New Motu Proprio

The Holy Father has issued a new motu proprio dealing with the whole SSPX situation. It's called Ecclesiae Unitatem (The Unity of the Church) and has been issued in Latin and Italian.

What does it say? The meat of the letter is the transfer of the Commission Ecclesia Dei from the Congregation of Divine Worship to the Congregation of the Doctrine of the Faith. This commission used to have as its ambit the usage of the 1962 Missal in the Church. Now, however, its remit has a more theological aspect. The President of the Commission will henceforth be the prefect of the CDF and will focus on securing agreement with the SSPX on points of doctrine. This is a very significant step in the direction of reconciling the SSPX.

SSPX Bishops - No Longer Excommunicate

From the Vatican's Bolletino I read that the Holy Father has lifted the excommunications imposed on Bishops Bernard Fellay, Bernard Tissier de Mallerais, Richard Williamson and Alfonso de Galarreta. This is geared towards the reconciliation of their community with the Church.
The Congregation of Bishops explains that this is aimed at strengthening relationships with the Society and is intended to lead to a regularization of their relationship with the Holy See.

Personally, I think that this is a very generous act of the Holy Father, and I hope that no one would doubt his good will and sincerity. It will attract criticism, no doubt, but it's important to understand precisely what this gesture means. It's a gesture of mercy because the excommunications were justly imposed. It's a concrete sign that the Holy Father wants to bring the Society back into communion. However, my understanding of this (and I admit that I'm not a canonist) is that this is simply a starting point. Bishops Fellay et al still lack jurisdiction within the Church and the Society cannot be said to have been restored into full communion. Bishop Fellay and the clergy of the Society are still canonically irregular and do not have faculties to exercise their ministry. Whilst not excommunicate because of their irregular consecration, the Bishops of the Society are not properly members of the Catholic Hierarchy. Membership of the College of Bishops depends, not only on valid episcopal consecration, but also on hierarchal communion with the Bishop of Rome and the other Bishops.

It should also be noted that there is a lot of theological ground which needs to be covered, especially in the area of religious liberty, the authority of the Second Vatican Council and the newer liturgy. The clergy of the SSPX will need to undergo a severe examination of conscience regarding some of the things they have said over the past few years. However, with charity and the work of the Holy Spirit, wounds can be healed.

Edited to add: Amy Welborn does a wonderful job of gathering the commentary on this event together and explaining what's going on. She's also kind enough to link to me. ;)

Lovely...

Via the AP:

A man holds a plastic figure depicting Pope Benedict XVI at the 97th German Katholikentag, or Catholic Church assembly, in Osnabrueck, northern Germany, on Friday, May 23, 2008. The figures are meant to be fixed in the car. The traditional gathering of German Catholics that takes place every two years in different cities is expected to attract some 34,000 people.
(AP Photo/Jens Meyer)

I guess I'm not as smart as the Pope...

... in today's Wednesday audience (held indoors due to the unseasonable rain), the Holy Father spoke about St Romanus the Melodist. I must confess, I'd never heard of this guy before.
Anyway, what does Wikipedia have to say about him?

Romanos (or Romanus), also known as Saint Romanos the Melodist or Roman the Hymnographer, was one of the greatest of Greek hymnographers, called "the Pindar of rhythmic poetry". He flourished during the sixth century, which is considered to be the "Golden Age" of Byzantine hymnography.
The main source of information about the life of Romanos comes from the Menaion for October. Beyond this, his name is mentioned by only two other ancient sources. One in the eighth-century poet St. Germanos, and once in the Souda (s. v. anaklomenon), where he is called "Romanos the melodist". From this scanty evidence we learn that he was born to a Jewish family in either Emesa (modern-day Homs) or Damascus in Syria. He was baptized as a young boy (though whether or not his parents also converted is uncertain). Having moved to Berytus (Beirut), he was ordained a deacon in the Church of the Resurrection there.
He later moved to Constantinople during the reign of the emperor Anastasius—on the question whether Anastasius I (491-518) or Anastasius II (713-716) is meant, the renowed byzantinologist, Prof. Karl Krumbacher favours the earlier date.[1] There he served as sacristan in the "Great Church" (Hagia Sophia), residing to the end of his life at the Monastery of Kyros, where he was buried along with his disciple St. Ananias.

There's also the wonderful account of how he started off:

According to legend, Romanus was not at first considered to be either a talented reader or singer. He was, however, loved by the Patriarch of Constantinople because of his great humility. Once, around the year 518, while serving in the Church of the Panagia at Blachernae, during the All-Night Vigil for the Feast of the Nativity of Christ, he was assigned to read the kathisma verses from the Psalter. He read so poorly that another reader had to take his place. Some of the lesser clergy ridiculed Romanus for this, and being humilitated he sat down in one of the choir stalls. Overcome by weariness and sorrow, he soon fell asleep. As he slept, the Theotokos (Mother of God) appeared to him with a scroll in her hand. She commanded him to eat the scroll, and as soon as he did so, he awoke. He immediately received a blessing from the Patriarch, mounted the ambo (pulpit), and chanted extemporaneously his famous Kontakion of the Nativity, "Today the Virgin gives birth to Him Who is above all being…." The emperor, the patriarch, the clergy, and the entire congregation were amazed at both the profound theology of the hymn and Romanos' clear, sonorous voice as he sang. According to tradition, this was the very first kontakion ever sung. The Greek word "kontakion" (κοντάκιον) refers to the shaft on which a scroll is wound, hence the significance of the Theotokos' command for him to swallow a scroll, indicating that his compositions were by divine inspiration.

The Augustinian Influence...

I wish that some bright theologian would write a substantial article or book on the theme of The Augustinianism of Joseph Ratzinger because one frequently comes across ideas and insights in his preaching and writing which have a distinct Augustinian stamp. Take the following little snippet from his homily at today's priestly ordinations:

Cari Ordinandi, in futuro dovrete sempre ritornare a questo momento, a questo gesto che non ha nulla di magico, eppure è così ricco di mistero, perché qui è l’origine della vostra nuova missione. In quella preghiera silenziosa avviene l’incontro tra due libertà: la libertà di Dio, operante mediante lo Spirito Santo, e la libertà dell’uomo. L’imposizione delle mani esprime plasticamente la specifica modalità di questo incontro: la Chiesa, impersonata dal Vescovo in piedi con le mani protese, prega lo Spirito Santo di consacrare il candidato; il diacono, in ginocchio, riceve l’imposizione della mani e si affida a tale mediazione. L’insieme dei gesti è importante, ma infinitamente più importante è il movimento spirituale, invisibile, che esso esprime; movimento ben evocato dal sacro silenzio, che tutto avvolge all’interno e all’esterno.

