Pope Benedict, Sapienza University and the Intolerance of Radical Secularism

La Sapienza University is the largest European university and the most ancient of Rome's three public universities. It was founded in 1303 by Pope Boniface VIII -- in 1870, it was secularized and became the university of the capital of Italy. [Source: Wikipedia]. This year, Pope Benedict XVI was scheduled to speak to 1,000 hand-picked guests in the Aula Magna, the main lecture hall, at the inauguration of the academic year.

Times have changed, however -- no longer a Christian institution, students and faculty, obstinate in their militant secularism, have voiced their resentment at the Holy Father's scheduled appearance; the faculty with a signed letter of protest signed by 67 lecturers and professors; students with four days of increasingly hostile demonstrations. The Times reports:

A hundred militant left wing students had occupied the office of Professor Renato Guarini, the university rector, to demand that the papal visit be cancelled because of Benedict's "obscurantist" stand on science in general and the Church's treatment of Galileo as a heretic in particular. Sixty-seven science professors and lecturers at La Sapienza signed a letter to Professor Guarini calling on him to scrap the visit. Professor Guarini said the Pope was "saddened" by the protests.

Students had said they would greet the Pope with a "sonic siege" of loud rock music - which he once defined as "the devil's work" - an "anti clerical" gay and lesbian parade and banners reading "No Pope" and "Knowledge needs neither fathers no priests". . . .

Sergio Doplicher, a mathematics lecturer, said "I have no objection to the Pope coming to give us his blessing but have serious reservations about him restating the supremacy of faith over science and of moral principles over the lay values protected by the Italian Constitution".

Behind the controversy over faith and science lies a broader row over what many see as the Vatican's interference in Italian affairs on issues such as stem cell research, abortion and same sex civil unions. The Pope was to speak on the death penalty and the wider theme of the Church's "defence of life".

The La Sapienza student website said Pope Benedict had "condemned centuries of scientific and cultural growth by affirming anachronistic dogmas such as Creationism while attacking scientific free thought and promoting mandatory heterosexuality".

According to Reuters:

. . . The first day on Monday revolved around an "anti-clerical" meal of bread, pork and wine and a banner reading: "Knowledge needs neither fathers nor priests".

Meanwhile, a poster bearing the message ''Knowledge is secular'' has appeared outside the university under the statue of Minerva which is its symbol.

• Gallery of photographs of the Sapienza university protests on the website of the Italian newspaper La Repubblica.

In defense of Galileo?

"Fra Giordano [Bruno] was burned, Galileo recanted, We will resist the Papacy, 17 January - Anti-Clerical Day, 12 Noon, Aldo Moro Square.To do science is not a crime, Secular-Self determining Knowledge, Sexual Liberty, LGBT Rights, NO POPE" -- "That's what passes for intelligent discourse in some quarters, friends." Zadok The Roman

According to Richard Owen the Times, at the root of the faculty's dispute with the pope is remarks made by Cardinal Ratzinger some 17 years ago, concerning the Church's condemnation of Galileo in 1633:

In their letter the La Sapienza scientists, including Andrea Frova, author of a study of Galileo, and Carlo Maiani, the head of the Italian National Council for Research, said they felt "offended and humiliated" by a statement made in 1990 by the then Cardinal Joseph Ratzinger suggesting the trial of Galileo for heresy because of his support for the Copernican system was justified in the context of the time.

Pope John Paul II acknowledged that the Roman Catholic Church had erred in condemning Galileo in 1633 for asserting that the Earth revolves around the Sun. Galileo was forced to recant and spent the remaining eight years of his life under house arrest.

John Paul said the Inquisition had "transposed into the realm of the doctrine of the faith" a matter which had to do with scientific investigation, but added it was working "within the knowledge available at the time" and had guarded the integrity of the Catholic Faith. Cardinal Ratzinger, as John Paul's head of doctrine, observed that "At the time of Galileo the Church remained much more faithful to reason than Galileo himself. The process against Galileo was reasonable and just".

Unfortunately, the Times reporting (which is indicative of the understanding of the Sapienza faculty) is factually incorrect and reveals a gross misunderstanding of what Ratzinger actually said. From L'Osservatore Romano, Professor Giorgio Israel (translation by the Papa Ratzinger Forum):

They accuse him of having said - in a lecture he gave at La Sapienza on February 15, 1990 {cfr J. Ratzinger, Wendezeit für Europa? Diagnosen und Prognosen zur Lage von Kirche und Welt, Einsiedeln-Freiburg, Johannes Verlag, 1991, pp. 59 e 71) - a statement that was actually from the philosopher of science, Paul Feyerabend: "In the time of Galileo, the Church was much more faithful to reason than Galileo himself. The trial of Galileo was reasonable and just."

But none of them bothered to read the lecture in full and carefully. Its theme was the crisis of faith in itself that science has, and he cited as an example the changing of attitudes about the Galileo case.

If Galileo had become - in the 18th century, the century of the Enlightenment - emblematic of the Church's 'medieval obscurantism', the attitude changed in the 20th century when Ernst Bloch, for instance, pointed out that Galileo never showed convincing proof of a heliocentric cosmos, to the statement by Feyerabend - described by Ratzinger in the lecture as 'an agnostic-skeptic philosopher' - and by Carl von Weiszsacker who said there was a straight line from Galileo to the atom bomb.

These citations were not used by the cardinal to seek vindication or to make justifications: "It would be absurd," he said "to construct a hasty apologetics on the basis of these statements. Faith does not grow out of resentment or the rejection of reason."

The citations he made were clearly used as proof of how much "modernity's doubts about itself have now involved even science and technology."

In other words, the 1990 lecture could well be considered - by anyone who reads it with the minimum attention - a defense of Galilean rationality against the skepticism and relativism of post-modern culture.

As John Allen Jr. remarks:

In a nutshell, therefore, Benedict is being faulted by the physics professors for quoting somebody else's words, which his full text suggests he does not completely share. (Readers who remember Regensburg can be forgiven a sense of déjà-vu.)

Also by way of John Allen, Jr., the comments by then-Cardinal Joseph Ratzinger on the Galileo case, excerpted from A Turning Point for Europe? The Church and Modernity in the Europe of Upheavals, Paoline Editions, 1992, pp. 76-79. [The excerpted passage also appears on pages 95-98 of the 1994 Ignatius Press edition].

Benedict cancels -- and turns the tables on Sapienza protestors

January 16, 2008

Responding to the protests of faculty members and students, Pope Benedict XVI cancels his appearance at Sapienza University. Notice of the pope's cancellation was conveyed by Cardinal Tarcisio Bertone sent to the rector of the Università La Sapienza, prof. Renato Guarini, together with the address Benedict XVI would have given:

Esteemed Rector,the Holy Father had gladly accepted your invitation to visit the Università degli Studi "La Sapienza", to offer in this way a sign of affection and of the high regard in which he holds this illustrious institution, which originated centuries ago at the behest of his venerated predecessor.

But since, at the initiative of a decidedly minority group of professors and students, the conditions for a dignified and peaceful welcome were lacking, it has been judged prudent to delay the scheduled visit in order to remove any pretext for demonstrations that would have been unpleasant for all. But in the awareness of the sincere desire on the part of the great majority of the professors and students for culturally significant words from which they can take encouragement for their personal journey in search of the truth, the Holy Father has arranged to send you the text he prepared personally for the occasion. I gladly act as the agent of his decision, attaching the written address with the hope that all may find within it ideas for enriching reflections and examinations.

I gladly take this opportunity to extend to you, with feelings of profound deference, my cordial regards,

Tarcisio Card. Bertone
Secretary of State

From AsiaNews.it, translation of the speech Benedict XVI planned to deliver Thursday at La Sapienza University in Rome..

According to Zenit News Service, Benedict's address was read by another professor during the inauguration, to much acclaim:

During the inauguration ceremony, a professor read the discourse the Holy Father had prepared for the occasion. A standing ovation and students' shouts of "Long live the Pope" followed the reading.

Fabio Mussi, the Italian minister of education, and Walter Veltroni, the mayor of Rome, were present.

Meanwhile, Italian leaders voiced their dismay at the Pope's cancellation (Catholic World News):

Italian president Giorgio Napolitano released a statement condemning the "inadmissible intolerance" shown by the campus protestors, who had planned to greet the Pope with loud rock music, anti-clerical posters, and parades of militant homosexuals. Prime Minister Romano Prodi said that the protests had "provoke unacceptable tensions and created a climate that does not honor Italy's traditions of civility and tolerance."

