Abolition of the Index of Prohibited Books

Abolition of the Index - Acta Apostolicae Sedis, 58-1966, p. 445

In 1966, the Index of Prohibited Books was abolished in law and as a consequence. This disciplinary procedure, four centuries old, aimed to identify books that were "forbidden" to read (and even more so to publish) under penalty of severe sanctions. The reasons and appropriateness of this decision were summarized on March 19, 2015, on the Vatican website by the Congregation for the Doctrine of the Faith in the history of its transformation. Indeed, the suppression of the Index accompanied the definition of its new Mission. Here is the relevant excerpt:

"THE CONGREGATION FOR THE DOCTRINE OF THE FAITH

The evolving cultural, social, and political conditions led the Fathers of the Second Vatican Council to support the need to update the dicasteries of the Roman Curia. This necessity was particularly emphasized in the decree Christus Dominus of October 28, 1965, which expressed the wish for a new general reform of the entire curial apparatus. The reform of the Curia had in fact been one of the first objectives of Paul VI, announced at the very beginning of his pontificate in the famous speech addressed to the members of the Curia on September 21, 1963. Therein he notably declared: "Many years have passed; it is understandable that this organism is burdened by its venerable age, that it suffers from a mismatch between its structures and practices on the one hand and the needs and usages of the new times on the other. It both feels the need to simplify itself, to decentralize, but also to expand and adapt to new functions."

While a special Commission of cardinals was working on this project, Paul VI anticipated it by reforming the most prestigious and controversial dicastery of the Roman Curia, namely the Supreme Sacred Congregation of the Holy Office. This reform was successfully conducted by motu proprio Integrae servandae, promulgated on December 7, 1965, on the eve of the Council's closing [...].

The recognition of the right of defense, guaranteed to all "accused" authors, constitutes one of the most important innovations introduced by the motu proprio Integrae Servandae. This document thus definitively eliminated one of the major criticisms addressed to the Holy Office, namely the impossibility for any author of works examined by the dicastery to defend themselves, especially in the case of possible inclusion in the Index. It should be noted that the Index, now abolished, is no longer mentioned in Paul VI’s motu proprio.

Although many questions were raised by several bishops about the fate of the Index, Cardinal Alfredo Ottaviani, Pro-Prefect of the Congregation for the Doctrine of the Faith, published on June 14, 1966, new provisions for the protection of faith and morals in press publications in the form of a special Notification. In this Notification, it was specified that although the Index no longer had legal force as an ecclesiastical law accompanied by sanctions, it nevertheless retained full moral value. Indeed, it reminded every Christian conscience of the duty, based on natural law itself, to abstain from reading books harmful to faith and morals.

Therefore, the same Congregation was to indicate these works in a special bulletin called Nuntius, published at the beginning of 1967 but quickly discontinued. The purpose of this bulletin was to help priests and the faithful evaluate these books and, if necessary, avoid them. Furthermore, by a decree of November 15, 1966, the Congregation for the Doctrine of the Faith clarified that canons 1399 (list of forbidden books) and 2318 (excommunication of authors, publishers, readers, and possessors of certain specific categories of books) of the 1917 Code of Canon Law were also abrogated.

Already in 1908, the original title of Roman and Universal Sacred Inquisition had been abandoned because it was too closely linked to memories of past rigors, considered excessive and poorly perceived. The new name of the Congregation for the Doctrine of the Faith, adopted in 1965 and better suited to its current functions, also replaced that of the Sacred Congregation of the Holy Office, which had nonetheless designated the dicastery throughout its four centuries of existence. At the same time, the title of "Supreme," which underlined its preeminence – which had lately become purely honorary – over all other curial bodies, was also removed.

With the name change, the dicastery’s own functions also underwent profound transformation. They now focus on promoting and preserving the faith, rather than pursuing heresies or repressing offenses against it. Furthermore, competence concerning dispensations related to mixed religion and disparity of worship was removed from its jurisdiction.

Changes were also made to the very composition of the dicastery: the position of commissioner, accompanied by his two assistants, was eliminated. Along with them, the entire category of "qualifiers" was also abolished.

The provisions established by the 1965 motu proprio were fully incorporated into the general reform of the Roman Curia, carried out by Paul VI through the constitution Regimini Ecclesiae universae of August 15, 1967. Some updates were introduced thereafter. Among these, a noteworthy decision concerned the prefecture of the dicastery, which was no longer reserved to the Pope but entrusted, with all corresponding powers, to a cardinal, as with other Roman Congregations. Moreover, diocesan bishops were integrated into its leadership as full members, according to the motu proprio Pro comperto sane of August 6, 1967.

