Network Relations 2/18/75
Research Centrum
Introduction
Reconciliation and Renewal
On May 9, 1973, Pope Paul VI announced a Holy Year
in 1975, with the plenary Indulgence to begin at the local church
level throughout the world on Pentecost Sunday, June 10, 1973.
The theme which gives focus to the traditional modes of penance
and expiation is Renewal and Reconciliation, with a definite bent,
compared to the 1950 Holy Year, toward the social. Pope Paul spoke
of reconciliation as flowing from a "personal and interior
renewal" and resulting in a "virtue of reconciliation
in charity and justice with man" and "within the ecclesial
community itself, in society, in the relations among nations,
in ecumenism, in the sphere of peace." In his announcement
the Pope noted that the Holy Year falls on the 10th anniversary
of Vatican II and grounded the celebrations in history by saying
they will be a "renewing in her spiritual vibrations of years
and centuries of her past history and bringing back the tide of
renewal of the recent Council." He urged that the Holy Year
be taken with utmost seriousness; "It does not concern a
fleeting moment of our journey in time; it concerns an orientation
of modern life at the end of this 20th century." The Holy
Year of 1975 will be for the Catholic layman a way of appropriating
and celebrating the fundamental directions laid out for the Church
in themes of Reconciliation and Renewal.
History
Origin of the Holy Year
Although the dates are known, the origins of the
first Holy Year are obscure. It seems that Pope Boniface VIII,
in January 1300, responded to a popular expectation of special
religious benefits in a centennial year and proclaimed a special
Indulgence for all who visited the Basilica of St. Peter a certain
number of times during that year. Succeeding Popes shortened the
term to 50 years, then 33, and finally 25, giving as reasons their
desire that every Christian might in his adulthood experience
a Holy Year, or again, that the peril of the Muslim advance demanded
penance by all Christians "to arrest the chastening hand
of God.'' Except when prevented by political turmoil in the 19th
century, Holy Years have been proclaimed every 25 years from 1450
to the present.
The Holy Door
The opening of the Holy Door on the previous Christmas
Eve became the central symbolic event in 1500. This event occurs
simultaneously in the four basilicas of Rome subsequently included
in the list of required visits St. Peter's,
St. Paul's, St. John Lateran, and St. Mary Major
where in each a door normally bricked shut is struck three times
with a silver hammer and caused to collapse. The Pope himself
wields the hammer at St. Peter's, and he delegates cardinals at
the other basilicas. During the Holy Year these Holy Doors (or
Golden Doors) are open continually to the streams of pilgrims
and then are resealed on the following Christmas Eve.
Rome at the Center
In its first three centuries the Holy Year was an
important instrument for reestablishing Rome as the Church's
symbolic center, suppressing political conflict in and around
the papacy, and providing a practical communications "glue"
for the world ecclesial system. It was used by Nicholas of Cusa
in the 15th Century as a vehicle for preaching reform of the Orders
in Germany. After Pope Alexander VI made the Jubilee Indulgence
of 1500 available to all the world, contingent on payment of certain
tariffs toward the defense of the faith, the Holy Year became
synonymous with the whole Indulgence system which drew the attacks
of the Protestant movement and the CounterReformation. The
central importance of the Holy Year waned in the 17th and 18th
centuries; it was suspended in 1800, 1850, and 1875 and then entered
the 20th century in 1900 closer to its original form
of being a vehicle for personal spiritual renewal and social repentance.
Pope Pius XII likened Holy Year 1950 to the Lourdes and Fatima
pilgrimages, which had assumed mass proportions, and emphasized
the theme of Penance, calling the pilgrimage to Rome an "act
of reparation and expiation for the sins of the world."
Symbolism
The Jubilee Year
More than the theology of Indulgences, which provides
its rationale, it is the vast network of symbolism drawn to a
knot in the Jubilee concept and in the Holy Door ceremonies that
infuses the Holy Year with continuing power, even beyond the Church.
The word Jubilee derives from the Hebrew for ram's horn; such
a horn was blown to signal the beginning of the year of Jubilee
in postexilic. The Jubilee Israel (also used to bring down
Jericho's walls!). The Jubilee year occurred after 49 years (7
X 7, the sabbath of the sabbath) and was a time for the remitting
of debts among fellow Jews and freeing of Jewish slaves (Lev.