[Those who read Italian will note that my translation is a little less than literal in places - some Italian concepts don't translate exactly into English]

Dear Ordinandi, in future, you must always return to this moment, to this gesture which has nothing magical about it, but rather is so rich in mystery, because it is at the origin of your new mission. In this silent prayer there comes about the meeting of two freedoms: the freedom of God, operating by means of the Holy Spirit and the freedom of man. The imposition of the hands expresses the specific form of of this encounter: the Church, 'in-personated' by the bishop, standing up with hands outstretched, prays the Holy Spirit to consecrate the candidate; the deacon, kneeling, received the imposition of the hands and entrusts himself to that mediation. The overall significance of the gestures is important, but infinitely more important is the invisible spiritual movement, well evoked by the sacred silence which encloses everything, interiorly and exteriorly.

The symbolic reading of the gestures of ordination, along with the emphasis on the more important spiritual/interior action of the sacrament (which is both concealed and revealed by the external gestures) is frightfully Augustinian. In his treatment of the liturgical sacraments and the mysteries of the faith, Augustine frequently treated the external significance of the visible as the door to a deeper and more significant spiritual meaning, which in turn renews man 'from the inside' and enables him to make real that which is symbolized externally. Likewise, Benedict is pointing out that the new service of the priest is symbolized by the gestures of the ordination rite. However, beneath these gestures is a deeper spiritual change which makes it possible for the priest to fulfill the new mission of service. Without this deeper sacramental aspect, the exterior sign would lack efficacy.
Similarily, the emphasis on memory (always return to this moment) and the relationship between human and divine freedoms were themes which occupied Augustine greatly.

More distinctively 'Benedictine' is his reference to Sacred Silence. This ties into his overall liturgical vision which emphasizes an interior and exterior silence, which allows those who participate in the Sacred Liturgy to grasp the deeper meaning we've already mentioned.

Oh happy day!

Three Years Ago Today
Will we ever forget?

Everyone wanted a view. Seemingly out of nowhere materialized the Carabineri band, a detachement of the Italian military and the Swiss guards - all ready to pay their respects to the new Pontiff.
After waiting about 20 minutes there was definite activity on the balcony. Someone emerged and released the red curtains which had been tied back either side of the great window. The crowd gasped. And then Cardinal Estevez emerged and with much sssshing the crowd fell silent.
'Cari fratelli e sorelle,' (Dear brothers and sisters) he began. The crowd began to ask why he was not speaking Latin. Then he repeated the same words in Spanish (have they elected a Latin American?), and then in German, French and English. The crowd held its breath.

'Annuntio vobis gaudium magnum'
(And one could feel a wave of Great Joy sweep through the Square)
'Habemus papam'
(Applause and rejoicing - I must confess to being on the verge of tears)
'Eminentissimum ac reverendissimum'
(Yes, yes...)
'Dominum'
(Yes...)
'Dominum'
(Nerves well and truly wracked
'Iosephum'
(And I cannot resist shouting 'Ratzinger' as Cardinal Estevez pauses for a mischievous smile)
'Sanctae Romanae Ecclesiae Cardinalem'
(Get on with it!)
'Ratzinger.'
(The square explodes with joy!)
'Qui sibi nomen imposuit...'
(Ssssssh! )
'Benedictum XVI'
Immediately the chant went up - 'Benedetto! Benedetto!'
The Senior Cardinal deacon withdrew and Vatican staff emerged to hang the traditional tapestry with the arms of the previous Pope over the balcony.

After that they withdrew and the Cardinal electors began to appear at the balconies either side of the central one. They jostled each other for a good view and one or two began waving their birettas like schoolboys.

And then the processional cross was brought out onto the balcony by one of the Vatican MCs followed by the man himself! Benedict the 16th - Benedictus qui venit in nomine Domini. He looked overwhelmed - he gave his shy smile and began waving to the crowd. Not a natural showman like his predecessor he looked ill-at-ease, but for a second (and several people have said this to me) he looked just like John Paul II. A microphone was produced and he gave his message.

Dear brothers and sisters, after the great Pope John Paul II, the Lord Cardinals have elected me, a simple and humble worker in the vineyard of the Lord.
I am consoled by the fact that the Lord knows how to work and act even with insufficent instruments and I particularly entrust myself to your prayers.
In the joy of the Risen Lord, trusting in His constant help, we move ahead. May the Lord help us and and may His Mother be at our side. Thank you.

Long may he reign, and may the Lord sustain him in his service.

Plus - Interesting Rumour over at NLM's Shawn Tribe:

News has come to the NLM that we may see the venerable Cardinal John Henry Newman beatified very shortly now. It is said that this announcement may be made by the Holy Father, Pope Benedict XVI, in approximately two weeks time.
The NLM has also been told that the beatification ceremony will likely take place in Rome in October and that the Holy Father will beatify Cardinal Newman himself.
This will be a glorious day for Catholics of the English speaking world if so. Speaking personally, I have one entire shelf of my personal library dedicated to the great Cardinal's writings.
Please pray for the Cardinal's cause in your daily prayers and upcoming Masses.

Because of the Holy Father's regard for Newman, I can well understand him wanting to do this beatification himself. Obviously, this is just speculation at this stage, but I'm already excited about the prospect of an October Beatification.

Unfortunate Papal Headline Contest...

The Telegraph does well:

Pope will pray for terrorists at Ground Zero

I do hope that he doesn't pray for them in the same way that one might pray for rain. ;)

Anyway, the article explains:

The Pope will pray for the redemption of Islamic terrorists when he visits the site of the September 11 attacks in New York next week.
The pontiff will call for terrorists to convert to Christianity, saying: "Turn to Your way of love those whose hearts and minds are consumed with hatred.
"God of understanding, overwhelmed by the magnitude of this tragedy, we seek your light and guidance".
The prayer is likely to further incense the Muslim world, which has already attacked the Pope for publicly converting Magdi Allam, a journalist and one of Italy's most high-profile Muslims, at Easter.
Osama bin Laden accused the Pope of trying to provoke "a new crusade" against Islam.

One has to wonder why the emphasis seems to be on exaggerating the extent to which the Pope's actions might anger the Muslim world. Furthermore, I don't see that there's anything in the prayer that'd upset a Muslim... unless said Muslim was already a supporter of those terrorists... and consequently probably doesn't need much motive to work up a lather of hatred and aggression.

One of the things that annoys me about the Italians...

... is their proclivity for political excess. I can understand people of various political stripes not agreeing with the Pope or having serious disagreements with the Catholic Church. However, the reaction of some of the lefty students at the Sapienza is laughably over-the-top. This Reuters report and photo say it all:

Students stand over a banner reading "La Sapienza is hostage of the Pope" outside the window of an occupied room at La Sapienza University in Rome January 15, 2008. Some professors and students are protesting against plans for Pope Benedict to address Rome's most prestigious university, saying a speech he made nearly two decades ago showed he had reactionary views on science. The German-born Pope is due to speak at La Sapienza on Thursday at a ceremony opening the 2008 academic year. The inaugural event's theme is the death penalty, which the Vatican and the Italian state want abolished globally. But more than 60 professors have written a letter saying the invitation should be withdrawn because the Pope's views "offend and humiliate us".
REUTERS/Dario Pignatelli (ITALY)

Breaking News: The Papal visit has been called off! More info to follow!