Rome's Mayor Walter Veltroni added his perspective that the Pope's appearance on campus would have been "another great opportunity for the city of Rome to show itself as the center of civil dialogue." While intellectual debates are welcome, he said, the "intolerant behavior" of a minority at La Sapienza was "bad for democracy and liberty." The former Italian prime minister, Silvio Berlusconi, went further, saying that the incident was "humiliating" and a "shameful day" for Italy.

A group of university students of the Communion and Liberation movement greeted the Pope with chants of "Freedom! Freedom!" at the beginning of his general audience AsiaNews.it:

"So there are three places where the pope cannot go: Moscow, Beijing, and the university of Rome", commented one of the young people present at the audience. "If Benedict does not go to La Sapienza, La Sapienza comes to Benedict", read one of the banners that the young people raised.

The pope did not mention the affair, not even in the greeting that he addressed to the students. For the second week, Benedict XVI dedicated the discourse of his general audience to Saint Augustine, dwelling in particular on the last year of the life of the bishop of Hippo, who died during the Vandal assault on his city in 430. The pope emphasised in particular Augustine's call to the pastors to remain close to the faithful in moments of difficulty, as so many priests have done so often throughout history.

January 17, 2008

Calling the Sapienza protests a "painful blow to the entire city of Rome," Cardinal Camillo Ruini, the Pope's Vicar for the Diocese of Rome, called on the faithful to gather in St. Peter's Square during the recitation of the Angelus to show their support for Pope Benedict XVI (Catholic News Agency). In contrast to the violent and hate-filled demonstrations at Sapienza, he emphasized the Angelus would be a sign of peace and spiritual solidarity:

"Next Sunday's event will be a moment of prayer, any other motivation in the people joining us at St. Peter's Square would be unwelcome and out of place," Cardinal Ruini told the Vatican daily L'Osservatore Romano.

The Cardinal explained that "because of its prayerful nature, the Angelus cannot be turned into a political demonstration."

"This will be a moment to show affection for the Holy Father and not a demonstration against the lack of receptivity from La Sapienza. It is an event that want to express the feelings of the majority of Romans, as well as the majority of the La Sapienza community," Cardinal Ruini added.

The gathering at St. Peter's square next Sunday, therefore, "must be in tune with the classic tone of the Angelus, which is a moment to listen to God's word and also a moment to listen to the Holy Father, to be with him, to greet him."

In an interview with 'Corriere della Sera, Ruini also remarked that "some signs of solidarity" with the Pope by attendees of Sappienza University had come too late.

January 18, 2008

• 01/18/08 - Catholic World News reports that the rector of Rome's La Sapienza university has announced that he plans to issue a new invitation to Pope Benedict XVI, in line with "the wishes of the majority" of students and faculty.

• Also, the governor of the region of Veneto in northern Italy, Giancarlo Galan, has proposed inviting Pope Benedict XVI to the historic University of Padua, where Galileo once taught. "It would be a great tribute as part of the Galilean celebrations that are taking place this year."

• Agence France-Presse (AFP) reports that more than 100,000 people filled St Peter's Square on Sunday in a show of support for Pope Benedict XVI:

  The pilgrims gave a roar of approval when the Pope Benedict, speaking after his weekly blessing, said: "I encourage all of you, dear academics, to always be respectful of the opinions of others, and to seek the truth and the good with an open and responsible mind." . . .

  "I want especially to salute university youths, professors and all of you who have come today in such large numbers to St Peter's Square to ... express your solidarity," the pope said.

  In a rare unscripted exhortation at the end of the appearance from his apartment overlooking the iconic square, the pope said: "Let us go forward in this spirit of fraternity and love for freedom and truth, and common commitment for a brotherly and tolerant society."

  The final burst of applause from the pilgrims, including La Sapienza students, lasted some three minutes.

  Andrew Haines, a seminarian studying in Rome, attended the Angelus and blogged his experience (In Umbris Sancti Petri January 20, 2008):

  Perhaps the most outstanding thing about the whole address was what happened after the traditional, Buona Domenica a tutti, which usually concludes the day. To the resounding applause that continued to sweep the entire square, Benedict stayed in his window and kept waving (something he never usually does). In fact, he even went off-the-script and urged everyone to go forth into the world to deliver this same message of solidarity and peace in the face of opposition; you could tell, he was speaking from the heart, and what better response to a protest last week than a bolstering of fervency this week? In my mind, this is just another example of how God has brought something quite good out of a situation where divisiveness and ignorance formerly prevailed.

Commentary

• Dangers of anti-Catholic academic extremism, by Hugh McNichol. Catholic News Agency. January 16, 2008:

  The dissenting students and faculty are adamant about the perception that the Holy Father is "anti-science," in his papal ministry and his theological ponderings. There really cannot be anything further from the truth than branding the former Joseph Ratzinger, an esteemed theologian and scholar as someone that is an antithesis of scientific research and discovery. Perhaps the real matter at hand here is the inclusion of individuals that have a desire to eliminate any inclusion of theological related theories into the study and development of modern science. It appears to this author that what is going on here is sort of reverse Inquisition, which seeks to defame any pursuit and inclusion of religious beliefs into the empirical world of scientific observation and discovery. This protest by the students and faculty of Rome's Sapienza University is the precipice of a slippery slope that really threatens a global appreciation of Catholic theological development and its historical foundations. The protesters involved in this dispute seem mainly to be concerned with the fact that the Church in the past has at times dealt a rather heavy hand to the empirical sciences and at times was consistently opposed to certain paths of scientific study.

  How unfortunate that a university that has in the foundational root of its name and purpose the word, Sapienza…which means wisdom or knowledge is directly opposed to the free exchange and development of scientific ideas simply because they are speculated by the Bishop of Rome. Such animosity against a papal visit clearly indicates the university has excluded many aspects of free philosophical thought and its open expression for the extremely parochial view of secular science sans theological and historical appreciation for the pursuit of higher studies in the physical sciences. Could it be that there is a movement at play here that reeks of secular humanism and purely empirical science that is seeking to undermine the philosophical expressions of natural law and the expression of right reason?

• Joaquin Navarro-Valls on the pope, science, and La Sapienza la Repubblica January 17, 2008:

  In truth, however, the invitation to Benedict XVI wasn't handled especially well, since it was issued by the Rector without being confirmed by the Academic Senate. In addition, the presence of the pope became caught up in a political struggle internal to the university itself, which would probably have erupted in some other way, but which was able to exploit this high-profile event that was ideally suited for obtaining its ends.

  Even though the internal context of the university is highly complex, one still has to understand the reasons that were adopted in support of the dissent from the visit of the pope, on the part not only of a group of 67 professors, a modest three percent of the faculty, but also a noisy, albeit small, group of students.

  In effect, it's from this point of view that the most original elements of what's happened can be found. . . .

• Shunning a truth-seeker, by Fr. Raymond De Souza. National Post, (Canada) January 17, 2008:

  There is no doubt that La Sapienza turning its back on the pope is a historic moment. Certainly, it is a moment that has horrified Italy. And Italy should be horrified, for it means that La Sapienza has also turned its back on the search for truth, and on freedom in the search for that truth.

• Silencing the Pope, by Father John Flynn. Zenit News. January 20, 2008 - on "cultural clashes and impoverished secularism."

• Update Italian professors used Wikipedia to attack the Pope Catholic News Agency. February 6, 2008:

  The Vatican daily L'Osservatore Romano is reporting that 67 professors from La Sapienza University in Rome who wrote a letter opposing a visit by Pope Benedict XVI based their opposition on a quote taken out of context from Wikipedia.org.

  The professors portrayed themselves as defenders "of freedom of research and of knowledge." "In the name of ‘freedom of research and of knowledge,' they have taken false information to be true, accepting an assertion without checking whether it is factual," the Vatican newspaper reported.

  L' Osservatore maintained that if any of the professors had checked the facts before signing the letter, "they would have realized that the author took the quote from a discourse by Ratzinger that is found under the title ‘Papa Benedetto XVI' at Wikipedia.org, the online encyclopedia that is edited by internet users and that no man of science would use as an exclusive source for his research, unless he checked the veracity of the content."

  "That Wikipedia in all likelihood is the source of the quote is evident by the fact that the letter from the 67 professors makes reference to a speech by Cardinal Ratzinger on March 15, 1990 in Parma. The speech was given, but it took place in Rome, at La Sapienza University on exactly that day," L' Osservatore continued. "The surprising thing is that whoever took the quote from Feyerabend could not have read the rest of the entry in Wikipedia, as he would have realized that the meaning of Ratzinger's statement is exactly the opposite of what the 67 claimed the Pope was saying."

• Update Rector of La Sapienza visits with the Pope Catholic News Agency February 21, 2008:

  According to Vatican sources, Guarini brought the presents with him that he was supposed to give to the Pope on January 17, the date of his cancelled commencement speech at Italy’s largest university.

