Theology of Pope Benedict XVI

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Pope Benedict XVI's Theology and positions are similar to those of his predecessor, the Servant of God John Paul II, and he is a staunch defender of Catholic doctrine. He makes it clear that he intends to maintain traditions, and not give in to modern pressures for change to fundamental Church dogma and teaching on such issues as birth control, abortion, and homosexuality. Benedict maintains the Church's opposition to moral relativism, which he sees as producing views ranging "from one extreme to the other: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism, and so forth."[1]

Benedict's ecclesiology places much emphasis on the institutions of the Catholic Church as the instrument by which God's message manifests itself on Earth: a view of the Church's role which tends to resist pressure to submit to external social trends. As such, he does not view the search for moral truth as a dialectic and incremental process, arguing that essential matters of faith and morals must be determined at the universal level: "the universal church ... takes precedence, ontologically and temporally, over the individual local churches." Accordingly, too , he was often seen as a key player in the centralization of the hierarchy under John Paul II.

In a pre-conclave mass in St. Peter's Basilica, he warned, "We are moving toward a dictatorship of relativism which does not recognize anything as definitive and has as its highest value one's own ego and one's own desires."

Benedict has strongly opposed liberation theology. He has acknowledged the good aspects of charismatic Catholicism while at the same time "providing some cautions."[2] Furthermore, he has spoken positively about the Vatican II council and has shown no evidence that he intends to reverse or limit the decisions of that council. He has, however, stated in books and interviews that Vatican II did not overrule earlier doctrine, but applied the teachings of the Apostles and church fathers to the contemporary world. Benedict has also spoken out against post-conciliar innovations, especially liturgical novelties, and continues to remind the faithful that the Council did not entirely do away with the former rite and many of its noble features.

Benedict is a theologian in a modern orthodox (conservative) vein. His theology aims at a synthesis of Thomism, philosophical personalism (with such proponents as Martin Buber, John Paul II — tempered however by phenomenology, and, more recently, Leon Kass) and the 'nouvelle théologie' of Henri de Lubac and Hans Urs von Balthasar. This is a sharp contrast with the school of thought, until recently ascendant in the theological academy of Europe and the United States, represented by Karl Rahner, Hans Küng, and Edward Schillebeeckx.

At one of the first masses of his pontificate he urged Catholics to show a greater devotion to the "Eucharistic Jesus."

Contents

[edit] Past views

Before becoming Pope, Cardinal Ratzinger was a well-known and quite controversial figure inside and outside the Catholic Church, for a number of outspoken pronouncements. Supporters find the controversy around Ratzinger's statements puzzling as his views tended to be very close to the views of Pope John Paul II, who was not subject to criticisms on the same scale as Ratzinger. Critics however suggest that the passion of John Paul's pronouncements was tempered both by his personal popularity and charisma and by a careful use of language. Critics suggest that Cardinal Ratzinger's use of language was more inflammatory and that he lacked the balancing impact of the charisma of John Paul II.

[edit] Dialogue with other faiths

In 2000, the Congregation for the Doctrine of the Faith issued a document entitled Dominus Iesus, which created a lot of controversy. Some religious groups took offense to the document because it allegedly stated that "only in the Catholic Church is the eternal salvation."[3] However this statement appears nowhere in the document. The document condemned "relativistic theories" of religious pluralism and described other faiths as "gravely deficient" in the means of salvation. The document was primarily aimed at reining in liberal Catholic theologians like Jacques Dupuis, who argued that other religions could contain God-given means of salvation not found in the Church of Christ, but it offended many religious leaders. Jewish religious leaders boycotted several interfaith meetings in protest.[4]

A remarkable but unappreciated aspect of Dominus Iesus can be found in the official Latin text, in which the famous "filioque" clause ("and the Son") is quietly omitted. The changed Latin sentence reads "Et in Spiritum Sanctum (...), qui ex Patre procedit" ("and in the Holy Spirit (...), who proceeds from the Father") instead of "qui ex Patre Filioque procedit" ("who proceeds from the Father and the Son"). The filioque clause has been a source of conflict between Roman Catholic and Orthodox Church for about one thousand years. Leaving it out may be seen as Ratzinger's attempt to reach a hand by across the theological/historical chasm separating Eastern and Western Churches.

