The Benedict Blog

Sunday, April 06, 2008

Pope Benedict, The Jews and the "Good Friday Prayer"

In which I finally attempt to play 'catchup' and navigate the waters of controversy regarding the Pope's revision to the Good Friday Prayer for the Jews. This post may be updated as I come across additional pertinent articles. -- Christopher]

Background

First, let's examine the prayer itself, its revisions, and the reaction of Jewish brethren, since therein lies the controversy. (Using as my source Wikipedia "Good Friday Prayer for the Jews -- with all the caveats about employing a public encyclopedia, and not being a liturgical expert I sincerely welcome correction should readers spot a mistake in reporting, translation or history ).

The "Prayer for the Jews" in its original formulation dates back to 1570, reading as follows:

Let us pray also for the faithless Jews [Latin: "perfidia iudaica"]: that Almighty God may remove the veil from their hearts (2 Corinthians 3:13-16); so that they too may acknowledge Jesus Christ our Lord. Almighty and eternal God, who dost not exclude from thy mercy even Jewish faithlessness: hear our prayers, which we offer for the blindness of that people; that acknowledging the light of thy Truth, which is Christ, they may be delivered from their darkness. Through the same Lord Jesus Christ, who lives and reigns with thee in the unity of the Holy Spirit, God, for ever and ever. Amen.

In 1959, Pope John XXIII removed from the Good Friday liturgy the adjective "perfidi - while correctly translated as "faithless" or "unbelieving", there was a common misconception that the Latin perfidis was equivalent to "perfidious", leading to denunciations of the Jews as treacherous. (For further details, see the German edition of Zenit News service: "The Good Friday intercessions: a long history" February 6, 2008; translation via the blog Catholic Conservation).

According to Zenit News Service:

That same year, [Pope John XXIII] also eliminated from the rite of baptism the phrase used for Jewish catechumens: "Horresce Jusaicam perfidiam, respue Hebraicam superstitionem" (Disavow Jewish unbelieving, deny Hebrew superstition). ...
The 1962 missal was promulgated with an apostolic letter issued "motu proprio" by John XXIII "Rubricarum Instructum." The missal does not make reference to "perfidious Jews."
On Good Friday in 1963, John XXIII underlined the importance of this decision when the old formulation of the prayer for the Jews was read. The Pope interrupted the liturgy and asked that that the liturgical invocations begin again from the beginning, following the new text.

It was Pope John XXIII's liturgical innovation that inspired Professor Jules Isaac to seek out an audience with him in 1960 and petition for the repudiation of what he referred to as the "teaching of contempt" -- certainly not the official teaching of the Church, but no less pernicious, which he believed culminated in the inexplicable silence and apathy of many Christians toward the Nazi persecution of the Jewish people.

According to various accounts, Isaac met with Pope John for three days. Upon leaving he said to the Pope, "Can I leave with hope?" And the Pope responded, "You are entitled to more than hope."

On Good Friday in 1963, John XXIII underlined the importance of this decision when the old formulation of the prayer for the Jews was read. The Pope interrupted the liturgy and asked that that the liturgical invocations begin again from the beginning, following the new text.

The Roman Missal adopted by Pope Paul VI in 1969, and put into effect in 1970, reformulated the prayer. Because of a similar potential for misinterpretation, the reference to the veil on the hearts of the Jews, which was based on 2 Corinthians 3:14, was removed. The 1973 ICEL English translation of the revised prayer is as follows:

Let us pray for the Jewish people, the first to hear the word of God, that they may continue to grow in the love of his name and in faithfulness to his covenant. (Prayer in silence. Then the priest says:) Almighty and eternal God, long ago you gave your promise to Abraham and his posterity. Listen to your Church as we pray that the people you first made your own may arrive at the fullness of redemption. We ask this through Christ our Lord. Amen.

Concerns about the motu proprio "Summorum Pontificum"

On 7 July 2007, the Vatican released Pope Benedict XVI's motu proprio entitled, Summorum Pontificum which permitted more widespread celebration of Mass according to the "Missal promulgated by John XXIII in 1962".

While the term "perfidis" was indeed removed, the 1962 missal's references to the Jews is still subject to theological criticism. For what it's worth, a summary of the objections can be found in the Statement of the Discussion Group "Jews and Christians" of the Central Committee of German Catholics (April 4, 2007):

The Missale Romanum of 1962 contains the Good Friday Intercession "for the conversion of the Jews" (pro conversione Iudaeorum). Although this rite no longer includes the denigrating descriptions of the Jews as acting "perfidiously" (perfidus) and/or as "perfidious" (perfidia), the Good Friday Intercession otherwise expresses the overall [demeaning] perspective of the text as it has been prayed in the Liturgy of Good Friday since the Middle Ages. The intercession speaks of the "blindness" (obcaecatio) of the Jewish people and says that the Jewish people walk "in darkness" (tenebrae). This contradicts in a striking way the conciliar declaration Nostra Aetate, which states in chapter 4:
Sounding the depths of the mystery which is the church, this sacred council remembers the spiritual ties which link the people of the new covenant to the stock of Abraham. [...] the apostle Paul maintains that the Jews remain very dear to God, for the sake of the patriarchs, since God does not take back the gifts he bestowed or the choice he made. (see Romans 11,28-29; see Lumen Gentium 16). [...] the Jews should not be spoken of as rejected or accursed as if this followed from holy scripture. Consequently, all must take care, lest in catechizing or in preaching the word of God, they teach anything which is not in accord with the truth of the Gospel message or the spirit of Christ.
To revive the 1962 Missal with the old Good Friday Intercession means the denial of a substantial theological paradigm change made by the Council: in fact, the biblically-justified new understanding of the relationship of the Church to Judaism with the accompanying change to Church's own self-understanding. The traditional Good Friday Intercession still beseeched categorically that the Jews would acknowledge "our Lord Jesus Christ, the light of truth." The post-conciliar revised version is more open: it recognizes the way of salvation of the Jews, founded upon God's design, even if it asks that the Jews may "arrive at the fullness of redemption."