Update: This report was made by the news agency ANSA a few minutes ago:

ROMA - The Vatican "has thought opportune to postpone" the visit of the Pope to the Sapienza University "due to the continuing uprest of these days".

It seems that as part of the protests, the Rector's offices were occupied by students today.
One has to imagine that security concerns and the dignity of the Holy Father were the primary concern here. One suspects that many at the Sapienza University are ashamed what the actions of their colleagues have brought about.
The Pope will, however, be sending the text of his proposed address to the Sapienza.

Matt 10:14: And if any one will not receive you or listen to your words, shake off the dust from your feet as you leave that house or town.
Edited to add:The American Papist is keeping on top of the story.

Pope to Visit the Sapienza University

There's not been much coverage of this in the English-speaking press and the blogsphere, but it will be fascinating to see what kind of reception he will receive at the secular Sapienza University when he gives an address at the inauguration of the academic year. Leftist elements have been making rather childish noises about the Pope being 'opposed to science' and 'against the university' - ironic when you consider the Holy Father's great interest in academia, the university and human reason.
There's a gallery of photographs from the university on the website of the Italian newspaper La Repubblica. You'll see that the leftists have organised an 'Anti-clerical Week' and have adorned a statue of Minerva with a poster which reads (in part) Knowledge needs neither Fathers nor Priests.
This photo from the Corriere della Sera is another gem.

Fra Giordano [Bruno] was burned,
Galileo recanted,
We will resist the Papacy.
17 January - Anti-Clerical Day, 12 Noon, Aldo Moro Square.
To do science is not a crime
Secular-Self determining Knowledge
Sexual Liberty
LGBT Rights
NO POPE

That's what passes for intelligent discourse in some quarters, friends.

Piano, Piano, Conversi ad Dominum

Rocco has news of the litugical orientation for tomorrow's Papal Mass:

In another significant liturgical turn at the very top, B16 will celebrate tomorrow's annual Sistine Chapel Mass for the Baptism of the Lord in the ad orientem stance -- that is, facing away from the congregation and toward the cross that stands at the chapel's back wall.
In an explanatory note from the Office for Papal Liturgical Celebrations picked up by the Italian wires, the papal MC Msgr Guido Marini noted that the Mass, to be conducted according to the post-Conciliar "Ordinary Use" approved by Paul VI, would use the main altar of the Sistine Chapel -- as the original altar is not freestanding, versus popolorum celebrations there have required the construction of a temporary altar and platform. While John Paul II celebrated his first Mass after his 1978 election using the permanent altar and no freestanding altar exists in the Pope's private chapel, a public papal liturgy has not been celebrated in the "common orientation" in memory.
"The celebration at the old altar is being restored so as not to alter the beauty and harmony of this architectural jewel," the note said, "preserving its structure from the celebratory point of view and using an option contemplated by the liturgical norms." The change of orientation, Marini's statement said, would seek to enhance "the attitude and disposition of the whole assembly."
The annual liturgy features the baptism of several infants by the pontiff. The contemporary baptismal font designed by Lello Scorzelli -- also the designer of the pastorali, the cross-topped liturgical staffs used by Paul VI and his successors -- will likewise be maintained.

The Cause of Nennolina Advances

The Holy Father authorized the promulgation of various decrees of the Congregation for the Causes of Saints. Of especial note is the following:

le virtù eroiche della Serva di Dio Antonia Meo (detta Nennolina), Fanciulla; nata a Roma il 15 dicembre 1930 ed ivi morta il 3 luglio 1937.
The heroic virtues of the Servant of God Antonia Meo (called Nennolina), young girl; born in Rome the 15th of December 1930 and died there the 3rd of July 1937.

The age of this young Servant of God is astounding, and this declaration means that the recognition of a miracle through her intercession would lead to her beatification. I know that Don Marco of Vultus Christi has a special devotion to her, having spent much time in the Monastery of S. Croce in Gerusalemme where she is buried. He mentions her in this post:

Here in the Basilica of Santa Croce in Gerusalemme we have the tomb of the little Servant of God Antonietta Meo, fondly known as Nennolina. Nennolina was born on December 15, 1930. She was a lively and joyful child, quick to join in games at school. One day she fell while playing in the schoolyard and injured her knee on a stone. The pain did not go away: the doctors diagnosis was osteosarcoma. Her leg was amputated. A long way of the cross ensued. Hospitalized, she suffered atrocious pain. Nennolina died on July 3, 1937. She was not seven years old.
Nennolina left behind a diary and more than one hundred letterine (little letters) addressed to Jesus, to the Madonna, and to God the Father. Nennolina's letters reveal an extraordinary mystical union with Jesus Crucified. Her tomb, at the entrance to the Chapel of the Sacred Relics of the Cross and Passion in our Basilica, has become a place of pilgrimage. If canonized, Nennolina will be the youngest saint, not a martyr, in the history of the Church.

Spe Salvi

In English, Latin, Italian or whatever you want.

Consistory Notes

My regular readers will not be surprised to know that I attended this morning's public consistory and I've been reading some of the coverage on various 'blogs such as The New Liturgical Movement and WDTPRS.

Needless to say, it was a wonderful event and much of the 'blog commentary is focusing on the Holy Father's vesture and the wonderful Papal throne which was dusted off for the occasion. (Cf Matt 13:52) They certainly added to the occasion and show that Mons Marini seems to be making his mark in terms of the 'style' in which the liturgy is celebrated. The fact that the liturgy was held inside St Peter's shouldn't have been a surprise to anyone. The idea of holding an outdoor ceremony at the end of a Roman November, particularly one at which so many elderly princes of the Church were to be present was always optimistic, and it's been common knowledge in the city for quite a while that the whole thing would be moved indoors. It is unfortunate that this meant that many of the faithful who had travelled long distances to see their bishops being elevated to the Sacred Purple had to watch on TV screens in the Piazza , but there was no other realistic alternative. Thankfully, I did get inside the basilica and it certainly is wonderful when St Peter's is used for these solemn liturgies. There's something very special about the enthusiastic chanting of the responses and hymns in Latin by the congregation in such a manner that it threatens to raise the roof of this extraordinary building.

