Search Results (27)

Benedict XVI, the “Pope of Word,” and Pope Francis, the “Pope of Gestures,” are stylistic contrasts who nonetheless share common ground, notably a poetic sense and a commitment to expressing truth. Benedict XVI’s homilies offered a practical demonstration of rhetorical principles, rich with ideas, metaphors, and sources—from the Bible and Church Fathers to contemporary authors. While Benedict offered theoretical insights, Pope Francis makes these principles explicit and concrete. Francis’s key contribution is emphasizing the addressee (the people), making attention to the receiver central to homiletic discourse. Both Popes advocate for a 21st-century preaching guide based on brevity, clarity, simplicity, cohesive discourse, frequent and poetic images, and a positive, propositional language. Their complementary emphases offer a unified vision for modern Catholic preaching. Full article

In combination with recent Catholic social teaching, this paper will explore the thought of the philosopher Emmanuel Levinas on the role of ethics in the economy to challenge forms of aggressive profiteering by illusion, deceit or exploitation. Levinas draws upon the Talmud and its teaching on sorcery and on profiting from falsehood as a starting point for his reflections on modern society, reckless market speculation and on the need for the members of society to grow in their mutual responsibility and respect for each other’s unique and incomparable dignity. Levinas’s ethic of generosity calls us to move away from the self-interested model of “greed is good” and to strive for ever-greater justice in our monetary society. Full article

Taking as its point of departure Pope Benedict XVI’s comment that ‘[e]ach of us is the result of a thought of God’, this article explores how the divine idea of the self bears promise for enabling a Catholic theological response to certain features of contemporary Western culture. This cultural setting is discussed first, using the interpretations of Philip Rieff and Carl R. Trueman, and their conceptualities of ‘psychological man’ and ‘expressive individualism’. The dominant contemporary view of human identity thus presented is markedly individualistic, being focused on an inward sense of self. The dominant approach to human meaning is similarly individualistic, being the satisfaction or expression of that sense of self. While both Rieff and Trueman point to a widespread loss of religious faith as pivotally important to for the emergence of these cultural paradigms, they mostly leave aside questions regarding the truth claims of specific religions in responding to them. Secondly, the scholastic doctrine of the divine ideas is discussed, with a view to presenting an alternative approach to human identity and meaning based on the contention that each human person ‘is the result of a thought of God’. Thirdly, the article concludes by drawing out the notions of identity and meaning implied by this doctrine, along with its inextricable relation to a specifically Catholic understanding of God. This understanding includes within it a distinct approach to human sociality in Christ, which answers directly to the individualism of contemporary culture, as outlined by Rieff and Trueman. Full article

The Romanian Church United with Rome, Greek-Catholic, boasts a long and rich synodal tradition, with roots tracing back to the Metropolitanate of the Orthodox Romanians of Alba Iulia, which, at the close of the seventeenth century (1697–1700), re-established communion with the Church of Rome. The aim of the study I put forward is to analyse the evolution of synodality in the Greek-Catholic Church of Romania between the years 1964 and 2024, employing a methodology that will systematically relate historical, ecclesiological, and canonical aspects, thereby highlighting their identity implications. The structure of the article is determined by the principal stages through which the Greek-Catholic Church has traversed during the specified period: 1964–1989; 1989–2005; 2005–2024. These stages have witnessed profound transformations within the Greek-Catholic Church, including modifications to its canonical status that have also impacted its synodal life. In the year 1964, as the Second Vatican Council concluded and the decree Orientalium Ecclesiarum was approved, the Greek-Catholic Church of Romania was in the midst of severe communist persecution, having been outlawed since 1948. Its canonical status as a metropolitan province extra Patriarchatus was regulated by the Motu Proprio Cleri Sanctitati (2 June 1957), which recognised the institution of the provincial metropolitan synod, yet not that of the diocesan synod. Due to the persecution, the celebration of the metropolitan synod was not possible; however, privy conferences of bishops and diocesan ordinaries were held, which had significant effects on the life of the Church. The fall of communism, in December 1989, and the legalisation of the Greek-Catholic Church were followed by the publication, on 18 October 1990, of the Codex Canonum Ecclesiarum Orientalium. According to the new legislation, the Greek-Catholic Church regained the status of a Metropolitan Church sui iuris, a status unsuitable to its dignity and tradition since it lacked the institution of the synod. Indeed, the Council of Hierarchs, which under the presidency of the metropolitan archbishop governed the Church, did not constitute a synod but merely a form of exercising episcopal collegiality. Nevertheless, with the approval of the Holy See, the Fourth Provincial Council was held in Blaj (1997–2000). On 14 December 2005, Pope Benedict XVI elevated the Greek-Catholic Church of Romania to the dignity of a Major Archbishopric. Thus, the full attainment of synodality was achieved, with the supreme governing authority being the Major Archbishop and the Synod of Bishops. The proceedings of the Synod of Bishops of the Greek-Catholic Church have prompted institutional development, to be detailed in the article. This research will also illustrate the limitations of the current Codex Canonum Ecclesiarum Orientalium concerning the synodality of the Greek-Catholic Church. Full article

