By Sandro Magister
Chiesa
June 15, 2010
http://chiesa.espresso.repubblica.it/articolo/1343736?eng=y
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It is the sign, he says, that God exists and that one allows himself to be seized by passion for him. This makes it a great scandal, and the desire is to eliminate it. The complete transcript of Benedict XVI's latest statement on this issue. And of a surprising preview of it, from 2006
ROME, June 15, 2010 Benedict XVI has reached out to those who were expecting a "rethinking" of the rule of celibacy for the Latin clergy. But in his own way.
On the evening of Thursday, June 10, in St. Peter's Square, the eve of the closing of the Year for Priests, answering five questions from as many priests from the five continents, pope Joseph Ratzinger dedicated one of his answers precisely to illustrating the meaning of the priestly celibacy. And he did so in an original way, departing from the current historical, theological, and spiritual literature.
The complete and authenticated transcript of the pope's answer, released by the Vatican two days later and reproduced further below, permits a deep understanding of his reasoning.
Celibacy the pope said is an anticipation "of the world of the resurrection." It is the sign "that God exists, that God is part of my life, that I can base my life on Christ, on the future life."
For this reason he continued celibacy "is a great scandal." Not only for today's world, "in which God has no place." But for Christianity itself, in which "God's future is no longer considered, and the now of this world alone seems sufficient."
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It is clear from this that one of the cornerstones of this pontificate is not a distancing from clerical celibacy, but its reinforcement. Closely connected with what Benedict XVI has repeatedly pointed to as the "priority" of his mission:
"In our days, when in vast areas of the world the faith is in danger of dying out like a flame which no longer has fuel, the overriding priority is to make God present in this world and to show men and women the way to God. Not just any god, but the God who spoke on Sinai; to that God whose face we recognize [...] in Jesus Christ, crucified and risen."
The pope said this in the memorable open letter that he wrote to the bishops of the whole world, dated March 10, 2009.
But even before this, there was another important speech in which Benedict XVI explicitly connected the celibacy of the clergy with the "priority" of leading men to God, and explained the reason for this connection.
It is the speech that he addressed to the Roman curia on December 22, 2006, commenting on his travels outside of Italy that year.
About his trip to Germany three months earlier, the one on which he gave the famous lecture in Regensburg, the pope began:
"The great theme of my journey to Germany was God. The Church must speak of many things: of all the issues connected with the human being, of her own structure and of the way she is ordered and so forth. But her true and under various aspects only theme is 'God'. Moreover, the great problem of the West is forgetfulness of God. This forgetfulness is spreading. In short, all the individual problems can be traced back to this question, I am sure of it. Therefore, on that Journey, my main purpose was to shed clear light on the theme 'God', also mindful of the fact that in several parts of Germany there are a majority of non baptized persons for whom Christianity and the God of faith seem to belong to the past.
"Speaking of God, we are touching precisely on the subject which, in Jesus' earthly preaching, was his main focus. The fundamental subject of this preaching is God's realm, the 'Kingdom of God'. This does not mean something that will come to pass at one time or another in an indeterminate future. Nor does it mean that better world which we seek to create, step by step, with our own strength. In the term 'Kingdom of God', the word 'God' is a subjective genitive. This means: God is not something added to the 'Kingdom' which one might even perhaps drop. God is the subject. Kingdom of God actually means: God reigns. He himself is present and crucial to human beings in the world. He is the subject, and wherever this subject is absent, nothing remains of Jesus' message. Therefore, Jesus tells us: the Kingdom of God does not come in such a way that one may, so to speak, line the wayside to watch its arrival. 'The Kingdom of God is in the midst of you!' (cf. Lk 17: 20ff.). It develops wherever God's will is done. It is present wherever there are people who are open to his arrival and so let God enter the world. Thus, Jesus is the Kingdom of God in person: the man in whom God is among us and through whom we can touch God, draw close to God. Wherever this happens, the world is saved."