Some Liturgical Questions
Some questions have been asked in the comment-boxes of the various 'blogs about the absence of the altar cross - maybe it wasn't visible in the TV coverage, but the cross, rather than being placed on the altar behind the Holy Father, was rather placed at the top of the steps which lead down to the confessio. One wonders whether the intention was that the Holy Father should be facing the cross during the liturgy.
It should also be noted that the consistory is structured as a liturgy of the word - therefore, it's not at all inappropriate for the Holy Father to preside in his cope rather than just wearing choir dress. (I don't think anyone was complaining about the cope, but people are curious about the switch in vesture.)
I'm enthusiastic about Mons Marini, but I think he's still settling into his job. There were quite a number of gaffs during the consistory which jarred. The Holy Father read the formula for a Cardinal Deacon when imposing the birettas on a number of the Cardinal Priests and the wrong prayer was read before the Cardinals' profession of faith. The microphone was poorly handled as well, meaning that we frequently missed the first few words of the Holy Father's prayers. That being said, I can't imagine what it is like stepping into a job of that magnitude, and given his experience in Bologna, I'm sure that these little wrinkles will soon be ironed out. Whilst not a fan of his predecessor's style, having seen him at work on numerous occasions, I always respected his ability to run a liturgy smoothly and with a certain attention to detail. Speaking of Archbishop Marini, one is tempted to read something into the fact that he did attend the consistory, but quietly placed himself right at the back of the section reserved for the so-called Capella Papale. Cardinal Sodano, I understand, didn't attend at all. Having just turned 80, one wonders whether his retirement as Dean of the Sacred College is imminent. [Fr Z corrects me on this point. It seems that Cardinal Sodano was present. I don't recall where I read that he was absent.]

Other things which occur to me
It will not escape the attention of anyone who followed the consistory that great emphasis was placed on the bestowal of a red hat on Emannuel III Delly, Patriarch of Babylon of the Chaldeans. As head of a Church which is suffering much and whose members are enduring great fortitude, his elevation to the College of Cardinals is pregnant with meaning. As the Holy Father himself said:

Questi nostri fratelli e sorelle nella fede sperimentano nella propria carne le conseguenze drammatiche di un perdurante conflitto e vivono al presente in una quanto mai fragile e delicata situazione politica. Chiamando ad entrare nel Collegio dei Cardinali il Patriarca della Chiesa Caldea ho inteso esprimere in modo concreto la mia vicinanza spirituale e il mio affetto per quelle popolazioni.
These brothers and sisters of ours in the faith are experiencing in their own flesh the dramatic consequences of a continuing conflict and currently live in an eveor more fragile and delicate political situation. By calling into the College of Cardinals the Patriarch of the Chaldean Church, I intended to express in a concrete way my spiritual cloeness and my affection for these suffering peoples.

It should be noted that as a Patriarch, His Beatitude will rank alongside the Cardinal Bishops in dignity and (unusually) does not receive a titular church in Rome.
Looking at the titular churches, some catch my eye:
Cardinal Vingt-Trois of Paris inherits San Luigi dei Francesi from his deceased predecessor Cardinal Lustiger. Cardinal Ortega's title of S. Maria della Presentazione is a newly erected title. So is Cardinal Njue's title of Preziossisimo Sangue di Nostro Signore Gesù Cristo. Cardinal Brady's title of Ss. Quirico e Giulitta was vacant since 1968. The title of S. Salvatore in Lauro was re-established, but as a Deaconry rather than a Cardinal Priest's Title for Cardinal Comastri. Cardinal Coppa's deaconry of S.Lino and Cardinal Cordes's deaconry of S. Lorenzo in Piscibus are newly established. (Curiously, there are a number of 'open' and already established Deaconries.) [Credit must be given to Salvador Miranda for this useful resource which is great for digging up information about these issues.]

Encyclical - Confirmation

Via the Bolletino:

AVVISO DI CONFERENZA STAMPA

Si informano i giornalisti accreditati che venerdì 30 novembre 2007, alle ore 11.30, nell’Aula Giovanni Paolo II della Sala Stampa della Santa Sede, avrà luogo la Conferenza Stampa di presentazione dell’Enciclica del Santo Padre Benedetto XVI dal titolo: "Spe salvi".

Interverranno:

Em.mo Card. Georges Marie Martin Cottier, O.P., Pro-Teologo emerito della Casa Pontificia;

Em.mo Card. Albert Vanhoye, S.I., Professore emerito di Esegesi del Nuovo Testamento, Pontificio Istituto Biblico.

It has been rumoured for quite a while, but the Vatican has today confirmed that the Holy Father will be releasing an Encyclical Letter entitled Spe Salvi (Saved by Hope) next Friday 30th of November. Cardinal Cottier (former Papal Theologian) and Cardinal Vanhoye (former Professor of New Testament exegesis at the Biblicum) will be presenting it at a press conference at that day.

Letter of Pope to Chinese Catholics

It's up! (Along with a note of explanation.)
Some extracts I found interesting:
Benedict on the relationship between Church and State (In China and elsewhere)

As far as relations between the political community and the Church in China are concerned, it is worth calling to mind the enlightening teaching of the Second Vatican Council, which states: ‘‘The Church, by reason of her role and competence, is not identified with any political community nor is she tied to any political system. She is at once the sign and the safeguard of the transcendental dimension of the human person''. And the Council continues: ‘‘The political community and the Church are autonomous and independent of each other in their own fields. They are both at the service of the personal and social vocation of the same individuals, though under different titles. Their service will be more efficient and beneficial to all if both institutions develop better cooperation according to the circumstances of place and time''.13
Likewise, therefore, the Catholic Church which is in China does not have a mission to change the structure or administration of the State; rather, her mission is to proclaim Christ to men and women, as the Saviour of the world, basing herself – in carrying out her proper apostolate – on the power of God. As I recalled in my Encyclical Deus Caritas Est, ‘‘The Church cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the State. Yet at the same time she cannot and must not remain on the sidelines in the fight for justice. She has to play her part through rational argument and she has to reawaken the spiritual energy without which justice, which always demands sacrifice, cannot prevail and prosper. A just society must be the achievement of politics, not of the Church. Yet the promotion of justice through efforts to bring about openness of mind and will to the demands of the common good is something which concerns the Church deeply''.
In the light of these unrenounceable principles, the solution to existing problems cannot be pursued via an ongoing conflict with the legitimate civil authorities; at the same time, though, compliance with those authorities is not acceptable when they interfere unduly in matters regarding the faith and discipline of the Church. The civil authorities are well aware that the Church in her teaching invites the faithful to be good citizens, respectful and active contributors to the common good in their country, but it is likewise clear that she asks the State to guarantee to those same Catholic citizens the full exercise of their faith, with respect for authentic religious freedom.

A lesson from the history of the early Church

In this regard, last year, while speaking of the nascent Church, I had occasion to recall that ‘‘from the start the community of the disciples has known not only the joy of the Holy Spirit, the grace of truth and love, but also trials that are constituted above all by disagreements about the truths of faith, with the consequent wounds to communion. Just as the fellowship of love has existed since the outset and will continue to the end (cf. 1 Jn 1:1ff.), so also, from the start, division unfortunately arose. We should not be surprised that it still exists today ... Thus, in the events of the world but also in the weaknesses of the Church, there is always a risk of losing faith, hence, also love and brotherhood. Consequently it is a specific duty of those who believe in the Church of love and want to live in her to recognize this danger too''.
The history of the Church teaches us, then, that authentic communion is not expressed without arduous efforts at reconciliation. Indeed, the purification of memory, the pardoning of wrong-doers, the forgetting of injustices suffered and the loving restoration to serenity of troubled hearts, all to be accomplished in the name of Jesus crucified and risen, can require moving beyond personal positions or viewpoints, born of painful or difficult experiences. These are urgent steps that must be taken if the bonds of communion between the faithful and the Pastors of the Church in China are to grow and be made visible.

