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At 11.30 on Tuesday, 9 April, in the John Paul II Hall of the Holy
See Press Office, the Directory on Popular
Piety, Liturgy, Principles and Guidelines, published by the
Congregation for Divine Worship and the Discipline of the Sacraments was
presented to the media.
Taking part in the press conference were: Cardinal Jorge Arturo
Medina Estévez, Prefect of the Congregation for Divine Worship and the
Discipline of the Sacraments, and Archbishop Francesco Pio Tamburrino,
O.S.B., Secretary of the same Congregation, as well as Mons. Mario
Marini, Fr Anthony Ward, and Fr Corrado Maggioni, respectively
undersecretary, office head, and official of the same Congregation. Here
is a translation of the comments of Cardinal Jorge Arturo Medina
Estévez and Archbishop Francesco Pio Tamburrino, O.S.B.
POPULAR PIETY AND THE LIFE OF FAITH
Cardinal Medina Estévez
The subject matter of the Directory we present is well known: it
concerns a reality which is part of the living tradition of the Church.
Certainly, through the centuries, the People of God have passed through
different historical periods which have left their impact on the way of
expressing the mystery of Christian worship which defines them. In fact,
it is not enough to cultivate just any relationship with God, since the
Church expresses in prayer her faith in the God of Jesus Christ, and is
careful to translate the inspirations of the Holy Spirit into a living
reality. If the common denominator of the liturgical economy in its full
understanding uninterruptedly pervades every Christian community beyond
time and geographical space, from the first apostolic communities to
those of today, it is no less necessary to recognize the influence of
the ecclesial, cultural, and social sensitivity of each historical
period on the ways and forms of prayer.
Directory: Principles and Guidelines for Popular Piety
Together with the liturgical celebration, "summit and source of
the life of the Church", as Vatican Council II recalls, tradition
also witnesses to a great many ways of private and communal prayer. It
is the realm usually called "popular devotion" or
"popular religious practice" or the "devotional",
which is very important for the spiritual life of the faithful. The
Church has always been aware that devotion has to remain in contact with
the liturgy, while she respects the special character of popular
devotion, since it is less guided by norms without falling into total
spontaneity. In a simplification of history, it is said that we can
contrast the codification of the liturgy with the creativity of popular
devotion, which allows the simple people to feel more at home. As in
every generalization, there is a kernel of truth in the statement, but
there is something that is untrue. This is why it was necessary to draft
a Document to recall the principles, indications and guidelines for
popular piety in order to help establish the harmony between liturgy and
popular devotion that the Fathers of the Second Vatican Council wished.
Proper Relations between Liturgy and Popular Piety
1. Popular piety is a treasure of the Church. To understand this,
think how the history of Western Christian spirituality would be
impoverished without the Rosary or the Way of the Cross. These are only
two examples, but they clearly illustrate what is at stake. Some might
question the value of popular devotion, referring to it as a set of
superstitious practices falsely clothed with a veneer of religious
devotion. It is precisely to help reflect and discern wisely in this
field, that we have prepared the Directory. After Vatican Council II,
there was still a need to take up again what Sacrosanctum Concilium
said about the relation between the liturgy and popular devotion.
Teaching of II Vatican Council
In affirming the primary place of the liturgy, "the summit
toward which the activity of the Church is directed; it is also the
fount from which all her power flows" (Sacrosanctum Concilium,
n. 10), the Council also recalled that "the spiritual life,
however, is not limited solely to participation in the liturgy"
(ibid., n. 12). In fact, to nourish the spiritual life of the faithful
there are also the "popular devotions of the Christian people"
(ibid., n. 13), especially those recommended by the Apostolic See and
practised in the particular Churches with the mandate or the approval of
the Bishop. In recalling how important it is that such devotional
expressions conform to the laws and norms of the Church, the Counciliar
Fathers set forth the underpinning of theological and pastoral
understanding: these "devotions should be so drawn up that they
harmonize with the liturgical seasons, accord with the sacred liturgy,
are in some way derived from it, and lead the people to it, since
in fact the liturgy by its very nature is far superior to any of
them" (ibid., n. 13).
