Nova et Vetera: The Ecclessiae as Curatores Patrimonii (New and Old: The Church as Caretakers of Heritage)

When we visit someone's house or other places, the first thing that we notice is the design, beauty, color, even the smallest of details like patterns, etc. In one way or another, we appreciate it, or sometimes, not. But the question of whether beauty is relative or objective is still debatable. We always appreciate the things that fit our taste, but if otherwise, we tend to criticize them, or worse, abhor them.

When we visit churches, we are awed by their grandiosity, colors, lights, and even the images of saints and their artistic depictions. If we are alienated by the meaning and significance of these symbols or designs, there is a danger that we misinterpret them as mere outward expressions or even lavish and unnecessary decorations. The emphasis of church decors always leans toward noble simplicity and aims to (1) contribute to the dignity of the sacred space, and (2) foster catechesis among the faithful^[1].

‍

‍

Our faith is expressed as well as nourished and educated through sacred art and architecture^[2].The Church perpetually endeavors to engage the esteemed contributions of culture in developing sacred art.^[3] As much as the Church values conserving the artwork and cultural treasures passed down through the ages^[4], the church is carefully modifying them as needed to meet contemporary demands, and to support the creation of new pieces of art that reflect the spirit of the times in which they are created^[5].

Throughout history, we can see the changes in the architectural design and artistic expressions in the church^[6]. The domus Dei has been evolving through time with numerous designs and diversity in

artistic expressions, yet, they only point to one and true manifestation of God's beauty^[7] of creation and a glimpse of the heavenly reality.

Across its timeline on earth, the Church has extensively produced quite a number of tangible and intangible heritages,^[8] and its conservation demands a great amount of time and resources. Truly, we cannot say that the management of the built heritage of the Church is free from flaws, but it does not turn a blind eye to the conservation of these treasures.

It can be noted that several documents^[9] were published to instruct and guide the Church in addressing church heritage concerns. Sacred architecture encourages profound reflection on the legacy of the Church because every church building ultimately points to God^[10]. Pope John Paul II invoked that the conservation of church heritage must be done not only because of legacy but because it aids in the evangelization of the faithful.^[11] It is therefore the duty of the Church, under its authority, to protect its treasures not only for exhibition but because it plays a vital role in the growth of faith of the pilgrim church here on earth.

The Church does not always see conservation through the lens of new or old. Apart from the two important concepts in conservation, which are authenticity and integrity, three more elements are also considered by the church in conservation, which are: spiritual experience, social sensitivity, and the aesthetic taste of the community. This ensures that the buildings possess the necessary quality that unites functionality, dignity, and beauty because these buildings should convey not only the physical beauty but also the message of the Gospel^[12].

‍

‍

Recently, the conservation of the retablo mayor of the Majayjay Church drew a lot of conflicting opinions on whether it was executed correctly or not according to the law that applies to it. The question now posits whether the law is made for man, or is man made for the law? It reminds us of the Gospel wherein the Pharisees are closely watching Jesus commit mistakes, and here they were able to find one. It was forbidden to work during Sabbath^[13] but in one instance, Jesus healed a person. The pharisees pointed out the violation, but Jesus asked them: “I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” Jesus already made it clear here that the law is made for man and not the other way around. Therefore, we can say that the very essence of the law is for the welfare of man and not the other way around. Considering this, the Church upholds high regard for following laws, as obedience is an essence of our faith. However, if these laws are misinterpreted, it does not serve its function anymore, but it becomes a burden already for everybody. The law should be able to serve its purpose, but if not, then it must be revisited.

The issues pointed out in the conservation of the Majayjay Church call for continuous dialogue, which is the very essence of the synodality that Pope Francis is promoting. The importance of participation, communion, and mission would be the best approach to settle the differences if it were understood from both ends of the room. The Church is an open house not only for God but also for His people^[14].Although we can say that our efforts contribute to the glorification of God and edification of the faithful, we must ask ourselves if the issues pointed out are really a call for action.

St. Thomas Aquinas teaches us that beauty must have integrity, harmony, and clarity^[15].The issue at hand is beyond the aspect of physical beauty but a deeper introspect into our lives as heritage caretakers to check and reflect on our integrity, fostering harmony in the community, and teaching clarity amid confusion.

As caretakers of Church heritage, isn't it beautiful if the treasures that we are conserving are not only the physical ones but also our relationship with the community and society? At the end of the day, no one will appreciate the beauty of a conserved built heritage if there are no people or community to see it.

‍

Notes:

[1] General Instructions of the Roman Missal no. 292.

[2] Pontifical Commission for the Cultural Patrimony of the Church (Rome,1994).

[3] General Instructions of the Roman Missal no. 289. cf. Second Vatican Ecumenical Council, Sacrosanctum Concilium, no. 123.

[4] General Instructions of the Roman Missal no. 289 cf. Sacred Congregation of Rites, Instruction Eucharisticum mysterium, On the worship of the Eucharist, 25 May 1967, (1967),p. 554.

[5] Second VaticanEcumenical Council, Sacrosanctum Concilium, nos.123, 129; Sacred Congregation ofRites, Instruction Inter Oecumenici, On the orderly carrying out of the Constitution on the Sacred Liturgy, 26 September(1964), p. 880.

[6] Hammond, Kaleb. The Pattterns of Heavenly Things, Sacredness and Beauty in the Liturgy. (January 27, 2023) (https://www.hprweb.com/2023/01/the-patterns-of-heavenly-things/#fnref-29582-18)

[7] Catechism of theCatholic Church, 2nd ed. (Washington, DC: United States CatholicConference,2020).

[8] Hammond, Kaleb. The Pattterns ofHeavenlyThings, Sacredness and Beauty inthe Liturgy. (January 27, 2023) (https://www.hprweb.com/2023/01/the-patterns-of-heavenly-things/#fnref-29582-18)

[9] 1988, Pope John Paul II requestedthat the Pontifical Commissionforthe Conservation ofthe Artistic andHistoric Patrimonyof the Church, which was foundedby the Apostolic Constitution "Pastor Bonus" (art.99–104), serve as apromoter for cultural heritage. On March25, 1993, through the Motu Proprio "Inde a Pontificatus Nostri initio," theHoly Father decided to change this firstCommission.Thepurpose of this change was to demonstrate how the Church's Cultural Patrimonyshould be recognized and utilized to further the process of new evangelization, ratherthan merely being a legacy to be preserved. cf. Cann.1206-1243

[10] Joseph Ratzinger, trans.,Michael J. Miller and Matthew J. O’Connell, Dogma andPreaching:Applying ChristianDoctrine to DailyLife(San Francisco, California: Ignatius Press, 2011), 236.

[11] Pontifical Commission for the Cultural Patrimony of the Church (Rome,1994).

[12] Pontifical Commission for the Cultural Patrimony of the Church (Rome,1994).

[13] cf. Lk. 6:9 and Mk. 2:27

[14] Oleck, Anthony J. Domus Dei, Domus Ecclesiae:SacredSpaceand the Liturgy. (https://churchlifejournal.nd.edu/articles/domus-dei-domus-ecclesiae-sacred-space-and-the-liturgy/#_ednref10)

[15] Thomas Aquinas, Summa Theologiae, I, www.newadvent.org.

‍