Pope Benedict revises again

On February 7, 2008, Zenit News reported that Pope Benedict decided to modify the the prayer for the Jewish people prayed in the Good Friday liturgy according to the 1962 Roman Missal. The changes were conveyed in a note from the Vatican Secretariat of State, published in L'Osservatore Romano.

In the revised form, the prayer now reads in English translation:

Let us also pray for the Jews. May the Lord our God illuminate their hearts so that they may recognize Jesus Christ as savior of all men. Almighty and everlasting God, you who want all men to be saved and to gain knowledge of the truth, kindly allow that, as all peoples enter into your Church, all of Israel may be saved.

(As reported by Sandro Magister), a note in La Civiltà Cattolica explained the reason for the change:

"In the current climate of dialogue and friendship between the Catholic Church and the Jewish people, it seemed right and opportune to the pope [to make this change], in order to avoid any expression that might appear in the least to offend or displease the Jews."

The note concluded:

"This contains nothing that is offensive toward Jews, because in it the Church asks God what St. Paul asked for Christians: that the God of our Lord Jesus Christ may enlighten the eyes of the Ephesians' hearts, that they may understand the gift of salvation that they have in Jesus Christ (cf. Ephesians 1:18-23). The Church, in fact, believes that salvation is only in Jesus Christ, as is said in the Acts of the Apostles (4:12). It is clear, besides, that Christian prayer can be nothing other than 'Christian', meaning that it is founded upon the faith – which is not that of all – that Jesus is the Savior of all men. For this reason, the Jews have no reason to be offended if the Church asks God to enlighten them so that they may freely recognize Christ, the only Savior of all men, and that they too may be saved by the One whom Shalom Ben Chorin, a Jew, calls 'Brother Jesus'."

Not quite the reaction the Vatican expected

John Allen, Jr. reports on the reactions to the prayer's revision (National Catholic Reporter February 8, 2008):

As is clear from comparing the two versions, Benedict has removed some of the language that critics found offensive: references to lifting "the veil from the hearts," the "blindness of that people," and the "darkness" of the Jews. As is also clear, however, the new version does not retreat from asking that Jews may recognize Jesus Christ as Savior, so that it remains a supplication for conversion.
Based on early exit polls, Benedict's attempt to meet his critics half-way appears to have left almost no one fully satisfied.
As The New York Times noted, some Catholic traditionalists are disturbed - if not by the content of the new prayer itself, then by the precedent that the old Mass can be bowdlerized in response to external pressure. (Some liturgical experts, by the way, think this may be the lasting significance of the pope's decision. As one put it to me this week, "It shows that the '62 missal can be reformed, that it's not inviolable or frozen in time.")
Many Jewish leaders and organizations are equally disgruntled, because despite what the Anti-Defamation League called "cosmetic" revisions, the prayer still remains an explicit appeal for conversion. The question of missionary efforts directed at Jews has long been perhaps the sorest point in Christian/Jewish relations.
"We are deeply troubled and disappointed that the framework and intention to petition God for Jews to accept Jesus as Lord was kept intact," said Abraham Foxman of the Anti-Defamation League.

John Allen Jr. also mentions "A further constituency" of critics: "liberal Catholics who don't care for the old Mass for a variety of reasons, as well as veterans of Catholic/Jewish dialogue who see all this as a headache they don't need." He cites Fr. John Pawlikowski of the Catholic Theological Union in Chicago:

"Even though only a small number of Catholics may pray the new version of the prayer, it creates a situation of the church seemingly speaking with two voices (the 1970 prayer and the new prayer) that do not dovetail easily. Which represents the more authentic theology of the Catholic Church with regard to the Jewish people? This situation compromises Catholic integrity."

Pawlikowski elaborates on this in Praying for the Jews: Two Views on the New Good Friday Prayer Commonweal March 14, 2008 / Volume CXXXV, Number 5):

The 1970 Missal, the definitive response to the liturgical changes mandated by Vatican II, further revised the 1965 prayer. It acknowledged the Jewish people’s faithfulness to God, but left open the eschatological resolution of the apparent conflict between Christ’s universal salvific action and the Jews’ ongoing covenantal com-mitment. The 1970 prayer is clearly in the spirit of Nostra aetate, which totally rejected almost two millennia of Christian theological perspectives on the Jews, but failed to offer a definitive replacement. That task was left to subsequent generations of theologians and biblical scholars, work that has in fact been taking place since the end of the council. Two such ongoing efforts are the Christ and the Jewish People consultation, jointly sponsored by Boston College, the Pontifical Gregorian University, the Catholic Theological Union, and the Catholic University of Leuven with the encouragement of Cardinal Walter Kasper; and the multiyear study project on Paul and Judaism at the Catholic University of Leuven.
In an official international Vatican-Jewish dialogue in Venice in 1977, Tomaso Federici, a lay scholar highly respected in Vatican circles, proposed that in light of Nostra aetate Catholicism should formally renounce any proselytizing of the Jews. The official published version of his paper, which appeared several years later, was altered to call for a rejection of “undue” proselytizing.
A few years ago, Cardinal Kasper wrote that there is no need to proselytize Jews because they have authentic revelation and because, in the understanding of Vatican II, they remain in the covenant. But he did add that Catholicism must also retain a notion of Christ’s universal salvific work. Unfortunately, he never pursued how these two theological affirmations might be integrated.

