insiders refer about the intention to appoint lay people as diplomatic representative of the Holy See. Pontifical Legates must be bishops, since they represent the Pope. This rule is valid and effective only for Papal nuncios: they work as Papal ambassadors, they keep relationships with the governments, and at the same time they work as bishops, speaking to the Episcopal Conferences of the countries they are appointed at, give their opinion about the to-be-appointed bishops.

Nuncios that are appointed as permanent observer within the International organizations (United Nations, U.N.E.S.C.O., F.A.O., European Parliament) must only care the relationships between the Holy See and the governments. This would open to the appointment of lay people as permanent observers of the Holy See.

Could this be the beginning of a weakening of the Vatican diplomacy? In the book C’era una volta un Vaticano (Once upon a time a Vatican), Massimo Franco, underlines this lack of international appeal of the Holy See. Too appeased on Italy and on its relations with Italy – Massimo Franco writes .- the Holy See lost sight of its wide global horizon that made of it the most long-lived and solid institution in the world. Canon right is the first really global and globalized law of the history, and it still consists in a solidity that no friendly diplomatic relations would touch.

This same problem spoiled the path to the Vatican financial transparency. Holy See borders are not anymore with Italy, but with the whole Europe. Yet, the members of the Authority for Financial Information are all Italian, coming from the Bank of Italy milieau – even if the Bank of Italy proved a certain hostility toward the Holy See (the investigation of the Roman prosecutors undermined the Holy See sovereignty, since prosecutors asked for information to the Financial Intelligence Unit of the Bank of Italy – which should be independent – instead of investigating with the Guardia di Finanza).

The “old” law n. 127 would have probably solved the “judicial” problems with Italy, but certainly it would also set back – if not avoided – the Holy See path to the white list. The Plenary Assembly of MONEYVAL will meet the next July, and on that occasion the report about Holy See will be issued. It will not be at that moment that the Council of Europe will decide about the enlistment – or the not enlistment – of the Holy See among the virtuous States. But probably, the possibility to be part of the white list would have been more difficult without the improvement of the law n. 127, that the MONEYVAL advisors auspicated.

The ecumenism of Benedict XVI is not one of negotiation, of reciprocal concessions of sovereignty, of the watering down of doctrine, for the sake of creating a structure acceptable to all. It is simply meant to revive fidelity to the roots of the mission of Christians in the world, as intended by Jesus Christ. It is meant to create unity on the basis of this fidelity.

Already as a theologian and a cardinal, Joseph Ratzinger worked very hard to ensure that the ecumenical dialogue made headway and enriched it with useful theological reflections. His ecumenical action is expressed more clearly and deeply in his interpretation of the priestly prayer of Jesus, that all may be one, of which the Pope speaks in part two of his book on Jesus of Nazareth.

Even the new evangelization which the Pope has wanted in a particular way must have an ecumenical dimension. Benedict XVI made an explicit reference to this ecumenical dimension in announcing the establishment of the New Pontifical Council for Promoting the New Evangelization at the celebration of First Vespers of the Solemnity of Sts Peter and Paul in 2010: «The challenge of the new evangelization calls into question the universal Church and asks us to continue with commitment our search  for full Christian unity».

With his ecumenical commitment, Pope Benedict XVI witnesses in an exemplary way to what the ecumenical responsibility of every bishop in the Catholic Church consists of, described by the Code of Canon law: the diocesan bishop «is to act with kindness and charity toward those who are not in full communion with the Catholic Church, fostering ecumenism as it is understood by the Church» (Can. 383 § 3). So, the promotion of the cause of ecumenism is implicit in the bishop’s pastoral ministry itself, which is essentially a service to unity.

Unreal criticism on Papal ecumenism

Among the many criticisms aimed at Benedict XVI, the one of ditching ecumenism no longer holds up, especially after his celebration of Vespers together with the archbishop of Canterbury and primate of the Anglican Communion, Rowan Williams, on the evening of March 10 in the Roman monastery of San Gregorio al Celio.

With the Anglican Communion, the rapprochement that has been seen since Joseph Ratzinger became Pope is in some ways incredible. In the autumn of 2009, Benedict XVI promulgated an apostolic constitution, Anglicanorum Cœtibus to normalize the entrance into the Catholic Church of entire communities of faithful coming from Anglicanism, with their bishops and priests.

Some progressive Catholic currents condemned the initiative as a gravely anti-ecumenical act: that is, as a restoration of the ideology of the «great return» and as the intention of the Catholic Church to «expand its empire» by ripping away portions of rival Churches. But in the Anglican camp, the initiative did not provoke any rejection.
The announcement of Anglicanorum Cœtibus was made simultaneously from Rome and London, here through the initiative of Anglican primate Williams himself, although he had not been part of the preparation of the document.

This was followed by the entry into the Church of Rome of thousands of faithful and dozens of priests and bishops, accommodated in special «ordinariates», two of them so far, the first in Great Britain and the second in the United States.

When the Anglicanorum Coetibus was announced, cardinal Walter Kasper, then president of the Pontifical Council for Christian Unity, was in Cyprus, because the island was hosting, from October 16-23, the second round (after the first in Ravenna in 2007) of theological dialogue between Catholics and Orthodox on how to understand Papal primacy. An ecumenical dialogue of great importance, in which Kasper led the delegation from Rome.

«In Cyprus – Kasper explained – in order to avoid misunderstandings, I immediately told our Orthodox counterparts that this is not a matter of proselytism or a new Uniatism. [...] Uniatism is an historical phenomenon involving the Eastern Churches, while the Anglicans are from the Latin tradition. The Balamand document of 1993 is still valid, according to which this is a phenomenon of the past that took place in unrepeatable circumstances. It is not a method for the present or the future. The Orthodox were mainly interested in understanding the nature of the personal ordinariates for the Anglicans, and I clarified that this is not a matter of a Church ‘sui iuris’, and therefore there will not be the head of a Church, but an ordinary with delegated powers».

It means that while a «Uniate» Church has its own structured hierarchy, with a patriarch and territorial dioceses, none of this will apply to the former Anglican «personal ordinariates», which will provide pastoral care for the faithful but without their own ecclesiastical territory, a little bit like the military ordinariates.

The dialogue with Orthodox is living a splendid period. Here and then, the hypothesis of a meeting between the Pope and the Patriarch of Russian Orthodox Church comes out from the Vatican corridors. This meeting could have happened during the Papal trip to Croatia the last year, or could even happen in Bari, the Italian town dedicated to Saint Nicholas. Coming from Myra, Turkey, the bishop Nicholas has been considered an ideal «bridge» between Eastern and Western Christians (Orthodox and Christians) since his body had been translated to Bari. The friendship between Benedict XVI and the Patriarch of Moscow and all of Russia obviously aids the dialogue. Kyrill recently expressed «brotherly respect and affection» to the Pope. Everything seems to be easy on that side.

What kind of ecumenism is the Papal one? During his trip to Cologne in 2005, in his August 19 address to the representatives of the Protestant and Orthodox Churches, the Pope spoke several times off the cuff, and said that he did not believe in an ecumenism focused exclusively on institutions. For him, the serious question is how the Church should bear witness to the Word of God in the world: this is a problem Christianity has faced since the second century, and since then the question has been resolved through decisions which, according to Ratzinger, should still hold true for the Church of today.

Repairing divides

The criticism aimed at the Pope of ditching ecumenism, of putting the embrace with the Lefebvrists in front of dialogue with the other Christian confessions can no more hold up.  Even because the facts say the opposite. Those most unyielding in rejecting the pope’s offers of peace are precisely the followers of the schismatic archbishop Marcel Lefebvre. And they reject them precisely on account of the significant steps forward – for them, a concession to error – taken by Benedict XVI on the path of reconciliation with the Anglicans, with the Churches of the East, and even with the heirs of Martin Luther.

