Fr. Fessio on Light of the World: Pope Benedict and Ignatius Press

The Pope and prayer

Benedictine monk Fr. Hugh at Douai Abbey reflects on Pope Benedict's comments about prayer in Light of the World:

I have just begun reading the recently-released book of the interview Pope Benedict gave to Peter Seewald during the summer, entitled Light of the World. Not too far into the interview Seewald asks the Pope how he prays.

In light of the fact that the Pope is, and has been for decades, a first-rank theologian, I was half expecting a weighty and perhaps even complex approach to prayer. Instead he is as direct and to the point as it is possible to be, and reveals a beautifully simple and authentic prayer life. To the person familiar with his writings both as theologian and as Pope it becomes clear that the spirituality of his theology is distilled to its essence in his prayer, which is situated right in the heart of the Church as the communion of saints, and its rich and profound traditions, focused on the Lord with whom he relates as “by old acquaintance”.

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"Papal infallibility—or, the prisoner of the Vatican"

Phil Lawler reviews Light of the World at CatholicCulture.org:

Reading Light of the World, the book-length interview in which Pope Benedict XVI reveals so much about himself, one is frequently reminded of the title that Pope Gregory the Great preferred: The Roman Pontiff is the servus servorum Dei: the servant of the servants of God. 

Secular commentators look upon the Pope as an absolute despot, who could change Church teachings if he wished, with just a stroke of his pen. Not so.

The Pope has considerable authority, to be sure. But he cannot use that authority to enforce his own preferences; he can only teach what the universal Church teaches—what the Church has always taught.

When a gently smiling Joseph Ratzinger walked out onto the loggia of St. Peter’s basilica on that fateful day in April 2005, to be introduced to the world at Benedict XVI, servus servorum Dei, he was accepting a task that allowed him less freedom than he had previously enjoyed, not more. Light of the World drives home that truth, in ways both big and small.

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Fr. Fessio on Light of the World: Pope Benedict as a teacher and more

Joseph Cardinal Ratzinger on the term "People of God" and...

... the real meaning and purpose of "hierarchy", from Salt of the Earth: The Church at the End of the Millennium, by Joseph Cardinal Ratzinger, an Interview with Peter Seewald (Ignatius Press, 1997):

We Are the People of God

The term "people of God" is understood today as the idea of an autonomy vis-à-vis the official Church. The motto is "we are the people", and what the people says has to be done. On the other hand, there is also the expression "vox populi, vox Dei". How do you understand this term?

If we are theologians and believers, we listen first to what the Bible says. In other words, we ourselves can't invent the major concepts: "Who is God?" "What is the Church?" "grace", and so forth. The gift of faith consists precisely in the fact that there is a prior given. The term "people of God" is a biblical one. The biblical use is thus also normative for how we might use it. It is first and essentially an Old Testament term; the term "people" comes long before the era of nations and is connected more with the clan, with the family.

Above all it is a relational term. More recent exegesis has made this very clear. Israel is not the people of God when it acts simply as a political nation. It becomes the people of God by turning to God. It is the people of God only in relation, in turning to God, and in Israel turning to God consists in submission to the Torah. In this sense, the idea of "people of God" in the Old Testament includes, first, the election of Israel by God, who chooses it for no merit of its own, despite the fact that it is not a great or significant people but one of the smallest of the peoples, who chooses it out of love and thus bestows his love upon it. Second, it includes the acceptance of this love, and concretely this means submission to the Torah. Only in this submission, which places Israel in relation to God, is it the people of God.

In the New Testament, the concept "people of God" (with perhaps one or two exceptions) refers only to Israel, that is, to the people of the Old Covenant. It is not a concept that applies directly to the Church. However, the Church is understood as the continuation of Israel, although Christians don't descend directly from Abraham and thus actually don't belong to this people. They enter into it, says the New Testament, by their descent from Christ and thereby also become children of Abraham. Thus, whoever belongs to Christ belongs to the people of God. One could say that the term "Torah" is replaced by the person of Christ, and, in this sense, the "people of God" category, though not applied directly to the new people, is tied to communion with Christ and to living like Christ and with Christ, or, as Saint Paul says, "hav[ing] the mind of Christ" (Phil 2:5). Paul goes on to describe the "mind of Christ" with the words: "He became obedient unto death on the cross." Only when we understand the term "people of God" in its biblical usage do we use it in a Christian way. Everything else is an extra-Christian construction that misses the real core and is, in my opinion, also a product of arrogance. Which of us can say that we are the people of God, while the others perhaps are not.

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Joseph Cardinal Ratzinger on the Dogma of Infallibility and the Truth of the Gospel

From Salt of the Earth: The Church at the End of the Millennium, by Joseph Cardinal Ratzinger, an Interview with Peter Seewald (Ignatius Press, 1997):

Referring to criticism of the Church, you once spoke of a classical "canon of issues": women's ordination, contraception, celibacy, the remarriage of divorced persons. This list is from 1984. The "Petition of the People of the Church" of 1995 in Austria, Germany, and Switzerland shows that this canon of issues hasn't changed one iota. The discussion seems to be going wearyingly in circles. Perhaps a few clarifications would help get beyond this impasse. It seems to me that many don't know exactly what they're talking about when they speak of the papacy and priesthood, that they actually don't know the meaning of these terms.

I would stress again that all of these are certainly genuine issues, but I also believe that we go astray when we raise them to the standard questions and make them the only concerns of Christianity. There is a very simple reflection that argues against this (which, by the way, Johann Baptist Metz has mentioned in an article on the "Petition of the People of the Church"). These issues are resolved in Lutheran Christianity. On these points it has taken the other path, and it is quite plain that it hasn't thereby solved the problem of being a Christian in today's world and that the problem of Christianity, the effort of being a Christian, remains just as dramatic as before. Metz, if I recall correctly, asks why we ought to make ourselves a clone of Protestant Christianity. It is actually a good thing, he says, that the experiment was made. For it shows that being Christian today does not stand or fall on these questions. That the resolution of these matters doesn't make the gospel more attractive or being Christian any easier. It does not even achieve the agreement that will better hold the Church together. I believe we should finally be clear on this point, that the Church is not suffering on account of these questions.

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The Salt Lake Tribune on George Wiegel and Two Popes

The Salt Lake Tribune has an in-depth article about George Wiegel, John Paul II, and Benedict XVI.

Five years into the papacy of Benedict XVI, biographer George Weigel is struck by the continuity of mission between Benedict and his predecessor, John Paul II, both of whom pursued activist papacies engaging an often-skeptical general culture.

Both popes are products of early 20th-century European Catholic culture, John Paul in Poland and Benedict in Germany. Both were deeply influenced by World War II and its aftermath, and both were partly shaped by Vatican II in the 1960s.

Both popes preach “the centrality of discipleship,” both seek to spread the gospel — Benedict, especially, in Western Europe — and both believe in outreach to the young, Weigel said during a stop here to lecture on his newest book, The End and the Beginning.

Weigel, John Paul’s biographer in 1999’s Witness to Hope, also wrote the forward to Light of the World, a new book-length interview on a range of topics Benedict conducted with German journalist Peter Seewald.

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