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Pope Benedict XVI (Latin: Benedictus PP. XVI; Italian: Benedetto XVI; German: Benedikt XVI; born Joseph Alois Ratzinger on 16 April 1927) is the 265th and reigning Pope, by virtue of his office of Bishop of Rome, the spiritual head of the Roman Catholic Church and, as such, Sovereign of the Vatican City State.[1] He was elected on 19 April 2005 in a papal conclave, celebrated his Papal Inauguration Mass on 24 April 2005, and took possession of his cathedral, the Basilica of St. John Lateran, on 7 May 2005. Pope Benedict XVI has both German and Vatican citizenship. He succeeded Pope John Paul II. Benedict XVI is a respected Roman Catholic theologian and a prolific bestselling author,[2] a defender of traditional Catholic doctrine and values. He served as a professor at various German universities and was a theological consultant at the Second Vatican Council before becoming Archbishop of Munich and Freising and later a cardinal. At the time of his election as Pope, Benedict had been Prefect of the Congregation for the Doctrine of the Faith (curial heads lose their positions upon the death of a pope)[3] and was Dean of the College of Cardinals. During his papacy, Benedict XVI has emphasized what he sees as a need for Europe to return to fundamental Christian values in response to increasing de-Christianisation and secularisation in many developed countries. For this reason, he proclaims relativism's denial of objective truth—and more particularly, the denial of moral truths—as the central problem of the 21st century. He teaches the importance for the Catholic Church and for humanity of contemplating God's salvific love and has reaffirmed the "importance of prayer in the face of the activism and the growing secularism of many Christians engaged in charitable work." Pope Benedict was also the founder and patron of the Ratzinger Foundation, a charitable organisation, which makes money from the sale of books and essays written by the Pope, in order to fund scholarships and bursaries for students across the world.[4] Overview_mod.jpg)
Benedict XVI was elected Pope at the age of 78. He is the oldest person to have been elected Pope since Pope Clement XII (1730–40). He had served longer as a cardinal than any Pope since Benedict XIII (1724–30). He is the ninth German Pope, the eighth having been the Dutch-German Pope Adrian VI (1522–23) from Utrecht. The last Pope named Benedict was Benedict XV, an Italian who reigned from 1914 to 1922, during World War I (1914–18). Born in 1927 in Marktl am Inn, Bavaria, Germany, Ratzinger had a distinguished career as a university theologian before being appointed Archbishop of Munich and Freising by Pope Paul VI (1963–78). Shortly afterwards, he was made a cardinal in the consistory of 27 June 1977. He was appointed Prefect of the Congregation for the Doctrine of the Faith by Pope John Paul II in 1981 and was also assigned the honorific title of the cardinal bishop of Velletri-Segni on 5 April 1993. In 1998, he was elected sub-dean of the College of Cardinals. And on 30 November 2002, he was elected dean, taking, as is customary, the title of Cardinal bishop of the suburbicarian diocese of Ostia. He was the first Dean of the College elected Pope since Paul IV (1555–59) and the first cardinal bishop elected Pope since Pius VIII (1829–30). Even before becoming Pope, Ratzinger was one of the most influential men in the Roman Curia, and was a close associate of John Paul II. As Dean of the College of Cardinals, he presided over the funeral of John Paul II and over the Mass immediately preceding the 2005 conclave in which he was elected. During the service, he called on the assembled cardinals to hold fast to the doctrine of the faith. He was the public face of the church in the sede vacante period, although, technically, he ranked below the camerlengo in administrative authority during that time. Like his predecessor, Benedict XVI maintains the traditional Catholic doctrines on artificial birth control, abortion and homosexuality. As well as his native German, Benedict XVI fluently speaks Italian, French, English and Latin, and has a knowledge of Portuguese. He can read Ancient Greek and biblical Hebrew.[5] He has stated that his first foreign language is French. He is a member of a large number of academies, such as the French Académie des sciences morales et politiques. He plays the piano and has a preference for Mozart and Bach.[6] Early life (1927–1951)Joseph Alois Ratzinger was born on 16 April, Holy Saturday, 1927 at Schulstraße 11, at 8:30 in the morning in his parents' home in Marktl am Inn, Bavaria, Germany. He was baptized the same day. He was the third and youngest child of Joseph Ratzinger, Sr., a police officer, and Maria Ratzinger (née Peintner). His mother's family was originally from Bolzano-Bozen (Italy). Pope Benedict XVI's brother, Georg Ratzinger, a priest and former director of the Regensburger Domspatzen choir, is still alive. His sister, Maria Ratzinger, who never married, managed Cardinal Ratzinger's household until her death in 1991. Their great-uncle was the German politician Georg Ratzinger. The pope's relatives agree that his priestly vocation was apparent from boyhood.[citation needed] At the age of five, Ratzinger was in a group of children who welcomed the visiting Cardinal Archbishop of Munich with flowers. Struck by the Cardinal's distinctive garb, he later announced the very same day that he wanted to be a cardinal. Following his fourteenth birthday in 1941, Ratzinger was enrolled in the Hitler Youth—as membership was required for all 14-year old German boys after December 1939[7]—but was an unenthusiastic member and refused to attend meetings.