For the pope’s 85th birthday on Monday, his own brother showed up in Rome empty handed. But the brothers of the controversial Catholic splinter group Society of St. Pius X (SSPX) were more generous. They sent a letter – and its contents may be the greatest gift yet to the papacy of Benedict XVI. The Pope has long wanted to heal the schism with the SSPX and bring the conservative followers of the late French Archbishop Marcel Lefebvre back into the fold.

The Catholic traditionalist Lefebvre founded the SSPX in 1969 in answer to the reforms pushed through by the Second Vatican Council. The group has grown to include tens of thousands of followers and hundreds of priests — a «painful wound in the body of the church» Benedict XVI  said.

Bernard Fellay, General Superior of the SSPX gave his answer to the Congregation for the Doctrine of the Faith, after a meeting that he held with the top officials of the Congregation on Monday, 16^th of April 2012. After their last meeting, one month ago, Holy See gave to the SSPX a one month deadline to give an answer to the Doctrinal Preamble they sketched out about six months ago. A sort of take-it-leave-it conditions for welcoming again SSPX within the Catholic Church. The text of the Preamble remained secret. But what requested – insiders of the Congregation of the Doctrine of the Faith assured – was just the minimum to be in communion with Catholic Church. That is to adhere to the Catholic Doctrine, to acknowledge the authority of the Pope and – finally – to acknowledge the validity of the Second Vatican Council.

A traditionalist answer

Even the text of the Fellay’s answer remained secret. But Fr. Federico Lombardi, director of the Holy See Press Office, described the text of the letter as «substantially different from the other answers the Fraternity previously gave» to the Congregation, albeit there are still «requests for further clarifications». But – Fr. Lombardi added – «this is encouraging».

Maybe the Fellay’s «friendly letter» has already been analyzed during the feria quarta meeting of the Congregation of the Doctrine of the Faith. The feria quarta is a meeting to be held monthly on a Wednesday. During that meeting, the officials of the Congregation focuses on the current cases, and take decisions whether to condemn, admonish or not to take action toward books, doctrines, cases that they are called to study.

The conclusions of the Congregation for the Doctrine of the Faith will be delivered to Ecclesia Dei, the commission that is taking care of the dialogues of the Catholic Church with Lefevbrists and that – after the scandal followed to the revoke of the excommunication to four traditionalist bishops, one of those, Richard Williamson, publicly denied Holocaust and made anti-Semitic declarations – the Pope put under the guidance of William Levada, prefect of the Congregation of the Doctrine of the Faith. Levada substituted card. Darìo Castrillòn Hoyos, who was very close to the Lefevbrist world and made several pressures to conclude the agreement before he would end his charge in Ecclesia Dei.

The Pope will make the final decision. And, after the Papal decision, a text issued by both Ecclesia Dei and SSPX will be published. This will be the only official text, and no mention – nor publishing – will be given to the original preamble. The preamble had been proposed the last September by the Congregation of the Doctrine of the Faith as the primary condition to let the SSPX rejoin to the Catholic Church. After the preamble, the meetings had come one after another. The last meeting took place on March, 16^th. On one side of the table, William Levada. On the other side, Bernard Fellay. It was a two hours meeting to discuss what Fellay answered to the Commission Ecclesia Dei following the Doctrinal Preamble. Ecclesia Dei – as the official communiqué underlined –  did not deem satisfactory the Fellay’s answer, that «could not be sufficient to overtake the doctrinal problems which are on the basis of the breaching between Holy See and SSPX». In fact, what leaked out from the SSPX was that there had been a very intense debate. A debate in some way foxily leaded by Bernard Fellay.

Fellay, the story-teller

Bernard Fellay is a skillful story teller. In his speeches – delivered through a very efficient network – Fellay explains that Rome is the place where confusion and unfairness rule. More: the Roman Curia would not obey the Pope. Fellay acts as a divisive force, and he tries to allies with the ones that claim themselves «conservatives» within the Church. The reasons why SSPX and the «right-wing» of the Church should ally are not theological, but just formal. Sometimes, the revoke of the excommunication to four bishops ordained by Lefevbre in 1988 –Fellay was one of those bishops – is completely misrepresented. Once, the Pope opened his arms in order to give the chance to redeem to those who are wrong. Another time, Fellay insinuates that this opening is the first step to revise the Second Vatican Council. Or maybe it is not. Analyzing the Fellay’speeches means to find out that each issue oscillates from an extreme to another. The conclusion – ça va sans dire – is always the same: SSPX has the true faith, while inside the Vatican they had long time ago decided to be out of the rails.

So, when the first Fellay’s answer arrived in Rome, insiders widely previewed that this would have been an unsatisfactory response. After one month, Fellay arrived in the Congregation of the Doctrine of the Faith with another answer. Press anticipated that the second answer «not substantially» amended the preamble, thus letting think about an opportunity to treat the contents of it. This seemed to diminish in some way the effort of Benedict XVI, that – notwithstanding the polemics within the Church of Rome because of Williamson’s denial of the Holocaust, because of the Good Friday prayers for the conversion of the Jewish contained in the liberalized ancient rite – made everything he could to avoid the endurance of the schism. At the same time, the Pope reaffirmed with determination that the Second Vatican Council is not part of the discussion, as it is not part of discussion the obedience to the Pope and to the Church.

The German Cardinal Josef Becker, an advisor to the Congregation for the Doctrine of the Faith and a participant in the talks with the SSPX, said recently that it is difficult to find common ground in the positions held by the Catholic Church and the Society of St. Pius X. But, he added, each side must «try to understand» the other. He also said that the Church must re-examine all Vatican II texts to understand them from today’s perspective.

Fellay, for his part, in light of the letter he recently sent to the Pope, asked his followers to «double their fervor and magnanimity in prayer and sacrifice in these holy days and during the weeks following Easter, so that God’s will be done».

The “traditionalist” inside divide

It is no secret that there are oppositions within the Society and in the episcopates of countries where the traditional wing of the Society is more present, but also in a small group within the Vatican. In the more radical Lefebvrian groups, which in truth hold positions close to sedevacantism, the agreement is seen as surrendering to Rome’s offers instead of keeping up the fight to «convert» the Holy See and go back in time, to the Church of fifty years ago. The other side believes that Benedict XVI has been too generous in the spirit of reconciliation and should not have tolerated that any Catholic believer felt able to criticize the Second Vatican Council.

This difficult climate and the tensions that will inevitably rise in the next few weeks are exemplified by the leak of a confidential letter that the secretary of the Ecclesia Dei Commission, Mgr. Guido Pozzo, recently sent to the abbot Philippe Laguerie, superior of the Institute of the Good Shepherd, society of apostolic life based on the pontifical right, which celebrates mass according to the Latin rite. Pozzo’s letter included some observations and suggestions for the Institute following a canonical visit some time ago. Its release, according to abbot Laguerie, means that someone wants to put a spanner in the works and disrupt the dialogue between the Holy See and the Lefebvrists.

In the letter, Pozzo addressed mainly two points. The first concerns the «exclusive» use awarded to the Institute of Pius V missal. Ecclesia Dei suggested that in the charters of the Institute of the Good Shepherd it would be better to avoid the word «exclusive» and simply highlight that it is the Institute’s «own rite». «The matter of practicing the extraordinary form, as formulated in the charters – Pozzo writes – must be defined in the spirit of Summorum Pontificum. It would be better to simply describe this form as the Institute’s ‘own rite’, without mentioning ‘exclusivity’». The second concerns the criticism of the Second Vatican Council. «Rather than criticize – Pozzo writes – however rightly and constructively, the Vatican II, educators should channel their efforts in conveying the whole of the Church teachings, focusing on the hermeneutics of renovation within continuity and starting, as a base, from the integrity of the Catholic doctrine as exposed in the catechism of the Catholic Church».

The secretary of Ecclesia Dei so basically asked the conservative group already in communion with Rome to make an effort in closely following the indications of Benedict XVI concerning the interpretation of conciliar documents. But this confidential letter might have been leaked because it includes points that might discourage the Lefebvrians who are about to follow their superior Bernard Fellay on the way to full communion with Rome. Abbot Philippe Laguerie pointed it out in a statement released on several websites that «there are people in Rome who are very opposed to any form of agreement».

