Salt of the Earth: An Exclusive Interview on the State of the Church at the End of the Millennium [Englisch] [Taschenbuch]

The first section of the book concentrates on Ratzinger himself; the interview is nearly ten years old now, but the insights are still apropos to the man who is now the pope. Ratzinger did not look at the questions beforehand, and his responses, while not quite off-the-cuff, still have a spontaneity to them that is perhaps at odds with the more conservative image Ratzinger has come to bear. He is a conservative, to be sure, but in these pages along with other books, one may find a bit more compassion and humour than one might expect.

Ratzinger reflects upon his strict upbringing as a child, his time as a child of a 'simple commissioner', and his growth in a devout Catholic family who tended to go to Mass twice on Sundays.

Ratzinger became a theology professor, teaching at the universities at Tubingen and Regensburg. Heidegger is a big influence on Ratzinger's philosophical development, as are notions of Personalism (a philosophy of profound influence on Martin Luther King Jr. among others). Like his predecessor, Ratzinger has a great interest in Phenomenology and other modern philosophical schools. This led him to be a theological advisor to the Second Vatican Council, at which time Ratzinger was classified as a progressive, perhaps even a liberal.

Ratzinger discusses the role of his office, the Sacred Congregation of the Doctrine of the Faith (once called The Inquisition), in the development of the 800+ page catechism for the Catholic church. This is a pope who knows the catechism backwards and forwards, for he has been part of the development at every stage.

Most intriguing are his ideas for the future of the church and the state of the world. He doesn't expect some sort of dramatic resurgence of the church, but does see a role and relevance for the church in the world. Perhaps this comes from the power of the church to provoke and be a prophetic witness. Given that his chosen name as pope is Benedict, his comparison in this text with St. Benedict (of monastic fame) is very intriguing. He likens the current and future situation to that of late antiquity, a time in which the majority of the non-ecclesial society wasn't really taking note of what the church was doing - Benedict was a bit of a dropout, who created 'an ark in which the West survived', largely going unnoticed.

For those who see Ratzinger as a knee-jerk traditionalist, perhaps no other statement is more enigmatic than his comment, "Perhaps the time has come to say farewell to the idea of traditionally Catholic cultures."

An intriguing and fascinating read.

He was born in Bavaria seventy-three years ago. As with Karol Wojtyla, he had a full life before going to Rome. As a young man and seminarian he was exposed to the rise of Nazism in Germany. He was a prominent theological advisor during the Second Vatican Council and taught theology at Germany's most prominent universities. He earned a reputation as one of the Church's brightest and most creative theologians.

In an age when Truth has come under unceasing brutal assault, he has become a target of attack worldwide. He is routinely caricatured in the worldwide media as the new Grand Inquisitor, unthinking and dictatorial. This book will discomfit his enemies. It shows a deeply learned man moving carefully and deliberately across all the issues of the "Canon of Criticism," forthrightly defending the Church. It shows a man with a keen understanding of our present age and the ideologies that animate it.

The Roman Church is contemptible to so many precisely because it stands in unabashed reproof of so much of what passes as wisdom today, including the central "truth" of our post-modern era: that only truth is that there is no Truth. This reminds us that the Church is now, as always, a scandal. But it is necessary, Cardinal Ratzinger reminds, us to distinguish between the "primary" scandal and the "secondary" scandal. "The secondary scandal consists in our actual mistakes, defects and over-institutionalizations . . .." (124) The Church is made up of men who are subject to all the frailties to which flesh is heir. But the Church aspires for more. That she occasionally fails should not surprise us. That she aspires for more should inspire new generations of saints. Yet the very idea that man is not naturally good and should aspire for more through self-abnegation is a deep offense to the modern mindset that man is good and is always, inexorably, getting better. This makes the Church an object of contempt and, in time, hatred.