Contrary to Vatican II?

The Discussion Group "Jews and Christians" of the Central Committee of German Catholics, voices similar complaint, calling it "A New Burden on Christian-Jewish Relations"

On the one hand in the prayer of 1970, which is said on Good Friday in the ordinary Rite of the Roman Catholic Church almost everywhere, the church expresses unequivocally her appreciation of the dignity of Israel, God’s chosen people, to whom God has given the promises and a Covenant, that was never revoked and will never be revoked (cf. Rom 9:4 and 11:29 and the Declaration of the Second Vatican Council, Nostra aetate, 4). On the other hand the Church acknowledges that the Jews who are faithful to God’s covenant and live in the love of His name are on the path to salvation. She asks that God lead Israel to fulfillment along this path. The church does not speak here of a Jewish confession of Jesus Christ to be a condition for salvation, because she trusts that their being faithful in God’s covenant will lead the Jews to their salvation. This conviction was also clearly expressed in our discussion group’s statement, “Jews and Christians in Germany: Responsibility in Today’s Pluralistic Society” of 13 April 2005: “According to Christian faith, Jesus Christ is 'the Yes and the Amen' (2 Cor 1:20) of God’s irrevocable fidelity to Israel and to the whole world. Nevertheless, there is salvation for Jewish people who do not believe in Jesus as the Christ because of God’s covenant with them.”

Shortly after the release of "Summorum Pontificum", Avvenire featured an interview with Archbishop Amato of the Congregation for the Doctrine of the Faith, in which he responded to the view which pitted the extraordinary form of the prayer for the Jews against Nostrae Aetate:

Q: Your Excellency, there are those who accuse the motu proprio “Summorum Pontificum” of being anti-conciliar, because it offers full citizenship to a missal in which there is a prayer for the conversion of the Jews. Is it truly contrary to the letter and spirit of the Council to formulate this prayer?
A: Certainly not. In the Mass, we Catholics pray always and in the first place for our conversion. And we strike our breasts for our sins. And then we pray for the conversion of all Christians and all non-Christians. The Gospel is for all.”
Q: But the objection is raised that the prayer for the conversion of the Jews was definitively surpassed by the one in which the Lord is asked to help them to progress in fidelity to his covenant.
A: Jesus himself affirms, in the Gospel of Saint Mark: “Repent, and believe in the Gospel,” and his first interlocutors were his Jewish confreres. We Christians can do nothing other than re-propose what Jesus taught us. In freedom and without imposition, obviously, but also without self-censorship.

Two Ways of Salvation or One?

Reading Fr. Powlakowski and the response of the Central Committee of German Catholics, one receives the impression that Jesus Christ plays no role in the salvation of the Jews; the The Commission for Religious Relations with the Jews, however, is quite clear on the correct interpretation of Nostra Aetate on this subject ("On the correct way to present the Jews and Judaism in preaching and catechesis in the Roman Catholic Church" June 24, 1985):

7. "In virtue of her divine mission, the Church" which is to be "the all-embracing means of salvation" in which alone "the fulness of the means of salvation can be obtained" (Unit. Red. 3); "must of her nature proclaim Jesus Christ to the world" (cf. Guidelines and Suggestions, I). Indeed we believe that is is through him that we go to the Father (cf. Jn. 14:6) "and this is eternal life, that they know thee the only true God and Jesus Christ whom thou hast sent" (Jn 17:33).
Jesus affirms (ibid. 10:16) that "there shall be one flock and one shepherd". Church and Judaism cannot then be seen as two parallel ways of salvation and the Church must witness to Christ as the Redeemer for all, "while maintaining the strictest respect for religious liberty in line with the teaching of the Second Vatican Council (Declaration Dignitatis Humanae)" (Guidelines and Suggestions, I).

Responding to the "Two Ways of Salvation" thesis ("there is no need to offer the Jews entry into the new covenant in Jesus Christ as God's covenant with the people of Israel was never revoked, and is alone salvific"), Christoph Cardinal Schönborn stated in The Tablet (Judaism’s way to salvation March 29, 2008):

... according to the New Testament and from the Christian point of view there is only one salvation in Jesus Christ, but two clearly distinguishable ways of proclaiming and accepting this salvation. In this respect it must be made clear that the overture/offer to the Jews to recognise Jesus of Nazareth as the Messiah cannot simply be equated with Christ's mandate to evangelise all (heathen) nations and make them his disciples (cf. Matthew 28: 18-20).