Mandate of John Paul II
The subject of popular piety was also re-presented among the tasks of
the post-conciliar renewal by John Paul II in his Apostolic Letter Vicesimus
quintus annus: "Popular devotion should not be ignored or
treated with indifference or contempt, since it is rich in values, and per
se gives expression to the religious attitude toward God. But it
needs to be continually evangelized, so that the faith which it
expresses may become an ever more mature and authentic act. Both the
pious exercises of the Christian people and also other forms of devotion
are welcomed and encouraged provided that they do not replace or intrude
into liturgical celebrations. An authentic pastoral promotion of the
Liturgy will build upon the riches of popular piety, purifying and
directing them towards the Liturgy as the offering of the peoples"
(ORE, 22 May 1989, n. 17d, p. 10).
This shows the importance of knowing the value of popular
devotion, of caring for its genuine substance, of purifying it
where necessary, of enlightening it with the light of Sacred
Scripture, and of directing it toward the Liturgy, without
opposing one to the other.
Popular Piety and the Mysteries of Faith
2. Popular piety is an expression of faith. It is well known
that faith is not so much measured by the intellectual knowledge
one has, as by the way it is lived in the events of daily life. From
this viewpoint, the many forms of genuine popular devotion are primarily
the witness of the faith of the simple of heart, expressed in an
immediate way, emphasizing one or another facet of the Christian faith
without claiming to embrace the whole. The same "sensible",
"corporal", "visible" elements, which characterize
popular devotion, are the sign of the inner desire of the faithful to
express their loyalty to Christ, their love of the Virgin Mary, and the
invocation of the Saints. To touch an image of the Crucified Lord or of
Our Lady of Sorrows reveals an instinctive desire somehow to share in
that sorrow; to make a pilgrimage on foot, despite fatigue and expense,
is a way of showing the inner desire to draw near to the mystery made
visible at the shrine.
Genuine manifestations of popular devotion always have deep roots in
the mysteries of the Christian faith, even if at times there are
elements of pre-Christian origin. The Directory helps to
highlight the elements of convergence with Christian revelation or how
to "evangelize" these forms. If the passage of time, the
change of mentality and of society have been able to conceal the
"Christian" recognition, or emphasize the external at the cost
of the internal, it is the role of the Pastors of the Church to help to
rediscover, in the forms, the vital link with faith and life in Christ.
First, in the prayer formulas and acts of devotion made by Christians,
what has to be recognized is the Christian faith, regulated by the
necessary reference to biblical revelation, and, yet one must not expect
to find the fullness of Revelation expressed in every single practice of
devotion. For the rest, popular devotion is not an end in itself, but
serves to prepare the heart, by disposing the spirit to receive the
divine grace granted to us by the liturgical celebration of the mystery
of Christ. If popular devotion must not replace the liturgy, the liturgy
does not eliminate other legitimate ways of expressing faith in Christ
our Saviour.
In the Message he addressed in September 2001 to the Plenary
Session of the Congregation for Divine Worship and the Discipline of the
Sacraments, the Holy Father recently recalled: "Authentic popular
devotion, expressed in a variety of ways, takes faith as its source and
for this reason must be appreciated and respected. In its most authentic
forms, popular piety is not opposed to the centrality of the Sacred
Liturgy, but rather, it fosters the faith of the people who consider it
to be a connatural religious expression and disposes for the celebration
of the Sacred Mysteries. The correct relationship between these two
expressions of faith must keep present a few fundamental points, and
among these, particularly, that the Liturgy is the centre of the life of
the Church and no other religious expression can replace it or be
considered equivalent. It is also important to repeat that popular
religious forms find their own natural completion in the Liturgical
celebration; although they do not usually flow into the Liturgy, they
must be ideally moving in this direction. This must be made clear with
an appropriate catechesis" (nn. 4-5).
Popular Piety Desires to Translate Faith into Life
3. Popular piety has implications for both private and public
life. Does it make any sense to wear a votive habit, to kiss a
sacred image, to go on pilgrimage to a sanctuary, to hang a Crucifix in
one's home or workplace, to pray for the soul of a deceased person? And
what is their authentic meaning, in such a way that it is the holiness
of life that is manifested through such signs and gestures?
