CNSNews.com) -- Cardinal Raymond Burke, head of the highest court at the Vatican, said he did not think that Pope Francis's Apostolic Exhortation -- a 224-page document entitled The Joy of the Gospel (Evangelli Gaudium), which touches on myriad issues and has been widely quoted by the media -- was intended to be part of the papal magisterium, the ordinary teaching authority of the Catholic Church.
It seems that Pope Francis makes it clear in the Exhortation's introduction "that these are a number of reflections he's making, that he doesn't intend them to be part of the papal magisterium," said Cardinal Burke, an American, whose official title is Prefect of the Apostolic Signatura.
Cardinal Burke, the former archbishop for the archiocese of St. Louis, Mo., made his comments during a Dec. 13 interview with EWTN's Raymond Arroyo on the program, The World Over.
During the exchange, Arroyo asked, "Let's talk for a moment about this recent exhortation, the Apostolic Exhortation. It has been getting a lot of play in the media and, of course, lines have been pulled about capitalism and all these other things, and I think over-exaggerate at moments what the Pope's intentions are. In the total, do you agree that that docuemnt is a part of the continum of the teaching we saw with John Paul II, Benedict, and now Francis and that it's only the expression and the tone that has shifted?"
Cardinal Burke answered, "I don't know. I think that one has to look at the Introduction to the document itself and it seems to me -- and I would have to have the text in front of me -- it seems to me that the Holy Father made a very clear statement at the beginning: that these are a number of reflections he's making, that he doesn't intend them to be part of the papal magisterium."
Arroyo: "He said they're programmatic."
Burke: "Yes. They're suggestions. He calls them guidelines, there's programmatic. And so, to me, it's a distinct kind of document and I haven't quite figured out in my mind exactly how to describe it. But I would not think -- I don't think it was intended to be part of papal magisterium, at least that's my impression of it."
Blogger's comment:
It seems that one would be hard pressed to say Evangelium Gaudium is not Magisterium. What level of Magisterium is another question.
Consider Lumen Gentium #25: "(T)he faithful, for their part, are obliged to submit to their bishops' decisions made in the name of Christ, in matters of faith and morals, and to adhere to it with a ready and respectful allegiance. This loyal submission of the will and intellect must be given, in a special way, to the authentic teaching authority of the Roman Pontiff, even when he does not speak, ex cathedra. In such wise, indeed, that his supreme teaching authority be acknowledged with respect, and that one sincerely adhere to decisions made by him, conformably with his manifest mind and intention, which is made known principally either by the character of the documents in question, or by the frequency with which a certain doctrine is proposed, or by the manner in which the doctrine is formulated" (my underline).
It must be added that the bishops of the Church do not speak infallibly "taken individually"... But the pope does. That is, the pope can be speaking infallibly as an individual when the document speaks on faith and morals, is directed to the universal Church in an authoritative tone as Chief Shepherd and is reiterating doctrine that has been proposed. This can be the infallibility ofordinary Magisterium
With regard to his remarks on economics and what can be clearly understood to be capitalism, he is repeating what Vatican II said in Gaudium et spes #65: “Economic development must remain under man’s direction; it is not to be left to the judgment of a few individuals or groups possessing too much economic power, nor of the political community alone… Nor should development be left to the almost mechanical evolution of economic activity nor to the direction of public authority.” John Paul II in “Of Social Concern:”
Of Social Concern:
#21. In the West there exists a system which is historically inspired by the principles of the liberal capitalism which developed with industrialization during the last century. In the East there exists a system inspired by the Marxist collectivism which sprang from an interpretation of the condition of the proletarian classes made in the light of a particular reading of history. Each of the two ideologies, on the basis of two very different visions of man and of his freedom and social role, has proposed and still promotes, on the economic level, antithetical forms of the organization of labor and of the structures of ownership, especially with regard to the so-called means of production.
It was inevitable that by developing antagonistic systems and centers of power, each with its own forms of propaganda and indoctrination, the ideological opposition should evolve into a growing military opposition and give rise to two blocs of armed forces, each suspicious and fearful of the other's domination.