Schonborn reminds us that "There is no distinction between Jew and Greek; the same Lord is Lord of all and is generous to all who call upon him" (Romans 10:12) -- at the same time, it does not follow that the difference was abolished; "Even within the Church, St Paul retains a certain diversity of appeal and differentiates between Jews and Gentiles":

... St Paul distinguishes between the two vocations, between those who believed in Jesus as the Messiah who came "from circumcision" and those who converted to Christ and came "from the Gentiles". The difference lies in the way in which they communicate with each other in the Church and impart the same blessing to the world which God conferred on human beings through Jesus Christ, "For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God, in order that he might confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy" (Romans 15,8-9).
By welcoming the Gospel, the Jews are witnesses of God's fidelity to his promise, while the Gentiles are witnesses of the universality of his mercy. These two appeals in the Church reflect the twofold way of the same salvation in Christ, one for Jews and one for Gentiles. Thus the same Jesus Christ is simultaneously "a light for revelation to the Gentiles, and for glory to your people Israel" (Luke 2:32).
Consequently, this twofold way of receiving salvation calls for a twofold way of bearing witness to the Gospel message for Christians and a twofold catechumenal way to prepare for the same baptism in the one Jesus.

If the Church has apologized for all forms of compulsion ("proselytism" in the negative sense), it does not follow that they havea abandoned Christ's mandate to proclaim the Gospel "to the Jews first"; rather,

it means that this mandate must be carried out in the most sensitive way, cleansed of all un-Christian motives. Prayer, the offering of life, tokens of unselfish love and above all recognition of Jewish identity should win "the goodwill of all the people" (Acts 2:47) for the disciples of Jesus so that bearing witness to their faith in Christ, proposed with due respect and humility, may be recognised by them (the Jews) as the fulfilment - and not as a denial - of the promise of which they are the bearers.

Schonborn also recommends in the context of this article Cardinal Dulles' critique of dual-covenant theology "Covenant and Mission" (America October 21, 2002).

Kasper's Defense

In the past I admit I have been critical of Cardinal Kasper, head of the Vatican's Commission for Religious Relations With the Jews. In the past, he has often served as foil to then-Prefect Cardinal Ratzinger, "watering down" the CDF's forceful teaching on the salvific role of Christ, his Church and evangelization.

In fact, Cardinal Kasper address at a joint meeting between the Rabbinic Committee for Interreligious Dialogue and the USCCB's Office of Ecumenical and Interreligious Affairs seems to have contributed to such an erroneous "dual covenant" understanding.

Discussions at this meeting later culminated in the 2002 statement, Reflections on Covenant and Mission -- which concluded that "evangelizing task [of the Church] no longer includes the wish to absorb the Jewish faith into Christianity" and that "Jews already dwell in a saving covenant with God." The ensuing controversy prompting Cardinal Keeler to later distance himself, stating that the document "does not represent a formal position taken by the United States Conference of Catholic Bishops (USCCB) or the Bishops' Committee for Ecumenical and Interreligious Affairs (BCEIA)."

In light of which, there are some indications that Cardinal Kasper is "stepping up" in his presentation:

From Catholic News Service: Vatican cardinal defends reformulation of Tridentine prayer for Jews February 7, 2008:

The pope removed language that spoke of the "blindness" of the Jews, which Cardinal Kasper said was "a little offensive."
"The Holy Father wanted to remove this point, but he also wanted to underline the specific difference that exists between us and Judaism," the cardinal said.
That difference is that for Christians Jesus is the Messiah and the Son of God, he said.
"This difference cannot be hidden. The Holy Father wanted to say, yes, Jesus Christ is the savior of all men, even the Jews. He says this in his prayer," Cardinal Kasper said.
"But if this prayer, today, speaks of the conversion of the Jews, that doesn't mean we intend to carry out a mission," he said.
Rather, he said, the pope's revised prayer expresses an "eschatological hope" by citing St. Paul's expectation that when "the full number of the Gentiles" enters the church, then all Israel will be saved.
In effect, Cardinal Kasper said, the pope has removed the "language of contempt" and replaced it with words that express honest differences.
True dialogue between faiths must always accept the identity of the other, he said.
"We respect the identity of the Jews; they should respect ours, which we cannot hide," he said.
"I don't see this as an obstacle, but rather as a challenge for true theological dialogue," he said.

Haaretz reports another conversation with the Cardinal (Vatican rejects criticism of new prayer for Jewish conversion February 7, 2008):

"We think that reasonably this prayer cannot be an obstacle to dialogue because it reflects the faith of the Church and, furthermore, Jews have prayers in their liturgical texts that we Catholics don't like,"
"I must say that I don't understand why Jews cannot accept that we can make use of our freedom to formulate our prayers," Kasper, a German, told the Corriere della Sera.
"One must accept and respect differences," said the cardinal.

