Cardinal Ratzinger Sees
a Media Campaign Against Church
Sees Agenda Behind the Reporting in U.S.
Zenit
December 3, 2002 http://www.zenit.org/article-5979?l=english
Murica, Spain - Cardinal Joseph Ratzinger suggests that a campaign
is under way against the Catholic Church, judging by the way scandals
involving priests have been reported in the United States.
The prefect of the Congregation for the Doctrine of the Faith shared
these views when he met last weekend with a group of journalists,
including a ZENIT correspondent. The occasion was the congress "Christ:
Way, Truth and Life," over which the cardinal presided, at
the Catholic University of St. Anthony.
The first part of this interview appeared Sunday. Another part
will appear Wednesday.
Q: This past year has been difficult for Catholics, given
the space dedicated by the media to scandals attributed to priests.
There is talk of a campaign against the Church. What do you think?
Cardinal Ratzinger: In the Church, priests also are sinners. But
I am personally convinced that the constant presence in the press
of the sins of Catholic priests, especially in the United States,
is a planned campaign, as the percentage of these offenses among
priests is not higher than in other categories, and perhaps it is
even lower.
In the United States, there is constant news on this topic, but
less than 1% of priests are guilty of acts of this type. The constant
presence of these news items does not correspond to the objectivity
of the information nor to the statistical objectivity of the facts.
Therefore, one comes to the conclusion that it is intentional, manipulated,
that there is a desire to discredit the Church. It is a logical
and well-founded conclusion.
Q: There is a debate over the inclusion of the word of
God and references to Europe's Christian past in the preambles of
the future Constitution. Do you think there can be a united Europe
that has turned its back on its Christian past?
Cardinal Ratzinger: I am convinced that Europe must not just be
something economic [or] political; rather, it is in need of spiritual
foundations.
It is a historical fact that Europe is Christian, and that it has
grown on the foundation of the Christian faith, which continues
to be the foundation of the values for this continent, which in
turn has influenced other continents.
It is imperative to have a foundation of values and, if we ask
ourselves what that foundation is, we realize that, beyond the confessions,
there are no others outside the great values of the Christian faith.
And this is why it is imperative that in the future Constitution
of Europe mention is made of the Christian foundations of Europe.
I do not wish to fall into the error of constructing a political
Catholicism. The faith does not provide political recipes, but indicates
the foundations. On one hand, politics has its autonomy, but on
the other there is no total separation between politics and faith.
There are foundations of the faith that later allow for political
reasoning. The question, therefore, is what are these foundations
that will enable politics to function? What are the aspects that
must be left free?
In the first place, it is critical to have an anthropological moral
vision, and here faith enlightens us. Is the person of God necessary
to have this anthropological vision, which guarantees the freedom
of political reasoning?
A morality that dispenses with God, fragments, and, therefore,
at least the great intuition that there is a God who knows us and
who defines the figure of man as an image of God, belongs to these
foundations. Moreover [to mention God] is not an act of violence
against anyone, it does not destroy anyone's freedom, but opens
to all the free space to be able to construct a truly human, moral
life.
Q: There are seminary professors of the Basque region who
go so far as to justify ETA's terrorism, or who don't condemn it
categorically. There seem to be connections between these priests
and liberation theology. There is even talk of an indigenous Basque
church. What decision can be made against this?
Cardinal Ratzinger: In this case, one simply applies what the Congregation
for the Doctrine of the Faith said between the years 1984 [see "Instruction
on Certain Aspects of the 'Theology of Liberation'")] and 1986
[see "Instruction on Christian Freedom and Liberation"]
on liberation theology.
Christianity is certainly related to liberty, but true liberty
is not political liberty. Politics has its autonomy; this was emphasized
above all by the Second Vatican Council and must not be constructed
by faith as such; it must have its rationality.
One cannot deduce from sacred Scripture political recipes and much
less so justifications of terrorism. I think that in regard to this
specific case everything has been said in the two Instructions of
our congregation on liberation theology.
The novelty of Christian messianism consists in the fact that Christ
is not immediately the political messiah, who effects the liberation
of Israel, as expected. This was the Barabbas model for the liberation
of Israel, which they wanted to achieve immediately, including with
terrorism.
Christ created another model of liberation, which was achieved
in the apostolic community and in the Church exactly as it has been
constituted, conformed and witnessed in the New Testament. However,
as mentioned, everything has already been said in those two Instructions.
Q: If we made an evaluation of Pope John Paul II's extraordinary
activity, what would be this papacy's most important contribution?
How will Christianity remember this Pope?
Cardinal Ratzinger: I am not a prophet; that is why I do not dare
say what they will say in 50 years, but I think the fact that the
Holy Father has been present in all areas of the Church will be
extremely important.
In this way, he has created an extremely dynamic experience of
catholicity and of the unity of the Church. The synthesis between
catholicity and unity is a symphony -- it is not uniformity. The
Church Fathers said it. Babylon was uniformity, and technology creates
uniformity.
The faith, as seen at Pentecost where the apostles spoke all languages,
is symphony: It is plurality in unity. This is manifested with great
clarity in the Holy Father's pontificate, with his pastoral visits,
his meetings.
I think some documents will be important forever: I want to mention
the encyclicals "Redemptoris Missio," "Veritatis
Splendor," "Evangelium Vitae," and also "Fides
et Ratio." These are four documents that will really be monuments
for the future.
Lastly, I think he will be remembered for his openness to the other
Christian communities, to the other religions of the world, to the
secular world, to the sciences, to the political world. In these
areas he has always made reference to the faith and its values,
but at the same time he has also shown that the faith is able to
enter into dialogue with everyone.
Q: What is John Paul II's contribution to interreligious
dialogue?
Cardinal Ratzinger: The Holy Father sees his own mission as a mission
of conciliation in the world, a mission of peace. Whereas in the
past, unfortunately, there were religious wars, the Holy Father
wishes to show that the right relation between religions is not
war, nor violence, it is dialogue, and the attempt to understand
the elements of truth that are found in the other religions.
The Holy Father does not want to relativize the uniqueness of Christ,
who is the way, the truth and the life, but he wants to show that
this truth about Christ cannot be proclaimed with violence or with
human power, but only with the force of truth. And for this, a human
contact of dialogue and love is necessary, as the apostles showed
in the great mission of the early Church: without making use of
worldly power, using the force of conviction.
The testimony of suffering, of charity, and of dialogue, convinced
the ancient world. The Holy Father simply tries to nurture this
force of dialogue and love of the first centuries in the relation
with the religions.
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