  According to the Vatican Press Office, the meeting between Pope Benedict and Guarini lasted 30 minutes, during which both spoke about "the role of the University in contemporary society," and its contribution to "building a new Humanism."

  There were also "some reflections" about the cancellation of the Pope's visit, but the possibility of a new invitation for the Pope to visit La Sapienza, was not discussed.

  Guarini gave the Pope two presents: a medal with the university's coat of arms and a facsimile copy of the 1303 Pope Boniface VIII's bull creating the 'Studium Urbis,' which would later become La Sapienza.

Pope Benedict Roundup!

December

• 12/01/07 - In his December 2nd Angelus, Benedict took the opportunity to summarize his second encyclical, Spe Salvi ("Saved in Hope"):

  [In Romans 8:24] . . . the word “hope” is closely connected with the word “faith.” It is a gift that changes the life of those who receive it, as the experience of so many saints demonstrates. In what does this hope consist that is so great and so “trustworthy” as to make us say that “in it” we have “salvation”?

  In substance it consists in the knowledge of God, in the discovery of his heart as a good and merciful Father. Jesus, with his death on the cross and his resurrection, has revealed to us his countenance, the countenance of a God so great in love as to communicate to us an indestructible hope, a hope that not even death can crack, because the life of those who entrust themselves to this Father always opens up to the perspective of eternal beatitude.

  The development of modern science has confined faith and hope more and more to the private and individual sphere, so much so that today it appears in an evident way, and sometimes dramatically, that the world needs God -- the true God! -- otherwise it remains deprived of hope. Science contributes much to the good of humanity -- without a doubt -- but it is not able to redeem humanity.

  Man is redeemed by love, which renders social life good and beautiful. Because of this the great hope, that one that is full and definitive, is guaranteed by God, by God who is love, who has visited us in Jesus and given his life to us, and in Jesus he will return at the end of time.

  It is in Christ that we hope and it is him that we await! With Mary, his Mother, the Church goes out to meet the Bridegroom: She does this with works of charity, because hope, like faith, is demonstrated in love.

• 12/05/07 - Benedict announced that he will grant the faithful a plenary indulgence for the occasion of the 150th anniversary of the apparition of the Blessed Virgin Mary at Lourdes [Zenit.org]. At the blog Hermeneutic of Continuity, Fr Tim Finigan discusses the meaning of plenary indulgences and the conditions for meeting them).

• 12/11/07 - Pope Benedict released his message for the World Day of Peace, to be celebrated Jan. 1, 2008. His theme: "The Human Family, a Community of Peace":

  ... The natural family, as an intimate communion of life and love, based on marriage between a man and a woman, constitutes “the primary place of ‘humanization' for the person and society”(3), and a “cradle of life and love”. The family is therefore rightly defined as the first natural society, “a divine institution that stands at the foundation of life of the human person as the prototype of every social order”.

  Indeed, in a healthy family life we experience some of the fundamental elements of peace: justice and love between brothers and sisters, the role of authority expressed by parents, loving concern for the members who are weaker because of youth, sickness or old age, mutual help in the necessities of life, readiness to accept others and, if necessary, to forgive them. For this reason, the family is the first and indispensable teacher of peace.

  Zenit News Service interviewed Jesuit Father Federico Lombardi, on the environmental aspects of the Holy Father's message:

  In his message for the World Day of Peace, Benedict XVI emphasized that “today humanity fears for future ecological equilibrium.”

  According to Father Lombardi, “the Pope links a powerful moral appeal to solidarity, on the basis of the recognition of a universal destination of the goods of creation, that also takes the poor and future generations into account.”

  The Vatican spokesman says that the Pope “invites dialogue, serious scientific study of the problems without ‘ideological escalation,' wisdom in the research on ‘models of sustainable development’ and -- with significant concreteness -- he proposes an intensified dialogue between nations on the ‘management of the planets energy resources.’”

  Unfortunately, some in the media (true to form) attempted to stir up some controversy; the UK Daily Mail reported the story with headlines screaming "The Pope condemns the climate change prophets of doom!" (see American Papist's analysis: Did the Pope condemn climate change? and John Allen Jr.'s "Benedict paints a Catholic shade of green" (National Catholic Reporter December 11, 2007).

• 12/12/07 - Pope Benedict receives his official portrait from a Russian Orthodox artist. Zenit News reports:

  Tsarkova is the first woman to be an official Vatican portrait painter. Pope John Paul II was the subject of her first official papal work. She painted him during the Jubilee Year 2000 and that portrait now hangs in the Vatican Museums.

  The private audience, which was supposed to last five minutes, lasted for 20, as Tsarkova explained the "secrets" in the painting -- specifically the angels that adorn the papal throne, which, she said, "come to life."

  Tsarkova said the angels seemed to be the Pope's favorite aspect of the portrait, noting that in his recent discourse on the role of bishops, he compared their work to that of the angels, God's messengers.

  Tsarkova said she wanted the painting to be symbolic. "The Holy Father," she said, "is seated on a throne and surrounded by angels and is symbolically resting upon them, a sign of the support they give him in his ministry."

  "In his hand, the Pope is holding a book of his discourses as a sign of his dialogue with the modern world," the artist continued. "This is a sign of peace because it is through dialogue that we can achieve peace."

  (See also: , by Elizabeth Lev. Zenit News Agency. December 14, 2007; Video of the unveiling; Profile: Natalia Tsarkova [in Italian]).

• 12/13/07 - Speaking to university students of Rome, Pope Benedict spiritually entrusted his second encyclical to the young people of the world:

  After a Mass celebrated by the Pontiff's vicar for Rome, Cardinal Camillo Ruini, the Holy Father addressed the young people: "I spiritually entrust [the encyclical] to you, dear university students of Rome, and through you, to the entire world of the university, the school, culture and of education.

  "Is the theme of hope perhaps not particularly suitable for youth?"

  He continued: "I propose to you that you reflect, individually and in groups, on that part of the encyclical which speaks about hope in the modern age.

  Click here for the full text of Benedict's address to the university students of Rome.

• 12/17/07 - Speaking to the Vatican Congregation for Saints' Causes, Pope Benedict admonished them: "All those who work in the causes of saints are called to place themselves at the exclusive service of truth":

  "Through beatifications and canonizations," Benedict XVI added, the Church "gives thanks to God for the gift of those of his children who have responded generously to divine grace, honoring them and invoking them as intercessors." And the Church "presents these shining examples for the imitation of all the faithful, called through baptism to sanctity, which is the aim and goal of every state of life."

  At the same time, he said, "ecclesial communities come to realize the need, even in our own time, of witnesses capable of incarnating the perennial truth of the Gospel in the real circumstances of life, making it an instrument of salvation for the entire world."

  The Holy Father added: "Saints, if correctly presented in their spiritual dynamism and historical reality, contribute to making the word of the Gospel and the mission of the Church more believable and attractive. Contact with them opens the way to true spiritual resurrection, lasting conversion and the flowering of new saints.

• 12/18/07 - Pope Benedict XVI created a special panel to study the possible sainthood of a predecessor, Pius XII, although the media is divided as to his motives for doing so. According to Agence France-Presse:

  "The pope does not want to sign and intends to keep a close watch over this sensitive issue," a Vatican source told I-media news agency, which specializes in coverage of the Holy See.

  "The best way to postpone a decision is to create a special commission."

  Reuters, on the other hand, has a different perspective:

  Il Giornale reported that Benedict has decided to set up a committee in his Secretariat of State, the Vatican's diplomatic section, to review old documents from the World War Two period and study new ones that have come to light. [...]

  Last May, the Vatican's saint-making department voted in favour of a decree recognising Pius's "heroic virtues", a major hurdle in a long process toward sainthood that began in 1967.

  But Benedict has so far not approved the decree, meaning that the process is effectively stalled and that Pius cannot move on to beatification, or the last step before sainthood.

  Il Giornale reporter Andrea Tornielli, who has written four books about Pius, said the Vatican was not questioning his holiness but was concerned about the wider ramifications of making him a saint too soon.

  For more information see Pope Pius XII, the Catholic Church and the Holocaust, an archive of news and commentary.

• 12/19/07 - Donna Hobson, director of publications at the Catholic University of America, unveiled the logo for Pope Benedict's 2008 papal visit to the United States:

  The theme reflects the Holy Father's new encyclical, "Spe Salvi," an invitation for people to personally encounter Jesus Christ. In the encyclical, the Pontiff said that faith in Christ brings well-founded hope in eternal salvation, the "great hope" that can sustain people through the trials of this world.

  The logo features a full color photograph of Benedict XVI waving both hands. Behind him is a yellow-screened image of the dome of St. Peter's Basilica. In black type running at the top and over the cupola of the dome are three lines of type reading "Pope Benedict XVI/Christ Our Hope/Apostolic Journey to the United States 2008."