Already in 1987, Cardinal Ratzinger had stated that Jewish history and scripture reach fulfilment only in Christ – a position critics denounced as "theological anti-Semitism," although it is very much in the general tradition of Christian views of the Old Testament and the Jews. Despite this, groups such as the World Jewish Congress commended his election as Pope as "welcome" and extolled his "great sensitivity".[5]

Though his advent was congratulated by Buddhist leaders around the world,[6][7] critics remembered that in March 1997 Cardinal Ratzinger predicted that Buddhism would, over the coming century, replace Marxism as the main "enemy" of the Catholic Church. Some also criticized him for calling Buddhism an "autoerotic spirituality" that offered "transcendence without imposing concrete religious obligations", though that might be a mistranslation from the French auto-erotisme, which more properly translates to self-absorption, or narcissism [8]. Also the quote did not address Buddhism as such, but rather about how Buddhism "appears" to those Europeans who are using it to obtain some type of self-satisfying spiritual experience.[9]

In an interview in 2004 for Le Figaro Magazine, Ratzinger said Turkey, a country Muslim by heritage and staunchly Secularist by its state constitution, should seek its future in an association of Islamic nations rather than the EU, which has Christian roots. He said Turkey had always been "in permanent contrast to Europe" and that linking it to Europe would be a mistake.[10]

His defenders argue that it is to be expected that a leader within the Catholic Church would forcefully and explicitly argue in favor of the superiority of Catholicism over other religions. Others also maintain that single quotes from Dominus Iesus are not indicative of intolerance or an unwillingness to engage in dialogue with other faiths, and this is clear from a reading of the entire document. They point out that Ratzinger has been very active in promoting inter-faith dialogue. Specifically, they argue that Ratzinger has been instrumental at encouraging reconciliation with Lutherans. In defending Dominus Iesus, Benedict himself has stated that his belief is that inter-faith dialogue should take place on the basis of equal human dignity, but that equality of human dignity should not imply that each side is equally correct.

[edit] Homosexuality

Gay rights advocates widely criticized his 1986 letter to the Bishops of the Church, On the Pastoral Care of Homosexual Persons, in which he stated that "although the particular inclination of the homosexual person is not a sin, it is a more or less strong tendency ordered toward an intrinsic moral evil; and thus the inclination itself must be seen as an objective disorder." In an earlier letter dated September 30, 1985, Ratzinger reprimanded Seattle Archbishop Raymond Hunthausen for his unorthodox views on women, homosexuals, and doctrinal issues, stating, "The Archdiocese should withdraw all support from any group, which does not unequivocally accept the teaching of the Magisterium concerning the intrinsic evil of homosexual activity." Archbishop Hunthausen was temporarily relieved of his authority.[11]

[edit] AIDS

In 1988 a debate within the Catholic Church over the use of condoms to prevent AIDS sparked controversy again. The Church in 1968 had already stated in Humanae Vitae that chemical and barrier methods of contraception went against Church teachings. The debate was over the different issue of whether or not condoms could be used, not as contraceptives, but as a means of preventing the spread of HIV/AIDS and other sexually transmitted diseases. In 1987, the U. S. Conference of Bishops issued a document suggesting that education on the use of condoms could be an acceptable part of an anti-AIDS program.

In response, Cardinal Ratzinger stated that such an approach "would result in at least the facilitation of evil" – not merely its toleration. For the full text of the letter, see: On "The Many Faces of AIDS" (See also Karol Wojtyla's Love and Responsibility). Critics argue that Ratzinger's approach would lead to increases in the frequency of HIV/AIDS infections, while many Catholics dispute this and emphasize the value of faithful relationships or chastity, as it is scientifically impossible to contract the disorder without having sex with an infected person, unless via some other means such as a blood transfusion or sharing a needle.