Toward a rapprochement?

How would the «encouraging» Fellay’s answer be evaluated in the Vatican? Benedict XVI made of his pontificate a pontificate for unity, trying to repair the divides within the Catholic Church Still when he was Prefect for the Congregation of the Doctrine of the Faith, Joseph Ratzinger committed for unity and – in particular – strongly tried to avoid the Lefevbrist schism.

Ratzinger took care of Marcel Lefevbre and his followers since the 80s. In 1988, it seemed that the solution was up to come. After a cardinal Edouard Gagnon’s visit to Ecône  - where the headquarter of SSPX is – on April, 8^th 1988, in a letter addressed to the then cardinal Ratzinger designed a proposal to let the SSPX get a regular collocation in the Church. This proposal dealt with an agreement – to be signed in May 1988 – about the Liturgical Books approved in 1962 and with the constitution of SSPX in «Society of Apostolic Life». In exchange. Marcel Lefevbre assured his obedience to the Pope and his acceptance of Second Vatican Council, thus acknowledging the validity of the new rites of the Mass.

The breach anyway occurred. Lefevbre was not authorized for an episcopal ordination – he wanted to ordain a new bishop that was intended to be his successor in SSPX (and this one was Fellay) – and so he backtracked and decided to ordain four bishops without the permission of Rome. The ordination had been fixed for June, 29th 1988. To prevent the illicit ordination, in June, 24 1988 John Paul II gave his permission for the ordination. It was not sufficient. The 15th of August, Lefevbre wrote in a letter that he did not need just one, but three bishops. The breach was unavoidable.

From then on, an important debate took place, until the revoke of the excommunication to bishops ordained without the Papal permission. It was since June 2008 that Lefevbrist asked for the revoke of the excommunication. Lefevbrist said in exchange that they would respond to the proposals of Benedict XVI to bring the SSPX into a new communion with Rome. In 2007, Pope also gave the opportunity to celebrate the Holy Mass according to the rite of 1962. What will be the future of Benedict XVI’s effort for unity?

It was not just the Prefect for the Congregation of the Faith speaking. It was also the theologian Joseph Ratzinger speaking. And, above all, it was the believer Joseph Ratzinger speaking. Nowadays, Joseph Ratzinger is Pope Benedict XVI and today he celebrates his 85^th birthday. How can we understand the Joseph Ratzinger’s pontificate?

The answer is in the life itself of Joseph Ratzinger. His love for liturgy, for daylong prayer, for faith came into light within his humble and devout family – Rosary was a daily prayer in Ratzinger house. His reflection about the Church of Pagans – not anymore a «Church of Pagans became Christians, but Church of pagans that are still calling themselves Christians, but they are actually Pagans» – comes directly from his first experience as vice-rector of parish, while he spent most of his time confessing.

There are other steps of Ratzinger’s life that had been important for the evolution of his thought. First of all, the years of the Second Vatican Council: Joseph Ratzinger goes to Rome as an expert  to give is contribution to renew the Church; then, the years after the Council, when he quietly tried to resist to the turning of the Reform of the Church into a revolution; and finally, his years at the Congregation for the Doctrine of the Faith. There he raised up the method the Congregation is still working with: the condemnations of the Congregation were always made up of two documents, the one pars destruens and the other one pars construens  of the book or doctrine that the Congregation was going to condemn.

After all, Ratzinger always said that «patience is the daily power of love». Who is really Joseph Ratzinger? He loves his family, first of all. In his autobiography, Milestones: Memoirs 1927 – 1977, Ratzinger tells with great emotion the moment when his family rejoined after the years when the brothers Joseph and Georg left to study and become priests. And the last book of his brother Georg, My brother, the Pope, is full of anecdotes that testify how Joseph Ratzinger loves his a simple person, that loves his family and friends more than any other thing.

But Ratzinger is above all a man of faith. And he feed his faith with Reason – this is what makes of him a universally appreciated theologian. April, 6 2006: at the encounter of Pope with the youth, Giovanni – a 17 years old student –asked Benedict XVI how to harmonize knowledge and Faith. And the Pope – after underlining that there is the same Reason at the basis of the book of nature and at the basis of the Sacred Scriptures – affirmed that «either one recognizes the priority of reason, of creative Reason that is at the beginning of all things and is the principle of all things – the priority of reason is also the priority of freedom -, or one holds the priority of the irrational, inasmuch as everything that functions on our earth and in our lives would be only accidental, marginal, an irrational result – reason would be a product of irrationality». And he concluded: «The great option of Christianity is the option for rationality and for the priority of reason. This seems to me to be an excellent option, which shows us that behind everything is a great Intelligence to which we can entrust ourselves».

The Christian option for rationality leads directly to Faith. Hence, Ratzinger’s fear that theology would become a science similar to the other sciences. Hence, Ratzinger’s fear that the people of God would lose the sense of God. The Pope is 85, and he will celebrate this year with the year of the Faith. To turn back people to God. This has been his mission since he is a priest. This is his mission as a Pope.

The Pope speaks of darkness and light. «The darkness that poses a real threat to mankind, after all, is the fact that he can see and investigate tangible material things, but cannot see where the world is going or whence it comes, where our own life is going, what is good and what is evil». «The darkness enshrouding God and obscuring values is the real threat to our existence and to the world in general». «If God and moral values, the difference between good and evil, remain in darkness, then all other “lights”, that put such incredible technical feats within our reach, are not only progress but also dangers that put us and the world at risk». «Today we can illuminate our cities so brightly that the stars of the sky are no longer visible. Is this not an image of the problems caused by our version of enlightenment?» «With regard to material things, our knowledge and our technical accomplishments are legion, but what reaches beyond, the things of God and the question of good, we can no longer identify».

Jesus came to illuminate the world. But it seems that the whole Church is living in darkness. The darkness is made up also by those who disobey the Church, who confuse the renovation with the disobedience, who – maybe unconsciously, probably consciously – break the Union of the Church. Benedict XVI remembered it during the Chrism Mass, on Holy Thursday. Holy Thursday is the day Jesus shared his priesthood with the apostles, and the Pope uses the occasion to ask all priests, including himself, to meditate upon what their consecration really means. The Pope asked: «Are you resolved to be more united with the Lord Jesus and more closely conformed to him», which entails a renunciation of oneself and «of the much-vaunted self-fulfillment»? Being Christ-like means not to be served but to serve, not taking but giving, he said. If that is the nature of the priesthood, then what should be the response of priests when faced with «the often dramatic situation of the Church today». Then, without specifying the country, Pope Benedict said a group of priests from a European nation have issued a call for disobedience of Church teaching, specifically regarding the question of women’s ordination.

Last year the president of the Austrian bishops’ conference, Cardinal Christoph Schoenborn, condemned a «Call to Disobedience», signed by 250 of Austria’s 4,200 Catholic priests. The document urged Catholics to begin a campaign in support of women priests and «priestless Eucharistic liturgies», as well as for Communion to be given to non-Catholics and remarried divorcees. Also, 311 theologians from Austria, Germany and Switzerland signed a memorandum last year demanding the ordination of women and married men, as well as an «open dialogue» on the Church’s «structures of power and communication».

Pope Benedict asked: «Is disobedience a path of renewal for the church?». Then, he added hat Blessed John Paul II taught «irrevocably that the church has received no authority from the Lord» to ordain women. Pope Benedict said perhaps such campaigns are motivated by concern for the Church and believe that «the slow pace of institutions has to be overcome by drastic measures, in order to open up new paths and bring the church up-to-date». «But – the Pope then asked – is disobedience really a way to do this?». And the Pope concluded that true renewal must be based on lives that are radically conformed to Christ and God’s will.

