Catholicism Spain 1960 PDF

Spanish Catholicism Today Author(s): Jos Orlandis Source: The Furrow, Vol. 11, No. 11 (Nov., 1960), pp.
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SPANISH
CATHOLICISM TODAY1
JOS? ORLAND1S
MUCH
the Church has been written and recently about in Spain. This subject has awakened curiosity Catholicism the country. in many quarters both within and without Frequently news articles and studies have appeared in reviews in an effort to study and judge the true religious position of the country life in present-day and the vitality of Catholic the Spain. Within situation country itself, the desire to know and describe the Catholic today has been inspired by a concern for realism and sincerity. The in thinking that faults foreign observer would be wrong, however, are a modern and deficiencies recently diagnosed publicly are not of today or yesterday but The shortcomings phenomenon. there has appeared a new eagerness on the part of many Catholics an absolute to engage in a sincere examination of conscience; necessity which perhaps previously was not recognised. Since, in an of conscience, one spotlights faults rather than virtues, examination it is not surprising that this is so when one wishes to judge the actual in Spain. It is also a proof of the good and situation of Catholicism noble intention which inspires those who take their stand on the need for a policy of reassessment or perhaps even of reform. For one unacquainted with the Spanish scene, there is a danger in basing a judgment only on facts brought to light by critics during the last few years; such a judgment would be unrealistic and incomplete. All the factors, positive and negative, which go to make up the present position must be considered. Only in that way can a calm and in Spain. objective judgment be formed on the state of Catholicism All that is aimed at in this article is to give the non-Spanish reader the precise facts which will enable him to have an objective point of view and to form his own judgment on the Spanish religious situation. CATHOLIC UNITY The signing of the Concordat between the Holy See and Spain on on the question of Catholic 27 August 1953 has raised discussion in This is declared first the article, which lays down unity. solemnly
ronde in la table 1. This article first appeared (March in a slightly with the permission shortened here, version, is by Father Thomas the author. The translation Stack. 1959). It is published of the Editor and of
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CATHOLICISM
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to be and Roman that "the Catholic, Apostolic religion continues has the only religion of the Spanish people". This recognition various reactions outside Spain and certain Catholic provoked it in writers have even lamented it or have at least considered so to extreme It is outline these that necessary opportune. positions the reader can thus appreciate, in its true context, the importance of of this statement of religious unity. the circumstances to remember that official recognition of Catholic It is necessary an not is of the in Concordat of innovation 1953. Some unity Spain in 1945, the "Fuero de los Espa?oles" years previously, (statement of of the regime) established in its article 6 that the the principles Catholic religion is that of the Spanish state and at the same time guaranteed that "nobody would be troubled because of his religious the beliefs, even in the practice of private worship". Moreover, of this Catholic unity did not by any means juridical recognition originate with the State which was set up after the Civil War. In did nothing more recognising this unity the "Fuero de los Espa?oles" than repeat almost word for word article 11 of the Constitution of of 1876, promulgated after the restoration of King the Monarchy XII to the Spanish throne, which remained in force for Alphonsus half a century, irrespective of whether the successive Governments were Liberal or Conservative. This shows that to understand the of these legal declarations and importance of Catholic meaning of unity it is not enough to consider them only in the perspective or without any sources of information the present moment other than the latest texts in which they are explicitly formulated. We must place them in a specific context which is determined by centuries of history. of the Catholic Faith which King R?caredo, The profession the and the formerly Arian Visigoth Lords made on 8May 589 bishops of Toledo is cited as having left a deep before the third Council religious unity impression on the future of Spain. Henceforward would be the key to Spanish unity. Spanish medieval Christianity waged a campaign against Islam lasting eight centuries, its struggle to reassert itself and at the same time recover its national territory. a prolonged effort which left This was the story of the Reconquest; a lasting mark on Spanish attitudes and helped to determine the future course of the country's history. This sociological reality, which equally inspired all the declarations of religious unity of the constitutions which followed during the nineteenth century, still constitutes today for the Cardinal Primate
of Spain, Cardinal P?a y Deniel, the foundation of Spanish Catholic