[edit] Abortion and politics

In the United States, during the 2004 presidential campaign, Cardinal Ratzinger stated that voters would be "cooperating in evil" if they voted for a political candidate precisely because of the candidate’s permissive stand on legalized abortion or euthanasia[12]. He further stated, however, that voting for these candidates for other reasons of commensurate gravity in spite of their stand concerning abortion/euthanasia was justifiable in principle. Ratzinger generated further controversy by supporting the denial of Holy Communion to these politicians. He did add, however, that bishops should only withhold communion after meeting with, teaching and warning politicians first.

[edit] Treatment of animals

Although not a vegetarian, the new Pope has spoken about the exploitation of all beings, particularly of farmed animals. When he was asked about cruelty to animals in a 2002 interview, he said, "That is a very serious question. At any rate, we can see that they are given into our care, that we cannot just do whatever we want with them. Animals, too, are God's creatures... Certainly, a sort of industrial use of creatures, so that geese are fed in such a way as to produce as large a liver as possible, or hens live so packed together that they become just caricatures of birds, this degrading of living creatures to a commodity seems to me in fact to contradict the relationship of mutuality that comes across in the Bible." Cardinal Ratzinger was echoing official church teachings laid out in the Catholic Catechism, which states clearly that “Animals are God’s creatures. He surrounds them with his providential care. By their mere existence they bless him and give him glory. Thus men owe them kindness. We should recall the gentleness with which saints like St. Francis of Assisi or St. Philip Neri treated animals. . . . It is contrary to human dignity to cause animals to suffer or die needlessly.”[13]

[edit] Politics

"There were not sufficient reasons to unleash a war against Iraq," he said on a press conference in 2003. "To say nothing of the fact that, given the new weapons that make possible destructions that go beyond the combatant groups, today we should be asking ourselves if it is still licit to admit the very existence of a 'just war'."[14]

According to CNN, Ratzinger has condemned Communism by calling the Soviet Union "a shame of our time", and unbridled capitalism by saying, "We must coordinate the free market with the sense of responsibility of one towards the other."[15] He has repeatedly criticized the materialization of life and the "greed society".

In the spring of 2005 Pope Benedict opposed a referendum in Italy, which aimed at liberalising a restrictive law about artificial insemination and embryonic stem cell research. This was the first direct intervention in Italian politics since the collapse of the Democrazia Cristiana party. The most active person inside the Church was Cardinal Camillo Ruini, but Benedict XVI gave him clear support.

Particular controversy was stirred up by the Italian clergy's strategy of restraining Italians from voting. Since the referendum had been called on a summer weekend, turn out was expected to be low. Not voting would have helped invalidate the referendum, which needed to reach a quorum of 50% of voters, whereas voting "No" (i.e. to maintain the current legislation) might have helped reaching it, making the referendum valid and therefore actually helping the "Yes" advocates. Critics of this tactic argue that this misplaced non-voters into the "No" front, though the same could be said the other way around. It was also alleged that it hampered the secrecy of the vote.

[edit] Harry Potter books

On March 7, 2003, Ratzinger wrote a letter to congratulate German writer Gabriele Kuby on her book, Harry Potter; Gut oder böse? ("Harry Potter; Good or evil?", ISBN 3-928929-43-7), about the literary phenomenon of Harry Potter, a popular series of books about a young student of magic. Kuby's book meant to prove false the rumours that pope John Paul II actually liked the series, and that the Harry Potter books would "corrupt" the religious spirit of young generations.

Cardinal Ratzinger wrote that "[it is a] very informed book [...] It is good that you, esteemed and dear Mrs. Kuby, enlighten the people about Harry Potter, because there are subtle seductions, that act unconsciously, deeply distorting Christianity in the soul, before it can properly grow". Kuby later asked permission to make this flattering judgement public, which was granted.