This is one of the reasons why the Church's social doctrine adopts a critical attitude towards both liberal capitalism and Marxist collectivism. For from the point of view of development the question naturally arises: in what way and to what extent are these two systems capable of changes and updatings such as to favor or promote a true and integral development of individuals and peoples in modern society? In fact, these changes and updatings are urgent and essential for the cause of a development common to all.
#15. The Church's social doctrine is not a "third way" between liberal capitalism and Marxist collectivism, nor even a possible alternative to other solutions less radically opposed to one another: rather, it constitutes a category of its own. Nor is it an ideology, but rather the accurate formulation of the results of a careful reflection on the complex realities of human existence, in society and in the international order, in the light of faith and of the Church's tradition. Its main aim is to interpret these realities, determining their conformity with or divergence from the lines of the Gospel teaching on man and his vocation, a vocation which is at once earthly and transcendent; its aim is thus to guide Christian behavior. It therefore belongs to the field, not of ideology, but of theology and particularly of moral theology.
#41: The Church's social doctrine is not a "third way" between liberal capitalism and Marxist collectivism, nor even a possible alternative to other solutions less radically opposed to one another: rather, it constitutes a category of its own. Nor is it an ideology, but rather the accurate formulation of the results of a careful reflection on the complex realities of human existence, in society and in the international order, in the light of faith and of the Church's tradition. Its main aim is to interpret these realities, determining their conformity with or divergence from the lines of the Gospel teaching on man and his vocation, a vocation which is at once earthly and transcendent; its aim is thus to guide Christian behavior. It therefore belongs to the field, not of ideology, but of theology and particularly of moral theology.
Centesimus Annus #42: “If by ‘capitalism’ is meant an economic system which recognizes the fundamental and positive role of business, the market, private property and the resulting responsibility for the means of production, as well as free human creativity in the economic sector, then the answer is certainly in the affirmative, even though it would perhaps be more appropriate to speak of a ‘business economy’, ‘market economy’ or simply ‘free economy’. But if by ‘capitalism’ is meant a system in which freedom in the economic sector is not circumscribed within a strong juridical framework which places it at the service of human freedom in its totality, and which sees it as a particular aspect of that freedom, the core of which is ethical and religious, then the reply is certainly negative.”
This last sentence, "freedom in the economic sector" that is at the service of human freedom in its totality, and of which "it is a particular aspect," demands a comment.
What is this "freedom in its totality?" It is the freedom of being out of oneself and for the others. Work is work only because there is the development of the self or "I" in creating an "it" or product that is to become "gift" for another. If that does not happen, that is, if there is no giftedness of a product that represents the "I" [and work is always an "artistic" production whose quality is the creating "I" incarnate in it], then there is no economy. This giftedness is freedom. Economy is freedom as interchange of gift based on trust.
To reduce the economy to a mathematical and mechanical calculus of supply and demand, and work as a commodity - an "it" - separated from the person, is to condemn the economy to failure for having failed to understand its true dynamic. And you can't fix it unless you understand how it works.
Quid Ad casum:
The pope is clearly manifesting his mind and will in the first person singular when - in just two examples - the semantics read: "In this Exhortation I wish to encourage the Christian faithful to embark upon a new chapter of evangelization marked by this joy, while pointing out new paths for the Church's journey in years to come" (#1). And: "I am far from proposing an irresponsible populism, but the economy can no longer turn to remedies that are a new poison, such as attempting to increase profits by reducing the work force and thereby adding to the ranks of the excluded" (#203).
Also, the document is offered as an "Apostolic Exhortation... of the Holy Father Francis to the Bishops, Clergy, Consecrated Persons and the Lay Faithful..." and ends officially: "Given in Rome, at St. Peter's, on November 24, the solemnity of Our Lord Jesus Christ, King of the Universe, and the conclusion of the Year of Faith, in the year 2013, the first of my Pontificate" and signed: "Franciscus"