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unity. The Spanish State ought to be Catholic for the reason that the to the divine "Thanks moral unanimity of its citizens is Catholic. social unity continues as a fact in Spain, because it mercy Catholic has not been touched by Protestantism, which holds sway in so many the moral unanimity of Spanish citizens is countries; European a of of Catholics who, body having received Baptism, composed have founded their homes on canonical marriage and wish to receive then is to religious burial after death. If the political constitution to the to State the social be Catholic. This fact, ought correspond on of State of the Head the law is succession".2 by duty enjoined
DISSENT
In Spain there exists a small religious Protestant minority divided sects: the Spanish Evangelical the Spanish into many Church, Reform Church, Baptists, Methodists, Lutherans, Jehovah Witnesses, in recent years on the problem of etc. Much has been written in foreign countries in Spain, much more Protestantism than in can Spain itself, where the question, reduced to its true dimensions, hardly be regarded as a real problem at all. The wealth of articles to treat of it at that have appeared on the subject make it unnecessary to that the It recall number Protestants is of is so enough length. insignificant that it could not possibly affect the reality of the moral of the Spanish people to which the Cardinal Primate unanimity refers in the text just quoted. The most optimistic calculation has put at 30,000 the number of both native and foreign, Protestants, living in Spain; and this figure is probably rather higher than the real number. In any case, even if this figure be accepted, than one they represent no more thousandth part of the Spanish population. By virtue of the existing is allowed them, for which they have legislation private worship built many more churches than their actual numbers warrant. The Guia de la Iglesia en Espa?a published in 1954 lists two hundred and Protestant that and takes,for granted that there sixty-two chapels are in fact thirty thousand Protestants, all of whom are practising. This would mean that there is a place of worship for every one hundred and fourteen persons. Catholic places of worship, including the tiniest country chapels, do not exceed an average of one for every six hundred and eighty faithful. With regard to the number of a maximum the disproportion ministers is the same. Allowing of
2. Cardinal Pia y Deniel, 642, in ECCLESiA, number "El Catolicismo, 31 October 1953. Religi?n de la Naci?n Espa?ola"
SPANISH CATHOLICISM
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thirty thousand, there is a pastor for every two hundred and fifty-six while there is only one priest to nine hundred and Protestants, than forty-nine Catholics.3 A more important form of dissidence in contemporary that of Protestantism Spain, from the point of view of numerical strength and the part it has played historically, is constituted and elements, by agnostic groups free-thinking and atheistic socialism, which took shape during the revolutionary nineteenth century and gradually grew away from the old trunk within which the religious unity of the country cohered. Spain has not been left untouched life of by the intellectual and political she has not been able to steer clear of nineteenth-century Europe; of the revolutionary it seems that the contagion virus. Moreover, the religious problems posed by this virus have always been played up by the Spaniards. They tend to be even alarmist in this respect, possibly because they have always been highly aware of the spiritual for their country vitality which religious unity can preserve which there a strength and a resistance something gives Catholicism countries and which potential greater than in the other European a unanimous of neutral or secular always prevents acceptance to their national life. principles as a foundation THE RELIGIOUS SITUATION at the start that one of the characteristics It was mentioned of Catholicism Spanish today which could be called new is an anxiety led by the hierarchy, are no inspired by realism. Many Catholics, to take for granted the Spanish Catholic longer content peacefully and corroborated unity, juridically established by the undeniable fact that the vast majority of Spaniards order their existence, for the most part, according to the laws of the Church. There is definitely a very healthy desire to take the religious pulse of this almost the unanimous in an effort to discover body of baptized persons, true spiritual condition to ascertain what and especially lasting currents effects have been produced by the various heterodox are to Scholars anxious establish described. already precisely what civilisation with its changes have been brought about by modern
to point out that the civil 3. It is of interest concerning marriage legislation has been modified 1958 with the tacit consent of the Church since 26 October in such a way as to aHow civil marriage to persons who, although baptized no longer wish to be associated in the Catholic the Church. This with religion, in certain caused in the past, among anxiety mostly point quarters, foreign observers.