"[T]he primary scandal consists precisely in the fact that we stand in opposition to the decline into the banal and the bourgeois and into false promises. It consists in the fact that we don't simply leave man alone in his self-made ideologies." (124) Substitution of transitory political ethics for Christian ethics leads to despotism, the exaltation of a mere man as God: Lenin, Hitler, Stalin, Mao, Pol Pot, Ho Chi Min. "We can say with a certainty backed up by empirical evidence that if the ethical power represented by Christianity were suddenly torn out of humanity, mankind would lurch to and fro like a ship rammed against an iceberg, and then the survival of humanity would be in greatest jeopardy." (227) "For this reason . . . the Catholic Church is a scandal, insofar as she sets herself in opposition to what appears to be a nascent global ideology and defends primordial values of humanity that can't be fit into this ideology . . .." (124)

"[I]f we give up the principle that every man as man is under God's protection, that as a man he is beyond the reach of arbitrary will, we really do forsake the foundation of human rights." (204) The sacred tradition of the Church is arrayed in defense of the dignity of mankind. Contrary to fashionable caricature, the Church is not an ossified tree, subject to being felled by the latest gale. It changes, but slowly, deliberately, organically. "[T]here are various degrees of importance in the tradition [of the Church] . . . not everything has the same weight . . . [but] there are . . . essentials, for example, the great conciliar decisions or what is stated in the Creed. These things are the Way and as such are vital to the Church's existence; they belong to her inner identity." (207-208) As to its essentials, its First Principles, or everlasting verities, the Church is powerless to change even in face of popular demand.

Bringing to mind Edmund Burke and G.K. Chesterton, Cardinal Ratzinger reminds us that "the Church lives not only synchronically but diachronically as well. This means that it is always all - even the dead - who live and are the whole Church, that it is always all who must be considered in any majority in the Church. . . . The Church lives her life precisely from the identity of all the generations, from their identity that overarches time, and her real majority is made up of the saints." (189) Our present age cannot cavalierly discard the wisdom of this great communion of the living and the dead, of one hundred human generations of the Church, confident that it has somehow achieved superceding wisdom. Instead, it must, as must all generations, submit to the essentials of the Church, to revelation and the Church's sacred tradition. "Every generation tries to join the ranks of the saints, and each makes its contribution. But it can do that only by accepting this great continuity and entering into it in a living way." (189) The Church does not need additional "reformers" of institutions. "What we really need are people who are inwardly seized by Christianity, who experience it as joy and hope, who have thus become lovers. And these we call saints." (269)

This is not easy for any generation. It places a break on volition. It posits that man's every impulse is not virtuous. Intrinsically, it asserts that man is not God, that man must prune his impulses, as he would an overgrown plant to prepare it to bear fruit. "[P]eople don't want to do without religion, but they want it only to give, not to make its own demands on man. People want to take the mysterious element in religion but spare themselves the effort of faith." (212) This is New Age faith, not the faith of the Church and her saints. "If the willingness to be bound is not there, and if, above all, submission to the truth is not there, then in the end all of this will simply remain a game." (235)

It is often heard today that if only the Church would make priestly celibacy optional, ordain women and "reform" its doctrine to accommodate other contemporary demands, that she would flourish as never before. These cavils ignore the central truth of any true church - that its communicants come to it and submit to the truth it professes, a truth beyond editing by plebiscite. It also reveals a stunning lack of critical intelligence. "These issues are resolved in Lutheran Christianity," Cardinal Ratzinger notes. "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." (181) Why should the Roman Church make itself a clone of Lutheranism? "[B]eing a Christian does not stand or fall on these questions [and] . . . 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." (182)

Cardinal Ratzinger is forthright in his pessimistic assessment of the time ahead. "The danger of a dictatorship of opinion is growing, and anyone who doesn't share the prevailing opinion is excluded, so that even good people no longer dare to stand by such nonconformists [i.e. Christians]. Any future anti-Christian dictatorship would probably be much more subtle than anything we have known until now. It will appear to be friendly to religion, but on the condition that its own models of behavior and thinking not be called into question." (153) The Church must attorn to the zeitgeist in this scheme. These themes are explored in Michael D. O'Brien's "Children of the Last Day" novels.

It is time for the faithful, Cardinal Ratzinger says, to form "vital circles." [T]here are great, vibrant new beginnings and joyful forms of Christian life that don't figure much statistically but are humanly great and have the power to shape the future." (143). "Particularly when one has to resist evil it's important to not to fall into gloomy moralism that doesn't allow itself any joy but really to see how much beauty there is, too, and to draw from it the strength needed to resist what destroys joy." (69)

In his autobiography "The Sword of Imagination," the novelist and historian Russell Kirk writes, "Not by force of arms are civilizations held together, but by the threads of moral and intellectual belief. In the hands of the Fates are no thunderbolts: only threads and scissors." Throughout this book, Joseph Cardinal Ratzinger demonstrates that he understands better than, perhaps, anyone e