The main Mission of the Congregation for the Doctrine of the Faith remains to promote and protect Doctrine concerning faith and morals throughout the Catholic world."

Reasons for the abolition

This suppression has sometimes been presented as a purely pragmatic decision: too many publications to examine, but the grounds for this decision detailed here state quite the opposite:

• The obsolescence of the procedure and the Institution.
• The total suppression of past "condemnations," which become only warnings to Conscience. This would later be expressed in the Catechism of the Catholic Church § 67: "Guided by the Magisterium of the Church, the sensus fidei of the faithful knows how to discern and welcome what in these revelations constitutes an authentic call of Christ or of his saints to the Church." The enlightened faithful is therefore competent to judge, by himself and for himself, "the authentic call of Christ" contained in private revelations.
• The reorientation of the Mission toward "the promotion and preservation of the faith, rather than the pursuit of heresies or the repression of offenses against it." In other words, the transition from the era of censors who forbid and condemn to that of pastors who enlighten and educate.
• The condemnation of abuses, notably that of discretionary power resembling that of totalitarian states of the time more than that expected of the Church. Integrae Servandae already took care to correct this point, which applies perfectly to the case of Maria Valtorta.
• The abolition of the prominent place of the "Supreme," which becomes a Dicastery like all the others.

The morals of the Holy Office, so declared Cardinal Josef Frings in public session, had become "an object of scandal". A judgment widely shared by the conciliar Fathers, judging by the thunderous applause that followed this declaration. This exchange of November 8, 1963, is often considered one of the most intense of the council. In her article, Martine Sevegrand likewise notes:

"But at the Council, from the very first session, Ottaviani noticed that he was arousing open hostility. Thus, when, exceeding the ten minutes allotted to each speaker, the chair cut off his microphone, some bishops applauded; as a result, the cardinal boycotted the Council for two weeks."

Implications in the case of Maria Valtorta

• The placement on the Index of the work of Maria Valtorta is a historical fact that cannot be used against her as current and permanent: "The Index no longer has the force of ecclesiastical law with the attached censures". The only two official documents that ecclesiastical authorities oppose are the placement on the Index (1959/1960) and its abolition (1966). These are the only ones appearing in the Official Acts of the Holy See (A.A.S.).

• The "moral value," which remains, addresses the Conscience of the faithful (whom the Church deems "mature" insofar as it is enlightened) to "avoid writings that may endanger faith and good morals." On this point, Father Giandomenico Mucci, "one of the most prestigious writers of La Civiltà Cattolica" responded to a reader who questioned him on this subject:

"Since it is clear that the books of Maria Valtorta not only do not constitute a danger to your faith but rather strengthen it, and since, in this reading, your Conscience is serene also because of the comfort of the authoritative testimonies you cited, it seems to me that you can continue your reading without yielding to Doubts or scruples or, even less, to disagreements that some scholars express regarding Maria Valtorta's work."

• The "moral value" applies exclusively to the reasons that led to her placement on the Index. They are expressly mentioned in the article of Osservatore Romano: lack of prior imprimatur (which is absolved and no longer current since 1975). No dogmatic or historical error could be retained. The judgment about the "poorly fictionalized" nature of Maria Valtorta’s life of Jesus, an opinion on the literary quality of the work, does not concern "moral value" and does not fall within the Missions of the Church.

• The supernatural origin or not is reserved to the Supreme Pontiff according to new norms issued in 2024. As for the lawfulness or not of its reading, it has only been the subject so far of warnings requesting a personal and prudent reading (as with all private revelations), but it has not been ruled on, which would come after an investigation.
• The work, however, has been the subject of several authoritative opinions which help enlighten the Conscience of readers, the final judge on the matter.

Maria did not live to see the abolition of the Index. She died five years earlier. She only saw it by faith in the prophecy of Jesus which she did not immediately understand:

On November 21, 1948, while I was still unaware that the Holy Office had taken this matter in hand, tearing it from the hands and judgment of His Excellency the Bishop of Sora and his Examiner, Monsignor Lattanzi, it was said that "things dear to those who did not serve Him would also be taken away, and that a day would come when I and all would know many deeds." This warning was repeated on February 18, 1949, and again on February 22, while I was still ignorant of the sanction already pronounced. The warning became increasingly explicit and firm."

That has been canceled (a law, regulation, decision...).

That has been canceled (a law, regulation, decision...).

Authority in matters of faith and morals exercised over the Catholic faithful by the pope and all bishops in communion with the pope.

Extraordinary assembly of representatives of the Catholic Church, convened to discuss and collectively decide on important issues.