Summarium
Dilucidare armoniam iuridicae dimensionis et pastorales realitatis socialis Ecclesiae difficile evenit cum valde aequivocum sit verbum .pastoralis-, quod praeter eius significationes technicas utitur etiam sensu tactico, vulgari et aequivoco. Cum quoquomodo referat ad ordinem actionum qUibus Ecclesia in perficiendo suo munere autoefficitur in Historia, auctor finit significaciones latiores verbi: a) Significationes materiales: actio pastoralis cognominata fit actionis ecclesialis vel christianae, actionis ministerialis vel sacerdotalis, et actionis hodegeticae vel regiminis; b) Significationes
formales: actio pastora lis cognominatafit actionis efficacis, actionis mediatricis Dei hominumque, actionis hic et nunc configuratae, et actionis iam designatae. Examinatur deinde locus quem significationes finitae implent in evolutione historica-doctrinale lheologiae pastoralis ut detectetur quae sit conceptio luris Canonici in mente pastoralistarum. Ut non incurratur in «cientifismum» quoddam cum examinentur actiones aedificantes Ecclesiae, proficiscendumest a natura vera pastoralis, id est, in quantum manifestatio naturae Ecclesiae, in quo consistit realiter notio .pastoralis»; sic pastoralis refert ad dynamicam propriam et exclusivam sacerdotii ministerialis, ita ut scientia lheologiae pastoralis constituenda erit tanquam cogitatio de actionibus ministerialibus sacerdotii hierarchici. lamen, cum verbum .pastoralis» nunc maxi me utatur ut notio pure scientifica et non notio realis, distinguendi sunt nitide tres ordines realitatum ad conc'ludendum non esse inter eos nexum causalitatisefficientis et formalis: ordo scientificus (lheologia pastoralis), realitates personales onticae sacramentalesque (indoles pastoris)atque consecutio salutis animarum (efficacitas pastoralis); ac aliqua potests prominere conclusio: in transponendis Ecclesiae notionibus, technicis atque rationibus scientiarum profanarum, reverentia naturae Ecclesiae et esse proprio rius realitatum est praevalens principiumabsolutum. His suppositis delimitatur punctum convergentiae Pastoralis et luris Canonici, quod est natura Ecclesiae, quia pastorale iuridica cumque potius qua m disiunctae realitates sunt dimensiones unius realitatis quae est Ecclesia. Apportatio propria luris aedificationi historicae Ecclesiae est dimensio iustitiae, aspectus attingens totum mysterium Ecclesiae, Ita ut non possimus dicere -campo ajurídico. praevium es se dationi legislativae luris humani ecclesiastici, sicut non est in Ecclesia .campo a divino. praevium neque eius realitates historicae eculiaresque apparent orbae omni norma omnique exigentia iustitiae. tDeinde poste a agitur de deformatione qua m verbum -pastoralis. passum est in conatu intelligendi et resolvendi omnes species mysterii Ecclesiae unice sub hoc prospectu; hic .pastoralismus» ducit ad inumbrandas et frangendas formalitates proprias aliarum scientiarum, et specialiter luris Canonici ratione significata. Describuntur postea tactus proprii praesentis -pastoralismi.: substituit orthodoxiam pro orthopraxl, amittitclarltatem distinctionis essentialis sacerdotii communis et ministerialis, historicismi et sociologismi in aestimatione efficacitatis salvificae Ecclesiae in Historia. Denique
ex analysi relationum Pastoralis etluris auctor infert insequentes conclusiones: 1) Actlo pastoralis ut sit vere actio aedificans Eccleslae, prlus debet esse actio iusta. 2) lus Canonicum, quod est tutela identitatis, unitatis ordinisque socia¡'¡s Ecoleslae, est suppositum et basis necessaria activitatis pastora lis.
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Abstract
lo explain the existing harmony between the legal and pastoral dimensions of the social reality of the Church is a difficult task, especially when .one takes into consideration the ambiguity of the term pastoral which, apart fron its technical significance, has been the object of tactical, vulgarized and equivocal use. In any case, the author not only shares the view that this term makes reference to the order of actions through whi.ch the Church finds its place in History by fulfilling its mission, but also accepts the most widely accepted meanings of the term: a) material meanings: pastoral action is synonymous with ecclesiastical o c:hristi.a.n ac:tion, ministerial or priestly actionand introductory or leading action. b) formal meanings: pastoral action is synonymous with efficacious action, an intermediary action between God and man, an action shaped by the condiyionings of the hie et nune and a planned action. Subsequently the importance of the meanings accepted in the historical and doctrinal evolution of pastoral lheology is analysed so as to detect what the conception of Canon Law, in the minds of the members of the pastorate, is. In order not to fall into «cientifismo. on analysing the .edifying actions of the Church., one has to start from the authentic nature of the pastorate, that ¡s, from the pastorate as a manifestation of the nature of the Church ... because it is in this way that the reality of the .pastoral» concept is found; thus the pastorate refers to the very and exclusive dynamics of the priestly ministry, in such a way that ,Pastoral Theology ought to make itself, as far as science is concerned, into a reflection on .the ministerial actions of the priestly hierarchy». Nevertheless, as the term has today come to ,be used as a purely scientific concept (and not as
a concept per se) , three orders of realities have c1early been distinguished to show that there is nonexus of efficient and formal causa lit y; the scientific order (pastoral theology), ontological and sacramental personal realities (pastorate) and the acquisition of the .salus animarum. (pastoral efficacy); but one conclusión is crystal clear: that in the transplantation of technical notions and methods of the profane sciences into the Church, the prevalant and absolute principie is the respect for the nature of the Church and the peculiar characteristics of her realities. With these explanations the point of convergente of the Pastora te and Canon Law Is delimited; the Canon Law is the nature of the Church, because pastorate and legality are dimensions of the only reaHty which is the Church, rather than separate realities. The real contribution of Law to the historical edification of the Church is the dimension of justic;e, which affects the entire -Mysterium Ecclesiae., so that it cannot be said that before the legis'lature of the human ecclesiastical Law there exists an cajuridical camp a priori.; likewise there doesn't exist an -adivine camp a priori.; and neither do the historica'l and concrete realities appear void of all norms and all exlgencies of justice. The author next writes about the hypertrophy which the term pastoral has undergone in the attempt to understand and solve all the facets of the mystery of the Church exolusively and solely under thls perspective; thls pastorate has led to confusion and the violation of the very formalities of other sciences among
which Canon Law needs a special mentlon. Later on, the characteristic traits of the actual patarate are described: substitution of orthodoxy for orthopraxls, loss of clarity in the essential difference between the common priest and the ministerial prlest, hlstorlclty and sociology in the appreciation of the efficacy, In History, of the salvation found in the Church. ,Finally, the author deduces the following conclusions, concerning the analysis of the relatlonship between Pastorate and Law: 1) in order that a pastoral action might be authentically an action which edifies the Church, It has to be a just action a priori. 2) Canon Law, as a guardianship of Identity, unity and social order of the Church, Is a necessary leit motiv of pastoral activity.
