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The World Seen From Rome
Daily dispatch - December 03, 2008
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VATICAN DOSSIER Pontiff: Christian Concept of Sin Veils Happy Fact Holy See Calls for "Inclusive" Education Vatican Official Considers Aquinas' Comeback WORLD FEATURES Spain's Rate of Abortion Doubles in a Decade UK Cardinal Makes Ecumenical Plea for Congo Chileans Mark 30 Years Since Papal Mediation NEWS BRIEFS Vatican Treasures on Display in New York WORDS MADE FLESH John the Baptizer, the Advent Prophet WEDNESDAY'S AUDIENCE On Christ, the New Adam DOCUMENTS Synod Propositions 6-10 Holy See to UN Conference on Education
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VATICAN DOSSIER
Pontiff: Christian Concept of Sin Veils Happy Fact
Notes Doctrine on Goodness of Creator
VATICAN CITY, DEC. 3, 2008 (
Zenit.org).- The Christian explanation of evil and original sin is a happy proclamation, since it affirms that life and living is good, says Benedict XVI.
The Pope offered an explanation of original sin today during the general audience in St. Peter's Square, in which he reflected on St. Paul's teaching about Adam and Christ as found in the Letter to the Romans.
As "men of today," the Holy Father said, "we must ask ourselves: What is this original sin? […] Is this doctrine still tenable today? Many think that, in the light of the history of evolution, there is no longer a place for the doctrine of a first sin, which then spread to the whole history of humanity. And, consequently, the question of the Resurrection and of the Redeemer would also lose its foundation."
In answering if original sin exists, the Pontiff said that we must "distinguish two aspects of the doctrine on original sin. There is an empirical aspect, namely, a concrete, visible, I would say tangible reality for all, and a mysterious aspect, regarding the ontological foundation of this fact."
The empirical fact, he said, is clear: There is a contradiction within man, who wants to do good, but feels the impulse toward the contrary.
"This interior contradiction of our being is not a theory," Benedict XVI said. "Each one of us experiences it every day. […] Suffice it to think of the daily news on injustice, violence, falsehood, lust. We see it every day: It is a fact. […]
"Hence, the fact of the power of evil in the human heart and in human history is undeniable. The question is: How is this evil explained?"
Unique understanding
The Pope said that Christianity stands alone in the history of human thought with the explanation it offers.
In all other proposals, "there is a principal model of explanation, with several variations," he explained. "This model says: Being itself is contradictory, it bears within it good and evil. In ancient times this idea implied the opinion that two equally original principles existed: a good principle and an evil principle. […]
"In the evolutionist, atheist version of the world the same vision returns in a new way. Even if, in such a concession, the vision of being is monistic, it is implied that being as such from the beginning bears in itself evil and good. […] Evil is equally original as good, and human history would develop only the model already present in the whole of the preceding evolution."
"Deep down," the Holy Father affirmed, "it is a despairing vision: If it is so, evil is invincible. In the end, only self-interest matters."
But faith, he said, has a different proposal: "As a first point, it confirms the fact of the competition between the two natures, the fact of this evil whose shadow weighs on the whole of creation. […] Evil simply exists."
"As explanation, in contrast with the dualisms and monisms that we considered briefly and found desolating, faith tells us: There are two mysteries of light and one mystery of night, which is, however, shrouded by the mysteries of light. The first mystery of light is this: Faith tells us that there are not two principles, one good and one evil, but only one principle, the creator God, and this principle is good, only good, without a shadow of evil.
"As well, being is not a mixture of good and evil; being as such is good and because of this it is good to be, it is good to live. This is the happy proclamation of faith: there is only one good source, the Creator. And because of this, to live is good, it is a good thing to be a man, a woman, life is good."
The mystery of darkness follows, he said, "Evil does not come from the source of being itself, it is not equally original. Evil comes from a created liberty, from an abused liberty."
Still mysterious
How this happened, the Bishop of Rome contended, "remains obscure."
Images have offered explanation, like those of Chapter 3 of Genesis, but "it cannot explain how much in itself is illogical. We can guess, not explain. […] It remains a mystery of darkness, of night," he said.
"However, a mystery of light is immediately added," Benedict XVI affirmed. "Evil comes from a subordinate source. With his light, God is stronger and, because of this, evil can be overcome. Therefore, the creature, man, is curable; […] man is not only curable, he is in fact cured. God has introduced healing. He entered in person into history. To the permanent source of evil he has opposed a source of pure good. Christ crucified and risen, the new Adam."
