Archbishop Paul Richard Gallagher October 2, 2018
OCCASIONAL PAPER SERIES VOLUME I
The Catholic Church in the European Project
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From the Director William Collins Donahue, Director Nanovic Institute for European Studies Cavanaugh Professor of the Humanities
Terry Keeley, the generous 1981 graduate of Notre Dame who endows this lecture series, says its purpose is “to deepen Notre Dame’s connection to the Holy See,” by bringing in distinguished visitors to help strengthen and explore our Catholic mission. It surely is that. But it is also much more. It is always a great honor to host our Vatican friends at the University of Notre Dame, and to deepen our relationship; this goes without saying. The focus of the Keeley Vatican Lecture Series, however, is not ultimately on our relationship and ourselves so much as it is upon our shared obligation to the larger world. Our 2018 Keeley Vatican Lecturer, Archbishop Paul Richard Gallagher, made this very point when he addressed the United Nations a week before this lecture. He reminded us that we live in a time of migration crises—mass movements of peoples the likes of which we have not seen since the Second World War. And once again, Europe is where this is all occurring. Pope Francis has pithily summarized our obligation to these migrants in just four simple verbs: Our task is “to welcome, to protect, to promote, and to integrate.” How, and whether, governments will come together to do this—that is, to commit to and live the so-called Marrakech accords— is yet to be seen and will, in any case, require the dedication and courage of great diplomats like Archbishop Gallagher. At Notre Dame, we talk a lot about the Catholic mission of this University, and rightly so. For when we allow central tenets of Catholic spirituality and social teaching to animate our thinking, our teaching, and research, we thrive. Guided by the doctrine of the Incarnation, which
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teaches us to see God in all things and all people, we are reminded of our obligation not just to Christians or Catholics, but to everyone on this increasingly imperiled planet. Our Catholic mission is not parochial or inward looking; rather, it sponsors a capacious and compassionate world vision. The Catholic mission is a world vision: To me, this is the briefest way of stating the mission of the Keough School of Global Affairs, the home of the Nanovic Institute, and it handily epitomizes the core value of the Keeley Vatican Lectures. Joining forces with the Vatican, even in this small way, reminds us of our larger obligations beyond South Bend, beyond the lucky few who fill our classrooms, to all of humankind.
William Collins Donahue Winter, 2018
Address of His Excellency, Archbishop Paul Richard Gallagher, Secretary for Relations with States of the Holy See, The Catholic Church in the European Project Keeley Vatican Lecture Nanovic Institute for European Studies University of Notre Dame October 2, 2018
The Catholic Church in the European Project
Those of you who study and work in this Institute are here to examine the development of ideas, cultures, and institutions that shape the Europe of today. It certainly may be asked, especially considering the theme of my intervention—The Catholic Church in the European Project—if the Church, as an institution, is still capable of influencing a continent that has also helped to forge a good part of its own history. One can rightly say that this relationship between Europe and Christianity was born, if you will, “through a calling.” The writings of the Acts of the Apostles recount that during his second journey, Paul, accompanied by Silas and Timothy, is determined to visit his brothers in all the cities where the word of the Lord had been announced to see “how the brothers are getting on.”1 However, once in Troas, in modern day Turkey, a Macedonian appeared in a dream to the Apostle, begging him, “Come over to Macedonia and help us!”2 Paul, Silas, and Timothy left immediately for Europe, believing that God had called them there to proclaim his word.3 Given that the island of Cyprus, previously evangelized by Paul and Barnabas, is traditionally considered to be geographically part of Asia Minor, it is there that the early Church meets Europe, on the coasts of Greece, which at the time was the cultural heart of the Roman Empire. Even if the challenges in the history of Europe are not terribly unlike those of our day, it is not my intention to retrace the steps of European history in order to speak to the present-day difficulties. Although conditions are obviously different, then as now, the continent enjoyed a lengthy period of peace, notwithstanding certain situations of political disintegration and unrest and social inequalities, as well as a fragmented religious and cultural setting and a certain decadence in morality. Studying history in order to learn from it, however, is not a mere academic exercise, because, as the Holy Father expressed, “we cannot understand our own times apart from the past, seen not as an assemblage of distant facts, but as the lymph that gives life to the present. Without such an awareness… humanity loses a sense of the meaning of its activity and its progress towards the future.”4 1
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Acts 15:36. Acts 16: 9 Acts 16:10 Pope Francis, Address to the Heads of State and Government of the European Union, March 24, 2017.