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materialistic elements, religious indifference and the technological and social structures. the economic spirit which has modified of the social reality is all the more if A knowledge important one takes account of the large-scale changes which have taken place during the twenty years which have succeeded the Civil War. The has reached unprecedented of internal immigration phenomenon proportions. As a result of the attraction exercised by the city on the one hundred and fifty thousand Spaniards annually rural population, within the country. This inevitably leads to their residence change the up accommodation the growth of the proletariat, problems, of healthy communities, the decline in rooting and disturbance parochial influence, etc. To give an example: from 1940 to 1955 the of Madrid grew at an annual rate of forty-two thousand population the same period, including immigrants and their children. During saw its population rise by two hundred and sixty-one Barcelona thousand, all immigrants and their children. Finally, Avila, which up to recently, including a number of hamlets, numbered scarcely of a large institute eleven thousand, during the recent construction for the dumb had to shelter sixty thousand workers drawn mainly from Galicia and Estremadura. Studies in religious sociology have only recently begun in Spain. Consequently, precise data for the whole country are not yet avail able. One can survey, however, the findings of a few limited studies made on Sunday Mass attendance and the fulfilment of the Easter in various regions, findings which reveal certain Duty conducted trends. The evidence considered here is confined to surveys carried out along scientific lines. In 1951 the diocese of Ciudad Rodrigo was the first to prepare statistics on Sunday Mass attendance. Situated on the complete a this diocese has border, agricultural Portuguese predominantly thousand population and iswithout any important towns. Thirty-four eight hundred and sixty-two out of a total of seventy thousand nine hundred and sixty faithful carried out their obligation, which gives a figure close to 50%. If one takes into account the 10% impeded or this gives a Mass attendance percentage in the region of dispensed, that 42% of the men and 55% of 54%. It has been established women fulfil their Sunday obligation. More statistics attendance and complete (dealing with Mass have been arrived at for the Bilbao Easter Duty) The region. the whole Basque province of Biscay. territory extends throughout In general its standard of living is higher than average. The demo graphic make-up of the diocese varies; it includes a large urban core,
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one of the most important concentrations of industrial living in the are made up of whole country and other zones whose populations taken on a and fishermen. The statistics farm workers miners, normal 10% gives 55.81 % for Mass attendance (53.6% in the city The lowest is that of the deanery of of Bilbao percentage itself). Portu-Galete (36.16%) and the highest is in the deanery of Durango (93.43%). In 1953 the Easter Duty was fulfilled by 62.77% of the of the diocese (55.66% of men and 69.34% of women). population Further statistics have been compiled by rural Catholic Action in eighty-three villages extending over nine provinces which divide central Castile and L?on in the northern part of the peninsula's plateau. The places involved in this enquiry represented 4 % of the of this rural region of one hundred thousand square population and two million inhabitants. The statistics have shown kilometres that 59% of the men and 72% of the women attend Sunday Mass; is carried out by 86% of the population and that the Easter Duty to the terms that the Last Sacraments are given to 97 %. According in use among French all this vast of classification sociologists, region can be said to be a Christian zone and as such its average standard is superior to that of other Spanish regions. whose religious position is under study This Spanish population seems to show a relatively high standard of health in matters that concern personal and family morality. The family in Spain, despite influences of modern the disintegrating life, is blessed with remark in this respect in able strength and stability. Statistics established cases 1952 revealed some significant facts. 909 (0.41 %) matrimonial came before the ecclesiastical tribunals from a total number of does not allow contracted 218,712 marriages (civil legislation than half, occurred at Madrid and divorce). Of these 459, more 31 of these processes led to declarations of nullity. If Barcelona. both perpetual canonical and temporary, are added, separations, this gives a total of 291 homes broken (0.13% of the total number of celebrated during the same year). On the other hand, in marriages the course of the same year, only twenty-nine thousand three hundred out of five hundred and sixty-one thousand one and forty-seven hundred and ninety-two births were illegitimate; 4.8 % of illegitimate births in the country and 6% in the towns. These percentages would in other countries. be considered very satisfactory THE CLERGY The Church has not yet recovered from the great loss of priests
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THE FURROW
sustained during the Civil War. The Guia de la Iglesia en Espa?a numbers 7,287 victims (including 283 religious and 284 seminarians) the vast majority of whom (c. 7,000) were assassinated by the Reds. The victims numbered twelve bishops and one Apostolic Adminis
trator.
to bear this in mind in order to understand It is necessary the of the Spanish clergy during these latter years statistical evolution and also the fact that their actual number is relatively low. Besides one must consider the difficulties the number of priests murdered, in general created by the Civil War. for seminary life and vocations These can be all the more appreciated when it is remembered that of the Republic the anti-religious the years during atmosphere the conflict had already notably reduced the number of preceding to 20,018 seminarians In comparison in 1955, priestly aspirants. there were only 7,516 in 1934. From all this the fact emerges that a figure lower in Spain there is only one priest for 949 Catholics, than the European for and average (one 875) especially lower than the average of countries with large Catholic populations like France and Italy and lower still than the ratio for Ireland and Belgium. The present large numbers of priestly vocations gives hope that the position will appreciably improve in the years to come. the post-war years a variation in the source of candidates During for the priesthood has been noticed. This has taken the form of an increase of vocations coming from the middle class and well-to-do, as well as an increase in late vocations. At Salamanca a house set is aside the for 1953 latter. In many (Colegio Mayor) specially of these were university graduates and were from twenty to thirty all (92%) had completed years old on entering the house. Almost their secondary education and 82% were from the middle class. recent In some of the ordinary seminaries also, such as at Barcelona, of late vocations. This was true statistics show a high proportion to such an extent that these vocations formed the majority of some of the classes (78 % of the first year philosophy students and 52% came from of the second-year 57% of the vocations students); class families and 84% from city people (67% well-to-do middle from Barcelona itself). In all, 70% of the total student body of the Barcelona Seminary were from these milieux.
