Chapter Three

THEOLOGICAL PRINCIPLES
FOR AN EVALUATION AND RENEWAL
OF POPULAR PIETY

The Life of Worship: Communion with the Father, Through Christ, in the Holy Spirit 

76. In the history or revelation, man’s salvation is constantly presented as a free gift of God, flowing from His mercy, given in sovereign freedom and total gratuity. The entire complex of events and words through which the plan of salvation is revealed and actualized ⁽⁹⁴⁾, takes the form of a continuous dialogue between God and man. God takes the initiative, and man is asked for an attitude of listening in faith, and a response in “obedience to faith” (Rm 1,5; 16,26).

The Covenant stipulated on Sinai between God and His chosen people (cf Ex 19-24) is a singularly important event in this salvific dialogue, and makes the latter a “possession” of the Lord, a “kingdom of priests and a holy people” (Ex 19, 6). Israel, although not always faithful to the Covenant, finds in it inspiration and the power to model its life of God Himself (cf Lk 11,44-45; 19,2), and the content of that life on His Word.

Israel’s worship and prayer are directed towards the commemoration of the mirabilia Dei, or God’s saving interventions in history, so as to conserve a lively veneration of the events in which God’s promises were realized, since these are the constant point of reference both for reflection on the faith and for the life of prayer.

77. In accordance with His eternal plan, “at various times in the past and in various different ways, God spoke to our ancestors through the prophets, but in our own times, these last days, He has spoken to us through His Son, the Son that He has appointed to inherit everything and though whom he made everything there is” ( Heb 1, 1-2). The mystery of Christ, especially his Passover of death and Resurrection, is the full and definitive revelation and realization of God’s salvific promises. Since Jesus is the “only Son of God (John 3, 18), he is the one in whom God has given us all things without reserve” (cf Rm 8, 32; John 3, 16). Hence, the person and works of Christ are the essential reference point for the faith and prayer life of the people of God. In him we find the Teacher of truth (cf. Mt 22, 16), the faithful Witness (Aps 1, 5), the High Priest (cf Heb 4, 14), the Pastor of our souls (cf 1 Pet 2,25), and the one, perfect Mediator (cf 1 Tim 2, 5; Heb 8, 6; 9, 15; 12, 24). Through him, man comes to God (cf. John 14, 6), the Church’s praise and supplication rise up to God, and all of divine gifts are given to man.

In Baptism, we are buried with Christ and rise with him (cf Col 2, 12; Rm 6,4), we are freed from the dominion of the flesh and introduced to that of the Spirit (cf Rom 8, 9), and we are called to a state of perfection whose fulness is in Christ (cf. Eph 4, 13). We have a model in Christ of a life whose every moment was lived in hearing the word of the Father, and in acceptance of His will. Christ’s life is lived as a constant “fiat” to the will of God: “My food is to do the will of the one who sent me (John 4, 34).

Christ, therefore, is the perfect model of filial piety and of unceasing dialogue with the Father. He is the model of the constant quest for that vital, intimate, and trusting contact with God which enlightens, guides and directs all of man’s life.

78. In the life of communion with the Father, the faithful are guided by the Spirit (cf. Rm 8, 14) who has been given progressively to transform them in Christ. He pours out to them “the spirit of adopted sons”, by which they assimilate the filial disposition of Christ (cf. Rm 8, 15-17), and his sentiments (cf. Phil 2,5). He makes present the teaching of Christ to the faithful (cf. John 14,26; 16, 13-25) so that they may interpret the events of life in its light. He brings them to a knowledge of the depths of God (cf. 1 Cor 2, 10) and enables them to transform their lives into a “holy sacrifice” (Rm 12, 1). He sustains them in rejection and in the trials that must be faced during the process of transforming themselves in Christ. The Spirit is given to sustain, nourish and direct their prayer: “The Spirit too comes to help us in our weakness. For when we cannot choose words in order to pray properly, the Spirit himself expresses our plea in a way that could never be put into words, and God who knows everything in our hearts knows perfectly well what he means, and that the pleas of the saints expressed by the Spirit are according to the mind of God” (Rm 8, 26-27).

Christian worship originates in, and draws impetus from the Spirit. That same worship begins, and is brought to completion, in the Spirit. It can therefore be concluded that without the Spirit of Christ there can be neither authentic liturgical worship, nor genuine expressions of popular piety.