The Pope concluded with an Advent reflection: "In the language of the Church the word Advent has two meanings: presence and expectation. Presence: The light is present, Christ is the new Adam, he is with us and in our midst. The light already shines and we must open the eyes of the heart to see the light and to enter the river of light. […]
"But Advent also means expectation. The dark night of evil is still strong. […] And we pray with insistence: Come Jesus; come, give force to light and goodness; come where falsehood, ignorance of God, violence and injustice dominate; come, Lord Jesus, give force to the good of the world and help us to be bearers of your light, agents of peace, witnesses of truth. Come Lord Jesus!"
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Holy See Calls for "Inclusive" Education
Says Humanity More Important Than Efficiency
GENEVA, Switzerland, DEC. 3, 2008 (
Zenit.org).- The Holy See is calling for an "inclusive" education that goes beyond the principle of efficiency and respects the dignity of every human person.
This was the exhortation made by Archbishop Silvano Tomasi, the Holy See's permanent observer at the U.N. offices in Geneva, at the U.N. 48th International Conference on Education, held last Tuesday through Friday.
The archbishop affirmed that the Holy See "fully subscribes" to the idea that "a way to a future of peaceful coexistence, of mutual respect and enrichment by sharing the gifts of different cultures and traditions, comes through 'education of all.' Such an education takes into account the needs of every person and in particular the needs of the poor and most vulnerable, of people with disabilities, of rural and of city slums youth, of young people and adults, without any discrimination."
The Holy See representative called to mind that the Universal Declaration of Human Rights, marking its 60th anniversary this year, includes the right to education, and notes that parents have a prior right to choose the kind of education that shall be given to their children.
"Inclusion works through the promotion of a society that respects the dignity of every human person and goes beyond criteria of efficiency," he said. "The present financial crisis is a concrete lesson: Only the person that conceives relations with others beyond criteria of productivity and control can value reality in a balanced perspective and assume appropriate responsibility. This type of education is able to help forming individuals and new generations to social participation, to solidarity, to overcoming exclusion and to critically understand reality."
Archbishop Tomasi also affirmed that educational institutions should "constitute an environment in which educators could answer to the affective and cognitive needs of the child, not only in transmitting information, but also in being relevant for the children in this delicate phase of their lives."
Furthermore, he said, "educators should remain aware that they carry out their service in cooperation with parents, who are the first 'educational agency' and have the priority right and duty to educate their children. This convergence of efforts is an evident application of the basic principle of subsidiarity."
The Holy See urged educational institutions to be places of "integral formation through interpersonal relations based on mutual respect and acceptance."
Citing Benedict XVI, he said that "an education would be most impoverished if it were limited to providing notions and information and neglected the important question about the truth, especially that truth which can be a guide in life."
Thus, Archbishop Tomasi concluded, "an inclusive education embraces all children and youth in their existential context and all persons dedicated to their formation, a comprehensive process that combines transmission of knowledge and development of personality. […] At its best, education provides everyone with the tools to contribute a creative participation in community, to reflect and give an appropriate answer to the unavoidable profound questions of meaning, to live with others, to discover one's nature and inherent dignity as spiritual creatures."
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Vatican Official Considers Aquinas' Comeback
Recalls How Morality Was Scorned in the 60s
By Antonio Gaspari
ROME, DEC. 3, 2008 (
Zenit.org).- Moral theology based on St. Thomas Aquinas is among one of theology's most popular branches today, says a Vatican official, but this popularity has come about only after decades of disdain.
Archbishop Jean Louis Bruguès, secretary of the Congregation for Catholic Education, spoke about his journey with moral theology when he delivered an address at a conference last Friday in Rome, which marked the 30th anniversary of the St. Thomas Aquinas International Society.
Archbishop Bruguès contended that "after May of '68, moral theology, at least in France, fell into profound neglect."
"During two years, the seminarians of Toulouse received no classes on this subject, considered disagreeable and boring, as no one was found who was willing to teach them," he said. It fell to then Father Bruguès, a young priest with a doctorate in morality, to take up these courses.
The prelate recalled that his spiritual assistant, Father Michel Labourdette, tried to encourage him with these words: "You are concerned with a subject that today is disparaged, but have patience: The day will come when it will be envied by others."