Also, On Good Friday, Cardinal Kasper published a commentary on the new prayer in the Frankfurter Allgemeine Zeitung -- a full English translation will hopefully be forthcoming, but Dr. Thomas Pink, Centre for Philosophical Studies, King's College London), provides four key points worth considering:

Kasper acknowledges that the 2008 prayer brings out important presuppositions of Catholic faith concerning the Jews left only implicit in the 1970 prayer, and emphasises that Nostra Aetate has to be interpreted in the context of all of Vatican II - (including presumably Lumen Gentium para 9, which refers to the Church as a New Israel in which Jew and Gentile are to be united in a new and more perfect covenant?)
[Kasper:] The new formulation of 1962 says nothing new, but only expresses what was hitherto assumed as straightforward, but clearly not sufficiently thematised.f
Kasper now openly acknowledges that the prayer is straightforwardly for Jewish conversion, something he initially hedged about in a private letter to a US Rabbi.
[Kasper:] The word conversion does not appear in the new formulation of the prayer. But it is implicit in the prayer for the Jews to be enlightened so that they recognise Jesus Christ. It should also be observed that the 1962 Missal provides the individual intercessions with titles; and the title reads as before: 'Pro conversione Judaeorum - for the conversion of the Jews'
Kasper still opposes a targeted mission to the Jews. But his rationale, which is Pauline, is not likely to appeal to Catholic liberals. It is nothing to do with the Jews having their own separate means of salvation. Rather, God has hardened the hearts of the Jews against Christ their saviour, and so it is for God not us to unharden them.
[Kasper:] Only He who has hardened the mass of Israel can undo this hardening again. He will do this when the 'Saviour' comes from Zion. That is in Paul's language none other than the returning Christ. For Jews and Gentiles have the same Lord.
While opposing a targeted mission, Kasper calls for Christian witness to the Jews, on the model of St Paul who on visiting Greek cities, preached to the local synagogue first before addressing the Gentiles (note parallel here with Schoenborn - witness to the Jews precedes that to the Gentiles.)
[Kasper:] The exclusion of a targeted and organised mission to the Jews does not mean that Christians should just sit around. One must distinguish between targeted and organised mission and Christian witness. Naturally Christians should, when appropriate, give witness of their faith and of the riches and beauty of belief in Jesus Christ to 'their elder brothers and sisters in the faith of Abraham' (John Paul II). That Paul did also. On his journeys of mission, he went first to the synagogue, and only then when he found no belief there did he go to the Gentiles.

A Rabbi and Priest speak in solidarity

Not all Jews expressed adverse reactions, according to Zenit News Service. Among those expressing understanding and sympathy was Rabbi Jacob Neusner (prominently featured in a chapter of Pope Benedict's Jesus of Nazareth):

Among the reactions, an article published Feb. 23 in the German newspaper Die Tagespost is noteworthy. The article, written by Jacob Neusner, professor of History and Theology of Judaism in Bard College, supports the explanation given by the cardinal, explaining that the prayer does nothing more than express Christian identity.
"Israel prays for the gentiles, so the other monotheists -- the Catholic church included -- have the right to do the same, and no one should feel offended. Any other policy toward the gentiles would deny gentiles access to the one God whom Israel knows in the Torah," wrote [Rabbi Neusner]. ...
"And the Catholic prayer expresses the same generous spirit that characterizes Judaism at worship. God’s kingdom opens its gates to all humanity and when at worship the Israelites ask for the speedy advent of God’s kingdom, they express the same liberality of spirit that characterizes the Pope’s text for the prayer for the Jews -- better ‘holy Israel’ -- on Good Friday," the Jewish professor explained.
"Both ‘It is our duty’ and ‘Let us also pray for the Jews’ realize the logic of monotheism and its eschatological hope," Neusner concluded.

The full text of Rabbi Neusner's article was republished by Sandro Magister, alongside a biblically-rich explication by Archbishop Gianfranco Ravasi, president of the pontifical council for culture:

This intense hope is obviously proper to the Church, which has at its center, as fountain of salvation, Jesus Christ. For the Christian, he is the Son of God and is the visible and efficacious sign of divine love, because as Jesus had said that night to "a ruler of the Jews," Nicodemus, "God so loved the world that he gave his only Son... God did not send his Son into the world to condemn the world, but that the world might be saved through him" (cf. John 3:16-17). It is, therefore, from Jesus Christ, son of God and son of Israel, that there arises the purifying and fecundating stream of salvation, for which reason one can also say in the final analysis, as Christ does in John's Gospel, that "salvation is from the Jews" (4:22). The estuary of the history hoped for by the Church is, therefore, rooted in this spring.
We repeat: this is the Christian vision, and it is the hope of the Church that prays. It is not a programmatic proposal of theoretical adherence, nor is it a missionary strategy of conversion. It is the attitude characteristic of the prayerful invocation according to which one hopes also for the persons considered near to oneself, those dear and important, a reality that one maintains is precious and salvific. An important exponent of French culture in the 20th century, Julien Green, wrote that "it is always beautiful and legitimate to wish for the other what is for you a good or a joy: if you think you are offering a true gift, do not hold back your hand." Of course, this must always take place in respect for freedom and for the different paths that the other adopts. But it is an expression of affection to wish for your brother what you consider a horizon of light and life.

See A Bishop and a Rabbi Defend the Prayer for the Salvation of the Jews by Sandro Magister. www.Chiesa. March 7, 2008).

German Jews severe ties

In March 31, 2008, the Jerusalem Post reported that the president of the Central Council of Jews in Germany, Charlotte Knobloch, severed relations with the Catholic Church out of disappointment with the prayer:

"As long as Pope Benedict does not return to the previous wording, I assume that there will not be any further dialogue [such as we had] in the past," said Knobloch. ...
The Vatican's liaison to Jewish groups, Cardinal Walter Kasper, has argued that the prayer is not a missionary statement; rather, the wording reflects the desire of the Catholic Church for all people to be saved through Jesus Christ. Knobloch, however, says that "implicit in the Good Friday prayer is a subtle call to proselytize Jews, which I must characterize as an affront that is arrogant and clearly a backward step in the Christian-Jewish dialogue."

