Pope Benedict Vs. Francis: Part 12

AM+DG

The English Denzinger site (which was run by (20) priests, and which (strangely??) has not been active for a few years, was invaluable and priceless in terms of comparing everything Francis claimed to what authentic Church Teaching says.

The following is an example of one article I had saved. It is very long, so I will post just a few bits every day. The following continues from yesterday’s post.

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Benedict XVI…

…judges Francis’ words that it was not an offense accepting the Cross in the form of a communist symbol

• Marxism’s great deception: change becomes destruction

God’s glory and peace on earth are inseparable. Where God is excluded, there is a breakdown of peace in the world; without God, no orthopraxis can save us. In fact, there does not exist an orthopraxis which is simply just, detached from a knowledge of what is good. The will without knowledge is blind and so action, orthopraxis, without knowledge is blind and leads to the abyss. Marxism’s great deception was to tell us that we had reflected on the world long enough, that now it was at last time to change it. But if we do not know in what direction to change it, if we do not understand its meaning and its inner purpose, then change alone becomes destruction – as we have seen and continue to see. (Cardinal Joseph Ratzinger. Lecture at the Bishops’ Conference in Benevento (Italy) on the topic: “Eucharist, Communion and Solidarity”, June 2, 2002)

• Marx and communism: a road towards all-encompassing change

The nineteenth century held fast to its faith in progress as the new form of human hope, and it continued to consider reason and freedom as the guiding stars to be followed along the path of hope. Nevertheless, the increasingly rapid advance of technical development and the industrialization connected with it soon gave rise to an entirely new social situation: there emerged a class of industrial workers and the so-called “industrial proletariat”, whose dreadful living conditions Friedrich Engels described alarmingly in 1845. For his readers, the conclusion is clear: this cannot continue; a change is necessary. Yet the change would shake up and overturn the entire structure of bourgeois society. After the bourgeois revolution of 1789, the time had come for a new, proletarian revolution: progress could not simply continue in small, linear steps. A revolutionary leap was needed. Karl Marx took up the rallying call, and applied his incisive language and intellect to the task of launching this major new and, as he thought, definitive step in history towards salvation—towards what Kant had described as the “Kingdom of God”. Once the truth of the hereafter had been rejected, it would then be a question of establishing the truth of the here and now. The critique of Heaven is transformed into the critique of earth, the critique of theology into the critique of politics. Progress towards the better, towards the definitively good world, no longer comes simply from science but from politics—from a scientifically conceived politics that recognizes the structure of history and society and thus points out the road towards revolution, towards all-encompassing change. (Benedict XVI. Encyclical Spe salvi, no. 20, November 30, 2007)

• Marx’s real error is materialism

With great precision, albeit with a certain onesided bias, Marx described the situation of his time, and with great analytical skill he spelled out the paths leading to revolution—and not only theoretically: by means of the Communist Party that came into being from the Communist Manifesto of 1848, he set it in motion. His promise, owing to the acuteness of his analysis and his clear indication of the means for radical change, was and still remains an endless source of fascination. Real revolution followed, in the most radical way in Russia. Together with the victory of the revolution, though, Marx’s fundamental error also became evident. He showed precisely how to overthrow the existing order, but he did not say how matters should proceed thereafter. He simply presumed that with the expropriation of the ruling class, with the fall of political power and the socialization of means of production, the new Jerusalem would be realized. Then, indeed, all contradictions would be resolved, man and the world would finally sort themselves out. Then everything would be able to proceed by itself along the right path, because everything would belong to everyone and all would desire the best for one another. Thus, having accomplished the revolution, Lenin must have realized that the writings of the master gave no indication as to how to proceed. True, Marx had spoken of the interim phase of the dictatorship of the proletariat as a necessity which in time would automatically become redundant. This ‘intermediate phase’ we know all too well, and we also know how it then developed, not ushering in a perfect world, but leaving behind a trail of appalling destruction. Marx not only omitted to work out how this new world would be organized—which should, of course, have been unnecessary. His silence on this matter follows logically from his chosen approach. His error lay deeper. He forgot that man always remains man. He forgot man and he forgot man’s freedom. He forgot that freedom always remains also freedom for evil. He thought that once the economy had been put right, everything would automatically be put right. His real error is materialism: man, in fact, is not merely the product of economic conditions, and it is not possible to redeem him purely from the outside by creating a favourable economic environment. (Benedict XVI. Encyclical Spe salvi, no. 20-21, November 30, 2007)