The search for Jesus was topical in Joseph Ratzinger’s research. This is the reason why, to crown in a proper manner a brilliant career as theologian, Ratzinger thought that he had to write a book about the ‘historical’ Jesus according to Gospels. Once he had been elected Pope, the plan did not change. He already published two parts of his work (the uprising will be about the Gospel of the Infancy). The second part of Jesus of Nazareth by Joseph Ratzinger/Benedict XVI is about Holy Week: from the Entrance to Jerusalem to the Resurrection. Re-reading some extracts of the book is a way to have an accurate picture of this Pontificate and of its guidelines.

The coena Domini according to Joseph Ratzinger

«The breach of friendship extends into the sacramental community of the Church, where people continue to take ‘his bread’ and to betray him. Jesus agony, his struggle against death, continues until the end of the world, as Blaise Pascal said on the basis of similar considerations. We can also put it in the other way around: at this hour, Jesus took upon himself the betrayal of all ages, the pain cause by betrayal in every era, and he endured the anguish of history to the bitter end».

Last Supper. Judas is going to betray Jesus. How many times the Church has been betrayed? How many times the Benedict XVI’s Pontificate itself has been «stabbed» in the back? Some example: during the first months of the Benedict XVI’s pontificate, the translations of his speeches and lectios were delivered in considerable late. Then, an entire – and relevant – part of his magisterium has been kept hidden, since it has not been covered by media. The same medias highlight the “utter chatters” of several «Judas» that break the friendship, and whose breach extends into the sacramental community of the Church. This is the deep reason of Confession. Benedict XVI explained it when he went to visit the prison of Rebibbia, in Rome. Giovanni, one of the prisoners, asked the Pope why he would need to be absolved for his sins by a priest. «If I think I badly behaved – I made people suffer – and I get on my knees in the front of God, and I beg for His forgiveness, would he absolve me? » Benedict XVI answered that, yes, God would absolve him, but  that the sin does not only deal with a «vertical dimension, it is not just about the relationship with God. Sin also has an horizontal, social dimension. If I make sins – even if I am not aware of it – I also damage the community of the faithful. So, the sin is not only personal, but it also deals with society. This is the reason why I need absolution».

It is the same absolution Judas is not able to reach for. If anything, because he does not think that he could eventually be forgiven. «His second tragedy, after the betrayal – Ratzinger writes – is that he can no longer believe in forgiveness. His remorse turns into despair. Now he sees only himself and his darkness; he no longer sees the light of Jesus, which can illumine and overcome the darkness. He shows us the wrong type of remorse: the type that is unable to hope, that sees only its own darkness, the type that is destructive and in no way authentic».

How can a Catholic be like Judas? The Gospel of John – Ratzinger notices – «does not offer any psychological interpretation of Judas’ conduct. The only clue he gives is a hint that Judas had helped himself to the contents of the disciples’ money box, of which he had charge (12:6). In the context we are interested about, the evangelist merely says laconically: “Then, after the morsel, Satan entered into him” (13:27)»

In summary, for John «what happened to Judas is beyond psychological explanation. He has come under the dominion of another. Anyone who breaks off friendship with Jesus, casting off his ‘easy joke’, does not attain liberty, does not become free, but succumbs to other powers. To put it another way, he betrays this friendship because he is in the grip of another power to which he has opened himself”».

The liberty Ratzinger is writing about come only from being disciples of Jesus, as he also underlined during the Chrism Mass on the last Good Thursday.  This thought is at the basis of Joseph Ratzinger’s Papal Magisterium. And this Magisterium has a specific goal: to turn back the man to God.

Pilate according to Joseph Ratzinger

Who was Pontius Pilate? Only the Gospel of Johh tells about the dialogue between Pilate and Jesus. Only John deeply depicts who was Pilate. Who is Pontius Pilate? Everyone of us can be Pontius Pilate, Joseph Ratzinger explains in his Jesus of Nazaret. Benedict XVI also talked about Pilate in the homily in Plaza de la Revoluciòn at La Habana, Cuba. In the Passion according to Joseph Ratzinger, the “character” of Pilate is also a paradigm of our times.

«The image of Pilate in the gospels – Benedict XVI writes – presents the Roman Prefect quite realistically as a man who could be brutal when he judged this to be in the interest of the public order. Yet he also knew that Rome owed its world dominance not least to its tolerance of foreign divinities and to the capacity of Roman law to build peace. This is how he come across us during Jesus’ trial».

Pragmatic, conscious that the Roman dominance was also owed to the Roman tolerance of different faiths, surprised that Jews – i.e. the aristocracy of the Temple – presented to him as friends of Rome asking for his intervention (an intervention he did not deem necessary, since he knew that Jesus was not a revolutionary leader), Pilate probably considered Jesus as a religious fanatic, maybe a violator of Judaic principles – which he was not interested about.

Here is Jesus in the front of Pilate. «So, are you a king?»; Pilate asks. And Jesus answers: «You do say it. I am a king». But the Jesus’ kingship – Jesus has said previously – «is not of this world. If my kingship were of this world, my servants would fight, that I  might not handed over to the Jews».

«This ‘confession’ of Jesus – Ratzinger writes – places Pilate in an extraordinary situation: the accused claims kingship and kingdom (basileìa). Yet he underlines the complete otherness of this kingship, and he even makes the particular point that must have been decisive for the Roman judge: no one is fighting for this kingship. If power, indeed military power, is characteristic of kingship and kingdoms, there is no sign of it in Jesus’ case. And neither is there any threat to Roman order».

Which are the Jesus’ kingship characteristic? «This kingdom – the Pope writes – is powerless. It has no legion. With these words Jesus created a thoroughly new concept of kingship and kingdom, and he held it up to Pilate, the representative of classical wordly power». Jesus goes over: to make the essence and the particular character of the power of this kingship, he does not speaks about authority, but he bears witness to the truth is the essence of his regality.

«What is truth?» The pragmatic Pilate’s question remain unanswered. It is a topical question in political argument and in discussion of foundations of the law. «It is – the Pope writes – the question that is also asked by modern political theory: can politics accept truth in a structural category? Or must truth, as something unattainable, be relegated to the subjective sphere, its place taken by an attempt to build peace and justice using whatever instruments are available to  power? By relying on truth, does not politics, in view of the impossibility of attaining consensus on truth, make itself a tool of particular tradition that in reality are merely forms of holding on the power? What would be a world without truth?»

Yet, Pilate dismiss this question as unanswerable. In the course of his conversation with Jesus, it becomes abundantly clear that Jesus is not a rebel, and his message and his activities pose no threat for the Roman rules. Pilate still fears that perhaps there is something really divine in Jesus. Jews play off one fear against another and – Ratzinger writes – «they appeal to the entire practical fear of forfeiting the emperor’s power, being removed from office, and thus plunging into a downward spiral. The declaration: “If you release this man, you are not Caesar’s friend” (Jn 19:12) is a threat».

Cooperatores veritatis (coworkers in truth) is the episcopal motto that Joseph Ratzinger chose. Truth divides, brings dissensions and difficulties. After revoking the excommunication to four lefevbrist bishops, Benedict XVI is attacked from the flak of the same bishops of Catholic Church. So he decides to write a letter to bishops, in the one he explains why some lack of thought happened, but he complains of his brothers ready «to bite and devour».

Was writing that letter the right thing to do, since it brought even more critics? Benedict XVI could have preferred peace, like Pontius Pilate did.  Pontius Pilate knew that Jesus was not a rebel. He knew the truth. But in the end «the concern for career proves stronger than fear for divine powers».

Resurrection according to Joseph Ratzinger

«Jesus has not returned to a normal human life in this world like Lazarus and the other whom Jesus raised from the dead. He has entered upon a different life, a new life – he has entered the vast breadth of God himself, and it is from there that he reveals himself to his followers».

Benedict XVI dedicated himself for months to the chapter about the Resurrection of Jesus. Resurrection is the key of Christianity. It is the entrance upon the vast breadth of God. Joseph Ratzinger’s thought is condensed in his words about Resurrection. Christianity is condensed in Resurrections.