THE SOCIAL PROBLEM
It is this aspect of the contemporary Spanish scene that has given north ?f the Pyrenees. rise to most of the recent commentaries
SPANISH CATHOLICISM Because
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so much has already been written on this subject it is not necessary to treat of it extensively in this article; not that the matter does not merit careful study but it is to be presumed that readers will be better briefed on this than on other aspects of Spanish Catholicism. The relatively high standard of personal and family morality has The same is not true, unfortunately, of already been mentioned. social morality. The Spaniard is by temperament in extremely dividualistic and this trait is evident in his religious behaviour. so long ago one writer pointed out as a negative factor of Not the wrong order imposed by Spaniards on the Spanish Catholicism to the virtues of Christian virtues; an order which is detrimental and More the of Huelva, Monsignor justice charity. recently Bishop as a serious collective described sin the lethargy and Cantero, of social conscience existing at many levels of Spanish deformation life, seeing in this "the fruit not only of traditional Iberian individ state of this people's ualism and the backward social conscience but also, and above all, of human selfishness". These tendencies from which large sections of the population, traditionally Catholic, have never rid themselves, have been allowed to remain undisturbed which by the appearance of a working-class has come into being for the most part outside the sphere of vital Christian influence. With the exception of certain regions, it can be said that today a large section of the Spanish working population has deviated from the regular practice of their religion and lacks that sense of Christian purpose which by right ought to exercise a real influence on their daily lives. Three features of the religious clearly emerge from picture presented by the Spanish working-class to the in 1954 by the ecclesiastical assistants investigations made trade unions : ignorance of religion, isolation from regular practice and the preservation, this, of a basically Christian notwithstanding
conscience.
be wrong to propose these facts as something new on the scene. The malady is of long standing and it Spanish sociological was not today or yesterday that the Spanish social conscience began its slumber. But what are new are the signs that have appeared which herald an awakening. These, some suggest, have come too late, but they are a fact and they have begun to influence the realities of everyday life. The voice of the hierarchy has made itself heard with insistence during these last few years, reminding Catholics of the urgent need to discharge their social tasks and to seek a more just and Christian It would
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to benefit the worker. The structures of economic arrangement of letters of the Valent?a, pastoral Archbishop Monsignor Olaechea, of the bishops of the Canaries, of Malaga, of Huelva, of Solsona, etc. can be pointed to as proof of the Church's intense preoccupation statements made on this with these problems. But the collective on 3 June 1951 and on 15 the of subject by Archbishops Spain 1956 are more August important still. They are both inspired by the same disquietude, but it is perhaps significant to notice that, while the first confined itself to the high cost of living, the luxury and abuses of commercial the statement of 1956, on the speculators, other hand, resolutely tackled the social problem, claiming a just schemes and greater justice in wage for the worker, profit-sharing of financial burdens. An examination and com the distribution contents two statements of the of the reveals with certainty parison the course covered during the five years between the two. other strong voices in the same strain have been heard Recently from among Catholics, which shows that a new state of mind has such as social begun to spread. Books, periodicals, regular meetings, An have increased weeks, everywhere. interesting study example of positive work done is the effort made by the Church to solve the of the Holy Family, inspired by housing problem. The Association who has just died, has built Gonz?lez y Men?ndez-Reigada, Bishop 1947 and 1955, not counting the 5,000 houses at Cordoba between housing constructed for the Eucharistie Congress at Barcelona and other schemes. The projects established on the outskirts of Saragossa and the setting up at Madrid of the Leo XIII Social and Madrid Institute must also be noted. But the most significant thing of all is, without doubt, the new concern to bring Christ into the working life and to imbue world and to have Him take part in the worker's his environment with true Christian vigour. This concern has led to engage in the social apostolate and has also many universities some to the workers. of birth vocations amongst religious given to Opus That is the case, for example, with regard to the vocations etc. and among Dei in the industrial world of Barcelona, Valentia, the country folk and miners and even from the Madrid working an class area of Vallecas, where this secular institute conducts important social work, the Tajamar Institution, of which the workers are the heart and soul. All this work constitutes an themselves which is reaching across old of penetration effective apostolate for and gives hope barriers, prejudices deep-set overcoming
SPANISH early results even more
CATHOLICISM encouraging EDUCATION
TODAY than at first
735
expected.