• 12/21/07 - Exchanging traditional Christmas greetings with cardinals, bishops and members of the Curia, Pope Benedict recalled some highlights of 2007 -- and with particular fondness his trip to Brazil (Zenit News):

  Referring to his encounter with young people in São Paolo, he observed: "There are mass events which have the single effect of self-affirmation, in which people allow themselves to be carried away by rhythm and sounds, and end up deriving joy merely from themselves.

  "On that occasion [in Brazil], however, [...] the profound communion which spontaneously arose between us caused us, by being with one another, to be for one another. It was not an escape from daily life, but became a source of strength for accepting life in a new way."

  Recalling the May 11 canonization of Brazilian St. Antônio de Santa'Ana Galvão, the Pope said, "Each saint who enters into history represents a small portion of Christ's return, a renewal of his entrance into time, showing us his image in a new light and making us sure of his presence."

  "Jesus Christ does not belong to the past," the Holy Father affirmed, "and he is not confined to a distant future. [...] Together with his saints, he is [...] journeying toward us, toward our today."

  Turning to his meeting with Brazilian bishops, the Pope highlighted how "the experience of 'effective and affectionate collegiality' of fraternal communion in the shared ministry led us to feel the joy of catholicity. Over and above all geographical and cultural confines we are brothers, together with the risen Christ who has called us to his service."

  Pope Benedict also commented on the theme of the General Conference of the Bishops of Latin America and the Caribbean ("Disciples and Missionaries of Jesus Christ, So That Our Peoples May Have Life in Him"):

  "Those who have recognized a great truth, those who have discovered a great joy," he said, "must pass it on, they cannot keep it to themselves. [...] In order to reach fulfillment, history needs the announcement of the good news to all peoples, to all men and women. How important it is for forces of reconciliation, of peace, of love and of justice to come together in humanity.

  "And this is what happens in the Christian mission. Through the encounter with Jesus Christ and his saints, [humankind] is re-equipped with those forces for good without which none of our plans for social order is realized but, faced with the enormous pressure of other interests contrary to peace and justice, remain as abstract theories."

  (Click here for a roundup of Benedict's May 2007 Apostolic Visit to Brazil).

• 12/24/07 - Muslim scholars sent Christmas greetings, responding to the Pope's invitation for a major dialogue session at the Vatican in 2008:

  A letter from Jordan's Prince Ghazi bin Muhammad bin Talal, architect of the Muslim scholars' project, said the group planned to send representatives to the Vatican in February or March to work out details of the dialogue.

  The letter, dated Dec. 12 and addressed to Cardinal Tarcisio Bertone, Vatican secretary of state, thanked the pope for inviting the Muslim experts to meet with him and for the pontiff's personal encouragement of the dialogue initiative. [...]

  The prince's letter said that although the Muslim scholars think that complete theological agreement between Christians and Muslims is impossible by definition, they do wish to seek a common stand based on areas of agreement -- "whether we wish to call this kind of dialogue 'theological' or 'spiritual' or something else."

  The Muslim response was the latest in a series of cooperative steps that began in October, when 138 Muslim scholars addressed a letter to the pope and other Christian leaders. [...]

  The message noted the recent close of the Muslim feast of the hajj or pilgrimage, which commemorates the faith of the Prophet Abraham. It said God's refusal of the sacrifice of Abraham's son reminds all followers of the Abrahamic faiths to "do their utmost to save, uphold and treasure every single human life and especially the lives of every single child."

  It pointed out that Muslim scholars recently issued a declaration affirming "the sanctity of human life -- of every human life -- as an essential and foundational teaching in Islam that all Muslim scholars are in unanimous agreement upon."

  The Christmas greeting offered a prayer that the new year may bring "healing and peace to our suffering world" and "mutual forgiveness within and between communities."

  For further details on this story and links to past reporting, see: Pope Benedict Responds to "A Common Word" (Muslim Invitation to Dialogue) November 29, 2007.

  For an appraisal of the state of Muslim-Christian relations and the coming meeting, see Fr. Samir Khalil's Benedict XVI's improbable dialogue with 138 Muslim scholars AsiaNews.it. January 9, 2008 and The Cardinal Writes, the Prince Responds. The Factors that Divide the Pope from the Muslims, by Sandro Magister. www.Chiesa. January 2, 2008.

• 12/25/07 - On Christmas day Pope Benedict XVI received holiday greetings from . . . Mahmoud Ahmadinejad?:

  "Hereby, I felicitate Christians, monotheists and justice seekers throughout the world on the auspicious birthday of Jesus Christ (PBUH)," an official message sent to the Roman Catholic Leader on Tuesday read.

  Jesus Christ was chosen by God to bring blessing to all human beings. The very essence of his teachings contained monotheism, justice, passion and kindness, the message added.

  "His Holiness is well informed that all divine religions seek to promote the same reality. Their paths all pass through monotheism and the promotion of moral values," the message said.

  Shortly thereafter, the President of Iran returned to his favorite pasttimes of heaping scorn upon the United States and Israel.

Christmas 2007

• 12/24/07: Midnight Mass: Homily of Benedict XVI
• 12/25/07: "Urbi et Orbi" Message of Benedict XVI - Christmas
• 12/25/07: "Urbi et Orbi" Blessing of Benedict XVI - Christmas
• 12/26/07: Angelus of Benedict XVI - Feast of Saint Stephen
• 12/30/07: Angelus of Benedict XVI - Feast of the Holy Family
• 12/31/07: Vespers and Te Deum of Benedict XVI

• 01/01/08: Homily of Benedict XVI - Solemnity of Mary, Mother of God
• 01/01/08: Angelus of Benedict XVI - Solemnity of Mary, Mother of God
• 01/01/08: Message of Benedict XVI - 41st World Day of Peace
• 01/02/08: General Audience of Benedict XVI: Mary, Mother of God
• 01/06/08: Homily of Benedict XVI - Solemnity of the Epiphany of the Lord
• 01/06/08: Angelus of Benedict XVI - Solemnity of the Epiphany of the Lord
• 01/13/08: Homily of Benedict XVI - Feast of the Baptism of the Lord
• 01/13/08: Angelus of Benedict XVI - Feast of the Baptism of the Lord

January

• 01/04/08 - In what had to be one of the funniest headlines of the year, Peter Popham of The Independent fumes "Science bows to theology as the Pope dismantles Vatican observatory" -- the brutal fist of the Roman Catholic Church dealing a crushing blow to academic freedom? Well, not quite:

  [The Church is] dismantling of the astronomical observatory that has been part of Castel Gandolfo, south of Rome, for more than 75 years. The Pope needs more room to receive diplomats so the telescopes have to go.

  The eviction of the astronomers and their instruments, reported by the Italian daily Corriere della Sera, and their removal to a disused convent a mile away, marks the end of a period of intimacy between popes and priest-astronomers that has lasted well over a century.

  Father Jose G Funes, the present director of the observatory, known as the Specola Vaticana, insisted that there was no sinister significance in the move. "It is not a downgrading of science in the Vatican," he said. "To remain within the palace would have had only a symbolic significance, whereas where we are going we will be even more comfortable.

• 01/01/08 - On New Year's Day Pope Benedict greeted more than 2 million participants in a pro-family march in Madrid, urging them to be witnesses "of the beauty of human love". Zenit News reports:

  The event in Madrid was organized by the archdiocese with the support of ecclesial movements as well as pro-life and pro-family organizations.

  Addressing the participants in Spanish, the Holy Father said: "I invite all Christian families to experience the loving presence of the Lord in their lives. I encourage them, inspired by love of Christ for all mankind, to give witness before the world of the beauty of human love, marriage and family.

  "This, founded in the indissoluble union between a man and a woman, constitutes the privileged environment in which human life is welcomed and protected, from its beginning until its natural end."

  The Pontiff underlined the "right and fundamental obligation" of parents "to educate their children, in the faith and in the values that dignify human existence."

  "It is worth it to work for the family and marriage," continued Benedict XVI, "because it is worth it to work for the human being, the most valuable being created by God."

• 01/04/08 - Pope Benedict visited with nuns at the Missionaries of Charity in Rome, commending them on their work and the witness of their founder:

  "For many years, when I was prefect of the Congregation for the Doctrine of the Faith, I would spend several hours of the day near your praiseworthy institution, desired by my venerable predecessor, the Servant of God John Paul II, and entrusted by him to Blessed Teresa of Calcutta," Benedict XVI said. "Thus, I was able to appreciate the generous service of Gospel charity which the Missionaries of Charity have been carrying out for almost 20 years now with the help and collaboration of many people of good will."