Resurrection is something completely new, and Christian can only astonish about it. «For the disciples, too – Ratzinger writes – this was something utterly unexpected, to which they were only slowly able to adjust. Jewish faith indeed know about a resurrection of the dead at the end of time. New life was linked to the inbreaking of a new world and thus made complete sense. If there is a new world, then there is also a new mode of life there. But a resurrection into definitive otherness in the midst of the continuing old world was not foreseen and therefore at first made no sense. So the promise of resurrection remained initially unintelligible for the disciples».

Jesus makes everything new. Nobody had thought of a crucified Messiah, and «the fact was there – Ratzinger writes – and it was necessary, on the basis of that fact, to take a fresh look at Scripture». It is the process of theology that developed in all the eras. Theology – and Ratzinger knows it – is nothing more than the – always perfectible – try to tell the mystery of Jesus. This is the reason why the Pope let the magisterium loose from his books on Jseus of Nazareth.

The announcement of the novelty of the Gospel is topical for the Benedict XVI’s magisterium. Scripture yielded new insights in the light of the unexpected turn of events. «The new reading of the Scripture – Ratzinger writes – could begin only after the Resurrection, because it was only through Resurrection that Jesus was accredited as the one sent by God. Now people had to search the Scripture for both Cross  and Resurrection, so as to understand them in a new way and thereby come to believe in Jesus as the Son of God. This also presupposes the fact that for the disciples Resurrection was just as real as the Cross. It presupposes that they were simply overwhelmed by the reality that, after their initial hesitation and astonishment, they could no longer ignore reality. It is truly he. He is alive; he has spoken to us; he has allowed us to touch him, even if he no longer belongs to the realm of the tangible in the normal way».

One can interpret not only the Benedict XVI’s Papal magisterium, but even the extraordinary adventure of the theologian Joseph Ratzinger, as a search for the key to understand the mystery of resurrection and to interpret it through times, people and Church of today. This search began at the times of his thesis for certification to teach theology on Saint Bonaventure’s theology of history.

It was the times of Joachim of Fiore. In his works, he affirmed a Trinitarian rhythm of history. He considered the Old Testament as the age of the Father, followed by the time of the Son, the time of the Church. To be awaited yet was the third age, that of the Holy Spirit. Where did the hope for the arousal of a new time comes from? The answer of Joachim of Fiore is that it would come a new monasticism. In his view, St. Francis of Assisi was the initiator of the new time and in his order the community of the new period –- the community of the time of the Holy Spirit, which left behind it the hierarchical Church, to begin a new Church of the Spirit, no longer connected to the old structures. There was, hence, the risk of a very serious misunderstanding of the message of St. Francis, of his humble fidelity to the Gospel and to the Church, and such a mistake implied an erroneous vision of Christianity as a whole.

Bonaventure – Benedict XVI said in the 10 march 2010 general audience – addressed the problem. He knew that St. Francis and the new community he created, so different from the monasticism known up to then, called for a new interpretation; he understood that there was the practical need of structures and of insertion in the reality of the hierarchical Church, of the real Church, needed a theological foundation, also because the others, those who followed the spiritualist conception, showed an apparent theological foundation: he knows that – although taking into account the necessary realism – it was not necessary to lose the novelty of the figure of St. Francis”.

Bonaventure harmonized the positions: he remembers that Jesus Christ  is the last word of God, in him God has said all, giving and expressing himself -, but at the same time he underlines that  Church is not immobile, fixed in the past and that novelties cannot be exercised in her. “Opera Christi non deficiunt, sed proficiunt,” the works of Christ do not go backward, do not fail, but progress, says the saint in the letter De tribus quaestionibus. Christ is not the end of history. He is the center of history.

Bonaventure’s method – he harmonizes the novelty with Christ, the rebuilding with the adherence to Church, the fathers of the Church with modernity – is at the basis of Joseph Ratzinger’s method. From there, the extraordinary adventure of Pope Benedict XVI began.

Toward the year of Faith

And adventure that lead him to proclaim a Year of Faith,  whose climax will be a public profession Credo of the people of God that religious communities as well as parish communities, and all ecclesial bodies old and new are called to do (as indicated in the apostolic letter Porta Fidei). Benedict XVI explained what the deep sense of the Year of Faith in the homily of the Chrism Mass, on Good Thursday.

«The Year of Faith – he said – commemorating the opening of the Second Vatican Council fifty years ago, should provide us with an occasion to proclaim the message of faith with new enthusiasm and new joy. We find it of course first and foremost in sacred Scripture, which we can never read and ponder enough. Yet at the same time we all experience the need for help in accurately expounding it in the present day, if it is truly to touch our hearts. This help we find first of all in the words of the teaching Church: the texts of the Second Vatican Council and the Catechism of the Catholic Church are essential tools which serve as an authentic guide to what the Church believes on the basis of God’s word. And of course this also includes the whole wealth of documents given to us by Pope John Paul II, still far from being fully explored».

Catechism, Church’s documents, prayer: these are the key words for the Year of Faith. These are the key words of the Pontificate. A Pontificate that made of the Gospel its main topic. Ratzinger’s revolution has come.  A revolution whose symbol is Jesus of Nazaret, to whom Benedict XVI – not casually – already dedicated two books.

The final goal is the integral disarmament. The path to reach it is the human integral development. And the diplomatic impact is a necessary tool in order to let all the countries be conscious of the need to gain the integral human development, as well as they need to gain an international multilateral policy brought to the common good.

This underlined Francis Assisi Chullikat, permanent observer of the Holy See to the United Nations, in his address to the Fourth Session of the Preparatory Committee for the United Nations Conference on the Arms Trade Treaty, the last February, 13^th. One of the reasons why the Holy See is Permanent Observer – and not Full Member – to the United Nations Assembly resides in its participations to these sessions. As a Full Member, the Holy See would be obliged to vote, and its vote could be politically used. As a Permanent Observer, the Holy See maintain its super partes prerogatives, and at the same time it can have a considerable diplomatic impact.

In his speech, Chullikat underlined five aspects. First, the scope of the ATT, that – according to the Holy See – should be broad, «comprising not solely the 7 categories of arms which the U.N. Register of Conventional Arms considers, but also small arms and light weapons, together with their relevant munitions, which enter the illicit market often with greater ease and give rise to a series of humanitarian problems». Second, the request that the criteria for application of the treaty maintain reference to human rights, humanitarian law and development. At the same time, Chullikat affirms that it is «necessary to find terminology which limits subjective possibilities open to political abuse, and which will facilitate the ascertainment of modalities for application of such criteria». And then, Chullikat admonished that «the capacity for the success of the Treaty will depend also on its ability to promote and reinforce international co-operation and assistance between States»; underlined that «provisions relating to assistance for victims must be maintained, and if possible, strengthened, giving attention also to the prevention of illicit arms proliferation, by reducing the demand for arms which often feeds the illicit market». More: «It seems opportune, from this perspective, then, to introduce references in the Treaty to educative processes and public awareness programmes – involving all sectors of society, including religious organisations – that are aimed at promoting a culture of peace»; finally – Chullikat said – «mechanisms for treaty review and updating need to be strong and credible, capable of quickly incorporating new developments in the subject matter of the ATT, which must remain open to future technological developments».

These five aspects are part of a well defined program. On one side, the need to diminish the demand for the arms market, favoring the peace and education processes. In this sense, Holy See internationally sustained the proposal not to patent inventions that can be dangerous for human being. This lack of patenting would make the arm production unprofitable, and could be a strong deterrent in the fabrication and invention of new arms and a good tool to get to the integral disarmament.

On the other side, it is obvious that favoring peace and education processes means that Holy See is to pay more attention to the people’s development («The new name of peace is development», Paul VI wrote in the encyclical letter Populorum Progressio in 1967) and to develop the most possible multilateral diplomacy, in order to take into consideration the need of all the countries – even the smallest ones (several times Holy See criticized the G-meetings – G8, G20 – and auspicated a reform of the United Nations). It is to defend the poorest countries that Holy See requested to frame the Arms Trade Treat in order to protect all the arms – and not the restricted group considered in the United Nations Register – from the illicit traffic. An illicit traffic that – in case of war – would favor the richest countries and would disadvantage the poorest countries.