This article explores the evolution of Jewish–Christian dialogue in the Roman Catholic Church, focusing on the theological and pastoral contributions of three post-Vatican II Popes—John Paul II, Benedict XVI, and Francis. Beginning with the transformative Nostra Ætate declaration of the Second Vatican Council (1962–1965), this study examines how each Pope uniquely advanced Jewish–Christian relations through doctrinal development, symbolic gestures, and interreligious dialogue. John Paul II’s performative theology emphasized reconciliation and outreach, significantly enhancing Jewish–Christian relations through groundbreaking gestures and public declarations. Benedict XVI sought to deepen the theological foundations of Jewish–Christian dialogue, integrating it into broader Roman Catholic theology while navigating challenges of reception due to his intellectual style. Francis emphasized relational warmth, shared ethical commitments, and a theology of reconciliation, fostering a more inclusive and dialogical approach to interreligious engagement. By analysing the continuities and discontinuities in the approaches of these three Popes, this article highlights the dynamic interplay between theology, symbolism, and pastoral care in advancing Jewish–Christian relations, offering a comprehensive overview of a pivotal era in interreligious dialogue. Full article

“Church’s law is first and foremost lex libertatis”—this proclamation by Pope Benedict XVI (2008) inspired the author, a Catholic canonist, to attempt an aspectual reflection on the question of the quality and relevance in Ecclesia of contemporary legislation, keeping in mind the universal (ecumenical) goal of Church law: salus animarum. For in the face of today’s “signs of the times”, it is impossible to avoid the question of how, in legislating this law, interpreting and applying it, to safeguard and optimize the operability of communion bonds (bonum commune) along with the realization of subjective rights (bonum personae)? It is necessary to ask what contemporary proposals for legislative activity can serve to stimulate “organic development in the life […] of the ecclesial society and of the individual persons who belong to it” (John Paul II)? The inescapable context for this reflection today is the epochal enunciation, according to some, of Pope Francis “it is clear that ecumenical dialogue […] enriches canon law”. In the author’s opinion, the last decade has brought two interesting answers to the questions formulated above. The two “ecumenical enterprises”—to use Ecumenical Patriarch Bartholomew’s apt phrase—“fill the historical juridical deficit”; especially since theologians and jurists from different traditions have not yet worked together to demonstrate the ecumenical potential of church law. The results of this work—offering original methodologies—are the idea of “receptive ecumenism”, by Catholic canonist Paul Murray, and Norman Doe’s project, culminating in the Statement of Principles of Christian Law, produced by the International Panel of Experts. Both “ecumenical enterprises” give new impetus to ecumenical initiatives, but also, according to Francis’ quoted words, carry with them the potential to enrich church law and serve its renewal. Full article

The papacies of Pope John Paul II, Pope Benedict XVI, and Pope Francis coincided with a period of conflict and change in Europe. In the post-war period, Europe was still divided along ideological lines, with much of it having experienced invasion, occupation, and totalitarianism. Both John Paul II (1920–2005) and Benedict XVI (1927–2022) experienced the excesses of totalitarianism, profoundly affecting their outlook. Their papacies also coincided with a formative period in the post-war era: the end of the Cold War, the emergence of a new European order, and the disenchantment with that same order. Though not hailing from Europe, Pope Francis (1936–) has been an equally vital contributor to the conversation of the “idea of Europe”. This paper proposes to identify how the idea of Europe features in the work of these three popes and whether there are elements of continuity and dissonance. Full article