[8] His father was a bitter enemy of Nazism, believing it conflicted with the Catholic faith, according to biographer John L. Allen, Jr. In 1941, one of Ratzinger's cousins, a 14-year-old boy with Down syndrome, was killed by the Nazi regime in its campaign of eugenics.[9] In 1943 while still in seminary, he was drafted at age 16 into the German anti-aircraft corps. Ratzinger then trained in the German infantry, but a subsequent illness precluded him from the usual rigours of military duty. As the Allied front drew closer to his post in 1945, he deserted back to his family's home in Traunstein after his unit had ceased to exist, just as American troops established their headquarters in the Ratzinger household. As a German soldier, he was put in a POW camp but was released a few months later at the end of the War in summer 1945. He reentered the seminary, along with his brother Georg, in November of that year. Following repatriation in 1945, the two brothers entered Saint Michael Seminary in Traunstein, later studying at the Ducal Georgianum (Herzogliches Georgianum) of the Ludwig-Maximilian University in Munich. They were both ordained in Freising on 29 June 1951 by Cardinal Michael von Faulhaber of Munich. Joseph Ratzinger's dissertation (1953) was on St. Augustine and was entitled "The People and the House of God in Augustine's Doctrine of the Church". His Habilitation (which qualified him for a professorship) was on Bonaventure. It was completed in 1957 and he became a professor of Freising College in 1958. Pre-papal careerAcademic career (1951–1977)Ratzinger became a professor at the University of Bonn in 1959; his inaugural lecture was on "The God of Faith and the God of Philosophy." In 1963, he moved to the University of Münster, where his inaugural lecture was given in a packed lecture hall, as he was already well known as a theologian[citation needed]. During this period, Ratzinger participated in the Second Vatican Council (1962–1965). Ratzinger served as a peritus (theological consultant) to Josef Cardinal Frings of Cologne. He was viewed during the time of the Council as a reformer, cooperating with radical Modernist theologians like Hans Küng and Edward Schillebeeckx. Ratzinger became an admirer of Karl Rahner, a well-known academic theologian of the Nouvelle Théologie and a proponent of church reform. In 1966, Joseph Ratzinger was appointed to a chair in dogmatic theology at the University of Tübingen, where he was a colleague of Hans Küng. In his 1968 book Introduction to Christianity, he wrote that the pope has a duty to hear differing voices within the Church before making a decision, and he downplayed the centrality of the papacy. He also wrote that the Church of the time was too centralized, rule-bound and overly controlled from Rome[citation needed]. During this time, he distanced himself from the atmosphere of Tübingen and the Marxist leanings of the student movement of the 1960s that quickly radicalized, in the years 1967 and 1968, culminating in a series of disturbances and riots in April and May 1968. Ratzinger came increasingly to see these and associated developments (such as decreasing respect for authority among his students) as connected to a departure from traditional Catholic teachings.[10] Despite his reformist bent, his views increasingly came to contrast with the liberal ideas gaining currency in theological circles.[11] Some voices, among them Hans Küng, deem this a turn towards Conservatism, while Ratzinger himself said in a 1993 interview, "I see no break in my views as a theologian [over the years]".[12] Ratzinger has continued to defend the Council against criticism, including Nostra Aetate, the document on respect of other religions, ecumenism and the declaration of the right to freedom of religion. (Later, as the Prefect for the Congregation for the Doctrine of the Faith, Ratzinger most clearly spelled out the Catholic Church's position on other religions in the 2000 document Dominus Iesus which also talks about the Roman Catholic way to engage in ecumenical dialogue.) During his years at Tübingen University, Ratzinger publicized articles in the reformist theological journal Concilium, though he increasingly chose less reformist themes than other contributors to the magazine such as Hans Küng and Edward Schillebeeckx. In 1969, he returned to Bavaria, to the University of Regensburg. He founded the theological journal Communio, with Hans Urs von Balthasar, Henri de Lubac, Walter Kasper and others, in 1972. Communio, now published in seventeen languages, including German, English and Spanish, has become a prominent journal of contemporary Catholic theological thought. Until his election as Pope, he remained one of the journal's most prolific contributors. Archbishop of Munich and Freising (1977–1982)
On 24 March 1977, Ratzinger was appointed Archbishop of Munich and Freising. He took as his episcopal motto Cooperatores Veritatis (Co-workers of the Truth) from 3 John 8, a choice he comments upon in his autobiographical work, Milestones. In the consistory of the following 27 June, he was named Cardinal Priest of Santa Maria Consolatrice al Tiburtino by Pope Paul VI. By the time of the 2005 Conclave, he was one of only fourteen remaining cardinals appointed by Paul VI, and one of only three of those under the age of 80. Of these, only he and William Wakefield Baum took part in the conclave.[13] Prefect of the Congregation for the Doctrine of the Faith (1981–2005)