The final draft of the document will be in July. But, until now, Holy See brought on an almost solitary fight to broad the Treaty, even if recently United Kingdom – at the end of the visit of the Delegation sent by Cameron administration to celebrate the 30 years of diplomatic relations between United Kingdom and Holy See – backed Holy See in its effort.

And also Mexico is now officially backing Holy See effort. Organized crime  also cherishes from the  black marketeering  of the small weapons. And the fight to the organized crime – that cause about 60 thousand victims a year -  i.e. the narcoguerra launched a couple of years ago by president Calderon, is topical in Mexico. So, in July Holy See will be able to count on the backing of United Kingdom and Mexico for the ATT. Hopefully, other countries will back Holy See’s effort, and another brick will be put in the wall of peace.

The two news are not directly linked, but they are both meaningful. And they show what is the direction the Holy See is heading to, thanks to the Benedict XVI’s «quiet revolution». And card. Bertone, Secretary of State, albeit in the midst of the storm, is bringing on Benedict XVI’s wills. Now it is the time for a more in depth analysis of the two «Vatican financial» news of the week.

The new regulation of the Prefecture for Economic Affairs

On March, the 9^th had come into effect the new regulation of the Prefecture for the Economic Affairs of the Holy See. The regulation had been published on February, the 22^nd and has been signed by the cardinal Tarcisio Bertone, Vatican Secretary of State. The regulation is – more than a little revolution – a way to keep pace with times and with the responsabilities of the Roman Curia, that is – it is written in the letter of presentation fo the new regulation by the prefect Giuseppe Versaldi – «one of the main instruments that the Holy Father has at his disposal» to act as a Pope.

Established by Paul VI in the 1967, the Prefecture for the Economic Affairs is entrusted with overseeing all the offices of the Holy See that manage finances, regardless of their degree of autonomy. It does not manage finances itself, but instead audits the balance sheets and budgets of the offices that do. It then prepares and publishes annually a general financial report. It must be consulted on all projects of major importance undertaken by the offices in question

It means that the Prefecture oversees all the dicasteries of the Roman Curia and of all the consolidate administrations, and the Vatican Radio, the Vatican Typography-L’Osservatore Romano publishing house, the Vatican Publishing House and the Vatican Tv Center. The Prefecture also oversees the balance sheets of Vatican City State.

In 34 articles, the text outlines the amplification of the competences of the Prefecture, that is the body «responsible for the economic address and program, as well as it is responsible to the vigilance and the control of the administrations of the Holy See». The change is considerable. Just take a look to the previous regulation – delivered November, 20^th 1999, where only «surveillance and control» were mentioned. So, the Prefecture can be now roughly compared to a Ministry of the Economy. The Prefecture – art. 2 of the new regulation – «prepares the document of economic planning in which are outlined all targets» that the administrations of the Holy See must jointly achieve. More: the document «periodically proposes the main macro-economical parameters» the administrations should refer to for their financial forecasting.

Which are the functions of the Prefecture for Economical Affairs? It prepares the annual reports, it carries out extraordinary administration acts and obviously it controls the annual statements. In the article 5 of the new regulation it is also mentioned the promotion of the «cooperation among the dicasteries, even through meetings, to jointly study, examine and evaluate relevant facts of administrative and financial management». This article of the new regulation recall, in some ways, what card. Bertone, Vatican secretary of State, underlined during the last meeting with heads of Vatican departments (Prefectures and Pontifical Councils). Bertone asked more coordination among the several branches of the Vatican curia, and also pointed at the encroach of the «passion for the little news of ecclesiastical gossip, that undermine the Holy See prestige and sometimes crab the climate of confidence and trust among the Holy See’s bodies».

The commitment to surveillance also includes the «analysis, in order to assure a precise and critical acquisition and preservation of the document with juridical relevance referred to any board». During the Papal Vacant See, the Prefecture is kept to give the final balanced and consolidated of the current year to the Cardinal Chamberlain.

One more step toward financial transparency

«Within the framework of the active co-operation between the Holy See and MONEYVAL (the Department of the Council of Europe which deals with the evaluation of systems adopted by member States to counter money-laundering), meetings of a technical nature were held in the Vatican between 14 and 16 March 2012». This is the beginning of the official press communiqué delivered at the end of the second on-site visits to the Holy See of the advisors of the Council of Europe. These visits are not inspections.

MONEYVAL advisors got back to the Vatican after their visit of the last 21-26 November. After their first visit, the Vatican law against money laundering – i.e. the Vatican law n. 127 of 2010 – has been improved and essentially re-written. The new text of the law has been promulgated by the President of the Governatorate of the Vatican City State with a Decree on January, the 25^th. The most important news is that the Holy See, by conforming its anti money laundering law to the international standards – «The Vatican is heading in the right direction with the revised norms», Jeffrey Owens,  head of tax issues at the Organization for Economic Cooperation and Development, said – seems to show to strongly tread the path to be enlisted in the group of the «virtuous» countries for what concerns the prevention and countering of money laundering and financing of terrorism.

This path is followed step by step by MONEYVAL advisors. At the end of the first on site visit, they explained in an official communiqué delivered on the web site of the European Body that «at the conclusion of its mission, the MONEYVAL team  shared and discussed its initial findings with representatives of the Holy See, after which initial views were exchanged». These impressions also dealt with the old text of the law n. 127: MONEYVAL advisors had not such positive impressions of the law, since it seemed to concentrate the warranty of the integrity of «Vatican finance » to the only Authority for Financial Information, without showing the will to truly involve all the Authorities concerned. Perhaps it is not a case that one of the main innovations of the new text of the law n. 127 is about the Authorities involved in the struggle against the money laundering and the financing of terrorism –  beyond the Authority for Financial Information, now the text also mentions the Secretary of State, the Pontifical Commission for the Vatican City State, the Vatican Gendarmes Corps.

The trend seems to be in favor of an involvement of the whole Vatican institutional framework, and at the same time in favor of more attention paid to the peculiarities of the Holy See and of the Vatican City State, as MONEYVAL advisors suggested. This effort also merited the appreciation of MONEYVAL advisors. «The meetings – it is written in the press communiqué – had been planned earlier, taking into account both the specific nature of the Holy See and of Vatican City State and the fact that this was the first evaluation of their respective legal systems. The meetings made it possible to continue gathering information on the steps taken thus far in the process of complying with international standards in the area of preventing and countering money-laundering and the financing of terrorism, such as the adoption of the Decree No. CLIX of 25 January 2012, replacing Law No. CXXVII of 30 December 2010, as well as the ratification of and adhesion to certain international Conventions pertinent to the question».

The conventions which the communiqué refers to are the  adhesion and ratification to the International Convention for the Suppression of the financing of terrorism (Onu, New York, 1999) and the United Nations Conventions against the transnational organized crime (Palermo, 2000), and the ratification of the United Nations Convention against illicit traffic in narcotics drugs and psychotropic substances (Wien, 1998) –  this latter Convention already signed by the Holy See when it had been adopted by United Nations. It is highly meaningful that the adhesion and ratification to these Conventions had become official on January, the 25^th, the same day when the Decree of the President of Vatican Governatorate had been promulgated.

The path to the new law

In actuality, Vatican officials were already working to an improvement of the law n. 127, in full knowledge of the fact that the law had been written in hurry and under several pressures (among these pressures, two investigations promoted by the Rome Public Prosecutor: one about a money transfer from a IOR account deposited with a branch of UNICREDIT Bank in via della Conciliazione in Rome in 2009; and the seizure of 23 million euro transferred by the IOR from two accounts it had in Banca del Fucino and Credito Artigiano to another IOR account to a JpMorgan Bank branch in Frankfurt).  The same law n. 127 had to accomplish to the need to put into effect the Monetary Agreement between the Holy See and the European Union, signed in 2009.