  The Holy Father reflected on Blessed Teresa's desire to call the house Gift of Mary, "hoping, as it were, that it might always be possible to experience in it the love of the Blessed Virgin."

  "For anyone who knocks at the door, it is in fact a gift of Mary to feel welcomed by the loving arms of the sisters and volunteers," he said. "The presence of those who are ready to listen to people in difficulty and serve them with that very attitude which impelled Mary to go straightaway to St. Elizabeth is another gift of Mary.

  "May this style of Gospel love always seal and distinguish your vocation so that, in addition to material aid, you may communicate to all whom you meet daily on your path that same passion for Christ and that shining 'smile of God' which enlivened Mother Teresa's life."

• 01/07/08 - During his address to ambassadors to the Holy See, Benedict emphasized the need for security and protection from purveyors of weapons of mass destruction:

  . . . I wish to urge the international community to make a global commitment on security. A joint effort on the part of States to implement all the obligations undertaken and to prevent terrorists from gaining access to weapons of mass destruction would undoubtedly strengthen the nuclear non-proliferation regime and make it more effective. I welcome the agreement reached on the dismantling of North Korea's nuclear weapons programme, and I encourage the adoption of suitable measures for the reduction of conventional weapons and for dealing with the humanitarian problems caused by cluster munitions.

  Taking note of the current crisis with Iran's nuclear program, Benedict urged "for continued and uninterrupted pursuit of the path of diplomacy in order to resolve the issue of Iran's nuclear programme, by negotiating in good faith, adopting measures designed to increase transparency and mutual trust, and always taking account of the authentic needs of peoples and the common good of the human family."
• 01/09/08 - Pope Benedict devoted his January 9th general audience on the life of "the greatest Father of the Latin Church": St. Augustine of Hippo:

  This man of passion and faith, of the highest intelligence and tireless in his pastoral care, a great Saint and Doctor of the Church is often known, at least by hearsay, even by those who ignore Christianity or who are not familiar with it, because he left a very deep mark on the cultural life of the West and on the whole world. Because of his special importance St Augustine's influence was widespread. It could be said on the one hand that all the roads of Latin Christian literature led to Hippo (today Annaba, on the coast of Algeria), the place where he was Bishop from 395 to his death in 430, and, on the other, that from this city of Roman Africa, many other roads of later Christianity and of Western culture itself branched out.

  A civilization has seldom encountered such a great spirit who was able to assimilate Christianity's values and exalt its intrinsic wealth, inventing ideas and forms that were to nourish the future generations, as Paul VI also stressed: "It may be said that all the thought-currents of the past meet in his works and form the source which provides the whole doctrinal tradition of succeeding ages."

• 01/14/08 - Pope Benedict gave public witness to his teachings on the liturgy when he celebrated mass ad orientem - Catholic News Agency reports:

  Vatican City, Jan 15, 2008 / 04:22 am (CNA).- Pope Benedict XVI celebrated Mass on Sunday in the Sistine Chapel, using the church’s original altar beneath Michelangelo’s depiction of the Last Judgment instead of the removable altar used by Pope John Paul II.

  The Vatican’s office for liturgical celebrations issued a statement saying the decision to use the old altar was used to respect "the beauty and the harmony of this architectural jewel."

  Using the old altar meant that Pope Benedict occasionally celebrated the liturgy with his back to the people, a posture called “ad orientem” or “towards the east” in the traditional phrasing. It was the first time Mass had been celebrated in the Chapel in such a way since the Second Vatican Council, which took place between 1962 and 1965.

  The choice echoes part of the Pope’s reintroduction of traditional liturgical practices, some of which were phased out by the Second Vatican Council.

  Shawn Tribe @ The New Liturgical Movement offers photographs and commentary on this momentous event:

  The liturgy celebrated is that of the Baptism of the Lord. Baptism, of course, is the beginning of new life and the initiation into Christian life and perhaps in a fitting bit of symbolism, the Pope has sent forth a clear message, a re-baptism if you will of the place of common sacred, liturgical direction in the life of the church.

  While the Council itself never abolished this ancient liturgical practice of the Christian East and West, and while liturgical law has always allowed this, as I have said before, the example -- and particularly the public example -- of the Pope does matter for Catholics. This is a teaching moment and it can be reasonably expected that this will send a clear message that ad orientem is conciliar and has a central, normal place in the liturgical life of the Church.

  As Rich Leonardi remarked, a case of "Do as I say and I do".

  Turning to the thought of the Holy Father himself on this matter, from chapter 3 of The Spirit of the Liturgy, here is then-Cardinal Ratzinger on "The Altar and the Direction of Liturgical Prayer"; and Pope Benedict's Foreword to U.M. Lang's Turning Towards the Lord: Orientation in Liturgical Prayer.

Excerpts

"Ox and Ass Know Their Lord", by Joseph Cardinal Ratzinger (from The Blessing of Christmas: Meditations for the Season Ignatius Press, 2007).

Commentary

• Fr. James V. Schall on Pope Benedict and the Defense of Reason - Interview with Ken Masugi for the Claremont Review of Books December 13, 2007. This interview covers the relationship between reason and faith and its political implications. It explores the themes of the Pope's recent encyclical on hope (Spe Salvi) and Fr. Schall's most recent books.

• "Jesus of Nazareth" Gets a Special Reviewer: The Vicar of the Man Who Wrote It, by Sandro Magister. www.Chiesa December 14, 2007. How cardinal Camillo Ruini explained to the priests of Rome the book by Joseph Ratzinger-Benedict XVI. Including its political applications, which are never sacred and definitive, but always must be "re-elaborated, reformulated, and corrected."

• 07/07/07: the Church changed forever, by by Damian Thompson. The Telegraph December 26, 2007:

  There is only one candidate for my religious highlight of 2007: that glorious day in July when Pope Benedict XVI healed a disastrous rift in the history of the Western Church by restoring the ancient Latin Mass to its full dignity.

• The Ratzinger Revolution continues -- in November, the Telegraph announced that the Pope was intending on "purging" the Vatican of modern music:

  The Pope is considering a dramatic overhaul of the Vatican in order to force a return to traditional sacred music.

  After reintroducing the Latin Tridentine Mass, the Pope wants to widen the use of Gregorian chant and baroque sacred music.

  In an address to the bishops and priests of St Peter's Basilica, he said that there needed to be "continuity with tradition" in their prayers and music.

  He referred pointedly to "the time of St Gregory the Great", the pope who gave his name to Gregorian chant.

  Gregorian chant has been reinstituted as the primary form of singing by the new choir director of St Peter's, Father Pierre Paul.

  Related reading: Cardinal Ratzinger on Liturgical Music, by Michael J. Miller. Homiletic & Pastoral Review July 2000; "Music and the Liturgy" excerpt from Joseph Cardinal Ratzinger's The Spirit of the Liturgy.

• Pope gets radical and woos the Anglicans, by Damian Thompson. Telegraph November 15, 2007:

  The 80-year-old Pontiff is planning a purification of the Roman liturgy in which decades of trendy innovations will be swept away. This recovery of the sacred is intended to draw Catholics closer to the Orthodox and ultimately to heal the 1,000 year Great Schism. But it is also designed to attract vast numbers of conservative Anglicans, who will be offered the protection of the Holy Father if they covert en masse.

  The liberal cardinals don't like the sound of it at all. . . .

  After discussing the devious tactics some bishops have used in their attmepts to frustrate Benedict XVI's "reform of the reform," Thompson relays this bit of news:

  Last month, the bishops of the Traditional Anglican Communion, a network of 400,000 breakaway Anglo-Catholics based mainly in America and the Commonwealth, wrote to Rome asking for "full, corporate, sacramental union".

  Their letter was drafted with the help of the Vatican. Benedict is overseeing the negotiations. Unlike John Paul II, he admires the Anglo-Catholic tradition. He is thinking of making special pastoral arrangements for Anglican converts walking away from the car wreck of the Anglican Communion.

  This would mean that they could worship together, free from bullying by local bishops who dislike the newcomers' conservatism and would rather "dialogue" with Anglicans than receive them into the Church.

On a Lighter Note

• In the course of 2007, there have been almost 3 million faithful and pilgrims that have participated at public gatherings with Benedict XVI at the Vatican and at the papal summer residence at Castel Gandolfo - Zenit News. January 6, 2008.

• During his January 9th general audience, Pope Benedict met with Italian soccer players, praising the sport as "an instrument for teaching values of honesty, solidarity and fraternity, especially among the youth". The players in turn gave the Holy Father a soccer ball and blue jersey from the Italian national team, emblazoned with "Benedetto XVI."

• New Holland Presents Pope with Tractor, by Farmer's Weekly Interactive. November 21, 2007:

  Pope Benedict XVI recently received the keys to a special tractor from Fiat's head man, Sergio Marchionne.