• Marxism: illusory panacea that promised the remedy for all social problems

Marxism had seen world revolution and its preliminaries as the panacea for the social problem: revolution and the subsequent collectivization of the means of production, so it was claimed, would immediately change things for the better. This illusion has vanished. In today’s complex situation, not least because of the growth of a globalized economy, the Church’s social doctrine has become a set of fundamental guidelines offering approaches that are valid even beyond the confines of the Church: in the face of ongoing development these guidelines need to be addressed in the context of dialogue with all those seriously concerned for humanity and for the world in which we live. (Benedict XVI. Encyclical Deus caritas est, no. 27, December 25, 2005)

• John Paul II reclaimed for Christianity the impulse of hope which had faltered before Marxism

When Karol Wojtyła ascended to the throne of Peter, he brought with him a deep understanding of the difference between Marxism and Christianity, based on their respective visions of man. This was his message: man is the way of the Church, and Christ is the way of man. With this message, which is the great legacy of the Second Vatican Council and of its “helmsman”, the Servant of God Pope Paul VI, John Paul II led the People of God across the threshold of the Third Millennium, which thanks to Christ he was able to call “the threshold of hope”. Throughout the long journey of preparation for the great Jubilee he directed Christianity once again to the future, the future of God, which transcends history while nonetheless directly affecting it. He rightly reclaimed for Christianity that impulse of hope which had in some sense faltered before Marxism and the ideology of progress. He restored to Christianity its true face as a religion of hope, to be lived in history in an ‘Advent’ spirit, in a personal and communitarian existence directed to Christ, the fullness of humanity and the fulfillment of all our longings for justice and peace. (Benedict XVI. Homily on the Beatification of the Servant of God John Paul II, May 1, 2011)

• Liberation Theology: an experience of facile millenarianisms

[Journalist]: As regards my colleague’s question, there are still many exponents of liberation theology in various parts of Brazil. What is the specific message to these exponents of liberation theology?
[Benedict XVI]: I would say that with the changes in the political situation, the situation of liberation theology is also profoundly different. It is now obvious that these facile millenarianisms – which as a consequence of the revolution promised the full conditions for a just life immediately – were mistaken. Everyone knows this today. The question now concerns how the Church must be present in the fight for the necessary reforms, in the fight for fairer living conditions. Theologians are divided on this, especially the exponents of political theology. With the Instruction published at that time by the Congregation for the Doctrine of the Faith, we sought to carry out a task of discernment. In other words, we tried to rid ourselves of false millenarianisms and of an erroneous combination of Church and politics, of faith and politics; and to show that the Church’s specific mission is precisely to come up with a response to the thirst for God and therefore also to teach the personal and social virtues that are the necessary conditions for the development of a sense of lawfulness. (Benedict XVI. Interview during the flight to Brazil, for the occasion of the Fifth General Conference of the Bishops of Latin America and the Caribbean, May 9, 2007)

…judges Francis’ pro-communist ideas expressed in the Meetings with Popular Movements

• Marxists reject true charity since they consider it a means of preserving the status quo and slowing down a potential revolution

Christian charitable activity must be independent of parties and ideologies. It is not a means of changing the world ideologically, and it is not at the service of worldly stratagems, but it is a way of making present here and now the love which man always needs. The modern age, particularly from the nineteenth century on, has been dominated by various versions of a philosophy of progress whose most radical form is Marxism. Part of Marxist strategy is the theory of impoverishment: in a situation of unjust power, it is claimed, anyone who engages in charitable initiatives is actually serving that unjust system, making it appear at least to some extent tolerable. This in turn slows down a potential revolution and thus blocks the struggle for a better world. Seen in this way, charity is rejected and attacked as a means of preserving the status quo. (Benedict XVI. Encyclical Deus Caritas est, December 25, 2005)

• Marxist panacea: collectivization of the means of production as the remedy for all social problems

Marxism had seen world revolution and its preliminaries as the panacea for the social problem: revolution and the subsequent collectivization of the means of production, so it was claimed, would immediately change things for the better. This illusion has vanished. In today’s complex situation, not least because of the growth of a globalized economy, the Church’s social doctrine has become a set of fundamental guidelines offering approaches that are valid even beyond the confines of the Church: in the face of ongoing development these guidelines need to be addressed in the context of dialogue with all those seriously concerned for humanity and for the world in which we live. (Benedict XVI. Encyclical Deus caritas est, no. 27, December 25, 2005)

• Marx’s real error is materialism – it was and still remains an endless source of fascination. But it is not possible to redeem man only through the economy