Church and State

Regarding the delicate issue of the relations to be maintained with the agencies of the State, particular enlightenment can be found in the invitation of the Second Vatican Council to follow the words and modus operandi of Jesus Christ. He, indeed, ‘‘did not wish to be a political Messiah who would dominate by force but preferred to call himself the Son of Man who came to serve, and ‘to give his life as a ransom for many' (Mk 10:45). He showed himself as the perfect Servant of God who ‘will not break a bruised reed or quench a smouldering wick' (Mt 12:20). He recognized civil authority and its rights when he ordered tribute to be paid to Caesar, but he gave clear warning that the greater rights of God must be respected: ‘Render therefore to Caesar the things that are Caesar's, and to God, the things that are God's' (Mt 22:21). Finally, he brought his revelation to perfection when he accomplished on the Cross the work of redemption by which he achieved salvation and true freedom for the human race. For he bore witness to the truth but refused to use force to impose it on those who spoke out against it. His Kingdom does not establish its claims by force,28 but is established by bearing witness to and listening to the truth and it grows by the love with which Christ, lifted up on the Cross, draws people to himself (cf. Jn 12:32)''.
Truth and charity are the two supporting pillars of the life of the Christian community. For this reason, I have observed that ‘‘the Church of love is also the Church of truth, understood primarily as fidelity to the Gospel entrusted by the Lord Jesus to his followers ... However, if the family of God's children is to live in unity and peace, it needs someone to keep it in the truth and guide it with wise and authoritative discernment: this is what the ministry of the Apostles is required to do. And here we come to an important point. The Church is wholly of the Spirit but has a structure, the apostolic succession, which is responsible for guaranteeing that the Church endures in the truth given by Christ, from whom the capacity to love also comes ... The Apostles and their successors are therefore the custodians and authoritative witnesses of the deposit of truth consigned to the Church, and are likewise the ministers of charity. These are two aspects that go together ... Truth and love are the two faces of the same gift that comes from God and, thanks to the apostolic ministry, is safeguarded in the Church and handed down to us, to our present time!''.

A decision for Chinese Bishops?

Given this difficult situation, not a few members of the Catholic community are asking whether recognition from the civil authorities – necessary in order to function publicly – somehow compromises communion with the universal Church. I am fully aware that this problem causes painful disquiet in the hearts of Pastors and faithful. In this regard I maintain, in the first place, that the requisite and courageous safeguarding of the deposit of faith and of sacramental and hierarchical communion is not of itself opposed to dialogue with the authorities concerning those aspects of the life of the ecclesial community that fall within the civil sphere. There would not be any particular difficulties with acceptance of the recognition granted by civil authorities on condition that this does not entail the denial of unrenounceable principles of faith and of ecclesiastical communion. In not a few particular instances, however, indeed almost always, in the process of recognition the intervention of certain bodies obliges the people involved to adopt attitudes, make gestures and undertake commitments that are contrary to the dictates of their conscience as Catholics. I understand, therefore, how in such varied conditions and circumstances it is difficult to determine the correct choice to be made. For this reason the Holy See, after restating the principles, leaves the decision to the individual Bishop who, having consulted his presbyterate, is better able to know the local situation, to weigh the concrete possibilities of choice and to evaluate the possible consequences within the diocesan community. It could be that the final decision does not obtain the consensus of all the priests and faithful. I express the hope, however, that it will be accepted, albeit with suffering, and that the unity of the diocesan community with its own Pastor will be maintained.

The Three Types of Chinese Bishop and their Canonical Status

Currently, all the Bishops of the Catholic Church in China are sons of the Chinese People. Notwithstanding many grave difficulties, the Catholic Church in China, by a particular grace of the Holy Spirit, has never been deprived of the ministry of legitimate Pastors who have preserved the apostolic succession intact. We must thank the Lord for this constant presence, not without suffering, of Bishops who have received episcopal ordination in conformity with Catholic tradition, that is to say, in communion with the Bishop of Rome, Successor of Peter, and at the hands of validly and legitimately ordained Bishops in observance of the rite of the Catholic Church.
Some of them, not wishing to be subjected to undue control exercised over the life of the Church, and eager to maintain total fidelity to the Successor of Peter and to Catholic doctrine, have felt themselves constrained to opt for clandestine consecration. The clandestine condition is not a normal feature of the Church's life, and history shows that Pastors and faithful have recourse to it only amid suffering, in the desire to maintain the integrity of their faith and to resist interference from State agencies in matters pertaining intimately to the Church's life. For this reason the Holy See hopes that these legitimate Pastors may be recognized as such by governmental authorities for civil effects too – insofar as these are necessary – and that all the faithful may be able to express their faith freely in the social context in which they live.
Other Pastors, however, under the pressure of particular circumstances, have consented to receive episcopal ordination without the pontifical mandate, but have subsequently asked to be received into communion with the Successor of Peter and with their other brothers in the episcopate. The Pope, considering the sincerity of their sentiments and the complexity of the situation, and taking into account the opinion of neighbouring Bishops, by virtue of his proper responsibility as universal Pastor of the Church, has granted them the full and legitimate exercise of episcopal jurisdiction. This initiative of the Pope resulted from knowledge of the particular circumstances of their ordination and from his profound pastoral concern to favour the reestablishment of full communion. Unfortunately, in most cases, priests and the faithful have not been adequately informed that their Bishop has been legitimized, and this has given rise to a number of grave problems of conscience. What is more, some legitimized Bishops have failed to provide any clear signs to prove that they have been legitimized. For this reason it is indispensable, for the spiritual good of the diocesan communities concerned, that legitimation, once it has occurred, is brought into the public domain at the earliest opportunity, and that the legitimized Bishops provide unequivocal and increasing signs of full communion with the Successor of Peter.
Finally, there are certain Bishops – a very small number of them – who have been ordained without the Pontifical mandate and who have not asked for or have not yet obtained, the necessary legitimation. According to the doctrine of the Catholic Church, they are to be considered illegitimate, but validly ordained, as long as it is certain that they have received ordination from validly ordained Bishops and that the Catholic rite of episcopal ordination has been respected. Therefore, although not in communion with the Pope, they exercise their ministry validly in the administration of the sacraments, even if they do so illegitimately. What great spiritual enrichment would ensue for the Church in China if, the necessary conditions having been established, these Pastors too were to enter into communion with the Successor of Peter and with the entire Catholic episcopate! Not only would their episcopal ministry be legitimized, there would also be an enrichment of their communion with the priests and the faithful who consider the Church in China part of the Catholic Church, united with the Bishop of Rome and with all the other particular Churches spread throughout the world.
In individual nations, all the legitimate Bishops constitute an Episcopal Conference, governed according to its own statutes, which by the norms of canon law must be approved by the Apostolic See. Such an Episcopal Conference expresses the fraternal communion of all the Bishops of a nation and treats the doctrinal and pastoral questions that are significant for the entire Catholic community of the country without, however, interfering in the exercise of the ordinary and immediate power of each Bishop in his own diocese. Moreover, every Episcopal Conference maintains opportune and useful contacts with the civil authorities of the place, partly in order to favour cooperation between the Church and the State, but it is obvious that an Episcopal Conference cannot be subjected to any civil authority in questions of faith and of living according to the faith (fides et mores, sacramental life), which are exclusively the competence of the Church.
In the light of the principles expounded above, the present College of Catholic Bishops of China cannot be recognized as an Episcopal Conference by the Apostolic See: the "clandestine'' Bishops, those not recognized by the Government but in communion with the Pope, are not part of it; it includes Bishops who are still illegitimate, and it is governed by statutes that contain elements incompatible with Catholic doctrine.