[edit] Other issues

Benedict XVI's views appear to be similar to those of his predecessor, Pope John Paul II, in maintaining the traditional positions on birth control, abortion, and homosexuality and promoting Catholic social teaching. Benedict has criticized genetic manipulation and the cloning of human embryos. He has said that even "good goals" cannot justify such means. Although teaching opposition to death penalty, he has stated that there may be among Catholics a "legitimate diversity of opinion"[16].

He has also defended the traditional Church position on the indissolubility of marriage and thus rejected that the divorced be allowed to remarry during their spouses' lifetime. In a 1994 letter to the bishops he said that those who do so are not in a state to receive communion.[17]

Ratzinger has maintained that the Catholic Church does not possess the authority to ordain women to the priestly sacramental ministry (the Vatican, and the Catholic Church by extension, have long held that this is shown by Jesus's choosing only men as apostles, saying this was the constant practice and consistent teaching of the Church).

During the 1980s, as prefect of the Congregation for the Doctrine of the Faith, he criticized liberation theologians and twice silenced proponent Leonardo Boff.

In The Spirit of the Liturgy in 2000, Ratzinger attacked Rock and Roll as "the expression of elemental passions" and described some rock concerts as becoming "a form of worship ... in opposition to Christian worship." However, he is a great lover of classical and folk music, and included much new music into his recent pastoral visit to Cologne.

[edit] Notes

  1. ↑  www.hughhewitt.com April 18, 2005. Cardinal Ratzinger Spells It Out for You
  2. ↑  www.ewtn.com Charismatic Renewal, Ecclesiastical Acknowledgements
  3. ↑  www.theaustralian.news.com.au April 18, 2005. Nazi link may dog favourite
  4. ↑  www.nytimes.com April 24, 2005. Crossing Cardinal Nein
  5. ↑  www.worldjewishcongress.org April 19, 2005. Election of Cardinal Ratzinger as new Pope welcomed
  6. ↑  www.phayul.com April 20, 2005. His Holiness the Dalai Lama Greets New Pope
  7. ↑  english.chosun.com April 20, 2005. Korean Catholics Welcome New Pontiff
  8. ↑  Dharma Forest April 20, 2005. Pope Benedict XVI's Buddhist Encounter
  9. ↑  monasticdialog.com March 2000. Book Review: John Paul II and Interreligious Dialogue
  10. ↑  www.freerepublic.com April 20, 2005. New Pope's Views on Turkey/EU Stir Unease in Ankara
  11. ↑  seattlepi.nwsource.com April 19, 2005. Gay Catholics in Washington concerned with new pope
  12. ↑  catholiceducation.org October 2004. The “Social Vaccine”, c-fam.org December 13, 2002 Condom Lobby Drives AIDS Debate Besides Abstinence Success in Africa, www.washingtonpost.com February 24, 2005. Uganda's AIDS Decline Attributed to Deaths www.washingtonpost.com March 8, 2005. Faulty Conclusion On AIDS in Uganda
  13. ↑  www.defide.com March 20, 2004. John Paul II speech on Euthanasia.
  14. ↑  www.goveg.com April 19, 2005. Pope Condemns Factory Farming: Benedict XVI Continues Tradition of Papal Concern for Animals. (See also John Berkman, "The Consumption of Animals and the Catholic Tradition," Logos 7:1, Winter 2004.)
  15. ↑  Michael Griffin, New Pope a Strong Critic of Modern War. Traditional Catholic Reflections
  16. ↑  www.vatican.va September 14, 1994. Letter to the Bishops of the Catholic Church Concerning the Reception of Holy Communion by Divorced and Remarried Members of the Faithful
  17. ↑  www.defide.com Cardinal Josef Ratzinger's Memorandum Sent to Cardinal McCarrick and Bishop Gregory
  18. ↑  edition.cnn.com April 20, 2005. Ratzinger a close confidant of John Paul II

[edit] External links and references

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