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In his penultimate Apostolic Exhortation fifteen years ago, Pope John Paul II highlighted a number of challenges that the Church in Europe was facing. The Holy Father observed, “There are many troubling signs which at the beginning of the third millennium are clouding the horizon of the European continent, which despite great signs of faith and witness and an atmosphere undoubtedly more free and unified, feels all the weariness which historical events, recent and past, have brought about deep within the hearts of its peoples, often causing disappointment.”5 Among the various troubling signs mentioned by Saint John Paul II, I would like to highlight some that are still particularly timely—to which Pope Francis has referred on several occasions—but also in light of the consequences of the two great crises that Europe has experienced in recent years: the economic and migration crises. First, there is a “loss of Europe’s Christian memory and heritage, accompanied by a kind of practical agnosticism and religious indifference whereby many Europeans give the impression of living without spiritual roots and somewhat like heirs who have squandered a patrimony entrusted to them by history.”6 To this end, Pope Francis has reminded us that, “Europe has a kind of memory deficit,”7 and so it tends to forget its cultural heritage and ends up “slowly losing its own soul and that ‘humanistic spirit’ which it still loves and defends.”8 If it does not recognize its roots, then Europe deceives itself into thinking that it possesses a vitality that in reality risks being a mere appearance, thus reducing its immense human, artistic, technical, social, political, economic, and religious heritage into a mere museum piece of the past, rather than a lifeblood of the present.9 The question posed by Pope Francis, in his address to European leaders on the occasion of the 60th Anniversary of the Treaties of Rome, brings this reality into full view: what culture does Europe offer today?10
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Pope John Paul II, Apostolic Exhortation, Ecclesia in Europa (or The Church in Europe), June 28, 2003, n. 7. (Hereafter EE). 6 EE, 7. 7 Pope Francis, Address to the Commission of the Bishops’ Conferences of the European Community, “(Re)-Thinking Europe,” October 28, 2017. 8 Pope Francis, Address to the European Parliament, Strasbourg, November 25, 2014. 9 Cf., Pope Francis, Address to the Council of Europe, Strasburg, November 25, 2014. 10 Cf., Pope Francis, Address to the Council of Europe, Strasburg, November 25, 2014.
The Catholic Church in the European Project
It may seem abstract to start with this question, especially when there seem to be more pressing problems to deal with. It is precisely the constant attempt to circumvent this fundamental question, however, which makes it even more challenging to respond to the problems that are currently tearing at European society and politics. One cannot, for example, address effectively a topic such as migration without a clear political vision. Yet, how can we have this vision without a cultural perspective that allows us to face the full array of related problems? Thus, a serious human reality and humanitarian issue is easily transformed into an arid diatribe of quotas and borders, ushering in new “-isms” (nationalism, racism, populism), which we had sincerely hoped to relegate to the last century. One of the most significant commitments of the European Union today is the promotion of human rights. These are the fruit of a long journey, fraught with difficulties and errors that have shaped the conscience of Europe, starting from the awareness of the value of every single human person. It is a cultural awareness that has matured through the centuries and finds its foundation in the rich meeting between the faith of “Israel’s monotheism, the philosophical reason of the Greeks, and Roman law.”11 Pope Francis cautions, however, “care must be taken not to fall into certain errors which can arise from a misunderstanding of the concept of human rights and from its misuse. Today there is a tendency to claim ever broader individual rights–I am tempted to say individualistic; underlying this is a conception of the human person as detached from all social and anthropological contexts,”12 which seem no longer to correspond to the equally essential and complementary concept of obligation. Hence, a multiplicity of new rights have been invented that often contradict each other. Instead, the recognition of fundamental human rights is the product of a development that must never cancel the intimate relationship that exists between nature and reason, as true sources of law that points to “the harmony of objective and subjective reason, which naturally presupposes that both spheres are rooted in the creative reason of God.”13 This process of the “relativization” of human rights is intimately connected to the progressive exclusion of the religious sphere from social 11