Der Spiegel also carried an interview with prominent German rabbi Walter Homolka:

SPIEGEL ONLINE: Mr. Homolka, you -- and around 1,600 rabbis worldwide -- are sharply protesting the Vatican's revival of the Latin Good Friday Prayer, which reads: "Let us also pray for the Jews: That our God and Lord may illuminate their hearts, that they acknowledge that Jesus Christ is the Savior of all men." Do you consider Benedict XVI to be anti-Semitic?
Walter Homolka: He is trying to focus on the specific aspects of his church -- that's his duty. But in this case he has lost his sensitivity. It is insulting to Jews that the Catholic Church, in the context of Good Friday of all things, is once again praying for the illumination of the Jews, so that we can acknowledge Jesus as the savior. Such statements are made in a historical context which is closely connected with discrimination, persecution and death. Given the weight of responsibility that the Catholic Church has acquired in its history with Judaism, most recently during the Third Reich, this is completely inappropriate and must be rejected to the utmost degree.
SPIEGEL ONLINE: What is the effect of Benedict's new version of the Latin phrase?
Homolka: He indicates that he believes that the path to salvation, even for Jews, can only go through Jesus, the savior. This opens the floodgates for the conversion of Jews. The Internet is already full of comments by conservative, right-wing Catholics who say: "Wonderful, now we finally have the signal to convert the Jews." This kind of signal has an extremely provocative effect on anti-Semitic groups. The Catholic Church does not have its anti-Semitic tendencies under control.
SPIEGEL ONLINE: So Benedict is encouraging anti-Semitic tendencies?
Homolka: He is accepting them, at the very least.

Rabbi Homolka is clearly prone to hyperbole, but Germany's Jews have had a rough time of it in recent years (anti-semitism appears to be on the rise in Germany).

Even so, Van Wallach of the "liberal, hawkish" Jewish blog Kesher Talk questions the outrage over the prayer ("That's Right, We Bad, We Perfidious: The Upside of the Latin Mass"):

Alarm about the Latin Mass assumes people understand Latin. How many do? Wouldn't that signal a widespread return to classical learning in the West, instead of a threat to Jews, if Latin revived? If Mel Gibson's Passion of the Christ couldn't ignite pogroms, then I hardly think a few Latin references, however troubling, will cause outbreaks of violence. That only happens when the culture is already well fertilized with Jew hatred. If a society is primed to despise Jews, well, that's going to happen whether the Mass contains a few references to us or not.
In the great continuum of threats to the physical and mental safety of Jews, the Tridentine Mass ranks right up there banana peels on the sidewalks of Columbus Avenue. My concerns circle back to guys who dream of a Second Holocaust and shoot up JCCs, or proclaims Jews monkeys and pigs -- and act on their lunacy. Let's put our anxiety where the real threats are and not get bent out of shape about Latin.

Vatican plays "damage control"

On April 2nd, JTA (Jewish & Israel News) reported that Pope Benedict XVI was preparing to clarify the Vatican’s position on the controversial Good Friday Prayer for the Jews:

The Vatican will issue a letter within a week aimed at easing Jewish fears that the Catholic Church wants to convert them, said the chairman of the International Jewish Committee on Interreligious Consultations, Rabbi David Rosen.
Rosen, who has seen a preliminary draft of the letter, said it will come from the pope via the Vatican Secretary of State, Cardinal Tarcisio Bertone.

On April 4th, the Vatican press office issued a communiqué released today by the Vatican press office on the publication of the new "Oremus et pro Iudaeis" for the 1962 edition of the Roman Missal:

The Holy See wishes to reassure that the new formulation of the Prayer, which modifies certain expressions of the 1962 Missal, in no way intends to indicate a change in the Catholic Church's regard for the Jews which has evolved from the basis of the Second Vatican Council, particularly the Declaration Nostra Aetate. In fact, Pope Benedict XVI, in an audience with the Chief Rabbis of Israel on 15 September 2005, remarked that this document "has proven to be a milestone on the road towards the reconciliation of Christians with the Jewish people." The continuation of the position found in Nostra Aetate is clearly shown by the fact that the prayer contained in the 1970 Missal continues to be in full use, and is the ordinary form of the prayer of Catholics.
In the context of other affirmations of the Council -- on Sacred Scripture (Dei Verbum, 14) and on the Church (Lumen Gentium, 16) -- Nostra Aetate presents the fundamental principles which have sustained and today continue to sustain the bonds of esteem, dialogue, love, solidarity and collaboration between Catholics and Jews. It is precisely while examining the mystery of the Church that Nostra Aetate recalls the unique bond with which the people of the New Testament is spiritually linked with the stock of Abraham and rejects every attitude of contempt or discrimination against Jews, firmly repudiating any kind of anti-Semitism.

Despite the Holy See's hope that the statement would clarify any misunderstanding, some remain dissatisfied:

The Anti-Defamation League said a statement from the Vatican that the new formulation of the prayer "in no way intends to indicate a change in the Catholic Church's regard for the Jews," did not go far enough.
"On this issue the Vatican has taken two steps forward and three steps backward," Abraham Foxman, the league's national director, said in a statement.

According to the head Rabbi of Rome, "We are not satisfied: what we wanted was to hear a Vatican statement in touch with the times and to hear that the Church does not pray for the conversion of Jews, or at least that it will not pray for this until the forever and that God only helps one group of people ... [the Vatican's statement] did not clarify this point: the question remains completely unresolved"."