25: 8ff). (Similarly, Pentecost, the fiftieth day or seventh Sabbath
day after Passover, held special symbolic power.) The Jubilee
year had been a time of social renewal and setting to rights and
so came to be associated with the plenary Indulgence of Holy Year,
itself understood as a general pardon available freely to all
who chose to participate. Other symbols used to emphasize the
mercy of the Indulgence include Moses striking the rock to release
streams of water, Joseph welcoming his brothers in Egypt, and
Ganymede, cupbearer to the gods, pouring ambrosia for the
Olympians.
A Drama of Repentance
The opening of the Holy Door refers most basically
to the role of the Church in mediating God's mercy to sinners.
In its origin it was associated with an annual drama of penance
in which penitentiaries were cast from the church door on Ash
Wednesday (literally or symbolically) and readmitted through
the door on Maundy Thursday of Repentance (in later centuries
the Pope and his Cardinals washed the feet of pilgrims on Maundy
Thursday of Holy Year). The opening takes place on Christmas Eve;
the symbolism of the nativity combines with that of the Indulgence
in such words as these: "On this day salvation has come to
the world; the gates of heaven are open too." Ringing the
changes down the centuries, the same concept comes out in 1950
in these words: "The Pope opens the doors of the safe containing
the spiritual treasures, gathered from the suffering of our Savior
and the many martyrs. . ."
I Am the Door
The event has drawn to it a variety of images concerning
doors, just as from earliest times the church door itself figured
in ceremonies of Baptism, Palm Sunday and Church Dedication. Since
the essential act for gaining the Indulgence is visiting a church,
the door is the natural symbol. The Pope's words as he strikes
with his hammer are, "Open to me the gates of justice."
He acts as the Vicar of Christ, 3dading His sheep to the door.
There are such New Testament allusions as, "Behold I stand
at the door and knock," and "I am the door for the sheep
to come in." The Pope knocks three times to signify the joy
of all souls in earth, purgatory, or heaven, or again, to call
pilgrims from the three sectors of the world. As the iron door
miraculously opened to release Paul from prison, so this opening
door releases men from the perils of human life into the blessed
state of forgiveness. The pope, by virtue of his holding the Power
of the Keys, has thrown open the Holy Gate of Paradise for all
sinners to enter and be refreshed. The list of images and allusions
is endless, but the theme is clearrepentance
and forgivenessfor personal salvation, and on
behalf of the world.
The 1975 Holy Year
1. A Spiritual Movement
From his first announcements of the Holy Year in
May, 1973, Pope Paul has emphasized as a profound innovation the
central role of the local church:
Honoring the Local Church
According to the centuries old custom, the Holy Year
has its focal point in Rome. And it will still be so, but with
this innovation. The conditions prescribed for acquiring special
spiritual benefits will this time be anticipated and granted to
the local Churches, so that the whole Church spread throughout
the world may immediately be able to profit from this great occasion
of renewal and reconciliation.
The Central Committee for the Holy Year couples this
reversal with the unusual length (two and a half years) and affirms
the Pope's intention to make of the celebrations a real "spiritual
movement." Three reasons were given for the shift: 1) to
increase the sense of responsibility of the local church, 2) to
help the laity under stand the meaning of hierarchy and the bond
of unity, and 3) to spread this spiritual movement throughout
the whole church. The celebration divides naturally into two stages,
in which pilgrimage is imaged first as a movement of the faithful
from the parish to the cathedral, then (in 1975) from the diocese
to the basilicas of Rome. This twostage movement is the
context for activities at the parish and diocesan levels.
2. Holy Year in the Local Parish
Pilgrimage Dramaturgy
Probably typical of the implementation at the diocesan
level in North America is the program of the Archdiocese of Chicago.
An Executive Committee for the Holy Year has chosen the theme
"A Time of Healing", produced background materials for
clergy and teaching materials for the laity, and prepared liturgies
for pilgrimage events. Among these, the liturgies are the most
impressive; they develop the ancient tradition of specially designated
"stational churches", where on fast days bands of pilgrims
walked "in processional movement or simply stood in Church
for lengthy periods of prayer." Pilgrimages from these stational
churches to the Holy Name Cathedral are a preparation for those
planning to join tours to Rome led by bishops, and a way of participating
for the many who are unable to make this second stage in person.