Pope Benedict, Address at the Bundestag, September 22, 2011. Pope Francis, Address to the European Parliament, Strasbourg, November 25, 2014. 13 Pope Benedict, Address at the Bundestag, September 22, 2011. 12
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life, which in turn is the result of an unhealthy secularism that juxtaposes Caesar to God, rather than allowing them to interact positively, despite the obvious distinctions between them. “It is no real surprise, then, that there are efforts to create a vision of Europe which ignore its religious heritage and, in particular, its profound Christian soul, asserting the rights of the peoples who make up Europe without grafting those rights on to the trunk which is enlivened by the sap of Christianity.”14 One of the dramatic outcomes of this process is a sort of existential fragmentation:15 a second alarming sign of our time, which is marked by loneliness and individualism.16 Unfortunately, as Pope John Paul II expressed, in these years Europe has witnessed, “the grave phenomenon of family crises and the weakening of the very concept of the family…the re-emergence of racism, interreligious tensions, a selfishness that closes individuals and groups in upon themselves, a growing overall lack of concern for ethics, and an obsessive concern for personal interests and privileges.”17 Above all the lack of a culture of the family, the original cell of society, has caused some phenomena that are under the gaze of everyone, starting from a reigning uncertainty about life and human relationships and the absence of a horizon of hope that reveals itself in a general kind of fear of the future.18 We see these dramatic signs, for example, in the continual drop in the birth rate that we have been witnessing in Europe for some fifty years now, as well as in the difficulties encountered by many young people in trying to find decent work. Europe is an aging continent, with a lifestyle that has become economically unsustainable over time, yet without adequate generational turnover. On this point, it is a paradox that Europe rejects migrants out of fear but at the same time needs young migrants in order to sustain the desired level of living that is undermined by the continual decrease of the native population. In this context of human and social uncertainty, aggravated by the effects of the economic crisis that began ten years ago, the consequences of which persist in many European countries due in part to the high level 14
EE, 7. EE, 8. 16 Cf., Pope Francis, Address to the Commission of the Bishops’ Conferences of the European Community, “(Re)-Thinking Europe”, October 28, 2017. 17 EE, 8. 18 Ibid. 15
The Catholic Church in the European Project
of national debt and structural economic problems, new political movements of a populist nature are finding fertile ground. These movements tend to give voice to the concerns and concrete problems of the citizens that the politicians (and their policies) of the past few decades have not been able to deal with effectively. Social networks, with their immediate and direct access, have played a significant role in allowing people who are tired of the status quo to feel more connected and involved in the political process. The populist approach is based entirely on the emotion that such communication produces, and on the immediate ability that it has to be in tune with the interlocutor. It is in this strength that it also finds its weakness. Populist politics is not so much a matter of ideas or ideals but it is all about seeking consensus; a politics of “reason” becomes a politics of “sentiment,” making it difficult to pursue the ultimate goal of genuine “Politics” with a capital “P”; namely, the pursuit of the common good. Upon closer inspection, the emergence of populism only highlights another troubling sign underway in Europe, which is an increased weakening of interpersonal solidarity.19 Even before considering the political and social aspects of this situation, we are dealing with a cultural reality that has its primary source in growing individualism—where man feels more and more a monad, alone and isolated from the other individuals around him,20 while the other is perceived only as a burden. From this perspective, we can begin to understand the growing mistrust towards the European project, which was born and developed from a clear principle of solidarity, inspired by Christianity. When solidarity is absent, it becomes difficult to work to build the common good in society. This is exacerbated by Europe’s continuous centrifugal pressures and by the tendency—witnessed not only in Europe—to erect walls and strengthen borders. To address these problems, which are strictly interwoven, there must be a comprehensive response. Such a response cannot be limited to finding technical and financial solutions that fall somewhere between the two extremes of those who want greater social integration and those who desire to stress the sovereignty of the nation state. So, at what point do we recommence? To formulate a response, I would like to return for a moment to the first European journey of the 19 20
Ibid. Pope Francis, Address to the European Parliament, Strasbourg, November 25, 2014.