* * *

Back in 2002, I had posted an essay entitled Jewish & Christian Relations: Mixed Signals from the Vatican, on the Vatican's response to the controversy and confusion over the document "Reflections on Covenant and Mission" by the Bishops Committee for Ecumenical and Interreligious Affairs, USCCB and the National Council of Synagogues. Nothing has changed since that time: the same issues -- the same conflicting theological perspectives and factions (even within the Jewish-Christian dialogue), are battling it out once again. In a sense, Benedict's renewal of the Latin Mass and 1962 Missal and his revisions to the prayer have brought things to a head.
There seems to be confusion over the terms proselytism and evangelization -- Cardinal Francis Arinze, former head of the Pontifical Council for Interreligious dialogue and one quite familiar with the term, proselytism is generally understood to mean the effort to spread one's religion by methods that are regarded as unnacceptable. These might include coercion by physical (through harrassment and threat of violence), economic (through the promise of material gifts), and psychological (taking advantage of one's ignorance) means -- all of which deserve condemnation since they insult the human dignity of the recipient, infringes upon one's religious freedom, and does no honor to God.
Search through the history of Christian-Jewish relations, and you will likely find examples of all of the above. However, as Lawrence Uzzell pointed out, proselytism "is most often invoked by those who ultimately oppose all forms of Christian evangelism. If the Apostles had refrained from everything that today is lumped under the term, there would have been no carrying out of the Great Commission and the Church might have died in its infancy. Precisely because it labels all missionary activity pejoratively, the term is no help in distinguishing the legitimate from the illegitimate." ("Don't Call It Proselytism" First Things October 2004)
This seems to describe those within the Jewish community (and not a few "liberal Catholic" participants in the dialogue) who lump together any effort to witness the gospel proselytization, for whom the very suggestion that they might be saved, even implicitly, through the sacrifice of Christ is verboten.
There are those who hold to a strict interpretation of Extra Ecclesiam nulla salus, insisting that those who are not formally and explicitly baptized in the Church are damned (popularly known as "Feeneyism", roundly condemned by the Church in 1949); there are also those who hold to a radically liberal interpretation of salvation -- to the point of suggesting that Christ's sacrifice is but "one of many" paths to salvation. John Paul II and Benedict XVI (both in his present office as well as in his prior role as Prefect of the CDF) have steered a path between this theological "Scylla and Charybdis." Two prominent examples of this are John Paul II's Redemptoris Missio and the now-famous Dominus Iesus, which while agreeing to the possibility of "participated forms of mediation" in salvation, nevertheless stated "solutions that propose a salvific action of God beyond the unique mediation of Christ would be contrary to Christian and Catholic faith."
Fr. Peter Phan at least recognizes the "catch-22" for what it is:
“Jews, who do not share our faith in Christ, are in a saving covenant with God,” if anything, exacerbates the problems posed by religious pluralism, since it is claimed that at least one non-Christian religion, namely Judaism, is a way of salvation (“a saving covenant with God”) apart, at least prima facie, from Christ and Christianity.
The challenge for Roman Catholic theologians then is to articulate a coherent and credible Christology and soteriology (theology of salvation) that honors the Christian belief in Jesus as the savior of all humankind and at the same time includes the affirmation that Judaism is and remains eternally a “saving covenant with God.”
Phan advocates a "post-supersessionist Christology" that will "not so much to elaborate a Christian theology of Judaism as such (which may or may not be interested in having its faith validated by Christians) as to reflect on how Christians should understand themselves in reference to Judaism"; that will adamantly reject the idea that "God’s self-gift to and covenant with Israel have been abolished, either because of Israel’s guilt in rejecting and killing Jesus (as implied in the charge of faithlessness and deicide against the Jews) or because of the intrinsic superiority of Jesus’ ministry and of Christianity (the “New” Covenant supplanting the “Old” Covenant)". I find Phan to be very perceptive in recognizing the challenge, howbeit this has also led him into some troubling speculative territory on religious pluralism, meriting the attention of the U.S. Bishops' Doctrinal Committee as well as the CDF.

Thursday, March 20, 2008

Osama Bin Laden challenges Pope Benedict in latest missive

The New York Police Department says it has been working closely with the Secret Service to provide the highest level of protection possible:

Pope Benedict XVI has been mentioned in a new Osama bin Laden message. The pontiff is due to speak next month at the United Nations, pray at the World Trade Center site and celebrate Mass in Yankee Stadium.
Bin Laden says the pope has played a large role in a "new Crusade" against Islam.
In an audio message posted Wednesday on a Web site bin Laden condemns the Danish publication of drawings he calls insulting to the Prophet Muhammad. He warns Europeans of a "severe" reaction to come.

Back in December 2007, Al Qaeda expressed its dismay at the prospect of the Pope seeking to "dialogue" with Islam in a spirit of peace (Zenit News. December 18, 2007):

Al-Qaida is worried by Benedict XVI's efforts to dialogue with Muslims, says a Vatican spokesman.
Jesuit Father Federico Lombardi affirmed this today when commenting on a one-hour 37-minute video from al-Qaida's second-in-command, who criticized Benedict XVI's Nov. 6 meeting with Saudi Arabian King Abdallah bin Abdulaziz Al Saud.
The video from Ayman al-Zawahri was posted Sunday on the Internet. The al-Qaida leader said the Pope's meeting with King Abdallah, the first ever between a Pontiff and a Saudi monarch, was offensive to Islam and Muslims.