The Appointment of Bishops

As all of you know, one of the most delicate problems in relations between the Holy See and the authorities of your country is the question of episcopal appointments. On the one hand, it is understandable that governmental authorities are attentive to the choice of those who will carry out the important role of leading and shepherding the local Catholic communities, given the social implications which – in China as in the rest of the world – this function has in the civil sphere as well as the spiritual. On the other hand, the Holy See follows the appointment of Bishops with special care since this touches the very heart of the life of the Church, inasmuch as the appointment of Bishops by the Pope is the guarantee of the unity of the Church and of hierarchical communion. For this reason the Code of Canon Law (cf. c. 1382) lays down grave sanctions both for the Bishop who freely confers episcopal ordination without an apostolic mandate and for the one who receives it: such an ordination in fact inflicts a painful wound upon ecclesial communion and constitutes a grave violation of canonical discipline.
The Pope, when he issues the apostolic mandate for the ordination of a Bishop, exercises his supreme spiritual authority: this authority and this intervention remain within the strictly religious sphere. It is not, therefore, a question of a political authority, unduly asserting itself in the internal affairs of a State and offending against its sovereignty.
The appointment of Bishops for a particular religious community is understood, also in international documents, as a constitutive element of the full exercise of the right to religious freedom. The Holy See would desire to be completely free to appoint Bishops; therefore, considering the recent particular developments of the Church in China, I trust that an accord can be reached with the Government so as to resolve certain questions regarding the choice of candidates for the episcopate, the publication of the appointment of Bishops, and the recognition – concerning civil effects where necessary – of the new Bishops on the part of the civil authorities.
Finally, as to the choice of candidates for the episcopate, while knowing your difficulties in this regard, I would like to remind you that they should be worthy priests, respected and loved by the faithful, models of life in the faith, and that they should possess a certain experience in the pastoral ministry, so that they are equipped to address the burdensome responsibility of a Pastor of the Church.45 Whenever it proves impossible within a diocese to find suitable candidates to occupy the episcopal see, the cooperation of Bishops in neighbouring dioceses can help to identify suitable candidates.

Practicalities

In not a few situations, then, you have faced the problem of concelebration of the Eucharist. In this regard, I remind you that this presupposes, as conditions, profession of the same faith and hierarchical communion with the Pope and with the universal Church. Therefore it is licit to concelebrate with Bishops and with priests who are in communion with the Pope, even if they are recognized by the civil authorities and maintain a relationship with entities desired by the State and extraneous to the structure of the Church, provided – as was said earlier (cf. section 7 above, paragraph 8) – that this recognition and this relationship do not entail the denial of unrenounceable principles of the faith and of ecclesiastical communion.
The lay faithful too, who are animated by a sincere love for Christ and for the Church, must not hesitate to participate in the Eucharist celebrated by Bishops and by priests who are in full communion with the Successor of Peter and are recognized by the civil authorities. The same applies for all the other sacraments.
Concerning Bishops whose consecrations took place without the pontifical mandate yet respecting the Catholic rite of episcopal ordination, the resulting problems must always be resolved in the light of the principles of Catholic doctrine. Their ordination – as I have already said (cf. section 8 above, paragraph 12) – is illegitimate but valid, just as priestly ordinations conferred by them are valid, and sacraments administered by such Bishops and priests are likewise valid. Therefore the faithful, taking this into account, where the eucharistic celebration and the other sacraments are concerned, must, within the limits of the possible, seek Bishops and priests who are in communion with the Pope: nevertheless, where this cannot be achieved without grave inconvenience, they may, for the sake of their spiritual good, turn also to those who are not in communion with the Pope.

Future Moves

Numerous administrative changes have taken place in the civil sphere during the last fifty years. This has also involved various ecclesiastical circumscriptions, which have been eliminated or regrouped or have been modified in their territorial configuration on the basis of the civil administrative circumscriptions. In this regard, I wish to confirm that the Holy See is prepared to address the entire question of the circumscriptions and ecclesiastical provinces in an open and constructive dialogue with the Chinese Episcopate and – where opportune and helpful – with governmental authorities.

Message to Priests

I would now like to address a special reflection and an invitation to priests – especially those ordained in recent years – who have undertaken the path of the pastoral ministry with such generosity. It seems to me that the current ecclesial and socio-political situation renders ever more urgent the need to draw light and strength from the well-springs of priestly spirituality, which are God's love, the unconditional following of Christ, passion for proclamation of the Gospel, faithfulness to the Church and generous service of neighbour. How can I fail to recall, in this regard, as an encouragement for all, the shining examples of Bishops and priests who, in the difficult years of the recent past, have testified to an unfailing love for the Church, even by the gift of their own lives for her and for Christ?
My dear priests! You who bear "the burden of the day and the scorching heat'' (Mt 20:12), who have put your hand to the plough and do not look back (cf. Lk 9:62): think of those places where the faithful are waiting anxiously for a priest and where for many years, feeling the lack of a priest, they have not ceased to pray for one to arrive. I know that among you there are confrères who have had to deal with difficult times and situations, adopting positions that cannot always be condoned from an ecclesial point of view and who, despite everything, want to return to full communion with the Church. In the spirit of that profound reconciliation to which my venerable predecessor repeatedly invited the Church in China,49 I turn now to the Bishops who are in communion with the Successor of Peter, so that with a paternal spirit they may evaluate these questions case by case and give a just response to that desire, having recourse – if necessary – to the Apostolic See. And, as a sign of this desired reconciliation, I think that there is no gesture more significant than that of renewing as a community – on the occasion of the priestly day of Holy Thursday, as happens in the universal Church, or on another occasion that might be considered more opportune – the profession of faith, as a witness to the full communion attained, for the edification of the Holy People of God entrusted to your pastoral care, and to the praise of the Most Holy Trinity.
Furthermore, I realize that in China too, as in the rest of the Church, the need for an adequate ongoing formation of the clergy is emerging. Hence the invitation, addressed to you Bishops as leaders of ecclesial communities, to think especially of the young clergy who are increasingly subject to new pastoral challenges, linked to the demands of the task of evangelizing a society as complex as present-day Chinese society. Pope John Paul II reminded us of this: ongoing formation of priests "is an intrinsic requirement of the gift and sacramental ministry received; and it proves necessary in every age. It is particularly urgent today, not only because of rapid changes in the social and cultural conditions of individ- uals and peoples among whom priestly ministry is exercised, but also because of that ‘new evangelization' which constitutes the essential and pressing task of the Church at the end of the second millennium''.