In the domain of education the situation is not the same at all levels and the role of the Church and Catholics has had to be to circumstances. varying adapted the tendency in general is In primary and secondary education towards freedom with, however, certain limitations. There are public Institutes of Secondary Education, where State schools and National the students receive religious instruction if, as inmost cases, they are the children of Catholic parents. Side by side with these establish ments are others set up and administered by religious institutions. to the information of the Anuario de Ense?anza Primaria, According of the Episcopal Commission which by the Secretariat published on the the schools at this level dependent deals with this matter, in 1952 to 18% of primary pupils; Church gave primary education during the last few years more than half (261,834 out of a total of 507,651) received their education free. freedom is limited by the fact At the secondary level educational not belonging to the State must that students of establishments submit to examinations supervised by a mixed or even lay board of are held at professors from the Public Schools. These examinations the end of the fourth, sixth and seventh year of the secondary course. informs us that in 1954 religious The Guia de la Iglesia en Espa?a colleges numbered 294,840 pupils (137,010 boys and 157,830 girls), of which 103,601 were preparing for their baccaler?at. and technical in Spain, Vocational education, recently begun run both by the State recognises the full equality of establishments and by the Church. For that reason, one of the four existing voca has been entrusted to the Jesuits at Gijon and tional universities at to the Dominicans. Cordoba, another, In technical education the new law of 1957 has finally abandoned to the public of the State. In addition the traditional monopoly are now recognised institutions and their institutions, private students receive official diplomas after a final examination supervised to this new arrangement, for example, by a mixed board. Thanks Institute of Arts and Industries run by studies done at the Catholic from now on have legal recognition. the Jesuits at Madrid in Spain, at Comillas and at There are two pontifical universities Salamanca but these only confer ecclesiastical degrees; conversely, there are no theological faculties at the secular* universities. The the feast situation with regard to higher education is, therefore,
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satisfactory of the lot from the point of view of Catholic Church teaching. Thus it is true to say that freedom of education has not yet been fully realised in fact, in spite of its recognition in theory by article 9 of the law governing the universities and by article 31 of the
Concordat.
State monopoly has not, however, prevented the birth in Spain of free institutions of higher studies directed by ecclesiastical bodies. to that These, although they do not enjoy legal status comparable nevertheless are certainly flourishing and of the official universities, are growing in importance more and more. There is, for instance, at Escurial in the province of Madrid theMaria-Christina University run by the Augustinians and the University Study Centre founded the National Catholic Association of ; both of by Lay Actionaries two The Jesuits have founded these cater for legal education. institutions of higher education?the Institute of Sarria Chemical and the University of Deusto (Province of Barcelona) (Province of which and commercial the gives legal training. Lastly, Bilbao) is without doubt the most important General Studium of Navarre in Spain. Set up at Pampelona by private university establishment It includes six schools, law, Opus Dei, its activities are widespread. history, medicine, nursing, journalism and one branch of engineering, in student residences (Colegios Majores for male and accommodated female students), which obviously exercise a considerable formative influence. All this is proof of the real vitality of the institution. CATHOLIC ASSOCIATIONS It would take us far beyond the scope of this article to attempt a full enumeration of the Catholic in Spain and their associations varied activity in the Christian apostolate. Consequently, only those will be mentioned which would most interest the non-Spanish reader. Catholic Action, the B.V.M. and the National Sodalities Catholic Association of Lay Actionaries. Recent statistics put the number enrolled in all branches of Catholic Action, including is operated by a national aspirants, at 600,000. This vast organisation in close contact with the bishops and functions at both committee diocesan and parochial level. Among its regular publications its a pub official organ, the weekly ecclesia, is the most noteworthy, lication which in eighteen years of unbroken activity has made quite a name for itself well-deserved by reason of its keen judgment. it has come to be regarded as a well-informed Besides, publication and is the mouth-piece for papal teaching. Among the other activities of Catholic Action one must include the extremely helpful work
SPANISH CATHOLICISM