Having said this, Benedict XVI continued by connecting to the question of God that of the priesthood and of priestly celibacy:
"Paul calls Timothy and in him, the Bishop and in general the priest 'man of God' (I Tm 6: 11). This is the central task of the priest: to bring God to men and women. Of course, he can only do this if he himself comes from God, if he lives with and by God. This is marvellously expressed in a verse of a priestly Psalm that we the older generation spoke during our admittance to the clerical state: 'The Lord is my chosen portion and my cup, you hold my lot' (Ps 16 [15], 5). The priest praying in this Psalm interprets his life on the basis of the distribution of territory as established in Deuteronomy (cf. 10: 9). After taking possession of the Land, every tribe obtained by the drawing of lots his portion of the Holy Land and with this took part in the gift promised to the forefather Abraham. The tribe of Levi alone received no land: its land was God himself. This affirmation certainly had an entirely practical significance. Priests did not live like the other tribes by cultivating the earth, but on offerings. However, the affirmation goes deeper. The true foundation of the priest's life, the ground of his existence, the ground of his life, is God himself. The Church in this Old Testament interpretation of the priestly life an interpretation that also emerges repeatedly in Psalm 119 [118] has rightly seen in the following of the Apostles, in communion with Jesus himself, as the explanation of what the priestly mission means. The priest can and must also say today, with the Levite: 'Dominus pars hereditatis meae et calicis mei'. God himself is my portion of land, the external and internal foundation of my existence. This theocentricity of the priestly existence is truly necessary in our entirely function oriented world in which everything is based on calculable and ascertainable performance. The priest must truly know God from within and thus bring him to men and women: this is the prime service that contemporary humanity needs. If this centrality of God in a priest's life is lost, little by little the zeal in his actions is lost. In an excess of external things the centre that gives meaning to all things and leads them back to unity is missing. There, the foundation of life, the "earth" upon which all this can stand and prosper, is missing.
"Celibacy, in force for Bishops throughout the Eastern and Western Church and, according to a tradition that dates back to an epoch close to that of the Apostles, for priests in general in the Latin Church, can only be understood and lived if is based on this basic structure. The solely pragmatic reasons, the reference to greater availability, is not enough: such a greater availability of time could easily become also a form of egoism that saves a person from the sacrifices and efforts demanded by the reciprocal acceptance and forbearance in matrimony; thus, it could lead to a spiritual impoverishment or to hardening of the heart. The true foundation of celibacy can be contained in the phrase: 'Dominus pars' You are my land. It can only be theocentric. It cannot mean being deprived of love, but must mean letting oneself be consumed by passion for God and subsequently, thanks to a more intimate way of being with him, to serve men and women, too.
"Celibacy must be a witness to faith: faith in God materializes in that form of life which only has meaning if it is based on God. Basing one's life on him, renouncing marriage and the family, means that I accept and experience God as a reality and that I can therefore bring him to men and women. Our world, which has become totally positivistic, in which God appears at best as a hypothesis but not as a concrete reality, needs to rest on God in the most concrete and radical way possible. It needs a witness to God that lies in the decision to welcome God as a land where one finds one's own existence.
"For this reason, celibacy is so important today, in our contemporary world, even if its fulfilment in our age is constantly threatened and questioned. A careful preparation during the journey towards this goal and persevering guidance on the part of the Bishop, priest friends and lay people who sustain this priestly witness together, is essential. We need prayer that invokes God without respite as the Living God and relies on him in times of confusion as well as in times of joy. Consequently, as opposed to the cultural trend that seeks to convince us that we are not capable of making such decisions, this witness can be lived and in this way, in our world, can reinstate God as reality."
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After rereading this speech from December of 2006, it is no wonder that Benedict XVI still continues to dedicate so much energy to the clergy.
The proclamation of the Year for Priests, the proposal of exemplary figures like the holy Cure of Ars, the reinforcement of celibacy are part in the pope's vision of an extremely coherent picture, which is one and the same with "the supreme and fundamental priority of the Church and of the successor of Peter at this time," which is "to lead men to God."
Confirmation of this came last June 10 with the pope's response to the priest who asked him about the meaning of celibacy, the complete transcript of which is provided below.
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