With great precision, albeit with a certain onesided bias, Marx described the situation of his time, and with great analytical skill he spelled out the paths leading to revolution—and not only theoretically: by means of the Communist Party that came into being from the Communist Manifesto of 1848, he set it in motion. His promise, owing to the acuteness of his analysis and his clear indication of the means for radical change, was and still remains an endless source of fascination. Real revolution followed, in the most radical way in Russia. Together with the victory of the revolution, though, Marx’s fundamental error also became evident. He showed precisely how to overthrow the existing order, but he did not say how matters should proceed thereafter. He simply presumed that with the expropriation of the ruling class, with the fall of political power and the socialization of means of production, the new Jerusalem would be realized. Then, indeed, all contradictions would be resolved, man and the world would finally sort themselves out. Then everything would be able to proceed by itself along the right path, because everything would belong to everyone and all would desire the best for one another. Thus, having accomplished the revolution, Lenin must have realized that the writings of the master gave no indication as to how to proceed. True, Marx had spoken of the interim phase of the dictatorship of the proletariat as a necessity which in time would automatically become redundant. This ‘intermediate phase’ we know all too well, and we also know how it then developed, not ushering in a perfect world, but leaving behind a trail of appalling destruction. Marx not only omitted to work out how this new world would be organized—which should, of course, have been unnecessary. His silence on this matter follows logically from his chosen approach. His error lay deeper. He forgot that man always remains man. He forgot man and he forgot man’s freedom. He forgot that freedom always remains also freedom for evil. He thought that once the economy had been put right, everything would automatically be put right. His real error is materialism: man, in fact, is not merely the product of economic conditions, and it is not possible to redeem him purely from the outside by creating a favourable economic environment. (Benedict XVI. Encyclical Spes salve, no. 20-21, November 30, 2007)

…judges Francis’ ideas on faith being revolutionary

• Christians should deepen their knowledge of the faith and live consistently with it

For the future of the Church in Latin America and the Caribbean it is important that Christians have a deeper knowledge and adopt an appropriate lifestyle as Jesus’ disciples, simple and joyful with a firm faith rooted in the depths of their heart and nourished by prayer and the sacraments. In fact, the Christian faith is nourished above all by the Sunday celebration of the Eucharist, in which is brought about a unique and special community encounter with Christ, his life and his Word. […] In a special way, the frequently recurring phenomena of exploitation and injustice, corruption and violence, are a pressing appeal to Christians to live their faith consistently and to strive to receive a firm doctrinal and spiritual formation, thereby helping to build a more just, more human and more Christian society. (Benedict XVI. Address to the participants in the Plenary Assembly of the Pontifical Commission For Latin America, January 20, 2007)

…judges Francis’ ideas on the Church closed and ailing

• You cannot be a good servant to others if you neglect your soul

‘Take heed to yourselves’ (Acts 20:28): this too is a word to the priests of all times. A well-intentioned activism exists but in which a person forgets his own soul, his own spiritual life, his own being with Christ. In the Breviary Reading for his liturgical Memorial, St Charles Borromeo tells us every year anew: you cannot be a good servant to others if you neglect your soul. ‘Watch over yourselves.’ Let us also be attentive to our spiritual life, to our being with Christ. As I have often said, prayer and meditation on the Word of God is not time wasted for the care of souls, but is the condition for us to be able to be really in touch with the Lord, and thus to speak of the Lord to others from experience. ‘Take heed to yourselves and to all the flock, in which the Holy Spirit has made you guardians, to feed the Church of the Lord’ (Acts 20:28). (Benedict XVI. Lectio Divina, meeting with the Parish Priests of the Rome Diocese, March 10, 2011)

• Missionary zeal is proof of a radical experience of ever renewed fidelity

I therefore say to you, dear friends of the Movements: act so as to ensure that they are always schools of communion, groups journeying on in which one learns to live in the truth and love that Christ revealed and communicated to us through the witness of the Apostles, in the heart of the great family of his disciples. May Jesus’ exhortation ceaselessly re-echo in your hearts: ‘Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven’ (Mt 5: 16). Bring Christ’s light to all the social and cultural milieus in which you live. Missionary zeal is proof of a radical experience of ever renewed fidelity to one’s charism that surpasses any kind of weary or selfish withdrawal. Dispel the darkness of a world overwhelmed by the contradictory messages of ideologies! There is no valid beauty if there is not a truth to recognize and follow, if love gives way to transitory sentiment, if happiness becomes an elusive mirage or if freedom degenerates into instinct. (Benedict XVI. Message to the participants of the Second World Congress on Ecclesial Movements and New Communities, May 22, 2006)