This study explores the concept of resilience within the teachings of Popes Benedict XVI and Francis, comparing these with established psychological resilience theories by Ungar and Holling. Through a comprehensive analysis of documents sourced from the Vatican’s official website, resilience is examined across individual, community, and global dimensions. Individual resilience emphasizes spiritual resources such as faith and hope, which Pope Benedict XVI and Pope Francis underscore as essential for overcoming personal and societal crises. Community resilience is highlighted in the context of solidarity, cooperation, and cultural identity, as demonstrated in responses to natural disasters and sociopolitical challenges. At a global level, Pope Francis advocates ecological sustainability and systemic justice, tying resilience to shared responsibilities and global solidarity. Methods include textual frequency analysis and semantic mapping of resilience-related terms within papal documents, complemented by a comparative analysis with psychological resilience frameworks. Findings reveal unique contributions of papal teachings, such as the integration of spiritual, moral, and ecological dimensions, which expand traditional resilience concepts. This theological lens adds normative and prescriptive elements, offering transformative perspectives for resilience studies, emphasizing faith, values, and sustainability as pivotal components for enduring and thriving amidst adversity. Limitations of data mining methods suggest potential for further interdisciplinary research. Full article

This paper examines Joseph Ratzinger/Benedict XVI’s reflections on knowledge and universities over sixty-five years, focusing on the constant features in his thought by analyzing his first and last pronouncements on these topics. Rather than summarizing all his writings, the author provides a comparative analysis of Ratzinger’s early address in 1959 as a newly appointed professor at the University of Bonn and his later speeches as Pope. In the 1959 lecture, Ratzinger talked about the challenge of modern secularism, emphasizing an increasing split between faith and reason and the growth of “neo-paganism” within the Church, while also highlighting the implication of technological globalization that was going to reshape the role of Christian universities in the modern world. The paper further develops how Ratzinger’s concerns evolved, particularly his critique of the rupture between faith and reason and the secularization of the Church, up to his reflections in 2022 on how Christian universities must maintain a connection with faith and reason. Drawing on Ratzinger’s lifelong exploration of these issues, this paper points out three constant features of his thought: the imperative of the integration of faith and reason at universities, “creative minorities” as an imperative internally, both in the Church and at the level of academia; and the specific chance given by contemporary secularization to Christian universities for a renewal of their educational mission. Full article

The question of a possible discontinuity between the papacies of Benedict XVI and Francis are broadly discussed in the Catholic public square, as well as in the literature. This paper aims at demonstrating the continuity of the two papal magisteria in a special area, the assessment of the ecological crisis. While Benedict XVI approached the issue from a theological and theoretical point of view, he was not indifferent to the practical consequences, which were then highlighted in a sometimes harsh and passionate manner by Francis. I argue that Francis’ alarmist claims about the ecological situation are partly based on the theological imagination of Benedict XVI (while, of course, having other sources, as well). Continuity between the two Popes can also be observed in their relation to Orthodox ecological thought, a relation deserving careful attention. Full article

The Logos has made a Garden. That short sentence might sum up the ‘eco-theology’ (or, as some would have it, theo-ecology) of Joseph Ratzinger—Benedict XVI. It is ripe for unpacking, by considering not only his general approach to the God–world relation (always presupposed as this is in his comments on environmental issues) but also how his theological insights into the created realm, understood as humanity’s common home (oikos), might now be taken further in the great pope’s footsteps, drawing on the doctrinal and hagiographical traditions of the Church. Full article

The aim of this article is to reflect on the nature of the structural sins in the present times and to offer light on the structural virtues that are in urgent demand for sustainable development of persons and peoples. Our analysis begins in Benedict XVI’s Caritas in Veritate. In the encyclical, the pope analyses oversimplification of the human reality by ideologies. The simultaneity of moral underdevelopment and a consumeristic super-development, epistemological gulf between faith and reason, erosion of social capital with the shifting of religion to the private sphere, and the collapse of the human ecology beneath the deterioration of environmental ecology are some of the social sins that Benedict XVI points out in the encyclical. Towards the end of the first section, we attempt to show how Benedict XVI understands that these social sins are also the sins of persons and how the personal is derived into the social. In the second section, we try to develop on the proposals for the structural virtues in Laudato Si’. The starting point is Pope Francis’ vision of integral ecology, which is in continuity with Benedict XVI’s finding that human ecology and environmental ecology are interconnected. After a brief analysis of Pope Francis’ thoughts about the current situation of epistemology, we try to understand the dimensions of the common good, law, and personalism in Laudato Si’, from which we can derive threads for the structural virtues. Full article