The pages of the Directory may help answer these
questions, by gathering examples and problems, emphasizing values and
dangers, and by recalling the theological-liturgical criteria by which
to orient concrete choices. In explaining this complex subject of
popular piety, one has had to consider the past and present,
theology and pastoral care, the experience of the individual members of
the faithful and Christian communities, in respect for their traditions
and the cultural context that differs from country to country.
It will be the mission of the Bishops, with the help of their closest
collaborators, especially the rectors of shrines, to establish norms and
give concrete guidelines, keeping in mind the local situations. Besides
the Bishops, priests, and those with responsibility for the care of
souls, the Directory is addressed to families, movements, associations,
and confraternities....
Already 40 years have passed since the renewal that the Second
Vatican Council wished to see. It is our hope that the present Directory
will contribute to helping to bring to maturity in the Christian people
that authentic spiritual life that is developed in a fruitful way
through the liturgical celebration of the mystery of Christ and the
other forms of prayer which draw inspiration from it and lead to it.
PASTORAL NATURE OF THE DIRECTORY
Archbishop Francesco P. Tamburrino
At the same Press Conference, Archbishop Francesco Pie Tamburrino,
Secretary of the Congregation for Divine Worship and the Discipline of
the Sacraments presented what the Directory intends to say about how a
local bishop evaluates and reforms forms of "Popular Piety"
The Directory is a document of a pastoral nature which treats
the connection which exists between liturgical celebration and the
mystery of Christ and other forms of devotion, both communal and
private, generally grouped under the heading of "popular
piety". If we address popular devotions directly, it does not mean
that we have neglected the liturgy - as the title of the Directory
itself indicates. In fact, it is the light of the mystery of Christian
worship that sheds light on our treatment of the subject. In truth, this
perspective has already been suggested by n. 13 of Sacrosanctum
Concilium, which offers basic principles so that we can correctly
and fruitfully appreciate popular piety, that is deeply rooted in
the tradition of the Church and today practiced by the People of God, in
ways that vary according to places and situations.
Guidelines for pastoral action
Referring to traditions and different forms of devotion, the Directory
recalls the basic theological foundations, and reminds us of directives
and suggestions that should guide wise pastoral action. We did not
envision drawing up a complete catalogue of the expressions of popular
piety in all the countries of the world, but rather we offer the
consistent guidelines for application to common situations. in choosing
the concrete examples, we have been guided by the relevance and special
character of the forms of devotion, in order to show how the criteria
are applicable in similar circumstances. It will be the task of the
Bishops, with the help of their direct collaborators, to take
into account local traditions and forms of popular devotion existing in
their dioceses, and to establish norms and give practical guidelines.
First part: Basic principles
The Directory consists of two parts, prefaced by an
Introduction that, in outline, illustrates the theme, nature, goals,
principles, and language of "popular piety". The first part of
the Directory provides points of reference taken from history,
the Magisterium and theology, to be kept in mind so that one may
harmonize popular piety with the liturgy. First of all, the volume sets
forth the experience that can be drawn from history and used to confront
the problems of our age (chap. 1). Then it re-presents the teachings of
the Magisterium, which must guide fruitful pastoral action (chap. 2).
Finally, the theological principles are presented which shed light on
the link between liturgy and popular piety (chap. 3).
Second part: Practical suggestions
The second part is presented as a collection of practical
suggestions, without any claim to an exhaustive review of the current
usage. The examples are developed according to the framework of the
liturgical year (chap. 4). Then we address particular points of popular
devotion that include the special veneration which the Church gives to
the Mother of God (chap. 5), devotion to the Angels, Saints and
Blesseds (chap. 6); prayers for the dead (chap. 7); pilgrimages and
manifestations of devotion in shrines (chap. 8).
In taking this approach, we can address a series of elements
which will allow an understanding of the origin and
characteristics of different devotions, while we show particular
attention to the aspects which comprise the verbal and sign language of
popular devotion, such as the texts and prayer formulas, hymns and
music, actions, sacred images, times and places.
It is not the intention of the Directory to establish new
norms, but to recall the theological-liturgical principles and current
discipline, in order to foster in Christian communities a more convinced
reception and practice of the fruitful harmony between the liturgy and
popular piety as hoped for by Vatican Council II.
To assist in grasping the theological framework of what is expounded
at length in the Directory, I will focus upon certain points.