On 25 November 1981, Pope John Paul II named Ratzinger Prefect of the Congregation for the Doctrine of the Faith, formerly known as the Holy Office, the historical Inquisition. Consequently, he resigned his post at Munich in early 1982. He was promoted within the College of Cardinals to become Cardinal Bishop of Velletri-Segni in 1993, was made the College's vice-dean in 1998 and dean in 2002. In office, Ratzinger fulfilled his institutional role, defending and reaffirming Catholic doctrine, including teaching on topics such as birth control, homosexuality, and inter-religious dialogue. During his period in office, the Congregation for the Doctrine of the Faith took disciplinary measures against some outspoken liberation theologians in Latin America, condemning liberation theology twice (in 1984 and 1986), accusing it of Marxist tendencies and of inciting hate and violence[citation needed]. Leonardo Boff, for example, was suspended, while others were censured. Other issues also prompted condemnations or revocations of rights to teach: for instance, some posthumous writings of Jesuit priest Anthony de Mello were the subject of a notification. Ratzinger and the Congregation viewed many of them, particularly the later works, as having an element of religious indifferentism (i.e., Christ was "one master alongside others"). The Congregation is best known for its authority over the teaching of Church doctrine, but it also has jurisdiction over other matters, including cases involving the seal of the confessional, clerical sexual misconduct and other matters, in its function as what amounts to a court. In his capacity as Prefect, Ratzinger's 2001 letter “Crimen Sollicitationis” which clarified the confidentiality of internal Church investigations into accusations made against priests of certain crimes, including sexual abuse, became a target of controversy during the sex abuse scandal.[14] While bishops hold the secrecy pertained only internally, and did not preclude investigation by civil law enforcement, the letter was often seen as promoting a coverup.[15] On 12 March 1983 Ratzinger as prefect and cardinal notified the lay faithful and the clergy that archbishop Pierre Martin Ngo Dinh Thuc had incurred the excommunication latae sententiae for illicit episcopal consecrations without the apostolic mandate. HealthBecause of age-related health problems, and in order to have free time to write, he had hoped to retire, and submitted his resignation three times, but had continued at his post in obedience to the wishes of Pope John Paul II. In September 1991, Ratzinger suffered a hemorrhagic stroke, which slightly impaired his eyesight temporarily. This was known to the Conclave that elected him Pope. In August 1992, on a vacation in the Alps, he fell and struck his head against a radiator. In May 2005, the Vatican revealed that he had subsequently suffered another mild stroke; it did not reveal when, other than that it had occurred between 2003 and 2005. France's Philippe Cardinal Barbarin further revealed that since the first stroke, Ratzinger had been suffering from a heart condition as a result of his age, and is currently on medication. It is also notable that he appears to be in far better health than his predecessor was at the age of 79.[16] In late November 2006, an unconfirmed rumor emerged that Pope Benedict had undergone an operation in preparation for an eventual bypass operation, and that the bronchitis suffered by the Pope has put undue pressure on the Pope's heart.[17] At World Youth Day 2008, he impressed many by his youthful energy, such as walking down stairs and standing for long periods. PapacyElection to the papacyPredictionOn 2 January 2005, Time magazine quoted unnamed Vatican sources as saying that Ratzinger was a front runner to succeed John Paul II should the pope die or become too ill to continue as pope. On the death of John Paul II, the Financial Times gave the odds of Ratzinger becoming pope as 7–1, the lead position, but close to his rivals on the liberal wing of the church. In April 2005, before his election as pope, he was identified as one of the 100 most influential people in the world by Time magazine. While Prefect of the Congregation for the Doctrine of the Faith, Ratzinger repeatedly stated he would like to retire to his house in the Bavarian village of Pentling near Regensburg and dedicate himself to writing books. Piers Paul Read wrote in The Spectator on 5 March 2005:
Though Ratzinger was increasingly considered the front runner by much of the international media, others maintained that his election was far from certain since very few papal predictions in modern history had come true. The elections of both John Paul II and his predecessor, John Paul I had been rather unexpected. Despite being the favorite (or perhaps because he was the favorite), it was a surprise to many that he was actually elected, as traditionally the frontrunners are passed over by the conclave for someone else. ElectionOn 19 April 2005, Cardinal Ratzinger was elected as the successor to Pope John Paul II on the second day of the papal conclave after four ballots. Cardinal Ratzinger had hoped to retire peacefully and said that "At a certain point, I prayed to God 'please don't do this to me'...Evidently, this time He didn't listen to me."[19] Coincidentally, 19 April is the feast of St. Leo IX, the most important German pope of the Middle Ages, known for instituting major reforms during his pontificate. Before his first appearance at the balcony of Saint Peter's Basilica after becoming pope, he was announced by Jorge Medina Estévez, protodeacon of the College of Cardinals. Cardinal Medina Estévez first addressed the massive crowd as "dear(est) brothers and sisters" in Italian, Spanish, French, German and English, with each language receiving cheers from the international crowd, before continuing with the traditional Habemus Papam announcement in Latin. At the balcony, Benedict's first words to the crowd, given in Italian before he gave the traditional Urbi et Orbi blessing in Latin, were:
On 24 April, he celebrated the Papal Inauguration Mass in St. Peter's Square, during which he was invested with the Pallium and the Ring of the Fisherman. Then, on 7 May, he took possession of his Cathedral church, the Archbasilica of St. John Lateran. Choice of nameRatzinger chose the pontifical name Benedict, which in Latin means "the blessed", in honor of both Pope Benedict XV and Saint Benedict of Nursia. Pope Benedict XV was Pope during the first World War, during which time he passionately pursued peace between the warring nations. St. Benedict of Nursia was the founder of the Benedictine monasteries (most monasteries of the Middle Ages were of the Benedictine Order) and the author of the Rule of Saint Benedict, which is still the most influential writing regarding the monastic life of Western Christianity. Benedict XVI explained his choice of name during his first General Audience in St. Peter's Square, on 27 April 2005:
Tone of papacy
During his inaugural Mass, the previous custom of every cardinal submitting to the Pope was replaced by having twelve people, including cardinals, clergy, religious, a married couple and their child, and newly confirmed people, greet him. (The cardinals had formally sworn their obedience upon his election.) He has begun using an open-topped papal car, saying that he wanted to be closer to the people. Pope Benedict has continued the tradition of his predecessor John Paul II and baptizes several infants in the Sistine Chapel at the beginning of every year, in his pastoral role as Bishop of Rome. Benedict's coat of arms has omitted the papal tiara, which traditionally appears in the background to designate the Pope's position as a worldly ruler like a king, replacing it with a simple mitre, emphasizing his spiritual authority.[22] Although some papal documents since his inauguration appear to include the papal tiara, this is because the arms of the Holy See itself (as opposed to his personal arms) continue to use the tiara and crossed keys, as can be observed, for example, on the website of the Holy See and other official publications. Because it is the shield alone (regardless of its background elements) which is unique to the individual Pope, varying backgrounds are possible for a single shield, though this is rarely done. Pope Benedict XVI also included a traditional pallium beneath his shield as a background element for his arms, emphasizing his pastoral powers. BeatificationsOn 9 May 2005, Benedict XVI began the beatification process for his predecessor, Pope John Paul II. Normally, five years must pass after a person's death before the beatification process can begin. However, in an audience with Pope Benedict, Camillo Ruini, Vicar General of the Diocese of Rome and the official responsible for promoting the cause for canonization of any person who dies within that diocese, cited "exceptional circumstances" which suggested that the waiting period could be waived. This happened before, when Pope Paul VI waived the five year rule and announced beatification processes for his predecessors, Pope Pius XII and Pope John XXIII. Benedict XVI followed this precedent when he waived the five year rule for John Paul II. [23] The decision was announced on 13 May 2005, the Feast of Our Lady of Fatima and the 24th anniversary of the attempt on John Paul II's life.[24] John Paul II often credited Our Lady of Fatima for preserving him on that day. Cardinal Ruini inaugurated the diocesan phase of the cause for beatification in the Lateran Basilica on 28 June 2005.[25] The first beatification under the new Pope was celebrated on 14 May 2005, by José Cardinal Saraiva Martins. The new Blesseds were Mother Marianne Cope and Mother Ascensión Nicol Goñi. Cardinal Clemens August Graf von Galen was beatified on 9 October 2005. Mariano de la Mata was beatified in November 2006 and Rosa Eluvathingal was beatified 3 December of that year, and Fr. Basil Moreau is scheduled to be beatified by next year. In October 2008 the following beatifications will take place: Celestine of the Mother of God, Giuseppina Nicoli, Hendrina Stenmanns, Maria Rosa Flesch, Marta Anna Wiecka, Michal Sopocko, Petrus Kibe Kasui and 187 Companions, Susana Paz-Castillo Ramirez. Unlike his predecessor, Benedict XVI delegated the beatification liturgical service to a Cardinal. On 29 September 2005, the Congregation for the Causes of Saints issued a communiqué announcing that henceforth beatifications would be celebrated by a representative of the Pope, usually the Prefect of that Congregation.[26] CanonizationsPope Benedict XVI celebrated his first canonizations on 23 October 2005 in St. Peter's Square when he canonized Josef Bilczewski, Alberto Hurtado SJ, Zygmunt Gorazdowski, Gaetano Catanoso, and Felice da Nicosia. The canonizations were part of a Mass that marked the conclusion of the Synod of Bishops and the Year of the Eucharist.[27] Pope Benedict XVI canonized Bishop Rafael Guizar y Valencia, Mother Theodore Guerin, Filippo Smaldone, and Rosa Venerini on 15 October 2006. During his visit to Brazil in 2007, Pope Benedict XVI presided over the canonization of Frei Galvão on 11 May, while George Preca, founder of the Malta based MUSEUM, Szymon of Lipnica, Charles of Mount Argus, and Marie-Eugénie de Jésus were canonized in a ceremony held at the Vatican on 3 June 2007.[28] Preca is the first Maltese saint since the country's conversion to Christianity in A.D. 60 when St. Paul converted the inhabitants. [29] In October 2008 the following canonizations will take place: Saint Alphonsa of India,[30] Gaetano Errico, Narcisa de Jesus Martillo Moran, Maria Bernarda Bütler Curia reform