With 1600 titles Joseph Ratzinger/Pope Benedict XVI. is the most academically published pope in Church history. His stature as a theologian is only comparable to that of Leo the Great or Gregory the Great. In an age that has lost an appreciation for the human being as a person, the peritus Ratzinger introduced at the Second Vatican Council the notion that divine revelation is ultimately identical with the Godman Jesus Christ. In his view, Jesus Christ, as a divine person with both divine and human natures, redeems the postmodern human being from solipsistic self-preoccupation and existentialist despair. Such is the result of a positivistic and rationalistic approach to the figure of Jesus Christ. At the beginning of the 21st century, Pope Benedict XVI inaugurated an epochal, personalist, and Christocentric shift by penning the Jesus of Nazareth trilogy, taking serious Kant’s critiques and writing thus the first “post-critical” Christology presented to postmodernity. Nowhere else does Ratzinger write so extensively on “the man from Nazareth”. Full article

Dialogue needs provocative interlocutors. Instilling a grave and shuddering awakening to the conscience, Emmanuel Levinas has provided a corpus of writings unveiling an immemorial horizon and divine calling of infinite responsibility before the other, the brother/sister stranger. Roger Burggraeve has animated Levinas’ writings within a Christian theological horizon as a source of formation in the service of promoting biblical wisdom and love in the life of faith. The writings of Pope Benedict XVI and Pope Francis together portray a Catholic theological gravity to bring dialogue into a spiritual, practical, and social domain. Accordingly, this article develops the notion of dialogue within a Jewish and Christian lens by introducing the sense of the non-reciprocal character of dialogue, an asymmetrical relation of responsibility to the other evidencing the preconditions of dialogue. Levinas’ notion of non-reciprocal dialogue, taken further by the writings of Burggraeve, reveals a pre-original affectivity or ‘dialogical’ character of interpersonal relations of commitment respecting the other’s mystery and unknowability. This means that the dialogical relation is a pathway of ethical transcendence, a holy ground evoking an integral human ecology of maternity and fraternity. Such covenantal alterity in spiritual theological terms signifies an affectivity of atonement and redemptive love. In this way, the movement towards dialogue reveals a synodal path and holy ground to walk together and imagine an integral ecology of difference and mystery to transform words into sacrifice and truth into redemptive love. Journeying together upon such holy ground witnesses to a spiritual theology of dialogue envisioning a place to hear the “good news” (Lk 4:16) and encounter “the hunger and thirst for righteousness” (Matt 5:6). Full article

This paper considers Habermas’s translation proviso, which requires religious concepts to be translated into secular language when in the public sphere. Translation, for Habermas, protects the state from religious interference and elicits essential aspects of pre-rational thought—that is, religious and metaphysical thought, which post-metaphysics cannot generate for itself, e.g., social solidarity. The task undertaken by Habermas’s translation proviso is illustrated through his own work of translation: that of the translation of the biblical image of humanity as created in the image of God into the identical dignity of each human being. To provide context to and to highlight the difficulties involved in Habermas’s translation proviso, consideration is given to the thought of Joseph Ratzinger/Pope Benedict XVI and Alasdair MacIntyre on these themes. What is demonstrated is that Habermas’s translation is, in essence, assimilation and re-appropriation. In practice, it manifests itself as the truncation of Christian metaphysics, in which the divine Logos is replaced by or collapsed into the logos of intersubjective human language. The relational image of humanity as a creature distinct from the Creator, in which human reason is analogous to divine reason, is erased, leaving autonomous human beings, from which human reason emerges out of the discursive communication of the logos of intersubjective human language. The conclusion is that the translation proviso fails in its objective. An alternative to Habermas’s translation proviso, the presupposition proviso, is presented as a more apt approach to addressing the underlying issues involved: facilitating human flourishing in an orderly, free, and just society. Full article