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by Caritas and above all the function of its H.O.A.C. performed of Fraternity (Hermandad Obrera de Acci?n Cat?lica: Workers' whose and liberty of action was Catholic Action) independence 1958. This firmly claimed by the Cardinal Primate on 27 August in Spain in favour of the established he did in spite of the monopoly as a specialised aspect of Catholic trade unions. H.O.A.C. Falangist Action has made itself felt in a solid way in various working-class in certain parts of the north of the country. regions, especially The B.V.M. Sodalities directed by the Jesuits are of long-standing and are well established in the principal Spanish cities. Traditionally catering for students, these Sodalities have in recent years extended their activity on a wider social scale. Workers' Sodalities have been started and Sodality work is vigorous among the young salaried modest bank of clerical workers and the means, clerks, employees for social work have been like, for whom special opportunities devised. Catholic Association (The National Lastly, there is the A.C.N.P. founded in 1908 by Father Ayala, S.J. At the of Lay Actionaries), moment its great supporter and guiding light is the present Bishop of Herrera. This organisation has as its aim the Malaga, Monsignor in formation of militants for the social apostolate and participation a we to life Catholic As result find that according public principles. exercises a considerable A.C.N.P. influence on Spanish national the Association life. Although by statute cannot interfere in political its actionaries, can and most certainly do. During life, its members, the last few years, many of Spain's public figures have been and are In addition, A.C.N.P. has founded still "Lay Actionaries". the publishing firm Editorial Cat?lica, from which there is issued a chain the best of which is the Madrid daily ya. This pub of newspapers, also house puts out the series "Library of Christian Authors", lishing a collection which already numbers 200 volumes and which has won renown throughout the Spanish-speaking world. THE CHURCH AND THE TOTALITARIAN STATE would be incomplete without Any picture of Spanish Catholicism a reference to the question of Church-State relations, which is indeed one of the original features of the Spanish scene. As was noted earlier in dealing with the question of Catholic the Spanish State proclaims itself to be Catholic and its unity, relations with the Church, fixed by the Concordat of 29 August 1953, are inspired by a general spirit of harmony between the two powers.
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was reached on many In this agreeable atmosphere understanding even before the in fact from the arrange Concordat, dating points ment of 7 June 1941 regarding the filling of episcopal sees, an in the Concordat itself. When this had been agreement incorporated signed and its clauses applied, the boundaries of many dioceses were to make them fit in as far as possible with the civil admin modified istrative divisions. The State for its part strives, generally speaking, to enact its legislation in accord with the principles of Christian morality. This harmony and understanding between Church and State did not however mean that the former became identified with the latter nor was absolute unanimity reached between the two. To live in harmony does not mean to merge, as is proved by the sharp difference still remaining on many important points. We have said that the Church did not consider the existing situation of higher education satisfactory from the doctrinal point in the field of secondary where of view. Even the education, are more has the Church made certain favourable, regulations reservations. The approval of the law on Secondary Education in between representatives of the 1952 was preceded by negotiations Church and State, and although final agreement was reached, an of the archbishops instruction dated 29 September 1952 drew to the exact degree of importance to be attached to the attention solution reached. "Since agreement and acceptance have followed on the negotiations and the Conference between the Government of to say that the legal draft has won the 'positive Archbishops, of the Church would be to exaggerate the importance approbation' of this agreement and acceptance". Better known is the lack of agreement that exists between Church and State on the subject of the Press. For example, at Barcelona on 12 December 1954 at the closing session of the second National the Minister Press Congress, for Information delivered a speech in which he claimed that the policy of the public press recognised and on this however, the faithfully followed papal teaching. Following saw a to fit issue of Herrera, Bishop Malaga, Monsignor pastoral the declarations which expressed numerous reservations concerning made by the Minister. Neither must it be thought that this attitude is simply the personal in June 1950, opinion of one prelate. Quite some time previously, letter the the Cardinal Primate of Spain had set out in a pastoral thought of the Church on this subject in a way which left no room for doubt.
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that there is not recognised such a thing "It is highly deplorable as a responsible stands liberty of the Press; a just mean which two equally unacceptable extremes: on the one hand a between demoralising liberty, the unfettered license of a Press which seeks to deceive the people; and on the other, a State-controlled and corrupt totalitarian Press. This desirable situation of a Press at once free and is what one expects from a society that is Christian and responsible it is only in keeping with article 12 of the 'Fuero civilised. Moreover, which is not intended as a mere academic pro de los Espa?oles', gramme in whose spirit future generations are to be governed but a law laid down as fundamental by the law of succession and approved the Head of State is directly referendum for which by popular
responsible".
