The Heart and Mind of Benedict
The Heart and Mind of Benedict
Richard John Neuhaus
Washington Post
Pope Benedict is not a showman, as many – intending praise or blame – said his predecessor, Pope John Paul II, was. Benedict is a priest and professor who finds himself in the unexpected position of being pastor of a universal church of 1.2 billion people. This visit to America is a pastoral visit, and he will do what good pastors do: teach, encourage, and gently correct where necessary. The best way to understand Benedict is to listen carefully to what he says.
Many who claim to be perplexed by Benedict wonder how the harsh doctrinal “enforcer” under John Paul II can reinvent himself as the benign father of the family of the faithful. (The word “pope” has its origins in “papa.”) No reinvention is necessary. Those of us who have known him for many years, recognize in Benedict the invariably gentle manner of the learned and intellectually curious Joseph Ratzinger. If there is a surprise in these first three years, it is that Ratzinger, who very much wanted to retire to his scholarly pursuits, seems to enjoy being pope.
Key to understanding the man is that he is much more of an Augustinian than a Thomist. Of all the great doctors (i.e. teachers) of the Catholic intellectual tradition, the fifth century St. Augustine and the thirteenth century St. Thomas Aquinas are the great lights by which most schools of thought are defined. To be sure, there are Augustinian Thomists and Thomist Augustinians, and the distinctions often have more to do with sensibility than substance. Put all too roughly, Thomists are devoted to a systematic presentation of unchanging principles of reason, while Augustinians are given to a discursive account of the complexities of mind and heart in pursuit of the right ordering of love to the truth, and ultimately to absolute truth, who is God.
Perhaps the best known words of Augustine are these: “You have made us for yourself, O Lord, and our hearts are restless until they rest in you.” Benedict’s first encyclical (teaching letter) is titled Deus Caritas Est – God is Love – in which Thomas gets one footnote to dozens from Augustine. Benedict recently said at the funeral of a friend, “Christianity is not an intellectual system, a collection of dogmas, or a moral system. Christianity is an encounter, a love story, an event.”
In Benedict’s telling, it is in the first place the story of God’s unqualified love for and commitment to the human project. He speaks frequently of Jesus Christ as “the human face of God.” While the Church says “no” to this and “no” to that, every “no” is in the service of a much greater “yes.” Against a sometimes dry intellectualism or restrictive moralism, Benedict presents the way of Christ as a high adventure of mind and heart toward the transcendental realities of the good, the true, and the beautiful. In sum, Christianity is an invitation to say “yes” to God’s “yes” in Jesus Christ.
This Augustinian pope has a very high estimate of human reason, and in his United Nations address this week I expect he will address the rational grounds for commitment to human rights and the dignity of the human person. Reason was also the centerpiece of his “controversial” lecture at Regensburg University in September, 2006, where he challenged Muslims to recognize that the use of violence in advancing religion is “to act against reason and therefore to act against the nature of God.”
A constant theme of Benedict’s is that, when rightly understood, there is no conflict between religion and science, faith and reason, heart and mind. Theories to the contrary, he contends, are both unreasonable and de-humanizing because they fail to offer an adequate account of the limits, possibilities, and complexities of the human experience. His message is one of prophetic humanism.
This week Benedict will be addressing many issues, both those internal to the Church and those related to the culture and the world. To understand Benedict, listen to what he says, and listen most closely to what he says about what it means to be a human being fully alive. ++++++++++
Father Richard John Neuhaus is editor in chief of First Things, the monthly magazine of religion, culture, and public life.
Posted by Richard John Neuhaus on April 11, 2008 2:14 PM
Richard John Neuhaus
Washington Post
Pope Benedict is not a showman, as many – intending praise or blame – said his predecessor, Pope John Paul II, was. Benedict is a priest and professor who finds himself in the unexpected position of being pastor of a universal church of 1.2 billion people. This visit to America is a pastoral visit, and he will do what good pastors do: teach, encourage, and gently correct where necessary. The best way to understand Benedict is to listen carefully to what he says.
Many who claim to be perplexed by Benedict wonder how the harsh doctrinal “enforcer” under John Paul II can reinvent himself as the benign father of the family of the faithful. (The word “pope” has its origins in “papa.”) No reinvention is necessary. Those of us who have known him for many years, recognize in Benedict the invariably gentle manner of the learned and intellectually curious Joseph Ratzinger. If there is a surprise in these first three years, it is that Ratzinger, who very much wanted to retire to his scholarly pursuits, seems to enjoy being pope.
Key to understanding the man is that he is much more of an Augustinian than a Thomist. Of all the great doctors (i.e. teachers) of the Catholic intellectual tradition, the fifth century St. Augustine and the thirteenth century St. Thomas Aquinas are the great lights by which most schools of thought are defined. To be sure, there are Augustinian Thomists and Thomist Augustinians, and the distinctions often have more to do with sensibility than substance. Put all too roughly, Thomists are devoted to a systematic presentation of unchanging principles of reason, while Augustinians are given to a discursive account of the complexities of mind and heart in pursuit of the right ordering of love to the truth, and ultimately to absolute truth, who is God.
Perhaps the best known words of Augustine are these: “You have made us for yourself, O Lord, and our hearts are restless until they rest in you.” Benedict’s first encyclical (teaching letter) is titled Deus Caritas Est – God is Love – in which Thomas gets one footnote to dozens from Augustine. Benedict recently said at the funeral of a friend, “Christianity is not an intellectual system, a collection of dogmas, or a moral system. Christianity is an encounter, a love story, an event.”
In Benedict’s telling, it is in the first place the story of God’s unqualified love for and commitment to the human project. He speaks frequently of Jesus Christ as “the human face of God.” While the Church says “no” to this and “no” to that, every “no” is in the service of a much greater “yes.” Against a sometimes dry intellectualism or restrictive moralism, Benedict presents the way of Christ as a high adventure of mind and heart toward the transcendental realities of the good, the true, and the beautiful. In sum, Christianity is an invitation to say “yes” to God’s “yes” in Jesus Christ.
This Augustinian pope has a very high estimate of human reason, and in his United Nations address this week I expect he will address the rational grounds for commitment to human rights and the dignity of the human person. Reason was also the centerpiece of his “controversial” lecture at Regensburg University in September, 2006, where he challenged Muslims to recognize that the use of violence in advancing religion is “to act against reason and therefore to act against the nature of God.”
A constant theme of Benedict’s is that, when rightly understood, there is no conflict between religion and science, faith and reason, heart and mind. Theories to the contrary, he contends, are both unreasonable and de-humanizing because they fail to offer an adequate account of the limits, possibilities, and complexities of the human experience. His message is one of prophetic humanism.
This week Benedict will be addressing many issues, both those internal to the Church and those related to the culture and the world. To understand Benedict, listen to what he says, and listen most closely to what he says about what it means to be a human being fully alive. ++++++++++
Father Richard John Neuhaus is editor in chief of First Things, the monthly magazine of religion, culture, and public life.
Posted by Richard John Neuhaus on April 11, 2008 2:14 PM
Comentários
É óptimo que haja quem nos faculte estes textos e nos permita acompanhar a viagem do Papa aos E.U..
Por tudo isso, a minha gratidão.
Conceição