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Apostle Paul. After coming to Neapolis, Paul, Silas, and Timothy arrived in Philippi. With a little effort, we can imagine these three foreigner travellers plunged into the everyday life of a city adorned with magnificent palaces and ornate temples, engaged in its business, whose inhabitants were busy procuring what they needed to live or, perhaps, to survive. Absorbed in so many daily concerns and difficulties these people had little interest in hearing what the Apostle had to say. Paul, however, was not discouraged and he begins to address the women gathered for prayer.21 Fundamentally, this is the first challenge of the Church in every age: to be faithful to one’s mission of evangelization. We should not forget that the central task is not so much to propose solutions to concrete problems, but to be “to the world what the soul is to the body,”22 to be a moral voice, to revive its memory, and to indicate the ideal horizon of life. Faced with a Europe that is undergoing a process of de-Christianization, in which more and more materialism, utilitarianism and hedonism dominate, the challenge is to restore a spirit and soul to a context—now far from ancient paganism—that seems to be concerned exclusively with earthly realities. Pope Francis reminded the European Parliament that Europe and its history is “made up of the constant interplay between heaven and earth, where the sky suggests that openness to the transcendent—to God—which has always distinguished the peoples of Europe, while the earth represents Europe’s practical and concrete ability to confront situations and problems. The future of Europe depends on the recovery of the vital connection between these two elements. A Europe that is no longer open to the transcendent dimension of life is a Europe that risks slowly losing its own soul and that ‘humanistic spirit’ which it still loves and defends.”23 The present age, as mentioned, is marked by a dissemination of words, messages, and ideologies that are in contrast with each other. Each player on the global scene attempts to persuade—as in a large market—others to “buy” the goodness of his idea and benefit from taking up the cause, knowing that people are often inclined to be influenced and then “taken in” by the eloquence of the last speaker. This was also the attitude of the Athenians at the time of St. Paul. They were accustomed to listening to many messages and thus seemed ready to welcome a new explanation on 21
Cf. Acts 16: 13 Cf. Letter from Diognetus, 6. 23 Pope Francis, Address to the European Parliament, Strasbourg, November 25, 2014. 22
The Catholic Church in the European Project
the figure of the unknown god to whom they had erected an altar.24 Before these challenges, the question often surfaces: how can the Church effectively address a world that is in constant and rapid change? Is not Church language too obscure and out of date? Are not its premises and its way of communicating too distant from the modern mentality? If we think it is difficult for the Church to be understood in our time, then we can only imagine what it was like for St. Paul’s work in his own time. The Apostle, however, demonstrates that he is an apt communicator, who knows how to utilize wisely the vocabulary of classical philosophy, re-elaborating it semantically in the light of Christian revelation. Was not this also the aim of the Second Vatican Council: to update the language of the Church so that the contemporary world may more fruitfully understand it?25 Notwithstanding, however evocative the words of the Apostle may have been, his message did not reach that many. On the other hand, Paul himself acknowledges that “my message and my proclamation were not with persuasive words of wisdom, but with a demonstration of spirit and power.”26 Paul himself was not so convinced by the teaching of the first disciples but rather by his personal and extraordinary encounter with the Risen Lord on the road to Damascus. Today, even more than then, it will not be speeches that convince or persuade since, as the Blessed Paul VI admirably summarized, “modern man listens more willingly to witnesses than to teachers, and if he does listen to teachers, it is because they are witnesses.”27 Unfortunately, even in these days, the Church has faced not a few counter-testimonies, which cause scandal and facilitate the distancing of people from the faith and from the Church itself, as well as a weakening of the Church’s prophetic voice in the world. All of this, however, cannot detract from the very goodness of God’s providence, which relies not on abstract concepts but on people to spread the Good News to every corner
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Cf. Acts 17: 22-34 Cf., Pope John XXIII, Address at the Opening of the Second Vatican Council, October 12, 1962. 26 1 Cor 2:4 27 Pope Paul VI, Speech to Members of the “Consilium de Laicis,” October 2, 1974: AAS 66, 1974, p. 568. Original text in French: “L’homme contemporain écoute plus volontiers les témoins que les maîtres, ou s’il écoute les maîtres, c’est parce qu’ils sont des témoins.” 25
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of the earth. “If only an abstract ideal is preached, says Paul VI, “the Gospel will be fruitless and the Church herself will be fruitless.”28 It is precisely the distinction between the abstract and the concrete, between a concept and a face that distinguishes modern globalization from the universality—or the Catholicity—of the Church. Pope Francis has pointed out that one of the fundamental values that Christianity has brought is the sense of the person, constituted in the image of God. “The first and perhaps the greatest contribution that Christians can make to today’s Europe is to remind her that she is not a mass of statistics or institutions, but is made up of people. Sadly, we see how frequently issues get reduced to discussions about numbers. There are no citizens, only votes. There are no migrants, only quotas. There are no workers, only economic markers. There are no poor, only thresholds of poverty. The concrete reality of the human person is thus reduced to an abstract— and thus more comfortable and reassuring—principle. The reason for this is clear: people have faces; they force us to assume a responsibility that is real, personal, and effective. Statistics, however useful and important, are about arguments; they are soulless. They offer an alibi for not getting involved, because they never touch us in the flesh.”29 The main task for the Church in contemporary Europe is to place the human person at the center, to reaffirm its indissoluble bond with God. This means allowing the person to be a true moral agent rather than part of an illusion offered by the pervasive use of social media. It also means more than being a mere passive spectator to a “soulless globalization… which, more attentive to profits than people, has created significant pockets of poverty, unemployment, exploitation and social unease.”30 Another essential element is the rediscovery of the world of intrapersonal relations, namely, the community, which is a key aspect of the European project according to the intention of the Founding Fathers. The Church can undoubtedly offer a contribution to the European project by indicating that its future cannot be merely based upon orderly and functional economic systems or bureaucratic machines that are efficient yet respectful of citizens. Rather, its future must be restarted on the 28
Ibid., p. 569. Original text in French: “l’Eglise rendrait stérile l’Evangile et se rendrait elle-même stérile si elle proclamait seulement un idéal abstrait.” 29 Pope Francis, Address to the Commission of the Bishops’ Conferences of the European Community, “(Re)-Thinking Europe”, October 28, 2017. 30 Ibid.