Update

Vatican dismisses bin Laden's charges of pope's anti-Islam campaign, by John Thavis. Catholic News Service:
VATICAN CITY (CNS) -- The Vatican spokesman dismissed Osama bin Laden's accusations of an anti-Islam campaign by Pope Benedict XVI, noting the pope's efforts to dialogue with Muslims.
Bin Laden, citing the controversy over cartoons ridiculing the prophet Mohammed, said the pope was part of a "new crusade" against Islam.
"The content of the accusations makes no sense," Jesuit Father Federico Lombardi, the Vatican spokesman, told Catholic News Service March 20.
"But these kinds of allegations are not new," Father Lombardi added. The Vatican responded to similar accusations by al-Qaida's deputy leader, Ayman al-Zawahri, last December.
The Vatican spokesman said it was not surprising for bin Laden to name the pope among his many "perceived enemies," but said the more moderate Muslim world knows the pope's commitment to good interreligious relations.

[Crossposted to Benedict in America]

Thursday, March 13, 2008

Christ Our Hope: A Parish Study Guide To Pope Benedict XVI's Second Encyclical, "Spe Salvi"

Christ Our Hope: A Parish Study Guide To Pope Benedict XVI’s Encyclical Letter, On Christian Hope (Spe salvi) - "A Catechetical Resource of the Archdiocese of Washington, in preparation for the Apostolic Visit of Pope Benedict XVI to Washington, DC April 15 – 17, 2008."

Complete Study Guide (51 page PDF document)

The study guide was prepared for the Archdiocese of Washington by Jem Sullivan, Ph.D., professor in the Pontifical Faculty of the Immaculate Conception at the Dominican House of Studies, Washington, D.C., where she teaches courses on Catholic Education and the Documents of Vatican II.

[Courtesy of the Dominican Friars]

Wednesday, March 12, 2008

Pope Benedict to "Rehabilitate Luther"?

WHAT THE PRESS REPORTED: That Martin Luther? He wasn’t so bad, says Pope, by Richard Owen in Rome. London Times Online March 6, 2008:
Pope Benedict XVI is to rehabilitate Martin Luther, arguing that he did not intend to split Christianity but only to purge the Church of corrupt practices.
Pope Benedict will issue his findings on Luther (1483-1546) in September after discussing him at his annual seminar of 40 fellow theologians — known as the Ratzinger Schülerkreis — at Castelgandolfo, the papal summer residence. According to Vatican insiders the Pope will argue that Luther, who was excommunicated and condemned for heresy, was not a heretic.
Cardinal Walter Kasper, the head of the pontifical Council for Promoting Christian Unity, said the move would help to promote ecumenical dialogue between Catholics and Protestants. It is also designed to counteract the impact of July's papal statement describing the Protestant and Orthodox faiths as defective and “not proper Churches”.
The move to re-evaluate Luther is part of a drive to soften Pope Benedict's image as an arch conservative hardliner as he approaches the third anniversary of his election next month.
ANY BASIS IN THE TRUTH?: Vatican spokesman calls rumors of rehabilitation of Luther groundless, by Carol Glatz. Catholic News Service. March 10, 2008:
VATICAN CITY (CNS) -- Rumors that the Vatican is set to rehabilitate Martin Luther, the 16th-century leader of the Protestant Reformation, are groundless, said the Vatican spokesman, Jesuit Father Federico Lombardi. [...]
News reports in early March alleged that Pope Benedict XVI was dedicating a planned September symposium with former doctoral students to re-evaluating Luther, who was excommunicated and condemned for heresy.
The story "does not have any foundation, insofar as no rehabilitation of Luther is foreseen," Father Lombardi told the Italian news agency ANSA March 8.
Vatican officials said the topic of the pope's annual summer gathering of former students this year has not yet been decided. Of the two topics under consideration, Luther is not one of them, one official told Catholic News Service.

WHAT BENEDICT THINKS OF MARTIN LUTHER

Carl Olson at Insight Scoop offers some suggestions:

Read Luther and the unity of the churches: an interview with Joseph Cardinal Ratzinger Communio Fall 1984.
"Consider getting a copy of Ratzinger's Principles of Catholic Theology (Ignatius, 1987, 1989), which contains a major section on ecumenical dialogue, including a section on "Luther's protest" and the Council of Trent's response to certain teachings of Luther and Co."
Also see Fr. Aidan Nichols', The Theology of Joseph Ratzinger (T&T Clark, 1988):
Ratzinger "finds two figures within the Wittenberg Reformer. First, there is the Luther of the Catechisms, the hymns and the liturgical reforms: and this Luther can be received by Catholics whose own biblical and liturgical revivals in this century reproduce many of Luther's own criticisms of the late medieval Church. But besides this Luther there is also another: the radical theologian and polemicist whose particular version of the doctrine of justification by faith is incompatible with the Catholic understanding of faith as a co-believing with the whole Church, within a Christian existence composed equally of faith, hope, and charity" (p. 276).

Sunday, January 20, 2008

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.

A student walks past a banner reading: 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".

A student walks by banners against Pope Benedict XVI

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.

Saturday, January 19, 2008

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, [