The Family

Since the future of humanity passes by way of the family, I consider it indispensable and urgent that lay people should promote family values and safeguard the needs of the family. Lay people, whose faith enables them to know God's marvellous design for the family, have an added reason to assume this concrete and demanding task: the family in fact "is the normal place where the young grow to personal and social maturity. It is also the bearer of the heritage of humanity itself, because through the family, life is passed on from generation to generation. The family occupies a very important place in Asian cultures; and, as the Synod Fathers noted, family values like filial respect, love and care for the aged and the sick, love of children and harmony are held in high esteem in all Asian cultures and religious traditions''.
The above-mentioned values form part of the relevant Chinese cultural context, but also in your land there is no lack of forces that influence the family negatively in various ways. Therefore the Church which is in China, aware that the good of society and her own good are profoundly linked to the good of the family, must have a keener and more urgent sense of her mission to proclaim to all people God's plan for marriage and the family, ensuring the full vitality of each.

Canonical Normalisation?

Considering in the first place some positive developments of the situation of the Church in China, and in the second place the increased opportunities and greater ease in communication, and finally the requests sent to Rome by various Bishops and priests, I hereby revoke all the faculties previously granted in order to address particular pastoral necessities that emerged in truly difficult times.
Let the same be applied to all directives of a pastoral nature, past and recent. The doctrinal principles that inspired them now find a new application in the directives contained herein.

Day of Prayer

Dear Pastors and all the faithful, the date 24 May could in the future become an occasion for the Catholics of the whole world to be united in prayer with the Church which is in China. This day is dedicated to the liturgical memorial of Our Lady, Help of Christians, who is venerated with great devotion at the Marian Shrine of Sheshan in Shanghai.
I would like that date to be kept by you as a day of prayer for the Church in China. I encourage you to celebrate it by renewing your communion of faith in Jesus our Lord and of faithfulness to the Pope, and by praying that the unity among you may become ever deeper and more visible. I remind you, moreover, of the commandment that Jesus gave us, to love our enemies and to pray for those who persecute us, as well as the invitation of the Apostle Saint Paul: ‘‘First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, that we may lead a quiet and peaceable life, godly and respectful in every way. This is good, and it is acceptable in the sight of God our Saviour, who desires all men to be saved and to come to the knowledge of the truth'' (1 Tim 2:1-4).
On that same day, the Catholics of the whole world – in particular those who are of Chinese origin – will demonstrate their fraternal solidarity and solicitude for you, asking the Lord of history for the gift of perseverance in witness, in the certainty that your sufferings past and present for the Holy Name of Jesus and your intrepid loyalty to his Vicar on earth will be rewarded, even if at times everything can seem a failure.

I'm sure that Fr Z will be analysing this letter, given his interest in the situation of the Chinese Church.

Letter to Chinese Catholics

Out Saturday:

Si informano i giornalisti accreditati che domani, sabato 30 giugno 2007, sarà a disposizione, a partire dalle ore 9 con embargo fino alle ore 12, la Lettera del Santo Padre Benedetto XVI ai Vescovi, ai presbiteri, alle persone consacrate e ai fedeli laici della Chiesa cattolica nella Repubblica Popolare Cinese.

Accredited journalists are advised that tomorrow (under embargo from 9am to 12 noon) there will be made available the letter of the Holy Father Benedict XVI to the Bishops, priests, consecrated persons and the lay faithful of the Catholic Church in the People's Republic of China.

Rosary with the Holy Father - Thursday

One of the least-known and beautiful Papal liturgies is coming up this week. Every year to mark the end of the Marian Month, there is a Rosary Procession through the Vatican Gardens, concluding with prayers and a brief homily from the Holy Father at the Lourdes Grotto. Entrance is by the Archway of the Bells and quite apart from the religious aspect, it's nice to be able to walk around inside the Vatican Gardens. It starts at 8pm and is usually over by about 9pm.

The Harrowing of Hell

The Icon of the Anastasis (Resurrection) at the Monastery of Chora in Constantinople.
This is said to be the finest example of the traditional Eastern depiction of the Resurrection. Dating from the 14th Century, it is somewhat unusual in that it shows Christ taking Eve as well as Adam by the wrist (where one feels for a pulse as an indication of life!) and raises them to new life. Beneath the feet of the vigorous and victorious Christ are the remains of the gates of death. Looking on are various prophets and patriarchs, including John the Baptist, Abel the Just (with the shepherd's crook) and Kings Solomon & David.
From Pope Benedict's Homily for the Easter Vigil:

Let us return once more to the night of Holy Saturday. In the Creed we say about Christ’s journey that he “descended into hell.” What happened then? Since we have no knowledge of the world of death, we can only imagine his triumph over death with the help of images which remain very inadequate. Yet, inadequate as they are, they can help us to understand something of the mystery. The liturgy applies to Jesus’ descent into the night of death the words of Psalm 23[24]: “Lift up your heads, O gates; be lifted up, O ancient doors!” The gates of death are closed, no one can return from there. There is no key for those iron doors. But Christ has the key. His Cross opens wide the gates of death, the stern doors. They are barred no longer. His Cross, his radical love, is the key that opens them. The love of the One who, though God, became man in order to die – this love has the power to open those doors. This love is stronger than death. The Easter icons of the Oriental Church show how Christ enters the world of the dead. He is clothed with light, for God is light. “The night is bright as the day, the darkness is as light” (cf. Ps 138[139]12). Entering the world of the dead, Jesus bears the stigmata, the signs of his passion: his wounds, his suffering, have become power: they are love that conquers death. He meets Adam and all the men and women waiting in the night of death. As we look at them, we can hear an echo of the prayer of Jonah: “Out of the belly of Sheol I cried, and you heard my voice” (Jn 2:2). In the incarnation, the Son of God became one with human beings – with Adam. But only at this moment, when he accomplishes the supreme act of love by descending into the night of death, does he bring the journey of the incarnation to its completion. By his death he now clasps the hand of Adam, of every man and woman who awaits him, and brings them to the light.
But we may ask: what is the meaning of all this imagery? What was truly new in what happened on account of Christ? The human soul was created immortal – what exactly did Christ bring that was new? The soul is indeed immortal, because man in a unique way remains in God’s memory and love, even after his fall. But his own powers are insufficient to lift him up to God. We lack the wings needed to carry us to those heights. And yet, nothing else can satisfy man eternally, except being with God. An eternity without this union with God would be a punishment. Man cannot attain those heights on his own, yet he yearns for them. “Out of the depths I cry to you…” Only the Risen Christ can bring us to complete union with God, to the place where our own powers are unable to bring us. Truly Christ puts the lost sheep upon his shoulders and carries it home. Clinging to his Body we have life, and in communion with his Body we reach the very heart of God. Only thus is death conquered, we are set free and our life is hope.