The Catholic Church in the European Project
interpersonal level, in that interwoven network of human relationships, which the Church as “expert in humanity”31 has announced over the centuries, beginning with real faces and personal encounters as we find described in the New Testament. The challenges of contemporary Europe require a triple witness of faith, hope, and charity. What does this mean, practically speaking, not only in the life of the Church and for Christians, but also for the Holy See in its international relations? To offer a witness of faith means, in the first place, being a voice to the life and conscience of Europe regarding the transcendent dignity of the human person. Pope Francis, in line with his predecessors, stressed that these two terms constitute an inseparable binomial because they appeal to the nature of man, “to our innate capacity to distinguish good from evil, to that ‘compass’ deep within our hearts, which God has impressed upon all creation.”32 In this sense, Christians are called to work at building more humane societies, contributing to realizing structures that are respectful of each other’s identity and peculiarity and that favor the reasonable interaction between natural and positive law. Especially in the area of ethical questions, the law should not be subject to pressure from groups or to the “feeling” of the majority, but should be firmly anchored in the objective nature that unites all of humanity. A witness of faith is fundamental in rediscovering and enhancing the cultural contribution of Europe throughout the world. It is even more necessary in the current global context, characterized by multiculturalism and the growing interaction between different religious faiths. One of the difficulties in the process of integration of migrants, especially those of the Muslim faith, is found in the “lack of values” that is often seen in Europe. This value deficit also has negative consequences on the domestic policy that generates a lack of momentum in the same common European project.33 “If we turn our gaze to the past centuries, we can only give thanks to the Lord because in our continent Christianity has been a primary factor of unity among peoples and cultures and of the integral promotion of man and his rights.”34 This observation is partic31
Pope Paul VI, Encyclical Letter Populorum Progression, March 26, 1967, n. 13. Pope Francis, Address to the European Parliament, November 25, 2014. 33 Cf., EE, n. 108. 34 Pope John Paul II. Homily for the Conclusion of the II Special Assembly for Europe of the Synod of Bishops, October 23, 1999, n. 5. 32
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ularly useful at the present moment when a Member State is leaving the Union after more than forty years, while several other States are knocking at its door to join it. At this stage, Christians are called to point out that adherence to the European project is not a mere technical question, nor a process of annexation or political secession, but it is above all a process of “participation” in the ideals of peace and development upon which the integration of the Continent rests. Offering a witness of hope means that the Church is called to continue working diligently to foster those elements that underlie any society; that is, the family and education. Enhancing the family—that is the harmonious union of the complementarity between man and woman—35 means working towards the development of a truly open reality because it is life-giving and inclusive, because it is within the context of a healthy family life that one learns to accept and to embrace the other. The role of the Catholic Church in the field of education is still particularly relevant for the breadth and universality of the teaching that it provides. Education is a primary source of hope for the next generations and for society as a whole. The Fathers of the Second Vatican Council noted that through education “men are more aware of their own dignity and position; more and more they want to take an active part in social, and especially in, economic and political life.”36 Indeed, the awareness of the goodness, even necessity, of having a unified Europe was the product of politicians formed in Christian values. Once again, it is indispensable to facilitate the formation of persons who have a genuine passion for politics and wish to give of themselves with a spirit of sacrifice for the service of the common good. Also in the area of economics and business, it is essential to have formation that enlightens an entrepreneurial culture that is not limited to the mere pursuit of profit, but one that strives to create social contexts of development, favoring the growth of employment and, especially, the human dignity of the workers themselves. Education also instills a sense of tolerance, of personal encounter with others and respectfully accepting their differences. It facilitates the necessary conditions to establish a fruitful interreligious dialogue that is indispensable in the contemporary world. Such dialogue can be an eloquent witness to the fruitful, open, and respectful comparison of the differences 35
Pope Francis, Address to the Commission of the Bishops’ Conferences of the European Community, “(Re)-Thinking Europe,” October 28, 2017. 36 Pope Paul VI, Declaration on Christian Education Gravissimum Educationis, October 28, 1965.