Of recent date we have the discourse of the Cardinal Primate the Trade Unions and Workers' Catholic Action. The concerning words of the Primate explain precisely the position of the Church in regard to the official trade unions and the situation concerning within a regime of specialised workers' Catholic Action Associations trade unionism: "The Spanish trade unionists have monopolised been set up on a bilateral basis, embracing both workers and with for Their aim is to all. management, membership obligatory are to how decide what the professional and solve them. problems It is thus a State organisation which does not exact any professional faith from its members because of its obligatory character and which The trade therefore in no way concerns itself with the apostolate. unions have asked the Church for what we may call ecclesiastical assistants. These have been granted as is usual with regard to any body which seeks religious assistance and whose ends are legitimate. so that But if the Church has appointed assistants ecclesiastical in the is do whatever within the religious sphere they may possible of the official trade unions, these unions have not, framework and the Church has because of that, become Apostolic Associations no direct jurisdiction over them. That is why she has not renounced, nor can she renounce, her right to set up Catholic Action among as a work of the lay apostolate the workers recognised by the Spanish Concordat". and Catholic Action Associations J.O.C., Apostolic (H.O.A.C, cannot trade form unions etc.) according to present Spanish legis is incorporated). The presence of lation (into which the Concordat ecclesiastical assistants who niay assist the union by the exercise of strictly priestly functions does not at all mean that the Church can of the- lay apostolate among be prevented from forming associations
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workers and management. These will take the form of specialised Catholic Action which must be allowed in any country where the Church is free; above all in a country such as Spain where a Con that "Catholic Associations will be allowed cordat has established to freely exercise their apostolate" of Cardinal Pl? y (Discourse to Workers' Catholic Action, 27 April Deniel 1958).
VITALITY OF THE CHURCH
In this article we have examined various aspects of contemporary Spanish Catholicism. We have tried to put before the reader those points which we think would best help in forming a balanced opinion as to the nature, problems and also the contrasts of that society which we call both Spanish and Catholic. But the analysis if one were to conclude without would be incomplete alluding to one factor which, in a way, is the most important of all, even though it is difficult to pin-point and explain: the vitality of this Catholicism, the vigour of the Church in Spain. itself by those things which it brings into being. All life manifests in the concrete realities which it vitalises. We must It is mirrored turn our attention briefly to some of these concrete realities as to the overall spiritual sturdiness of Spanish Catholicism. witnesses The last twenty years have witnessed a profound spiritual renewal in Spain. Large sections of the population make full scale retreats from time to time, which is something entirely new; they attend the sacraments regularly, are imbued with a liturgical spirit and lead lives. One good indication of the level attained by truly Christian this piety is the demand for spiritual literature. In this connection mention must be made of the great publishing effort represented by at the Rialp the "Patmos" collection, which is operated in Madrid house Dei Besides the members. by Opus publishing recognised this collection with spiritual classics, already ninety published to its credit, has made available to Spanish readers a volumes of the best in contemporary selection literature. The Spanish vast is that the the of readers of this interesting point majority are layfolk, who previously were total strangers to this collection type of literature. The first fruit of this spiritual atmosphere is the increase of vocations to the priesthood and the religious life.What ismore, these vocations now frequently come from among the more cultured and higher social classes. Many who dedicate themselves to the service of God abandon prospects of brilliant professional and social
SPANISH CATHOLICISM
TODAY
741
seems most impressive when we careers. This growth in vocations the present number of seminarians with those of the compare era. Vocationwise, too are the religious congregations Republican new a meant for This life has miracle of the recovery flourishing. ancient and famous monasteries of the Benedictines, Cistercians and Sant?s Creus, Leire, la Oliva, C?rdena, Xeres. Carthusians?P?blet, After a lean period of more than a century, these have once again become something more than just a souvenir of bygone days. it can hardly be regarded Opus Dei must be mentioned, although any longer as exclusively Spanish. It has spread today throughout the whole world with centres in more than thirty countries of four continents and is engaged in intense missionary labours in Peru, must not and be It that itwas born in India Kenya, Japan. forgotten in 1928 and that its founder and General is Madrid President extra de Balaguer. Jos?