Joseph RatzingerA site dedicated to the Pope: the Bishop of Rome and the leader of the worldwide Catholic Church. The current pope is Pope Benedict XVI.http://pope.si/joseph-ratzinger/feed/atom2010-09-09T02:40:46ZJoomla! 1.5 - Open Source Content ManagementLuther and the Unity of the Churches2009-06-23T14:34:29Z2009-06-23T14:34:29Zhttp://pope.si/joseph-ratzinger/luther-and-the-unity-of-the-churchesAdministratorjohan.krava@gmail.com<div style="text-align: justify;"><strong>The interconnection between church and theology is the issue: wherever this unity comes to an end, any other kind of unity will necessarily lose its roots.</strong><br /></div>
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<div style="text-align: justify;"><strong> Question</strong>: Where does Luther scholarship stand today? Have there been any attempts to research Luther's theology, beyond existing historical investigations?
<div style="text-align: justify;"><strong>The interconnection between church and theology is the issue: wherever this unity comes to an end, any other kind of unity will necessarily lose its roots.</strong><br /></div>
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<div style="text-align: justify;"><strong> Question</strong>: Where does Luther scholarship stand today? Have there been any attempts to research Luther's theology, beyond existing historical investigations?
Church and Economy2009-06-23T14:34:03Z2009-06-23T14:34:03Zhttp://pope.si/joseph-ratzinger/church-and-economyAdministratorjohan.krava@gmail.com<h2 style="text-align: justify;">Responsibility for the future of the world economy</h2>
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<div style="text-align: justify;">Today we need the maximum of specialized economic understanding, but also truly ethical powers for ordering economics to the human good.
<h2 style="text-align: justify;">Responsibility for the future of the world economy</h2>
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<div style="text-align: justify;">Today we need the maximum of specialized economic understanding, but also truly ethical powers for ordering economics to the human good.
Communio: A Program2009-06-23T14:33:23Z2009-06-23T14:33:23Zhttp://pope.si/joseph-ratzinger/communio-a-programAdministratorjohan.krava@gmail.com<div style="text-align: justify;"><strong>“<em>Communio</em> was founded to attract and bring together Christians simply on the basis of their common faith.” </strong><br /></div>
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<div style="text-align: justify;">When the first issue of the <em>International Catholic Review: Communio</em> appeared at the beginning of 1972, there were two editions, one in German and one in Italian. A Croatian edition was also conceived at the outset. A preface by Franz Greiner served as the introduction to the German edition. Common to the two editions was the fundamental theological contribution of Hans Urs von Balthasar, “Communio: A Programme.” When we read these pages twenty years later, we are astonished at the relevance of what was then said. Its effect could still be explosive in the contemporary theological landscape. Of course, we could ask to what degree the review retained its guiding principles and what can be done now to do greater justice to them. An examination of conscience of this sort cannot however be the topic of my talk. I will only try to refresh our memory and strengthen the resolve which was present at the beginning.
<div style="text-align: justify;"><strong>“<em>Communio</em> was founded to attract and bring together Christians simply on the basis of their common faith.” </strong><br /></div>
<br />
<div style="text-align: justify;">When the first issue of the <em>International Catholic Review: Communio</em> appeared at the beginning of 1972, there were two editions, one in German and one in Italian. A Croatian edition was also conceived at the outset. A preface by Franz Greiner served as the introduction to the German edition. Common to the two editions was the fundamental theological contribution of Hans Urs von Balthasar, “Communio: A Programme.” When we read these pages twenty years later, we are astonished at the relevance of what was then said. Its effect could still be explosive in the contemporary theological landscape. Of course, we could ask to what degree the review retained its guiding principles and what can be done now to do greater justice to them. An examination of conscience of this sort cannot however be the topic of my talk. I will only try to refresh our memory and strengthen the resolve which was present at the beginning.