The Catholic Church in the European Project
as demonstrated by many Muslim leaders who were educated in Christian schools. Finally, to offer a witness of charity for the Church indicates a particular fidelity to the Lord because “whatever you did for one of these least brothers of mine, you did for me.”37 In the context of contemporary Europe, this means restoring vitality to the principle of solidarity, a principle upon which the European project was based. Such solidarity should be, above all, among the States to help overcome the contradictions that affect institutions, labor markets, politics, and society in general. Solidarity then between the European States is necessary to put aside disputes and pursue the highest ideal on which Europe itself is founded, favoring the culture of encounter that the Holy Father strongly recalls. Finally, witnessing to charity involves the sacrifice of working to give comfort and hope to those in difficulty. In a particular way, this means welcoming migrants who arrive in Europe, often and willingly fleeing from horrible situations of persecution and conflict. In this case, true charity tells us that we cannot limit ourselves to absorbing passively the migratory flow, but we must strive to integrate people into the culture and the European social fabric. The Church will always support those who, having government responsibilities, will work with due prudence to foster the full integration of migrants and thus avoid the risks of ghettoization, which is a harbinger of social tensions, if not violent extremism. The Catholic Church and Christians in Europe are facing many challenges and the contribution that they can offer to the Old Continent is perhaps more significant than ever before. We must not allow ourselves to be overcome by the fear that the task is too far beyond our strength. Had this been the case for the Apostle Paul, we probably would not be in the situation we are today. In many ways, we have a great advantage. We have on our side a rich history of two thousand years of challenges and difficulties that have been met and overcome, as well as a long list of those who have witnessed to the Christian commitment to strive for the common good, peace and the integral development of the human person. Now is the appropriate time to get to work with each contributing his or her own talents. As the great poet T.S. Eliot wrote: “There is a common job / It is a commitment for everyone / Everyone to his job”!38 Thank you. 37 38
Mt 25:40 T.S. Eliot, I cori da “La rocca”, Bur, Milano 1994, 43.
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The Terrence R. Keeley Vatican Lecture brings distinguished representatives from the Holy See to provide students and faculty with opportunities to learn about the Church’s perspective on contemporary international issues. Visit nanovic.nd.edu/vatican to view the lecture archive. Archbishop Paul Richard Gallagher (2018) Secretary for Relations with States Reverend Antonio Spadaro, S.J. (2017) Editor in Chief of La Civiltà Cattolica Reverend Friedrich Bechina, F.S.O. (2016) Undersecretary of the Congregation for Catholic Education Archbishop Charles J. Brown (2015) Apostolic Nuncio to Ireland Archbishop Salvatore Fisichella (2014) President of the Pontifical Council for Promoting the New Evangelization Walter Cardinal Kasper (2013) President Emeritus of the Pontifical Council for Promoting Christian Unity Archbishop Jean-Louis Bruguès, O.P. (2012) Secretary of the Congregation for Catholic Education in Seminaries and Institutes of Study Reinhard Cardinal Marx (2010) Cardinal Archbishop of München and Freising, Germany Angelo Cardinal Amato, S.D.B. (2009) Prefect of the Congregation for the Causes of Saints Archbishop Celestino Migliore (2008) Permanent Observer of the Holy See to the United Nations Dr. Francesco Buranelli (2007) Director of the Vatican Museums Archbishop Michael J. Miller, C.S.B. (2006) Secretary of the Congregation for Catholic Education in Seminaries and Institutes of Study Monsignor Charles J. Brown (2005) Congregation for the Doctrine of the Faith