-Maria Escriv? Monsignor Opus Dei's at of its apostolate ordinary growth in Spain and the effectiveness a on scene. level it Catholic the very special place every give Spanish The new and revolutionary idea of the founder of Opus Dei was to set up an association of laymen and women and women who were to change neither their canonical position in the Church nor their in civil Without society. becoming religious they juridical position to God and live in a state would consecrate themselves completely of Christian in the midst of the world by fidelity to perfection and the exercise of the apostolate. counsels As evangelical lay they remain in their own professions; lawyers, doctors, people teachers and employees strive to live their professional engineers, lives as efficiently as possible with intention of the supernatural their ordinary activity a means of sanctification and a work making of the apostolate. Opus Dei became the very first secular institute to be pontifically established when it received the i6Decretum Laudis" on 24 February 1947 and definitive approval on 16 June 1950. The the institute includes both male and female branches possessing same spirit and the same ascesis but absolutely separate and in each having its own government and its own specific dependent, forms of apostolate. Opus Dei is for men and women of all social classes. Married people are also admitted and make private vows consonant with their state in life. Likewise diocesan priests may belong to the institute, as many do, while still retaining their full diocesan status and remaining fully subject to their bishops. As well as the personal apostolate in exercised by each member his own sphere of work, the institute has officially embarked on many apostolic enterprises (education, social work, youth formation,
742
THE FURROW
benevolent works, etc.), some of which we have already instanced. of Opus Dei prepare themselves thoroughly before The members in these projects which have always proved engaging immensely are at the same time professional fruitful Their preparations (each takes a doctorate at a secular university) and apostolic, ascetical and theological. Because of the lay character of the institute few members are ordained priests, although all complete full courses in theology in an ecclesiastical and many even work for a doctorate faculty. is without doubt one of the causes which This deep formation of the institute in Spain and explains the extraordinary development the rest of the world. throughout feature of Opus Dei worth referring to is the complete Another with liberty regard to opinions which each member may hold about the professional, political and social problems which confront him as a citizen today. In all matters which do not essentially affect the institute, Opus Dei members enjoy absolute liberty to follow their the within limits, of course, of Catholic dogma personal convictions, and moral teaching. Certain sections of opinion do not seem to have been aware of this liberty and full moral responsibility of the members of the Institute in high administrative positions as a participation by of the country. On the contrary, Dei in the present government Opus in it is quite evident that Opus Dei remains quite independent This relation to the political or ideological views of its members. is an independence which is based precisely on the complete liberty with which individual members approach these matters. As a matter of Opus Dei who, members of fact, there are certain well-known for example, are openly opposed to the Franco regime. A last proof of the vitality of the Church in Spain is the growing desire among the diocesan clergy for a life of Christian perfection which normally finds its expression by their affiliating with a secular to render an ever greater service to the institute. This ambition Church inspires many priests to leave their native land and travel to areas where there is a shortage of priests and the work is most is the principal area of this missionary challenging. Latin America directed by the Hispano-American Work of Priestly expansion at the The priests are specially trained for America Co-operation. own at and the missions seminary seminary organisation's foreign
at Burgos.
have tried to draw a realistic and objective picture of the in Spanish life. We have confined our study to place of Catholicism sources and have faced facts and evidence drawn from authoritative to the all up important problems. We
SPANISH CATHOLICISM
TODAY
743
This article has been written with the exactitude which befits a rather than passing historian, relying on judgment, enquiring rather than arguments. A nation is a complex reality documents and the soul of a nation is something so profound that, in a sense, it defies analysis. Would that all might bear this in mind when the controversial Spanish approaching topic of contemporary Catholicism.
JOS? ORLANDIS
Saragossa University, Spain.
The graves around the church How beautiful the usage is! It gives a religious unity to the life the day he of man. From the baptismal font to the grave?from was asked at the porch i6quidpetis ab ecclesia Dei?" to the farewell was under the guardianship of the "Requiescat" over his coffin?he Church and in the house of God he received those sacraments which marked the progress of his spiritual existence. He is not dead; he lives for Him, "cui omnia vivunf\ He only sleeps waiting for and most fitly does he sleep under the shadow of resurrection; God's house: the Church, like a fond mother, watching and guarding the pillow of her sleeping child. How beautiful and impressive, when on Sunday the parish meets to pray, to be surrounded by the graves that are of their fathers and thus united with all the generations one the and the dead When living forming congregation. past?the in the dust their faces is those who have Sacrifice offered, Holy sleep instructed them in turned towards the altar and the priests who their day have their faces turned towards the people. So the rubric directs ;and we see how in the minutest arrangement of the Church's rites there is a spiritual beauty which is fully revealed, only when the Ritual is carried out in all its completeness. rev. david MORIARTY, Bishop of Kerry (+1874) ?most Diocesan Synod, 1866.

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Spanish Catholicism Today Author(s): Jos Orlandis Source: The Furrow, Vol. 11, No. 11 (Nov., 1960), pp.

of Spain, Cardinal P?a y Deniel, the foundation of Spanish Catholic

SPANISH CATHOLICISM Because

SPANISH early results even more

CATHOLICISM encouraging EDUCATION

TODAY than at first

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