79. From the principles already outlines above, popular piety should always be formed as a moment of the dialogue between God and man, through Christ in the Holy Spirit. Despite some deficiencies - such as confusion between God the Father and Jesus Christ - popular piety does bare a Trinitarian mark.

Popular piety, indeed, is especially susceptible to the mystery of God’s paternity and arouses a sense of awe for His goodness, power and wisdom. It rejoices in the beauty of creation and gives thanks to God for it. Popular piety can express an awareness of the justice and mercy of God the Father, and of His care for the poor and lowly, and it can proclaim that He commends the good and rewards those who live properly and honestly, while abhorring evil and casting away from Himself those who obstinately follow the path of hatred, violence, injustice and deceit.

Popular piety can easily concentrate on the person of Christ, Son of God and Saviour of mankind. It can movingly recount the birth of Christ and intuit the immense love released by the child Jesus, true God and true man, a true brother in poverty and persecution from the moment of his birth. Innumerable scenes from the public life of Christ, the Good Shepherd who reaches out to sinners and publicans, the Miracle-worker healing the sick and helping the poor, or the Teacher proclaiming the truth, can be represented in popular piety. Above all it has the capacity to contemplate the mysteries of Christ’s Passion because in them it can perceive Christ’s boundless love and the extent of his solidarity with human suffering: Jesus betrayed and abandoned, scourged and crowned with thorns, crucified between thieves, taken down from the cross and buried in the earth, and mourned by his friends and disciples.

Popular piety is also consciously aware of the person of the Holy Spirit in the mystery of God. It professes that “through the Holy Spirit” the Son of God “became incarnate of Virgin Mary and was made man” ⁽⁹⁵⁾ and that the Spirit was poured out to the Apostles at the beginning of the Church (cf. Acts 2, 1-13). Popular piety is especially conscious that the power of the Spirit of God, whose seal is placed on all Christians in the Sacrament of Confirmation, is alive in all of the Church’s sacraments; that baptism is conferred, sins forgiven, and the Holy Eucharist begun “in the name of the Father, and of the Son, and of the Holy Spirit”; and that all prayer in the Christian community, and the invocation of divine blessing on mankind and all creatures, is done in the name of the three Divine Persons.

80. Reference to the Most Blessed Trinity, while seminally present in popular piety, is an element requiring further emphasis. The following points offer an outline of how that might be done:

·         The faithful require instruction on the character of Christian prayer, which is directed to the Father, through the mediation of the Son, in the power of the Holy Spirit.

·         The formulae used in popular piety should give greater emphasis to the person and action of the Holy Spirit. The lack of a “name” for the Spirit of God and the custom of not representing him anthropomorphically have contributed to a certain absence of the Holy Spirit in the texts and formulae of popular piety, while not overlooking the role of music and gestures in expressing our relationship with the Holy Spirit. This lacuna, however, can be overcome by the evangelization of popular piety, as the Magisterium has already recommended on several occasions.

·         It is also necessary for popular piety to emphasize the primary and basic importance of the Resurrection of Christ. The loving devotion for the suffering of Christ, often demonstrated by popular piety, should also be completed by setting it in the context his glorification so as to give integral expression to the salvific plan of God as revealed in Christ, and allow for its inextricable link with his Paschal mystery. Only in this manner can the authentic face of Christianity be seen with its victory over death and its celebration of him who is “God of the living and not of the dead” (Mt 22, 32), of Christ, the living one, who was dead but now lives forever (cf. Ap 1, 28) and of the Spirit “who is Lord and giver of life” ⁽⁹⁶⁾.

·         Finally, devotion to the Passion of Christ should lead the faithful to a full and conscious participation in the Eucharist, in which the Body of Christ, sacrificed for our sake (cf. 1 Cor 11, 24) is given as food; and in which the Blood of Christ, shed on the cross in the new and eternal Covenant and for the remission of sin, is given to drink. Such participation has its highest and most significant moment in the celebration of the Paschal Triduum, apex of the liturgical year, and in the Sunday celebration of the Sacred Mysteries.