Pope Benedict began downsizing the Roman Curia when he merged four existing pontifical councils into two in March 2006. The Pontifical Council for Migrants was merged with the Pontifical Council for Justice and Peace headed by Cardinal Martino. Likewise, Cardinal Poupard, who headed the Pontifical Council for Culture, now also oversees the operations of what had been the Pontifical Council for Interreligious Dialogue, though both Councils maintained separate officials and staffs while their status and competencies continued unchanged. In May 2007 it was decided that Interreligious Dialogue would again become a separate body under a different President. Teachings
As Pope, Benedict XVI's main role is to teach about the Catholic faith and the solutions to the problems of discerning and living the faith, a role that he can play well as a former head of the Church's Congregation for the Doctrine of the Faith. The main points of emphasis of his teachings are stated in more detail in Theology of Pope Benedict XVI. "Friendship with Jesus Christ"
According to commentators, during the Inaugural Mass, the core of the Pope's message, the most moving and famous part, is found in the last paragraph of his homily where he referred to both Jesus Christ and John Paul II. After referring to John Paul II's well-known words, "Do not be afraid! Open wide the doors for Christ!", Benedict XVI said:
"Friendship with Jesus Christ" is a frequent theme of his preaching.[32][33][34] He stressed that on this intimate friendship, "everything depends."[35] He has also said: "We are all called to open ourselves to this friendship with God... speaking to him as to a friend, the only One who can make the world both good and happy... That is all we have to do is put ourselves at his disposal...is an extremely important message. It is a message that helps to overcome what can be considered the great temptation of our time: the claim, that after the Big Bang, God withdrew from history."[36] Thus, in his book Jesus of Nazareth, his main purpose was "to help foster [in the reader] the growth of a living relationship" with Jesus Christ.[35] He took up this theme in his first encyclical Deus Caritas Est. In his personal explanation and summary of the encyclical, he stated: "If friendship with God becomes for us something ever more important and decisive, then we will begin to love those whom God loves and who are in need of us. God wants us to be friends of his friends and we can be so, if we are interiorly close to them."[37] Thus, he said that prayer is "urgently needed...It is time to reaffirm the importance of prayer in the face of the activism and the growing secularism of many Christians engaged in charitable work." "Dictatorship of Relativism"Continuing what he said in the pre-conclave Mass about what he has often referred to as the "central problem of our faith today",[38] on 6 June 2005 Pope Benedict also said:
He said that "a dictatorship of relativism"[40] was the core challenge facing the church and humanity. At the root of this problem, he said, is Kant's "self-limitation of reason". This, he said, is contradictory to the modern acclamation of science, whose excellence is based on the power of reason to know the truth. He said that this self-amputation of reason leads to pathologies of religion such as terrorism and pathologies of science such as ecological disasters.[41] Benedict traced the failed revolutions and violent ideologies of the twentieth century to a conversion of partial points of view into absolute guides. He said "Absolutizing what is not absolute but relative is called totalitarianism."[42] In an address to a conference of the Diocese of Rome held at the basilica of St. John Lateran 6 June 2005, Benedict remarked on the issues of same sex marriage and abortion:
Christianity as the Religion according to ReasonIn the discussion with secularism and rationalism, one of Benedict's basic ideas can be found in his address on the "Crisis of Culture" in the West, a day before Pope John Paul II died, when he referred to Christianity as the Religion of the Logos (the Greek for "word", "reason", "meaning", or "intelligence"). He said:
Benedict also emphasized that "Only creative reason, which in the crucified God is manifested as love, can really show us the way." Encyclicals: Love and hopePope Benedict has to date written two encyclicals, Deus Caritas Est (Latin for "God is Love"), and Spe Salvi ("Saved by Hope"). In his first encyclical, "God is love", he said that a human being, created in the image of God who is love, is able to practice love: to give himself to God and others (agape), by receiving and experiencing God's love in contemplation (eros). This life of love, according to him, is the life of the saints such as Teresa of Calcutta and the Blessed Virgin Mary, and is the direction Christians take when they believe that God loves them in Jesus Christ.