• A Pastor supervises not as a bureaucrat but as one who sees from God’s viewpoint

Perhaps these are the two central concepts for this office of ‘shepherd’: to nourish by making the Word of God known, not only with words but by testifying to it for God’s will and to protect it with prayer, with the full commitment of one’s life. Pastors, the other meaning which the Fathers saw in the Christian word ‘episkopoi’ is: someone who supervises not as a bureaucrat but as one who sees from God’s viewpoint, who walks towards the heights of God and in the light of God sees this small community of the Church. This is also important for a pastor of the Church, for a priest, an ‘episkopos’ who sees from the viewpoint of God, who tries to see from on high with God’s criterion, not according to his own preferences, but rather as God judges; to see from God’s heights and thus loving with God and through God. (Benedict XVI. Lectio Divina, meeting with the parish priests of the Rome Diocese, March 10, 2011)

• Pastors must make themselves examples to the flock, knowing how to resist enemies

It is the shepherd’s task to feed and tend his flock and take it to the right pastures. Grazing the flock means taking care that the sheep find the right nourishment, that their hunger is satisfied and their thirst quenched. The metaphor apart, this means: the word of God is the nourishment that the human being needs. Making God’s word ever present and new and thereby giving nourishment to people is the task of the righteous Pastor. And he must also know how to resist the enemies, the wolves. He must go first, point out the way, preserve the unity of the flock. Peter, in his discourse to priests, highlights another very important thing. It is not enough to speak. Pastors must make themselves ‘examples to the flock’ (5: 3). When it is lived, the word of God is brought from the past into the present. It is marvellous to see how in saints the word of God becomes a word addressed to our time. […] This is what being a Pastor means a model for the flock: living the word now, in the great community of holy Church. (Benedict XVI. Homily, June 29, 2009)

 …judges Francis’ words in his first appearance

• The indissoluble bond between romanum and petrinum implies and requires universal concern

Thus, humbly attached to Christ, our One Lord, together we can and must encourage that ‘exemplarity’ of the Church of Rome which is genuine service to our Sister Churches across the world. The indissoluble bond between romanum and petrinum implies and indeed requires the Church of Rome’s participation in the universal concern of her Bishops. […] Rome is a very large Diocese and truly a very special one, because of the universal concern that the Lord has entrusted to his Bishop. (Benedict XVI. Address to the Clergy of Rome, May 13, 2005)

…judges Francis’ ideas on the norms of the Church

• The Code of Canon Law contains the norms for the good of the person and of the communities of the whole Mystical Body

The Congress that is being celebrated on this important anniversary treats a theme of great interest because it highlights the close link that exists between canon law and Church life in accordance with the desire of Jesus Christ. On this occasion I am therefore anxious to reaffirm a fundamental concept that imbues canon law. The ius ecclesiae is not only a body of norms formulated by the Ecclesial Legislator for this special people who form the Church of Christ. It is, in the first place, the authoritative declaration on the part of the Ecclesial Legislator of the duties and rights that are based in the sacraments and are therefore born from the institution by Christ himself. This series of juridical realties treated by the Code forms a wonderful mosaic in which are portrayed the faces of all the faithful, lay people and Pastors and all the communities, from the universal Church to the particular Churches. […] Moreover, the Code of Canon Law contains the norms formulated by the Ecclesial Legislator for the good of the person and of the communities of the whole Mystical Body which is the Holy Church. […] The Church thus recognizes in her laws the nature as well as the means and pastoral function for pursuing her own end, which – as is well known – is the achievement of the ‘salus animarum’. (Benedict XVI. Address on the occasion of the 25th Anniversary of the promulgation of the Code of Canon Law, January 25, 2008)

• The laws of the Church set us free to adhere to Jesus

Since canon law outlines the rules necessary for the People of God to orient themselves effectively to their own end, one understands how important it is that this law be loved and observed by all the faithful. Church law is first and foremost lex libertatis: a law that sets us free to adhere to Jesus. It is therefore necessary to be able to present to the People of God, to the new generations and to all who are called to make canon law respected, its concrete bond with the life of the Church, in order to safeguard the delicate interests of the things of God and to protect the rights of the weakest, of those who have no other means by which to make their presence felt, and also in defence of those delicate ‘goods’ which every member of the faithful has freely received – the gift of faith, of God’s grace, first of all -, which the Church cannot allow to be deprived of adequate protection on the part of the Law. (Benedict XVI. Address to the participants in the Study Congress on the occasion of the 25th anniversary of the promulgation of the Code of Canon Law, January 25, 2008)