By contrast with this dramaturgical power, teaching materials
focus on healing in the family and community in a fairly trivial
way.
3. Signs of the Times
In the literature emanating from the Central Committee,
every aspect of contemporary society has been discussed in relation
to the themes of renewal and reconciliation. The treatment of
two phenomena which seem particularly relevant to Movement concernstourism
and mass mediashow the method of reflection.
Tourism and Pilgrimage
Tourism is taken to be the secular analogue to pilgrimage.
In an age when "400 Japanese tourists arrive daily in Rome",
how does the Church present its historical buildings and treasures
as more than objects of curiosity? And how are the Holy Year pilgrimages
to Rome more significant the excursions of hordes of tourists
arriving on the same planes? Tourism demands "a proper formation
so that the tourist understands that his journey is meaningful
only if it is ordered to the Law of God."
The Corporateness of Pilgrimage
The official literature devotes large space to recovering
the significance of pilgrimage. The aspect of corporateness is
central, the pilgrim seen as a member of a body moving toward
a goal. The interior dimension is also explored: Pilgrimage is
a sign of an interior searching, at times a sign of unhappiness,
but always a sign of hope. Basically it can be taken as a sign
of that other pilgrimage which the Church sees or anticipates
in man.
The following summary indicates the wealth of pilgrimage
imagery in Western tradition: the pilgrimage suggests life as
a journey, denotes detachment, imposes sacrifices, forces solidarity
and fervent charity, stirs ardor, and fosters a spirit of recollection
and meditation. Coming full circle, tourism is seen relating to
pilgrimage when it becomes a means of reconciliation (e.g. arranged
meetings of eastern European and western pilgrim groups), ecumenical
dialogue (groups of Roman Catholics and other Christians), and
evangelism. We see here the Church in its role of naming and significating
the sociological reality of our times.
Mass Media and Presence
In a similar way, the phenomenon of mass media challenges
the Church to understand its role in the Global Village. In 1950
very few were able to witness the opening of the Holy Door. On
Christmas Eve 1974 hundreds of millions were "present"
as the Pope struck three times with his hammer. The coined word
"coinpresence" points to the issues of presence
and participation at a distance; in what sense were pilgrims to
Rome more present than those watching television sets? But the
real point being made is not theological but concerns the question
of responsible implementation. The imperative to use the media
to enable global participation, to compete in quality and coverage
with commercial programming, to choose the right media, to generate
excitement while avoiding sensationalismthese
questions are forced upon the Church as the Holy Year rides the
media into every household across the globe.
4. Theology and Sociology
The deep struggle of the Roman Church in regard to
the Holy Year comes at the point of social relevance. In his first
announcement, the Pope expressed his hesitation in affirming the
authenticity of the Holy Year concept:
Social Relevance
We have asked ourselves if such a tradition should
be continued in our times, which are so different from times gone
by and so conditioned both by the style of religion given to ecclesial
life by the recent Council and by the practical lack of interest
of many parts of the world in the ritual expression of other centuries.
Reading the documents that have proceeded from the
Central Committee and certain of the Pope's later addresses, one
must be impressed with the quality of theosociological statement
through which the Church is striving to delineate the springs
of social renewal. The themes of reconciliation and renewal are
"the intentions of the Church, conceived and formulated in
the light of her reading both of the word of God and of the aspirations
of men, thus fulfilling her mission of evangelization and service."
Something of this theosociological language was seen above in the discussion of media and tourism. In a more general way, the poles of personal renewal and social reform are linked in this statement:
The Social Mentality
The Holy Year, a time of prayer, of reflection, of
penance, can not but affect the internal forum; it must bring
a "cure", some spiritual wellbeing to every conscience,"
as the Holy Father has said. And then he immediately added that
these benefits of the Holy Year ought to lead to "reflection,
on the social mentality."