The Church: Worshipping Community 

81. The Church, “gathered in the name of the Father, and of the Son, and of the Holy Spirit” ⁽⁹⁷⁾, is a worshipping community. By command of her Lord and Founder, the Church effects many acts of worship whose object is the glory God and the sanctification of man ⁽⁹⁸⁾. In different ways and in different measure, these are all celebrations of the Paschal Mystery of Christ, and aimed at realizing the divine will to gather the scattered children [of the Father] into the unity of a single nation.

In her ritual actions, the Church proclaims the Gospel of salvation and announces the Death and Resurrection of Christ, and actualizes the work of his salvation in sacred signs. In the Eucharist she celebrates the memorial of his blessed Passion, his glorious Resurrection, and Ascension. In the celebration of the other sacraments she draws from the gifts of the Holy Spirit which flow from the Cross of our Saviour. The Church glorifies the Father in psalms and hymns for the wonders that He has accomplished in the death and exaltation of Christ His Son, and supplicates that the saving mystery of Easter might reach all mankind. With the sacramentals which have been instituted to assist the faithful at various times and in various situations, she prays that their activity might be directed and enlightened by the Spirit of Easter.

82. The celebration of the Liturgy, however, does not exhaust the Church’s divine worship. Following the example and the teaching of the Lord, the disciples of Christ pray in the seclusion of their rooms (cf. Mt 6, 6), they gather to pray according to forms created by men and women of great religious experience, who have encouraged the faithful and oriented their piety towards specific aspects of the mystery of Christ. They also pray according to structures which have emerged practically spontaneously from the collective Christian consciousness, in which the demands of popular culture harmoniously convey the essential data of the Gospel message.

83. Authentic forms of popular piety are also fruits of the Holy Spirit and must always be regarded as expressions of the Church’s piety. They are used by the faithful who are in communion with the Church, accept her faith and who are docile to her discipline of worship. Indeed, many forms popular piety have been approved and recommended by the Church herself ⁽⁹⁹⁾.

84. Popular piety, as an expression of ecclesial piety, is subject to the general discipline of Christian worship and to the Church’s pastoral authority which exercises a role of discernment and authentication in relation to it. The Church renews popular piety by placing it in fertile contact with the revealed Word, tradition and the Sacred Liturgy itself.

On the other hand, expressions of popular piety must always be open to the “ecclesiological principle” of Christian worship. In this way:

·         popular piety can have a correct understanding of the relationship between the particular Church and the universal Church. When popular piety concentrates on local or immediate issues, it risks closing itself to universal values and to ecclesiological perspectives;

·         the veneration of the Blessed Virgin Mary, of the Angels and Saints, and suffrage for the dead, should be set in the vast context of the relationship between the heavenly Church and the pilgrim Church on earth;

·         the relationship between ministry and charism should be properly understood, while the former is necessary for divine worship, the latter is frequently found in manifestations of popular piety.

Common Priesthood and Popular Piety 

85. Through the sacraments of Christian initiation, the faithful become part of the Church, a prophetic, priestly and royal people called to worship God in spirit and in truth (cf. John 4, 23). The Church exercises this task through Christ in the Holy Spirit, not only in the Sacred Liturgy, especially in the celebration of the Holy Eucharist, but also in other forms of the Christian life, among which are numbered the various forms of popular piety. The Holy Spirit confers the ability to offer sacrifices of praise to God, to offer prayer and entreaty to Him, so as to make of one’s life “a living and holy sacrifice, pleasing to God” (Rm 12, 1; Heb 12, 28).

86. On this priestly basis, popular piety assists the faithful in persevering in prayer and in praising God the Father, in witnessing to Christ (cf. Acts 2, 42-47), and in sustaining their vigilance until He comes again in glory. It also justifies our hope, in the Holy Spirit, of life eternal (cf. 1 Pet 3, 15) and conserves important aspects of a specific cultic context, and, in different ways and in varying degrees, expresses those ecclesial values which arise and develop within the mystical Body of Christ.

Word of God and Popular Piety 

87. The Word of God, as transmitted by Sacred Scripture, as conserved and proposed by the Magisterium of the Church, and as celebrated in the Sacred Liturgy, is the privileged and indispensable instrument of the Holy Spirit in the faithfuls’ worship.

Since the Church is built on, and grows through, listening to the Word of God, the Christian faithful should acquire a familiarity with Sacred Scripture and be imbued with its spirit ⁽¹⁰⁰⁾, so as to be able to translate the meaning of popular piety into terms worthy of, and consonant with, the data of the faith, and render a sense of that devotion that comes from God, who saves, regenerates and sanctifies.