  The New Holland T7050 tractor is painted white and carries the Papal coat of arms.

  It will be used to tow a huge platform - which accommodates His Holiness during his regular Wednesday general audiences in St. Peter's Square, the Vatican - into position.

• On December 15, film, stage and opera director Franco Zeffirelli criticized the Pope's “cold” image and “showy” clothes, offering the Holy Father his services as an image consultant:

  “Even his wardrobe needs to be revised,” the 84-year-old Zeffirelli was quoted as saying. “These are not times of high-tailored church wear.” Instead, his vestments should reflect “sobriety,” the director said. “The papal vestments have been done over to be too sumptuous and showy.”

Special thanks to The Pope Benedict Forum for keeping up with the news of the Holy Father (and for the engaging discussions); and to Thomas Peters (American Papist), Teresa Polk (Blog By The Sea) and Gerald Augustinus (The Cafeteria is Closed) for their devotion to "papal blogging."

Selections & Commentary on Pope Benedict's "Spe Salvi" (Saved in Hope)

According to John Allen Jr., Benedict XVI's second encyclical Spe Salvi might be considered a 'Greatest Hits' collection of core Ratzinger ideas -- "a compilation of core concerns, his idees fixes over almost sixty years now of theological reflection":

• Truth is not a limit upon freedom, but the condition of freedom reaching its true potential;
  
• Reason and faith need one another – faith without reason becomes extremism, while reason without faith leads to despair;
  
• The dangers of the modern myth of progress, born in the new science of the 16th century and applied to politics through the French Revolution and Marxism;
• The impossibility of constructing a just social order without reference to God;
  
• The urgency of separating eschatology, the longing for a “new Heaven and a new earth,” from this-worldly politics;
  
• Objective truth as the only real limit to ideology and the blind will to power.

Having just finished Benedict's second encyclical today -- in between naps, as is the tendency these days with a new youngster in the household -- I'm really at a loss as to what to offer in the way of blogging or commentary. I read it online, but suffice to say it's one of those texts where if I had a highlighter, I'd easily run out of ink. Then again, that's often the case when reading Ratzinger / Benedict XVI.

So what follows are some notes, impressions and passages which particularly struck me, perhaps as impetus for discussion by our readers.

* * *

Benedict begins by exploring the relationship between hope and faith in the Christian scriptures and the early Church. Benedict poses the question each of us must ask ourselves:

The present, even if it is arduous, can be lived and accepted if it leads towards a goal, if we can be sure of this goal, and if this goal is great enough to justify the effort of the journey. Now the question immediately arises: what sort of hope could ever justify the statement that, on the basis of that hope and simply because it exists, we are redeemed? And what sort of certainty is involved here?

In sections 10-12 Benedict addresses the human condition without hope, the dual fascination and repulsion at the prospect of our soul's immortality; he addresses to some understandable misconceptions one might have concerning the meaning of "eternal life":

The term “eternal life” is intended to give a name to this known “unknown”. Inevitably it is an inadequate term that creates confusion. “Eternal”, in fact, suggests to us the idea of something interminable, and this frightens us; “life” makes us think of the life that we know and love and do not want to lose, even though very often it brings more toil than satisfaction, so that while on the one hand we desire it, on the other hand we do not want it. To imagine ourselves outside the temporality that imprisons us and in some way to sense that eternity is not an unending succession of days in the calendar, but something more like the supreme moment of satisfaction, in which totality embraces us and we embrace totality—this we can only attempt. It would be like plunging into the ocean of infinite love, a moment in which time—the before and after—no longer exists. We can only attempt to grasp the idea that such a moment is life in the full sense, a plunging ever anew into the vastness of being, in which we are simply overwhelmed with joy. This is how Jesus expresses it in Saint John's Gospel: “I will see you again and your hearts will rejoice, and no one will take your joy from you” (16:22). We must think along these lines if we want to understand the object of Christian hope, to understand what it is that our faith, our being with Christ, leads us to expect.

Modernity and "the ideology of human progress"

Benedict asks: "How could the idea have developed that Jesus's message is narrowly individualistic and aimed only at each person singly? How did we arrive at this interpretation of the “salvation of the soul” as a flight from responsibility for the whole, and how did we come to conceive the Christian project as a selfish search for salvation which rejects the idea of serving others?" -- this is a familiar charge that is, with respect to some articulations of Christianity, legitimate.

Benedict looks to "the modern age", when spiritual concerns were supplanted by scientific knowledge and man embraced "the ideology of human progress"; where reason and freedom were heralded "to guarantee by themselves, by virtue of their intrinsic goodness, a new and perfect human community." (This seduction of humanity by positivism and the reduction of reality to techne is another familiar theme in Ratzinger, discussed for instance in the forward to Introduction to Christianity).

Benedict looks at the French Revolution ("an attempt to establish the rule of reason and freedom as a political reality") and Marxism ("with the fall of political power and the socialization of means of production, the new Jerusalem would be realized") -- as representative of modern man's futile attempts to establish the 'Kingdom of God' on earth:

Once the truth of the hereafter had been rejected, it would then be a question of establishing the truth of the here and now. The critique of Heaven is transformed into the critique of earth, the critique of theology into the critique of politics. Progress towards the better, towards the definitively good world, no longer comes simply from science but from politics—from a scientifically conceived politics that recognizes the structure of history and society and thus points out the road towards revolution, towards all-encompassing change.

In section 21, Benedict gives the perfect paragraph-length summary of the ambitions of Marxism and where it failed:

Marx not only omitted to work out how this new world would be organized—which should, of course, have been unnecessary. His silence on this matter follows logically from his chosen approach. His error lay deeper. He forgot that man always remains man. He forgot man and he forgot man's freedom. He forgot that freedom always remains also freedom for evil. He thought that once the economy had been put right, everything would automatically be put right. His real error is materialism: man, in fact, is not merely the product of economic conditions, and it is not possible to redeem him purely from the outside by creating a favourable economic environment.

Regensburg Revisited

In section 23, Benedict again returns to the core message of his Regensburg address -- not a commentary on Islam (as emphasized by the press) but rather the restoration of reason to its proper place, in relation to faith:

If progress, in order to be progress, needs moral growth on the part of humanity, then the reason behind action and capacity for action is likewise urgently in need of integration through reason's openness to the saving forces of faith, to the differentiation between good and evil. Only thus does reason become truly human.

... human freedom always requires a convergence of various freedoms. Yet this convergence cannot succeed unless it is determined by a common intrinsic criterion of measurement, which is the foundation and goal of our freedom. Let us put it very simply: man needs God, otherwise he remains without hope. ...

Reason therefore needs faith if it is to be completely itself: reason and faith need one another in order to fulfil their true nature and their mission.

The Social Dimensions of Spe Salvi

Benedict calls for "a self-critique of modernity in dialogue with Christianity"; Christians too must "learn anew in what their hope truly consists, what they have to offer to the world and what they cannot offer. Flowing into this self-critique of the modern age there also has to be a self-critique of modern Christianity, which must constantly renew its self-understanding setting out from its roots."

I'm struck by Benedict's addition of the phrase "what Christianity cannot offer" -- it is opportune, given the myriad presentations of Christianity in our age, from televangelists preaching a "gospel of wealth" and material success to those for whom Christian praxis is reduced to a politicized, revolutionary program for class warfare. Benedict is reputedly working on a third encyclical devoted to social issues, but I found this section on "the true shape of Christian Hope" very relevant:

Material progress is incremental. Man slowly gains a mastery of technique and power over his natural surroundings. But we cannot speak similarly of humanity's moral evolution:

. . . in the field of ethical awareness and moral decision-making, there is no similar possibility of accumulation for the simple reason that man's freedom is always new and he must always make his decisions anew. These decisions can never simply be made for us in advance by others—if that were the case, we would no longer be free. Freedom presupposes that in fundamental decisions, every person and every generation is a new beginning.

We can learn from the "lessons of history," the knowledge and "moral treasury" of previous generations -- or we can choose to reject it. This responsibility falls upon each generation.

What are the implications? -- First, according to Benedict:

The right state of human affairs, the moral well-being of the world can never be guaranteed simply through structures alone, however good they are. Such structures are not only important, but necessary; yet they cannot and must not marginalize human freedom. Even the best structures function only when the community is animated by convictions capable of motivating people to assent freely to the social order."

Secondly:

"Since man always remains free and since his freedom is always fragile, the kingdom of good will never be definitively established in this world. Anyone who promises the better world that is guaranteed to last for ever is making a false promise; he is overlooking human freedom. Freedom must constantly be won over for the cause of good. Free assent to the good never exists simply by itself. If there were structures which could irrevocably guarantee a determined—good—state of the world, man's freedom would be denied, and hence they would not be good structures at all."