It easy so easy to understand why the law n. 127 is important – even if some observers underlined that the law was particularly severe (especially for what concerned the introduction in the Vatican legislation of the auto-money laundering crime, while several legislation – Italian one included – does not contemplate this kind of crime). But there was also the need of a more in-depth reflection to accomplish the Vatican City State peculiarities, since in the Vatican there are no banks and no financial market.

Almost before the MONEYVAL advisors went to the Vatican for the first on site visits, the tops of the Holy See were thinking about how the Vatican could better adhere to the international standards. It was not only a technical problem, it was a problem to let the international standards in a peculiar reality as the Vatican is. This reflection brought to the improvement of the text of the law n. 127.

Who is against financial transparency?

Obviously, this brought to a lively debate within the Holy See officials. As the medias covered, among the opponents to the improvement of the law was the cardinal Nicora, president of the Authority for Financial Information. Nicora – as revealed by the Italian newspaper Il Fatto Quotidiano, that published a note written by card. Nicora – defined the new text of the law . 127 «a step behind» (this sentence had been highlighted several times in the commentaries about the so-called «Vatican finance»). In order to avoid a conflict of interests with the presidency of the Authority for Financial Information, Nicora resigned by the presidency of the APSA – the Administration for the Patrimony of the Apostolic See, a sort of «Central Bank» of the Holy See – but still holds his post within the Vigilance Commission of the Institute for Religious Works (which is under the surveillance of the Authority for Financial Information), within the Council of the Fifteen – a sort of “Little Parliament” made up by 15 cardinals that meet periodically to verify the correctness of “Vatican finance” – and also within the Pontifical Commission for the Vatican City State, that, according to the new text of the law n. 127, will be one of the actors that regulate the Authority for Financial Information.

According to the vaticanista Sandro Magister, even Ettore Gotti Tedeschi, president of the Council of Superintendency of the IOR, was against any intervention on the law n. 127. Gotti Tedeschi even feared the risk of an exam failure of the new text by MONEYVAL. Probably, Gotti Tedeschi – who still seats in the board of the Administration of the Cassa Depositi e prestiti – Loan & Deposit Saving, a public body controlled (with the 70 per cent of stocks) by the Italian Ministery of Economy, and this charge would in theory not tally with his Vatican charge as representative of a body of State – fears that his «image» of solver of the age-old Vatican financial obscurity could be delegitimized.  And this image is so important for him that – with an excess of diligence – he agreed to be questioned by the Italian magistrates, even if these latters did not submit the request internationally. Many commentators considered the Gotti Tedeschi’s one a «questionable decision», if not even damaging for the Holy see’s interests, since it could be read as a renounce to the immunity for the Central bodies of the Holy See.

Among the followers of the «step behind» -doctrine there was also the direction of the Authority of Financial Information. An e-mail of the director Francesco De Pasquale to Ettore Gotti Tedeschi had been leaked to the Italian newspaper Il Fatto Quotidiano. In the e-mail, De Pasquale unveil his adversity to the re-writing of the law n. 127. This e-mail also unveil an almost questionable relationship between the controller (De Pasquale) and the controlled (Gotti Tedeschi), also considering that the warranty of the integrity of «Vatican finance» had been depicted to reside in the Authority for Financial Information.

Waiting for July

MONEYVAL conclusions on the Holy See and  Vatican City State financial reliability will be delivered the next July at the plenary assembly of the body. This agenda has been agreed long time ago, and it never changed, as the official communiqué well let understand (one can there read that the meetings had been «planned earlier» and that the report «as scheduled» will be examined by the Plenary Assembly of MONEYVAL next July). There will be no eventual change of schedule for the drafting of the final report. One should not even be surprised by the comeback of the MONEYVAL advisors: all the European Countries had at least two, and sometimes even three rounds of evaluation, and this evaluations are about a long-time commitment of adherence to the international standards, and are not an exam about the financial transparency/not transparency to bring into an end within a few months.

Italian vision vs. European (and international) vision

The day after the MONEYVAL on site visit to the Vatican, the Italian newspaper Il Sole 24 Ore spread the news that a IOR account deposited with a branch of JpMorgan Bank in Milan had been closed because the IOR could not satisfy the requests of transparency. The article – very detailed, indeed – can be seen as a counterattack of the followers of the «Italian party». While the Holy See worked in order to accomplish the international standards of transparency, the propaganda on «Vatican obscure finance» rose up especially thanks to the investigations promoted by the Public Prosecutor of Rome and requested by the Unit for Financianl Information of the Bank of Italy. Is Italian State working to consider the Vatican something less than an enclave in the Italian territory? And did this interest toward the Vatican finance rise especially in Italy? And is the Authority for Financial Information itself a player that is playing is game in the field of Italy, and not in the field of the Holy See, that is working to strengthen its international appreciation and acknowledge?

Just take a look to the board of the Authority for Financial Service. Excepted Nicora, Dalla Torre and an internationalist jurist come from other charges within the Holy See, many members of the Authority for Financial Information – e.g. Francesco De Pasquale, Marcello Condemi – come from Italian banks and from the Bank of Italy, where they were not appointed in important charges. The composition of the board is not seen – by some insiders – coherent with the universality of the Holy See (whose employees are traditionally chose internationally) since the imbalance to Italy is considered a sign of weakness and source of risks, more than of opportunity, since the troubles of the Holy See came from a request of the Bank of Italy then headed by Mario Draghi (now president of the European Central Bank).

So, while Europe shows appreciation for the steps forward of the Holy See, on the Italian side the war of the «financial» leaks just began. The news of the closing of a IOR account is probably just a first signal.

«The attainment of the common good – John XXIII wrote in the Pacem in terris –  is the sole reason for the existence of civil authorities. In working for the common good, therefore, the authorities must obviously respect its nature, and at the same time adjust their legislation to meet the requirements of the given situation».

The «world authority» issue

The reflections of the Pontifical Council for Justice and Peace -  titled «Towards reforming the international financial and monetary system in the context of global public authority» and released the last October, at the vigil of the G20 in Cannes – highlighted once again the «world authority issue», since the Pontifical Council for Justice and Peace called for the advent of a new world centered on a universal political authority.

The idea was not unprecedented. It was previously evoked in the Pacem in Terris. And Paul VI, in the encyclical Populorum progressio, wrote – in a paragraph meaningly titled Toward an effective world authority – that «such international collaboration among the nations of the world certainly calls for institutions that will promote, coordinate and direct it, until a new juridical order is firmly established and fully ratified. We give willing and wholehearted support to those public organizations that have already joined in promoting the development of nations, and We ardently hope that they will enjoy ever growing authority».

Finally, Benedict XVI evoked a reform of the United Nations in his encyclical Caritas in Veritate. «In the face of the unrelenting growth of global interdependence – Benedict XVI wrote – there is a strongly felt need, even in the midst of a global recession, for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth. One also senses the urgent need to find innovative ways of implementing the principle of the responsibility to protect and of giving poorer nations an effective voice in shared decision-making».

Where does the «global authority issue» come from? Holy See is highly attentive to the need for adequate institutions, and this institutions must – according to the Holy See vision – express the primacy and the responsibility of policy, and at the same time they must give effective voice to the largest number of nations.

Today, the «global authority issue» is even more topical. The goal is to reach for the global common good.  And to reach the global common good there is the need of global institutions, referred to people, to their Parliaments, to their juridical references. «The establishment of a world political Authority  - Mario Toso, secretary of the Pontifical Council for Justice and Peace, said – should be preceded by a preliminary phase of consultation from which a legitimated institution will emerge that is in a position to be an effective guide and, at the same time, can allow each country to express and pursue its own particular good. The exercise of this Authority at the service of the good of each and every one will necessarily be super partes (impartial): that is, above any partial vision or particular good, in view of achieving the common good. Its decisions should not be the result of the more developed countries’ excessive power over the weaker countries. Instead, they should be made in the interest of all, not only to the advantage of some groups, whether they are formed by private lobbies or national governments».