The Bible offers an inexhaustible source of inspiration to popular piety, as well as unrivalled forms of prayer and thematic subjects. Constant reference to Sacred Scripture is also a means and a criterion for curbing exuberant forms of piety frequently influenced by popular religion which give rise to ambiguous or even erroneous expressions of piety.

88. Prayer should “accompany the reading of Sacred Scripture, so that a dialogue takes place between God and man” ⁽¹⁰¹⁾. Thus, it is highly recommended that the various forms of popular piety normally include biblical texts, opportunely chosen and duly provided with a commentary.

89. In this respect, the models used in liturgical celebrations can be most useful, since they always contain a text taken from Sacred Scripture, variously chosen for different types of celebration. However, since the different expressions of popular piety already exhibit a legitimate structural and expressional diversity, the disposition of the various biblical pericopes need not necessarily be followed in the same ritual structure with which the Word of God is proclaimed in the Sacred Liturgy.

In any event, the liturgical model can serve as a touch stone for popular piety, against which a correct scale of values can be developed, whose first concern is hearing God when He speaks. It encourages popular piety to discover the harmony between the Old and New Testaments and to interpret one in the light of the other. From its centuries long experience, the liturgical model also provides praise-worthy solutions for the correct application of the biblical message and provides a valid criterion to judge the authenticity of prayer.

In choosing biblical texts, it is always desirable to take short texts, that are easily memorized, incisive, and easily understood, even if difficult to actualize. Certain forms of popular piety, such as the Via Crucis and the Rosary, encourage the use of Sacred Scripture, which can easily be related to particular prayers or gestures that have been learned by heart, especially those biblical passages recounting the life of Christ which are easily remembered.

Popular Piety and Private Revelation 

90. Popular piety has always been interested in extraordinary happenings and events that are not infrequently connected with private revelations. While not confined to Marian piety alone, this phenomenon is particularly involved with “apparitions” and “messages”. In this regard, it is useful to recall what the Catechism of the Catholic Church says about private revelation: “Throughout the ages, there have been so-called private revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history. Guided by the Magisterium of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church” (n. 67) ⁽¹⁰²⁾.

Inculturation and Popular Piety 

91. Popular piety is naturally marked by historical and cultural factors. The sheer variety of its expressions is an indicator of that fact. It reflects forms of popular piety that have arisen and been accepted in many particular Churches throughout the ages, and are a sure sign of the extent to which the faith has taken root in the hearts of particular peoples, and of its influence on the daily lives of the faithful. Indeed, “popular piety is the first and most fundamental form of the faith’s “inculturation”, and should be continually guided and oriented by the Liturgy, which, in its turn, nourishes the faith though the heart” ⁽¹⁰³⁾. The encounter between the innovative dynamism of the Gospel message, and the various elements of a given culture, is affirmed in popular piety ⁽¹⁰⁴⁾.

92. The adaptation or inculturation of a particular pious exercise should not present special difficulties at the level of language, musical and artistic forms, or even of adopting certain gestures. While at one level pious exercises do not concentrate on the essential elements of the sacramental life, at another, it has to be remembered, they are in many cases popular in origin and come directly from the people, and have been formulated in the language of the people, within the framework of the Catholic faith.

The fact that pious exercises and devotions express popular sentiment, does not, however, authorize personalistic or subjective approaches to this material. With due respect for the competence proper to local Ordinaries or the Major Superiors of religious orders in cases involving devotions connected with their Orders, the Conference of Bishops should decide in matters relating to pious exercises widely diffused in a particular country or in a vast region.

Great vigilance and a deep sense of discernment are required to ensure that ideas contrary to the Christian faith, or forms of worship vitiated by syncretism, are not insinuated into pious exercises though various forms of language.

It is especially necessary to ensure that those pious exercises undergoing adaptation or inculturation retain their identity and their essential characteristics. In this regard, particular attention must always be given to their historical origin and to the doctrinal and cultic elements by which they are constituted.

With regard to the question of assuming certain elements from popular piety in the process of inculturating the Liturgy, reference should be made to the relative Instruction already published on the subject by this Dicastery ⁽¹⁰⁵⁾.