Consequently:

... every generation has the task of engaging anew in the arduous search for the right way to order human affairs; this task is never simply completed. Yet every generation must also make its own contribution to establishing convincing structures of freedom and of good, which can help the following generation as a guideline for the proper use of human freedom; hence, always within human limits, they provide a certain guarantee also for the future. In other words: good structures help, but of themselves they are not enough. Man can never be redeemed simply from outside.

I could not help but see in this section shades of Benedict's critique of certain aspects of liberation theology and it's call for the overthrow of "structures of injustice" and a reduction of the gospel to "politico-messianic hope and praxis" (see Preliminary Notes on Liberation Theology by Joseph Cardinal Ratzinger, circa. 1984).

There is present in this encyclical an "Augustianian realism" (characteristically Ratzinger) -- a lucid awareness of man's capacity for good and evil, and the inherent limitations placed upon man's striving by his nature.

Thus we are reminded that our scientific and technological achievements "opens up appalling possibilities for evil—possibilities that formerly did not exist. . . . If technical progress is not matched by corresponding progress in man's ethical formation, in man's inner growth (cf. Eph 3:16; 2 Cor 4:16), then it is not progress at all, but a threat for man and for the world."

Self-Centered Salvation?

Benedict counters the criticism that Christianity's promise of eternal life is "falling back once again into an individualistic understanding of salvation":

Our relationship with God is established through communion with Jesus—we cannot achieve it alone or from our own resources alone. The relationship with Jesus, however, is a relationship with the one who gave himself as a ransom for all (cf. 1 Tim 2:6). Being in communion with Jesus Christ draws us into his “being for all”; it makes it our own way of being. He commits us to live for others, but only through communion with him does it become possible truly to be there for others, for the whole.

Referring to Maximus the Confessor - this love of God and communion in Christ manifests itself in charity to others, is essentially other-oriented: "Love of God leads to participation in the justice and generosity of God towards others. Loving God requires an interior freedom from all possessions and all material goods: the love of God is revealed in responsibility for others. . . . Christ died for all. To live for him means allowing oneself to be drawn into his being for others."

In what does our redemption consist?

"It is not science that redeems man," says Benedict. Rather, "man is redeemed by love." Not a merely human love subject to fickleness and dissolution, but an everlasting and unconditional love:

"He needs the certainty which makes him say: “neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Rom 8:38- 39). If this absolute love exists, with its absolute certainty, then—only then—is man “redeemed”, whatever should happen to him in his particular circumstances. This is what it means to say: Jesus Christ has “redeemed” us. Through him we have become certain of God, a God who is not a remote “first cause” of the world, because his only-begotten Son has become man and of him everyone can say: “I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20). . . .

Whoever is moved by love begins to perceive what “life” really is. He begins to perceive the meaning of the word of hope that we encountered in the Baptismal Rite: from faith I await “eternal life”—the true life which, whole and unthreatened, in all its fullness, is simply life. Jesus, who said that he had come so that we might have life and have it in its fullness, in abundance (cf. Jn 10:10), has also explained to us what “life” means: “this is eternal life, that they know you the only true God, and Jesus Christ whom you have sent” (Jn 17:3). Life in its true sense is not something we have exclusively in or from ourselves: it is a relationship. And life in its totality is a relationship with him who is the source of life. If we are in relation with him who does not die, who is Life itself and Love itself, then we are in life. Then we “live”."

Prayer as Response of Christian Hope

"How can Christians learn, articulate and exercise this hope in Christ? -- Benedict responds: "A first essential setting for learning hope is prayer." When no one listens to me any more, God still listens to me. When I can no longer talk to anyone or call upon anyone, I can always talk to God." He refers to Augustine's example of stretching, expanding, purifying our hearts of vinegar to make room for God's honey.

To pray is not to step outside history and withdraw to our own private corner of happiness. When we pray properly we undergo a process of inner purification which opens us up to God and thus to our fellow human beings as well. In prayer we must learn what we can truly ask of God—what is worthy of God. We must learn that we cannot pray against others. We must learn that we cannot ask for the superficial and comfortable things that we desire at this moment—that meagre, misplaced hope that leads us away from God. We must learn to purify our desires and our hopes. We must free ourselves from the hidden lies with which we deceive ourselves. God sees through them, and when we come before God, we too are forced to recognize them. . . .

Prayer can never be merely individual or self-preoccupied; genuine prayer is that which turns us toward others, in solidarity with our neighbor and communion in the Church:

"For prayer to develop this power of purification, it must on the one hand be something very personal, an encounter between my intimate self and God, the living God. On the other hand it must be constantly guided and enlightened by the great prayers of the Church and of the saints, by liturgical prayer, in which the Lord teaches us again and again how to pray properly. We become capable of the great hope, and thus we become ministers of hope for others. Hope in a Christian sense is always hope for others as well. It is an active hope, in which we struggle to prevent things moving towards the “perverse end”. It is an active hope also in the sense that we keep the world open to God. Only in this way does it continue to be a truly human hope."

Benedict on human suffering

In sections 35-40, he embarks on a profound meditation on human suffering ("The true measure of humanity is essentially determined in relationship to suffering and to the sufferer") as a context for Christian hope:

"It is not by fleeing from suffering that we are healed, but rather by our capacity for accepting it, maturing through it and finding meaning through union with Christ, who suffered with infinite love . . . A society unable to accept its suffering members and incapable of helping to share their suffering and to bear it inwardly through “com-passion” is a cruel and inhuman society. . . . the capacity to accept suffering for the sake of goodness, truth and justice is an essential criterion of humanity."

Needless to say, it is only through the transformative hope that God brings that we as Christians can embrace suffering in this manner. Here Benedict recommends a revival of the practice of offering up our daily inconveniences and sufferings in Christ, an expression of our hope:

What does it mean to offer something up? Those who did so were convinced that they could insert these little annoyances into Christ's great “com-passion” so that they somehow became part of the treasury of compassion so greatly needed by the human race. In this way, even the small inconveniences of daily life could acquire meaning and contribute to the economy of good and of human love. Maybe we should consider whether it might be judicious to revive this practice ourselves.

Benedict devotes the latter section of his encyclical (sections 40-48) on the Last Judgement as a manifestation of Christian hope (together with a rich, theological exploration of Purgatory and man's purification from sin in Chrisitan thought). "I am convinced," says Benedict, "that the question of justice constitutes the essential argument, or in any case the strongest argument, in favour of faith in eternal life."

The following passage offers much food for thought (and some questions as well):

47. Some recent theologians are of the opinion that the fire which both burns and saves is Christ himself, the Judge and Saviour. The encounter with him is the decisive act of judgement. Before his gaze all falsehood melts away. This encounter with him, as it burns us, transforms and frees us, allowing us to become truly ourselves. All that we build during our lives can prove to be mere straw, pure bluster, and it collapses. Yet in the pain of this encounter, when the impurity and sickness of our lives become evident to us, there lies salvation. His gaze, the touch of his heart heals us through an undeniably painful transformation “as through fire”. But it is a blessed pain, in which the holy power of his love sears through us like a flame, enabling us to become totally ourselves and thus totally of God. In this way the inter-relation between justice and grace also becomes clear: the way we live our lives is not immaterial, but our defilement does not stain us for ever if we have at least continued to reach out towards Christ, towards truth and towards love. Indeed, it has already been burned away through Christ’s Passion. At the moment of judgement we experience and we absorb the overwhelming power of his love over all the evil in the world and in ourselves. The pain of love becomes our salvation and our joy. It is clear that we cannot calculate the “duration” of this transforming burning in terms of the chronological measurements of this world. The transforming “moment” of this encounter eludes earthly time-reckoning-it is the heart’s time, it is the time of “passage” to communion with God in the Body of Christ. The judgement of God is hope, both because it is justice and because it is grace. If it were merely grace, making all earthly things cease to matter, God would still owe us an answer to the question about justice-the crucial question that we ask of history and of God. If it were merely justice, in the end it could bring only fear to us all. The incarnation of God in Christ has so closely linked the two together-judgement and grace-that justice is firmly established: we all work out our salvation “with fear and trembling” (Phil 2:12). Nevertheless grace allows us all to hope, and to go trustfully to meet the Judge whom we know as our “advocate”, or parakletos (cf. 1 Jn 2:1).

Benedict closes his encyclical with a beautiful homage to our Holy Mother Mary, the exemplification of Christian hope:

"With her 'yes' she opened the door of our world to God himself; she became the living Ark of the Covenant, in whom God took flesh, became one of us, and pitched his tent among us (cf. Jn 1:14)."