The reform of the United Nations

Today the Holy See will take part to the World Water Forum in Marseille. Holy See position is against the water as a commercial good, in favor of an enlarged right to the water (not enclosed only to the right to get potable water to drink, but enclosing the right to have water to use for food safety and personal hygiene). Holy See will also auspicate a global authority to manage the water.

Now, the question is: will the Holy See propose a global authority for every single issue? In fact, what concerns finance, safeguard of the environment, peace, water and energy is global issue, and this is the reason why it needs to managed by global institutions. So, one should not think that the Holy See wants to promote a World Authority for each issue: Holy See auspicates an affective world authority, with universal competences, and not a World Authority for each specific competences. This World Authority would be the result of the reform of the United Nations.

This reform – according to the Holy See – should be aimed to give certain and common good-oriented rules, to have true decisional powers and to deviate from the logic of G-meeting (G7, G8,G20), where the big leaders countries meet to take decisions, albeit they are not meeting with a political legitimacy, and this is exactly the reason why Holy See often criticized this international congresses – e.g. in 2009, the Holy See asked the Doha round to be enlarged to the opinions of the excluded countries.

There had been several and different ideas to carry out a reform of the United Nations. In 1985, Marc Nerfin proposed a Governmental Chamber (present General Assembly), a Citizens Chamber and a Business Chamber (the multinational companies) as the new structure of the United Nations. Campaign for a UN reform (the lobby affiliate of the World Federalists in the U.S.A.) proposed a Second Chamber for the UN composed of the delegates selected by member States (in any way they wish, direct election being a possibility) on a modified population basis; and/or an advisory board of Parliamentarians, and/or NGOs representatives. Ken Coates of the Bertrand Russel Peace Foundation in London proposed in 1987 an elected Un consultative assembly. And Harry Lerner proposed in 1983 that the Un second assembly could be effectively implemented through a system of local community council and/or regional constituent assemblies, elected directly or through the local branches of NGOs and CBOs (Community Based Organization).

Since the late 1990s, then, there have been many calls for reform of the United Nations (UN). However, there is little clarity or consensus about what reform might mean in practice. Both those who want the UN to play a greater role in world affairs and those who want its role confined to humanitarian work or otherwise reduced use the term «UN reform» to refer to their ideas. The range of opinion extends from those who want to eliminate the UN entirely, to those who want to make it into a full-fledged world government. On June 1, 2011, UN Secretary-General Ban Ki-moon appointed Atul Khare of India to spearhead efforts to implement a reform agenda aimed at streamlining and improving the efficiency of the world body. Khare, will lead the Change Management Team (CMT) at the UN, working with both departments and offices within the Secretariat and with other bodies in the UN system and the 193 member states. The CMT is tasked with guiding the implementation of a reform agenda at the UN that starts with the devising of a wide-ranging plan to streamline activities, increase accountability and ensure the organization is more effective and efficient in delivering its many mandates.

What kind of reform?

Actually, all the reforms proposed are intended to give a better functionality to the United Nations. Holy See thinks to a wider reform. In 2009, while presenting to the press the encyclical Caritas in veritate, Stefano Zamagni, economist and consultor of the Pontifical Council for Justice and Peace, affirmed that «there is already a proposal for a second assembly of the United Nations (being the present General Assembly not sufficient) with representatives of co-ops, civil society and Churches». And – he added – «there is the need for the institution of a Social-Economic Security Council. As the present Security Council intervenes when any country threaten to throw bombs and make a war, there is the need of a second Security Council with the power to prevent speculation ».

To better understand what kind of reform of the United Nations the Holy See would carry out, it is sufficient to go and see what Popes said when they visited and held speeches at the Glass Palace. Paul VI, in1965, remembered to the delegates: «Your Charter goes even farther, and our message moves ahead with it. You are in existence and you are working in order to unite nations, to associate States. Let us use the formula: to bring them together with each other. You are an association, a bridge between peoples, a network of relations between States. We are tempted to say that in a way this characteristic of yours reflects in the temporal order what our Catholic Church intends to be in the spiritual order: one and universal. Nothing loftier can be imagined on the natural level, as far as the ideological structure of mankind is concerned. Your vocation is to bring not just some peoples but all peoples together as brothers. A difficult undertaking? Without a doubt. But this is the nature of your very noble undertaking». Paul VI concluded his speech by underlining that «the edifice of modern civilization has to be built on spiritual principles, for they are the only ones capable not only of supporting it, but of shedding light on it and inspiring it. And we are convinced, as you know, that these indispensable principles of higher wisdom cannot rest on anything but faith in God».

In 1995, John Paul II said: «Fifty years after its founding, the need for such an Organization is even more obvious, but we also have a better understanding, on the basis of experience, that the effectiveness of this great instrument for harmonizing and coordinating international life depends on the international culture and ethic which it supports and expresses. The United Nations Organization needs to rise more and more above the cold status of an administrative institution and to become a moral centre where all the nations of the world feel at home and develop a shared awareness of being, as it were, a “family of nations”. The idea of “family” immediately evokes something more than simple functional relations or a mere convergence of interests».

Finally, Benedict XVI went to speak to the General Assembly of United Nations in 2008. He affirmed that «the United Nations remains a privileged setting in which the Church is committed to contributing her experience “of humanity”, developed over the centuries among peoples of every race and culture, and placing it at the disposal of all members of the international community. This experience and activity, directed towards attaining freedom for every believer, seeks also to increase the protection given to the rights of the person. Those rights are grounded and shaped by the transcendent nature of the person, which permits men and women to pursue their journey of faith and their search for God in this world. Recognition of this dimension must be strengthened if we are to sustain humanity’s hope for a better world and if we are to create the conditions for peace, development, cooperation, and guarantee of rights for future generations».

The differences among the three speeches are evident. In the meantime, the world had changed. After the fall of the Wall of Berlin, the two blocks of the Cold War had been replaced by a plurality of actors in the international scenario. In this new situation United Nations felt invested of the precise mission to promote practical priorities that – according to the advisors involved – would have led to a more rightful and free world. This new mission has been marked by a change of the dictionary of the United Nations, a new language to sustain this new mission, whose keyword where, for example: human globalization, sustainable development, good governance, world ethic, cultural diversity, dialogue among civilization, quality of life, gender, equal opportunities, homophobia, sexual orientation, safe abortion, etc.

A reform for the common good

While this new dictionary prevailed, the words that belong to the Christian-Judaic tradition have been in some ways excluded: truth, moral, conscience, reason, earth, will, parents, spouse, husband, mother, father, son, daughter, chastity, complementariness, service, authority, hierarchies, law, commandment, dogma, sin, nature, marriage.

With Christian realism, Holy See –sustained by Benedict XVI vision – is working to follow the utopia of a global common good and integral human development. Holy See statements are the only ones, in the international concert, that speaks about an «intergenerational pact». Obviously, it is a hard and slow work: Holy See make step-by-step proposals, trying to establish International institutions that are a sort of mini-realizations of what the future would ideally be.

A future of solidarity and subsidiarity, as the Pope outlined in 2008, when he received the participants in the plenary assembly of the Pontifical Academy of Social Sciences, who met to study the theme: «Pursuing the common good: how solidarity and subsidiarity can work together».   Solidarity and subsidiarity – the Pope said – «have the potential to place men and women on the path to discovering their definitive, supernatural destiny. … The responsibility of Christians to work for peace and justice, their irrevocable commitment to build up the common good, is inseparable from their mission to proclaim the gift of eternal life to which God has called every man and woman».

This discussion – the Pope assured – «will be of service to all people of good will, while simultaneously inspiring Christians to embrace more readily their obligation to enhance solidarity with and among their fellow citizens, and to act upon the principle of subsidiarity by promoting family life, voluntary associations, private initiative, and a public order that facilitates the healthy functioning of society’s most basic communities.  When those responsible for the public good attune themselves to the natural human desire for self-governance based on subsidiarity, they leave space for individual responsibility and initiative, but most importantly, they leave space for love, which always remains ‘the most excellent way’».