Interreligious Dialogue and Jewish-Christian Relations2009-06-23T14:32:23Z2009-06-23T14:32:23Zhttp://pope.si/joseph-ratzinger/interreligious-dialogue-and-jewish-christian-relationsAdministratorjohan.krava@gmail.com<div style="text-align: justify;"><strong> The religions can encounter one another only by delving more deeply into the truth, not by giving it up. Skepticism does not unite. Nor does sheer pragmatism.<br /></strong></div>
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<div style="text-align: justify;">In the year 1453, just after the conquest of Constantinople, Cardinal Nicholas of Cusa wrote a remarkable book entitled De pace fidei. The crumbling empire was convulsed by religious controversies; the Cardinal himself had taken part in the (ultimately unsuccessful) attempt to reunite the Eastern and Western Churches, and Islam was back on the horizon of Western Christianity. Cusanus learned from the events of his time that religious peace and world peace are intimately connected. His response to this problem was a kind of utopia, which, however, he intended to be a real contribution to the cause of peace. “Christ, the judge of the universe, summons a heavenly council, because the scandal of religious plurality on earth has become intolerable.” At this council “the divine Logos leads seventeen representatives of the various nations and religions to understand how the concerns of all the religions can be fulfilled in the Church represented by Peter.” “In the teachings of the wise you do not find,” Christ says, “diverse faiths, but all have one and the same belief.” “God, as Creator, is triune and one; as infinite, he is neither triune, nor one, nor anything that can be said. For the names that are ascribed to God come from creatures, whereas he himself is ineffable and exalted above everything that can be named and predicated.”
<div style="text-align: justify;"><strong> The religions can encounter one another only by delving more deeply into the truth, not by giving it up. Skepticism does not unite. Nor does sheer pragmatism.<br /></strong></div>
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<div style="text-align: justify;">In the year 1453, just after the conquest of Constantinople, Cardinal Nicholas of Cusa wrote a remarkable book entitled De pace fidei. The crumbling empire was convulsed by religious controversies; the Cardinal himself had taken part in the (ultimately unsuccessful) attempt to reunite the Eastern and Western Churches, and Islam was back on the horizon of Western Christianity. Cusanus learned from the events of his time that religious peace and world peace are intimately connected. His response to this problem was a kind of utopia, which, however, he intended to be a real contribution to the cause of peace. “Christ, the judge of the universe, summons a heavenly council, because the scandal of religious plurality on earth has become intolerable.” At this council “the divine Logos leads seventeen representatives of the various nations and religions to understand how the concerns of all the religions can be fulfilled in the Church represented by Peter.” “In the teachings of the wise you do not find,” Christ says, “diverse faiths, but all have one and the same belief.” “God, as Creator, is triune and one; as infinite, he is neither triune, nor one, nor anything that can be said. For the names that are ascribed to God come from creatures, whereas he himself is ineffable and exalted above everything that can be named and predicated.”
Introduction to Christianity: Yesterday, Today and Tomorrow2009-06-23T14:30:49Z2009-06-23T14:30:49Zhttp://pope.si/joseph-ratzinger/introduction-to-christianity-yesterday-today-and-tomorrowAdministratorjohan.krava@gmail.com<div style="text-align: justify;"><strong>“If God has truly assumed manhood then he participates, as man, in the presence of God, which embraces all ages.”<br /><br /></strong></div>
<div style="text-align: justify;">Since this work was first published, more than thirty years have passed, in which world history has moved along at a brisk pace. In retrospect, two years seem to be particularly important milestones in the final decades of the millennium that has just come to an end: 1968 and 1989. The year 1968 marked the rebellion of a new generation, which not only considered post-war reconstruction in Europe as inadequate, full of injustice, full of selfishness and greed, but also viewed the entire course of history since the triumph of Christianity as a mistake and a failure. These young people wanted to improve things at last, to bring about freedom, equality, and justice, and they were convinced that they had found the way to this better world in the mainstream of Marxist thought.
<div style="text-align: justify;"><strong>“If God has truly assumed manhood then he participates, as man, in the presence of God, which embraces all ages.”<br /><br /></strong></div>
<div style="text-align: justify;">Since this work was first published, more than thirty years have passed, in which world history has moved along at a brisk pace. In retrospect, two years seem to be particularly important milestones in the final decades of the millennium that has just come to an end: 1968 and 1989. The year 1968 marked the rebellion of a new generation, which not only considered post-war reconstruction in Europe as inadequate, full of injustice, full of selfishness and greed, but also viewed the entire course of history since the triumph of Christianity as a mistake and a failure. These young people wanted to improve things at last, to bring about freedom, equality, and justice, and they were convinced that they had found the way to this better world in the mainstream of Marxist thought.