A Book Recommendation: Alyssa Lyra Pitstick - Light in Darkness : Hans Urs von Balthasar and the Catholic Doctrine of Christ's Descent into Hell
This book deserves a more detailed review, but I haven't time at the moment, so I'll just pass a few comments. Firstly, I must confess that this wasn't precisely the book I thought it would be. I was hoping that it would deal with the Catholic doctrine of the Descent into Hell in much more detail than it actually does. Dr Pitstick devotes 70 or 80 pages to outlining the traditional Catholic doctrine and ultimately, this does not prove to be enough. There's certainly nothing wrong with her presentation of the doctrine, but to bear the weight of her assault on von Balthasar's interpretation of the doctrine and in order to dispel any lingering doubts about whether her reading of the tradition is too simplistic an extra 50 or 60 pages on the doctrine itself would have been most welcome and would, I think, make her case much stronger.
Secondly, it would be mistaken to think that her work confines itself to dealing specifically with von Balthasar's doctrine of the Descent. Despite being focused around von Balthasar's treatment of the Descent, the core of the work is a through critique of von Balthasar's theology in general - in particular, shortcomings in his Christology and Trinitarian theology which are a result of, or are thrown into relief by his treatment of the Descent. Indeed, again I think the book would have been stronger if she had written at more length about precisely how von Balthasar re-reads the tradition and the effect this has had on posterior theology.
Despite these criticisms, however, (and is it really a criticism to wish that a theology book was longer?) I think this book is very significant and worthwhile. Pitstick has been derisively accused of 'Baltimore Catechism Catholicism'. This is unfair. What she actually presents is a meticulous criticism of von Balthasar's theology written from a Thomistic point of view which demonstrates very clearly the genuine shortcomings of von Balthasar's writings in terms of some pretty basic aspects of theological doctrine. One does not need to be a Thomist to appreciate the fact that Pitstick's careful approach is a fruitful way of highlighting the weaknesses of some dimensions of modern theological though. Indeed, I must confess to a certain intellectual glee at seeing her perform her carefully documented and clearly argued dissection.
Does she treat von Balthasar fairly? That's not a question I can answer, as I am not sufficiently familiar with his work to tell whether she has read him correctly or not. As de Lubac demonstrates in his 'Augustinianism in Modern Theology' it is very possible to misread theological works in the wrong spirit and derive heresy even by repeating verbatim the very words of the great Bishop of Hippo out of their correct context and spirit. I suspect that the accusation will be made that Pitstick has misread von Balthasar. That, I suspect, will be a matter for continued debate. At the very least, however, she had demonstrated beyond a doubt that von Balthasar's works are exceptionally susceptible to a reading that leads to some very questionable results on some very basic theological issues. What little von Balthasar I have read in the past has, on the whole, tended to unsettle me. I'm somewhat gratified that Pitstick has given a much more rigorous form to concerns I've previously felt about his 'Mission Christology', for example.
This is a book worthy of attention and a pleasure to read. It is very much a 'Case on behalf of the prosecution' and I suspect that it will be subject to some manner of a response from von Balthasar's supporters. One hopes that it will be a more measured response than the occasionally hysterical reply of the otherwise seemingly respectable Edward T Oakes in the pages of First Things. Ultimately, I can't pass judgement on her charges against von Balthasar - however, she has certainly put him in the dock and has presented a case that raises very serious question concerning von Balthasar's standing vis-a-vis Catholic doctrine.
Addendum:
It's interesting to note how many points of Pitstick's critique of von Balthasar could also be applied to the theology of Origen. As I read the book, I kept finding myself scribbling the word 'Origen' in the margin as various quotations of von Balthasar reminded me of Origen's theology.

Buon Onomastico Santo Padre

Joseph appears to us ever attentive to the voice of the Lord, who guides the events of history, and ready to follow the instructions, ever faithful, generous and detached in service, an effective teacher of prayer and of work in the hidden life at Nazareth. - Pope Benedict XVI

Papal Portrait

From the Times:

Michael Noakes must be the only man on earth who can suggest to God’s emissary how he should stand and how high he should raise his hand in blessing.
The British artist found himself in the pontiff’s private quarters at the Vatican earlier this year doing just that as he persuaded the Pope to stand still.
“Please raise your hand, Holy Father, nearer your head,” he heard himself saying. “Would you, Holy Father, move your right foot forward?”
Surrounded by leather-bound antiquarian books and a couple of paintings of saints, he was painting the Pope’s first formal portrait. For Noakes, it was the ultimate blessing as an artist — and as a Catholic.
(snip)
Speaking to The Times yesterday, he recalled how he had been in Rome last year to unveil a portrait of the Archbishop of Westminster, Cardinal Cormac Murphy-O’Connor, at a seminary in Rome.
He said: “At the end of the unveiling, a young Maltese monsignor stationed in the Vatican came over and said simply, ‘Will you paint the Pope for us?’.” The invitation was all the more surprising because the last Pope had steadfastedly refused to pose for any portraits.
A year after the initial invitation Noakes was contacted again by the Vatican and a date was set.
His informal brief was to portray the Pope with his hand raised in blessing or greeting and wearing his crimson cape with fur trim and heavily embroidered stole.
(snip)
When Archbishop William Levada, the Pope’s head of the Congregation for the Doctrine of the Faith, asked him how long he would need, Noakes replied: “Four, five or six sittings of two and a half hours”. He went grey. He was obviously thinking he’d been in the job for three weeks and couldn’t possibly ask for that sort of commitment of time.
“I’m a professional and I make do with what I’m given, although that’s bound to affect what I can do. I dearly wanted more time.”
Noakes sketched feverishly, trying out different poses and expressions to take back to his studio. He could barely relax enough to make conversation and the Pope, who had no difficulty in standing still, did not ask him any questions about himself or comment on anything beyond the portrait.
The Pope’s only suggestion was that the picture ought to show him with his mouth closed.
For Noakes, he came over as a slightly shy man: “I wanted to imply that. He also smiles a great deal, but it’s an oil painting and is going to be around as part of the records for a long time. So I made him look cheerful, with a degree of gravitas and a bit of a twinkle.”

You can see the portrait at the link above.
Noakes's website includes a gallery of some of his previous work.