Additional Commentary on Spe Salvi

• Some more "traditionalist" commentators are reading Spe Salvi as a rebuttal to what they perceive as the foolish optimism of Vatican II. Rorate Caeli provides an English translation of just such an article by Antonio Socci in Spe Salvi: the Anti-Gaudium et Spes:

  Benedict XVI does not quote, from the Council, even "Gaudium et spes", which nonetheless had in its title the word "hope", but wipes out the very mistake disastrously introduced in the Catholic world by that which was the main Conciliar constitution, "On the Church in the Modern World". The Pope invites, in fact, at n. 22, to a "a self-critique of modern Christianity". Particularly on the concept of "progress".

  Socci's reading is challenged by Dr. Philip Blosser and others in a rollicking combox debate.

  Pastor John Wright also disagrees:

  It is not hard to discern that Benedict is focusing his papacy on the theological virtues of faith, hope, and love, in inverse order. In this project Benedict continues the work of the Second Vatican Council. . . .

  Does the lack of a citation of Vatican II show Benedict's repudiation of the renewal efforts of Vatican II? A reading of Gaudium et Spes shows that this is not the case at all. Though "hope" occurs in the conciliar document's title, the use of "hope" is incidental to its purpose. When it is used as a theological virtue, Benedict remains in the center of the "spirit" of Vatican II. . . .

  Gaudium et spes should have included the Son to complete the complete witness to the Triune God involved in true hope, the theological virtue. But its concept of hope remains profoundly eschatological and in God. Benedict XVI completes this Trinitarian formula for the theological virtue of hope as he concludes his discussion of "the true shape of Christian hope" that also recognizes how a natural sense of hope is raised and perfected by the eschatological hope in God.

• The Encyclical on Hope: On the "De-immanentizing" of the Christian Eschaton, by Fr. James V. Schall. Ignatius Insight December 2007:

  What Benedict does in this encyclical is, to coin a phrase, "de-immanentize" the eschaton. That is, he restores the four last things and the three theological virtues to their original understanding as precisely what we most need to understand ourselves. These things have been subsumed into a philosophy that denies a creator God. It replaces Him with human intelligence and inner-worldly purpose as the proper destiny of the human race in the cosmos. This effort has simply failed, as Benedict shows in numerous ways. Thus, it is proper to re-present the central understanding primarily of hope. [...]

• Commentary on Spe Salvi by Abbot Joseph of the Holy Transfiguration Monastery (aka Mt Tabor Monastery), Byzantine-rite Ukranian Catholic. Word Incarnate December 21, 2007:

  . . . Hope for eternal life that is founded on faith in Christ is not merely something projected into the distant or obscure future, and hence something that we can persuade ourselves to postpone until we are old and have nothing else to do. It is a present and dynamic reality in our daily lives—and must be so if we are to live in such a way as to ultimately realize our hope for everlasting happiness.

• Teresa Polk (Blog by the Sea) has a series of posts commenting on the new encyclical. The first is 10 Points on Prayer and Contemplation in Spe Salvi, followed by Spe Salvi and Liberation Theology.

• A Different Kind of Hope, by Michael Liccione. Sacramentum Vitae December 19, 2007.

• Pope Benedict and the Defense of Reason Claremont Review of Books December 13, 2007. Interview with Fr. James V. Schall, in part on Spe Salvi:

  One of the most interesting things about Spe Salvi was the reintroduction of the idea that we will be personally judged for our deeds not by political standards but by the standards of our being that are often known as "natural law." As Plato said, that the worst thing that can happen to a man who does or causes evil is success and praise for it. This success will usually prevent him from ever facing his own soul and the ultimate criterion by which it will be judged beyond politics. . . .

  It is significant that Benedict brings up both Hell and Purgatory in Spe Salvi. He does so precisely in the context of modern politics. We tend to forget that the topic of Hell is rooted in the last book of the Republic. It is a teaching necessary to confront if we are going to have any notion that the universe is established in justice and not in absurdity or meaninglessness. Rewards and punishments, as Socrates taught us, must finally be confronted, but only after things for their own sakes are known. The pope mentions the various "hells" that have appeared in modern times, beginning with the account of a slave girl from, of all places, Darfur, the Sudan. He is a German and knows about the twentieth century.

• The Pope’s Anti-Political Politics, by Dr. Samuel Gregg. The Acton Institute. December 12, 2007:

  Today hundreds of theologians insist upon talking about everything except the essences of Christian faith, regarding such matters as “not relevant” to contemporary concerns.

  In Spe Salvi, Benedict demonstrates -- perhaps without intending to -- how wrong such assumptions are. A powerful theme of this encyclical is that a world without hope, or which reduces hope to creating earthly utopias, facilitates a view of politics that not only enslaves, but kills.

• More on Spe Salvi - discussion at Cahiers Peguy (Communion & Liberation collective blog). December 9, 2007.

• Hope: An Encounter with Love a commentary on Benedict XVI's encyclical "Spe Salvi" by Legionary of Christ Father Juan Pablo Ledesma, dean of theology at the Regina Apostolorum university. Zenit News Service. December 7, 2007.

• On Christian Hope, by Charles J. Chaput, archbishop of Denver. December 5, 2007.

• Spe Salvi 2.2 Discussion of the encyclical @ Amy Welborn's. December 5, 2007.
• "Spe Salvi, says Pope Benedict", by Christopher Howse. Telegraph.co.uk December 1, 2007: "A colleague, staring at the Pope's latest encyclical, remarked, "There's no news here. It's all about God." He was right, after a fashion..."

• Encyclical Seen As Tackling "Urgent Need" Zenit interview with Jesuit Father Federico Lombardi of the Vatican Press Office. December 2, 2007.

• The second in a possible triptych of encyclicals, by John Allen Jr. National Catholic Reporter November 30, 2007:

  With Spe Salvi,, Benedict solidifies his profile as a “pope of the basics” – determined to accent the core principles of the Christian faith.

  Early indications suggest that Spe Salvi may succeed in appealing to a wide cross-section of Catholics; even the German reform group “Wir Sind Kirche,” for example, one of Joseph Ratzinger’s harshest critics over the years, issued a statement today calling the encyclical “impressive and engaging.”

  Moreover, the focus on love and hope for his first two encyclicals also serves the pope’s ecumenical purposes, since Christians have not been divided historically on these two virtues. Competing understandings of the faith, on the other hand, have been far more explosive.

* * *

The Catholic News Agency reports that over one million copies the new encyclical by Pope Benedict XVI, Spe Salvi, have been sold since it was released on November 30.

Pope Benedict's 2nd Encyclical - Spe Salvi - "On Christian Hope"

Full text of Pope Benedict XVI's second encyclical, Spe Salvi: On Christian Hope.

Some Analysis & Coverage

• Spe Salvi a 'Greatest Hits' collection of core Ratzinger ideas, by John Allen Jr. Nov 30, 2007. National Catholic Reporter
• Spe Salvi at a Glance, by John Thavis. Catholic News Service.
• Pope's new encyclical calls for a rediscovery of hope Catholic News Agency. Nov. 30, 2007.
• "Spe Salvi" challenges modern society and today's Christianity to self-examination of hope Catholic News Agency. Nov. 30, 2007.
• Pope attacks 'cruel and unjust' atheism in his message of hope, by Richard Owen. Times Online

More to be compiled as we go along, but to echo St. Augustine: Tolle Lege!

New Papal Encyclical "Spe Salvi" to be released November 30th

Vatican Information Service:

VATICAN CITY, NOV 23, 2007 (VIS) - The new Encyclical of Benedict XVI, "Spe salvi," will be presented in the Holy See Press Office at 11.30 a.m. on Friday, November 30. The document will be presented by Cardinal Georges Marie Martin Cottier O.P., pro-theologian emeritus of the Pontifical Household, and by Cardinal Albert Vanhoye S.J., professor emeritus of New Testament exegesis at the Pontifical Biblical Institute.

Pope relies on Christian hope for encyclical Times Online [UK] November 23, 2007:

As cardinals gathered around the world today for an extraordinary consistory it was announced that Pope Benedict XVI would shortly issue the second encyclical of his papacy, on the theme of "Christian hope".

The 81-page letter to be sent to the world’s bishops was written during the summer both at the Pope's retreat in the mountains of northern Italy, Lorenzago di Cadore, and his summer residence at Castelgandolfo. The document will exhort Christians not to be afraid in the face of world upheavals, violence, rapid change and "human dramas" but rather to embrace "hope founded on faith".

The Cardinal Secretary of State, Tarcisio Bertone, said the Pope would sign the document on 30 November, but did not say when the text would be published. It will be the 295th papal encyclical since the first was issued in 1740, and will be entitled "Spe Salvi".