Social mentality is discussed as more than the structure of the social body; it is a way of thinking, judging, behaving, or again as "ritual vital nucleus or personality open to communion" and the "internal basis of sociality." On Ash Wednesday of this year, the Pope spoke on the text, "The poor you always have with you;" and grounded this "social mentality" in terms of world poverty and hunger. "The Christian. . . understands the words of Jesus in the sense that
none of his followers can ignore the fact that Jesus identified Himself with the poor. . . Yes, this is what we ask of you today at the beginning of Lenta genuine solidarity, a practical solidarity
with Christ's poor. . ."
The intent here seems to be to cut over against social
activism as the Church's only response to social crisis. It understands
reform as a process in the whole world society:
Social Renewal
A collection of great and small actions, initiatives,
pressures, stimuli, pushes coming from all parts of the human
conglomerate (cultural, work 9 associations, public opinion, etc.)
all of these come together in global results
which constitute the social dimension of the obligations and responsibilities
of each. Thus we are all equally responsible on the moral plane
for the common good and the common evil. . .
The corollary for structural reform would be, not
the imperative of building new structures, but an indicative "riding"
and transforming of structures already in existence (such as mass
media and tourism).
The plenary Indulgence, traditionally at the heart
of the Jubilee Year, has been a source of embarrassment to liberal
Catholics and to ecumenically minded Protestants. The Central
Committee, recognizing these issues, made this startling statement:
The Meaning of the Indulgences
The Catholic Church, moreover, would willingly adopt
the following affirmation of a Protestant member of the World
Council of Churches: "Jesus Christ is the plenary Indulgence."
There is also an effort to make the Indulgence an
occasion for lay reeducation. Pilgrimage, penance, and absolution
as a community event, not an individual accomplishment, emphasis
on faith as the complement of works as a precondition, and selfconsciousness
about the Indulgence as a "pedagogical sign"
these are genuine concerns of those formulating the Holy Year
story.
The Holy Year should be seen not as the source of
this effort at reformulation but as its occasion. The Church sees
the opportunity to begin a healing process within her body that
was made necessary by the effects of Vatican II and the secular
ideological struggles of the last decade. Despite criticism by
liberals within and without the Church regarding the value and
appropriateness of a Holy Year, the Pope has chosen to continue
the tradition and use it for the immense task of reeducating
the laity to the life significance of the ancient symbols.
Implications
In considering implications for the Movement, the
following four arenas might serve as starting points.
1. Human Resurgence Mission
Holy Year may provide a way of promoting the HRM
in Catholic churches. Brochure design, workshop design, decor,
and symbol reappropriation are areas that come to mind.
The gap between theosociological thought and local programs
is waiting to be bridged with Movement methods.
2. World Council of Churches
With the World Council of Churches Assembly in Nairobi
falling in the same year, thought must be given to Holy Year as
an occasion for "ecumenical events" in local parishes.
Further, if HRM can be demonstrated as an ecumenical tool for
engagement of laity, it might be the "gift" which the
Movement has for the WCC. Protestants may be excited by the chance
to participate in the aura of ancient tradition surrounding Holy
Year. Finally, is there any way that Holy Year might provide a
way back to the Orthodox churches?
In the 1970's the stance of the Roman Church on social responsibility is being formulated for decades, to come. In proclaiming a Holy Year the Church takes on the role of ordering history on a grand 25 year rhythm and relates to this time rhythm a call for social repentance and the renewal of every individual and every society. Jubilee, the name given to this season, itself calls forth images of reordering, renewal, and resurgence. The Holy Year of Jubilee is occasioning theosociological reflection which offers a glimpse of the Church in the long process of coming to terms with the social implications of Vatican II. It is also the direct or indirect occasion for efforts at reconciliation and consensus between evangelical and progressive wings within the Church.
4. Bicentennial
There are similarities between Holy Year as a way
of holding huge pieces of history and social fabric together and
the Bicentennial as a way of recovering the meaning of nationhood.
One Catholic writer, referring to the Bicentennial celebration,
suggests that the Holy Year should be the occasion "for input
by religious and value oriented persons into the spiritual meaning
of America." An HRM construct adapted to Holy Year symbolism
might be a springboard for Town Meetings in extended Catholic
parishes. At least we need to learn from Holy Year in the area
of mass media, and the rhythm of pilgrimages from local to diocese
to Rome might be a model for pull-together of 5000 Town Meetings.