[45] The encyclical contains almost 16,000 words in 42 paragraphs. The first half is said to have been written by Benedict in German, his mother tongue, in the summer of 2005; the second half is derived from uncompleted writings left by his predecessor, Pope John Paul II.[46] The document was signed by Pope Benedict on Christmas Day, 25 December 2005.[47] The encyclical was promulgated a month later in Latin and was translated into English, French, German, Italian, Polish, Portuguese, and Spanish. It is the first encyclical to be published since the Vatican decided to assert copyright in the official writings of the Pope.[48] Pope Benedict's second encyclical titled Spe Salvi ("Saved by Hope"), about the virtue of hope, was released on 30 November 2007.[49][50] His third encyclical will be social in nature, and reportedly an extension of Pope Paul VI's encyclical Populorum Progressio, and will be titled Caritas in Veritate (charity in truth).[51] Post-synodal apostolic exhortationSacramentum Caritatis (The Sacrament of Charity) signed 22 February 2007, released in Latin, Italian, English, French, German, Portuguese, Spanish, and Polish. It was made available in various languages 13 March 2007 in Rome. The English edition from Libera Editrice Vaticana is 158 pages. This apostolic exhortation "seeks to take up the richness and variety of the reflections and proposals which emerged from the recent Ordinary General Assembly of the Synod of Bishops..." which was held in 2006.[52] Motu proprio on Tridentine Mass
The high altar of a church was usually preceded by three steps, below which were said the Prayers at the Foot of the Altar. Side altars usually had only one step. On 7 July 2007, Benedict XVI issued the motu proprio Summorum Pontificum, declaring that upon "the request of the faithful", celebration of Mass according to the Missal of 1962 (commonly known as the Tridentine Mass), was to be more easily permitted. Stable groups who previously had to petition their bishop to have a Tridentine Mass may now merely request permission from their local priest.[53] While Summorum Pontificum directs that pastors should provide the Tridentine Mass upon the requests of the faithful, it also allows for any qualified priest to offer private celebrations of the Tridentine Mass, to which the faithful may be admitted if they wish.[54] For regularly scheduled public celebrations of the Tridentine Mass, the permission of the priest in charge of the church is required.[55] In an accompanying letter, the Pope outlined his position concerning questions about the new guidelines,[54] emphasizing that the Tridentine Mass would not detract from the Second Vatican Council, and that the Mass of Paul VI would still be the norm and priests were not permitted to refuse to say the Mass in that form. He pointed out that use of Tridentine Mass "was never juridically abrogated and, consequently, in principle, was always permitted."[54] The letter also decried "deformations of the liturgy ... because in many places celebrations were not faithful to the prescriptions of the new Missal" as the Second Vatican Council was wrongly seen "as authorizing or even requiring creativity", mentioning his own experience.[54] The Pope also considered that allowing the Tridentine Mass to those who request it was a means to prevent schism, stating that, on occasions in past history, "not enough was done by the Church’s leaders to maintain or regain reconciliation and unity" and that this "imposes an obligation on us today: to make every effort to enable for all those who truly desire unity to remain in that unity or to attain it anew.[54] Many feel the decree aimed at ending the schism between the Holy See and traditionalist groups such as the Society of St. Pius X (SSPX). Darío Castrillón Cardinal Hoyos, the president of the Pontifical Commission that oversees the Tridentine Mass stated that the decree "opened the door for their return," and said "I wouldn't understand if they don't come back." Bishop Bernard Fellay, superior general of the SSPX, expressed "deep gratitude to the Sovereign Pontiff for this great spiritual benefit."[53], but also said that the group "had to iron out doctrinal differences with the Vatican before a reconciliation could take place." Some Jewish groups criticized the move because of petitions for the conversion of the Jews included in the Tridentine Good Friday liturgy, which had been reworded by the liturgical reforms.[56] Some Catholic voices feared that the move would entail a reversal of the Second Vatican Council.[56] Unicity and Salvific Universality of the ChurchNear the end of June 2007, the Congregation for the Doctrine of the Faith issued a document approved by Benedict XVI "because some contemporary theological interpretations of Vatican II's ecumenical intent had been 'erroneous or ambiguous' and had prompted confusion and doubt."[57] The document has been seen as restating "key sections of a 2000 text the pope wrote when he was prefect of the congregation, Dominus Iesus."[57]
The document issued on 29 June 2007 stated in part that "oriental Churches [i.e. Eastern Christianity] ...[merit the title sister Churches] Because these Churches, although separated, have true sacraments and above all – because of the apostolic succession – the priesthood and the Eucharist, by means of which they remain linked to us [Roman Catholicism] by very close bonds. ...However, since communion with the Catholic Church, the visible head of which is the Bishop of Rome and the Successor of Peter, is not some external complement to a particular Church but rather one of its internal constitutive principles, these venerable Christian communities lack something in their condition as particular churches."[58]
