Saturday, Pope Benedict XVI wrote a poignant apostolic letter to his bishops regarding the ministry of charity in the Catholic community. In the letter, the Pope sternly reminds the bishops of their responsibility to insure the money collected from the faithful does not end up in the hands of those who work in contradiction to the teachings of the Church.
The Pope is cleaning house in the social justice wing of the Church! No longer will bishops be allowed to look the other way when community organizers hijack the Catholic teaching of “social justice” to advocate for their liberal agenda of abortion and homosexuality. I pray this will encourage Catholic democrat leaders like Nancy Pelosi, Joe Biden, and Kathleen Sebelius to turn away from their assault on the faithful.
I commend Pope Benedict XVI for standing up to this evil attack on marriage and life. The Church cannot yield on Biblical teachings to accommodate a perspective that is rooted in worldly pursuits.
And whosoever shall cause one of these little ones that believe on me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea. Mark 9:42
From the letter:
On the Service of Charity
“The Church’s deepest nature is expressed in her three-fold responsibility: of proclaiming the word of God (kerygma-martyria), celebrating the sacraments (leitourgia) and exercising the ministry of charity (diakonia). These duties presuppose each other and are inseparable” (Deus Caritas Est, 25).
The service of charity is also a constitutive element of the Church’s mission and an indispensable expression of her very being (cf. ibid.); all the faithful have the right and duty to devote themselves personally to living the new commandment that Christ left us (cf. Jn 15:12), and to offering our contemporaries not only material assistance, but also refreshment and care for their souls (cf. Deus Caritas Est, 28). The Church is also called as a whole to the exercise of the diakonia of charity, whether in the small communities of particular Churches or on the level of the universal Church. This requires organization “if it is to be an ordered service to the community” (cf. ibid., 20), an organization which entails a variety of institutional expressions.
With regard to this diakonia of charity, in my Encyclical Deus Caritas EstI pointed out that “in conformity with the episcopal structure of the Church, the Bishops, as successors of the Apostles, are charged with primary responsibility for carrying out in the particular Churches” the service of charity (No. 32); at the same time, however, I noted that “theCode of Canon Law, in the canons on the ministry of the Bishop, does not expressly mention charity as a specific sector of episcopal activity” (ibid.). Although “the Directory for the Pastoral Ministry of Bishops explored more specifically the duty of charity as a responsibility incumbent upon the whole Church and upon each Bishop in his Diocese” (ibid.), there was still a need to fill the aforementioned lacuna and to give adequate expression in canonical legislation to both the essential nature of the service of charity in the Church and its constitutive relationship with the episcopal ministry, while outlining the legal aspects of this ecclesial service, especially when carried out in an organized way and with the explicit support of the Bishops.
In view of this, with the present Motu Proprio I intend to provide an organic legislative framework for the better overall ordering of the various organized ecclesial forms of the service of charity, which are closely related to the diaconal nature of the Church and the episcopal ministry.
It is important, however, to keep in mind that “practical activity will always be insufficient, unless it visibly expresses a love for man, a love nourished by an encounter with Christ” (ibid., 34). In carrying out their charitable activity, therefore, the various Catholic organizations should not limit themselves merely to collecting and distributing funds, but should show special concern for individuals in need and exercise a valuable educational function within the Christian community, helping people to appreciate the importance of sharing, respect and love in the spirit of the Gospel of Christ. The Church’s charitable activity at all levels must avoid the risk of becoming just another form of organized social assistance (cf.ibid., 31).
The organized charitable initiatives promoted by the faithful in various places differ widely one from the other, and call for appropriate management. In a particular way, the work of Caritas has expanded at the parish, diocesan, national and international levels. Caritas is an institution promoted by the ecclesiastical Hierarchy which has rightly earned the esteem and trust of the faithful and of many other people around the world for its generous and consistent witness of faith and its concrete ability to respond to the needs of the poor. In addition to this broad initiative, officially supported by the Church’s authority, many other initiatives have arisen in different places from the free enterprise of the faithful, who themselves wish to help in various ways to offer a concrete witness of charity towards those in need. While differing in their origin and juridical status, both are expressions of sensitivity and a desire to respond to the same pressing need.
The Church as an institution is not extraneous to those organized initiatives which represent a free expression of the concern of the baptized for individuals and peoples in need. The Church’s Pastors should always welcome these initiatives as a sign of the sharing of all the faithful in the mission of the Church; they should respect the specific characteristics and administrative autonomy which these initiatives enjoy, in accordance with their nature, as a manifestation of the freedom of the baptized.
Alongside these, the Church’s authority has, on its own initiative, promoted specific agencies which provide institutionally for allocating donations made by the faithful, following suitable legal and administrative methods which allow for a more effective response to concrete needs.
Nevertheless, to the extent that such activities are promoted by the Hierarchy itself, or are explicitly supported by the authority of the Church’s Pastors, there is a need to ensure that they are managed in conformity with the demands of the Church’s teaching and the intentions of the faithful, and that they likewise respect the legitimate norms laid down by civil authorities. In view of these requirements, it became necessary to establish in the Church’s law certain essential norms inspired by the general criteria of canonical discipline, which would make explicit in this sector of activity the legal responsibilities assumed by the various subjects involved, specifying in particular the position of authority and coordination belonging to the diocesan Bishop. At the same time, the norms in question need to be broad enough to embrace the significant diversity of the institutions of Catholic inspiration which are engaged as such in this sector, whether those originating from the Hierarchy or those born of the direct initiative of the faithful, received and encouraged by the local Pastors. While it was necessary to lay down norms in this regard, there was also a need to consider the requirements of justice and the responsibility of Bishops before the faithful, with respect for the legitimate autonomy of each institution.