Primacy of the Liturgy
1. The primacy of the liturgy, that is, the fact that the
liturgical celebration is placed as the "summit and source" of
every manifestation of Christian devotion. To remember this, one can
quote the passage from Sacrosanctum Concilium: "Every
liturgical celebration, because it is an action of Christ the Priest and
of His Body which is the Church, is a sacred action surpassing all
others. No other action of the Church can equal its efficacy by the same
title and to the same degree" (n. 7). For this reason, overcoming,
the misunderstanding that the liturgy is not "popular", the
conciliar renewal has promoted the interior and external participation
of the people in the liturgical celebration, favouring modes of
direct involvement which, in other times, were left to prayers that
were an alternative to the liturgical action.
The decision of the Directory to adopt the
liturgical year as the general frame work through which to examine the
devout practices of the Christian people is not an arbitrary choice, but
rather, it is suggested by their historical origin and by the
chronological place which they have acquired in the rhythm of the
liturgical year. "The faithful should be made conscious of the
preeminence of the Liturgy over any other possible form of
legitimate Christian prayer. While sacramental actions are necessary to
life in Christ, the various forms of popular piety are properly optional....
The foregoing requires that the formation of priests and of
the faithful give preeminence to liturgical prayer and to the liturgical
year over any other form of devotion. However, this necessary
preeminence is not to be interpreted in exclusive terms, nor in terms of
opposition or marginalization" (Directory, n. 11).
Renewal of popular piety
2. Evaluation and renewal of popular piety. The fact that these
practices and devotions are considered optional does not mean that they
merit little consideration by comparison with what constitutes the real
riches of the people of God. Popular piety contains authentic values and
can assist the work of conversion in the life of the faithful. The
measure of every form of expression of genuine Christian
piety is the Gospel and the adoration of the Father "in spirit and
truth" (Jn 4,23): therefore, in certain cases, the evaluation of
popular devotions also entails the necessary purification and
evangelization.
"Hence, the liturgical renewal willed by the Second Vatican
Council must also inspire a correct evaluation and renewal of pious
exercises and devotional practices. Popular piety should be permeated
by: a biblical spirit, since it is impossible to imagine a
Christian prayer without direct or indirect reference to Sacred
Scripture; a liturgical spirit if it is to dispose properly for
or echo the mysteries celebrated in the liturgical actions; an ecumenical
spirit, in consideration of the sensibilities and traditions of other
Christians without, however, being restricted by inappropriate
inhibitions; an anthropological spirit which both conserves
symbols and expressions of importance or significance for a given nation
while eschewing senseless archaicisms, and which strives to dialogue in
terms redolent with contemporary sensibility. To be successful, such a
renewal must be imbued with a pedagogical awareness and realized
gradually, always taking into consideration time and particular
circumstances" (Directory, n. 12).
Difference from and harmony with the Liturgy
3. Difference from and harmony with the liturgy. The objective
difference between popular devotion and the liturgy must become visible
as the expression of devotion. This means the respect for the particular
characteristics of the different kinds of places, for example by not
combining formulas proper to practices of devotion with liturgical
celebrations. In effect, the "language, rhythm, course, and
theological emphasis from those of the corresponding liturgical action,
must be avoided, while any form of competition with or opposition to the
liturgical actions, where such exists, must also be resolved. Thus,
precedence must always be given to Sunday, Solemnities, and to the
liturgical seasons and days. Since, on the other, pious practices must
conserve their proper style, simplicity and language, attempts to impose
forms of "liturgical celebration" on them are always to be
avoided" (Directory, n. 13).
The importance and current value of the subject that the Directory
addresses are recognized because the "world" of popular
devotion belongs to the heritage which shapes the tradition of a people,
and to their shared way of expressing in a simple but meaningful way
their relationship with God, their faith in Jesus, devotion to the
Virgin Mary, invocation of the Saints, and prayers for the deceased. In
fact, it is necessary to recognize in many forms of popular devotion the
revelation of the "religious" soul inherent in human nature.
Cardinal Cláudio Hummes pointed this out at the Plenary Assembly of the
Dicastery in September 2001, speaking of popular devotions "as a
sanctioned form of inculturation of the religious element, as the
primary and mother tongue of every religion".
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