The document went on to say "Christian Communities born out of the Reformation of the sixteenth century... do not enjoy apostolic succession in the sacrament of Orders, and are, therefore, deprived of a constitutive element of the Church. These ecclesial Communities which, specifically because of the absence of the sacramental priesthood, have not preserved the genuine and integral substance of the Eucharistic Mystery cannot, according to Catholic doctrine, be called "Churches" in the proper sense."[58] The document stated that "the full identity of the Church of Christ" is the Roman Catholic Church.[58] It said that the Catholic Church notes "that there are 'numerous elements of sanctification and of truth' which are found outside her structure, but which 'as gifts properly belonging to the Church of Christ, impel towards Catholic Unity'. It follows that these separated churches and Communities, though we believe they suffer from defects, are deprived neither of significance nor importance in the mystery of salvation. In fact the Spirit of Christ has not refrained from using them as instruments of salvation, whose value derives from that fullness of grace and of truth which has been entrusted to the Catholic Church."[58] The approval of the document drew some criticism, such as the statement by the World Alliance of Reformed Churches which said "It makes us question whether we are indeed praying together for Christian unity."[57] The statement continued that the document "makes us question the seriousness with which the Roman Catholic Church takes its dialogues with the Reformed family and other families of the church". The leading Lutheran cleric in Germany Bishop Wolfgang Huber wondered why no attempt was made to use more diplomatic language saying, "it would also be completely sufficient if it were to be said that the reforming churches are 'not churches in the sense required here' or that they are 'churches of another type'—but none of these bridges is used" in the Vatican document."[57] Others, such as Rev. Sara MacVane, of the Anglican Centre in Rome, saw it as in line with the previous position of the Church but questioned the timing of its release, saying "I don't know what motivated it at this time."[57] The Russian Orthodox Church, however, called the document "honest", noting that it contains nothing new and was conducive to "an honest theological dialogue."[59] The issuing of this document and the recent allowance made by Benedict XVI for more widespread use of the traditional Tridentine Mass was seen by some of his critics as a move towards conservatism, some even "raised questions about Benedict’s commitment to the changes made during the Second Vatican Council."[60] Consumerism
Benedict XVI has condemned excessive consumerism, especially among youth. He stated in December 2007 that "[A]dolescents, youths and even children are easy victims of the corruption of love, deceived by unscrupulous adults who, lying to themselves and to them, draw them into the dead-end streets of consumerism."[61] Ecumenical effortsSpeaking at his weekly audience in St Peter's Square on 7 June 2006, Pope Benedict asserted that Jesus himself had entrusted the leadership of the Church to his apostle Peter. "Peter's responsibility thus consists of guaranteeing the communion with Christ," said Pope Benedict. "Let us pray so that the primacy of Peter, entrusted to poor human beings, may always be exercised in this original sense desired by the Lord, so that it will be increasingly recognised in its true meaning by brothers who are still not in communion with us." The Catholic Church teaches that the Pope has a leading role among Christians because as Bishop of Rome he is successor to the apostle Peter who first held the office. The role of the papacy remains a source of controversy, not only for Protestant denominations but also for Eastern Orthodox churches, who likewise do not accept Petrine primacy as defined at the First Vatican Council.[62] Dissident CatholicsOn 29 August 2006, Pope Benedict XVI met with Bishop Bernard Fellay of the traditionalist Society of St. Pius X, an international society of traditionalist Roman Catholic priests, which since 1975 has existed in a state of dispute with the leadership of the Roman Catholic Church. Bishop Fellay had previously issued a statement welcoming the election of Cardinal Ratzinger as Pope.[63] OrthodoxThe bishops of the Ecumenical Orthodox Patriarchate of Constantinople have expressed concern over Pope Benedict XVI's decision to strike out "patriarch of the West" from his official titles in the Vatican yearbook. In a 8 June 2006 statement, the chief secretary of the Orthodox bishops' synod said dropping "patriarch of the West" while retaining the titles "vicar of Jesus Christ" and "supreme pontiff of the universal church" is "perceived as implying a universal jurisdiction of the bishop of Rome over the entire church, a claim that the Orthodox have never accepted." The statement was issued after synod members discussed the change during their early June meeting. Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity, said in a March statement that dropping the title of patriarch in reference to the pope does not minimize the importance of the patriarchal office, particularly in relation to the ancient Eastern churches. "Even less can this suppression be seen as implying new claims" of power or authority on the part of the Vatican, he said. However, members of the Orthodox synod disagreed. From their point of view, "the geographical limits of each ecclesiastical jurisdiction" have been a key part of the structure of the church from the earliest days of Christianity. The church as a whole is "a unity of full local churches" and not a monolith divided into local units simply for the sake of easier governance. The Orthodox synod's statement said that, with the international Catholic-Orthodox theological dialogue set to begin again in September with plans to deal with the "thorny problem" of papal primacy, it would have been better not to have removed the title without consultation.[64] A leading Muscovite Orthodox spokesman has said that a visit to Ukraine by Pope Benedict XVI would be "untimely", according to the country's RISU news service. "If Pope Benedict is a moral and a spiritual person and wants only good for Ukraine and its people, he will never take such an unreasonable step," said Valentyn Lukianyk, the head of the Union of Orthodox Brotherhoods of Ukraine. He was responding to the news that Ukrainian President Viktor Yushchenko has invited the Pope to visit the country. After the collapse of the Soviet Union there have been numerous clashes between Orthodox and Catholic believers over the ownership of parish properties that were confiscated by the Communists and handed over to the Russian Orthodox Church. At the same time, Orthodox leaders have complained that Catholics are engaged in "proselytism", seeking converts among Orthodox believers. In his statement opposing a papal visit, Lukianyk said that relations between Catholics and Orthodox in Ukraine are now "warming." A visit by Pope Benedict, he said, would place an undue burden on those sensitive ties.[65] Archbishop Christodoulos, Archbishop of Athens, visited Pope Benedict XVI at the Vatican on 13 December 2006. It was the first official visit by a Church of Greece leader to the Vatican. Archbishop Christodoulos was present for the funeral of Pope John Paul II. The Ecumenical Patriarch of Constantinople, Bartholomew I, with other Orthodox prelates also were present for the funeral Mass, but did not participate liturgically. ProtestantsIn 2005, Pope Benedict sent a message to the national synod of the Reformed Church of France, the country’s main Protestant community, who thanked the Pontiff for this “gesture of consideration.” In more general terms, Pope Benedict addressed Protestant churches in a speech during his trip to Cologne, Germany in 2005, discussing a "renewed sense of our brotherhood" and "a more open and trusting climate between Christians belonging to the various Churches and Ecclesial Communities."[66] According to John L. Allen, Jr.'s Cardinal Ratzinger, the Pope, a German himself, feels a bond towards Lutherans and has Lutheran friends. Allen, in fact, compares the then Cardinal Ratzinger's feelings towards Lutherans to the feelings John Paul had for Orthodox Christians in that both men wanted a divided Christendom to be reunited. The Pope is said to be rather ambivalent towards Martin Luther. In Autumn 2006 Pope Benedict met with Rowan Williams, Archbishop of Canterbury and spiritual head of the Anglican Communion. They issued a Common Declaration, highlighting the previous 40 years of dialogue between Catholics and Anglicans while also acknowledging "serious obstacles to our ecumenical progress."[67] In January 2008, he also met with John Sentamu, Archbishop of York.[68] The June 2007 clarification of Dominus Iesus, approved by the Pope, restated the Catholic Church's position that because of their perceived lack of bishops in the historic episcopate, Protestant faith communities "are not true Churches," as contrasted with Orthodox communities, which have bishops in the apostolic line and are therefore are considered true, if deficient, Churches.[69][57][58]. In this context, Pope Benedict has reiterated his church's view about the supposed invalidity of Anglican orders. Regarding the pope's comment, the Evangelical Lutheran Church of Denmark issued the statement: "It has a destructive effect on ecumenical relations if one church deprives another church of the right to be called a church. It is just as destructive as if one Christian denies another Christian the right to be called a Christian."[70] The Pope's claim that Protestant faith communities "are not true Churches", was described by Adventists as "nothing more than tradition".[71] Latter-day SaintsDuring Pope Benedict's trip to the United States in 2008, representatives of The Church of Jesus Christ of Latter-day Saints were invited to attend an ecumenical prayer service with the pope for the first time. A representative for the U.S. Conference of Catholic Bishops commented that there are a variety of ways the two faiths can work together while acknowledging the theological differences that exist between the two faiths.[72] Dialogue with other religionsPope Benedict is open to dialogue with other religious groups, and has sought to improve relations with them throughout his pontificate. He has, however, generated certain controversies in doing so. JudaismThe World Jewish Congress "welcomed"[citation needed] his election to the pontificate, noted "his great sensitivity to the Jewish history and the Holocaust", and quoted the Pope in its press release:
However, Pope Benedict XVI's meeting with a Polish priest who has been accused of making anti-Jewish comments has shocked Jewish groups. The European Jewish Congress said that it was "shocked" in a letter to the Vatican.[73] Benedict XVI has made two visits to synagogues to meet with their congregants, however.[74] | |||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||||