Indeed, Archbishop Bruguès noted, by the beginning of the 80s, many issues referring to ecology and the development of medical techniques began to be at the center of attention of bioethics.
"So, from one day to another, ethicists -- that dreadful neologism coined to avoid saying 'moralist,' as the word 'morality' still caused fear -- were in demand everywhere," he said. "My professor had understood [the situation] well. Moral theology was becoming the most appreciated subject, the only branch of theology that was really taken into account in a secularized society."
Archbishop Bruguès pointed out that in the 60s students were characterized by an essentially critical mentality.
"The very idea of making reference to the masters of Tradition stirred in them allergic reactions," he quipped. "It was impossible even to mention the name of Thomas Aquinas: One ran the risk of having people plug their ears."
Father Labourdette also offered advice in this regard, the Vatican official remembered, encouraging him to "always teach [Aquinas] but without mentioning his name."
"Hence, for years I practiced so to speak an 'amphibious Thomism," recalled the archbishop, until "finally, one day […] they asked me for classes on the moral theology of St. Thomas: The time of 'clandestine' Thomism had ended."
Archbishop Bruguès commented that "the generation of May '68, which described itself as critical, rejected the transmission of Christian culture and tradition. The following generation was practically deprived of any Christian culture -- it knew that it didn't know. This led to not sharing the prejudices of their predecessors; now we can start again and share the great masters."
The prelate proposed the Catechism of the Catholic Church as the text that best reflects this change.
The "Catechism is based on a conviction that further reflection is necessary: The great institutions of St. Thomas' morality are the best instrument of critical dialogue with modernity," continued the secretary of the Congregation for Catholic Education.
"The theory of virtue will stimulate a renewal of moral theology," he affirmed, and thus "the teaching of moral theology stemming from the great institutions of Thomism, still has a luminous future before it."
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WORLD FEATURES
Spain's Rate of Abortion Doubles in a Decade
Growth Exceeds Every Other European Country
By Inmaculada Álvarez
MADRID, Spain, DEC. 3, 2008 (
Zenit.org).- Surgical abortions in Spain have increased in all age groups, especially among young unmarried women, reported the health ministry.
A Tuesday statement reported that abortions numbered 112,138 in Spain last year, indicating an increase of 10% compared to 2006. This figure is double that of 1998 (53,847). One out of every five pregnancies ends in abortion, resulting in a rate of more than 300 abortions each day.
According to the data, 97% of abortions were sought due to "risk for the physical or psychological health of the mother." Ninety-eight percent of the abortions were carried out in private clinics.
This news hit the media at a time when the Spanish government is debating the reform of the present abortion law to give greater protection to women who want abortions and the doctors who perform them. Currently, abortion is allowed for cases of rape until week 12 of the pregnancy, until week 22 for cases of malformation of the fetus, and with no limit in cases where the physical or mental health of the mother is deemed at risk.
A few days ago, the Institute of Family Policy (IPF) made a prognosis close to the figure published in Tuesday's report, as it anticipated that the official figure would exceed 110,000 abortions by the end of November.
In a note Tuesday, Eduardo Hertfelder, president of IPF, requested the reform of the law to eliminate the possibility to appeal to the psychological health of the mother, which he said has become a "colander" to which women who wish to abort take recourse.
"The effects of a colander such as the present law of abortion are not avoided with the development of a new law that is a greater colander -- which would increase the number of abortions -- but by eliminating the causes that propagate them," he affirmed.
No. 1 cause
In a report published at the end of last November, the IPF estimated that at present, abortion has become the leading cause of death in Spain, with 1.2 million deaths since 1985. Moreover, Spain is the European country in which the number of abortions has grown the most over the past five years (by 60%).
According to the IPF, the present situation is the consequence of the "abandonment of women by the administration," given that there is no type of public assistance for those who decide to go ahead with their pregnancy.
In fact, in its report IPF states that the results of a survey it carried out show that 30% of those who justify abortion adduce economic difficulties for opting for it.
Esperanza Puente of the MotherNetwork agrees. She gave her testimony today before the sub-commission studying a reform of the abortion law. Puente explained in statements to the Spanish agency Europa Press that "the law that is approved is not the main point" if women are not offered an alternative to abortion.
"Experience demonstrates that a pregnant woman who is informed, supported and given different alternatives to abortion decides to go ahead with the pregnancy," she affirmed. "And no one has regretted having had the child."
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UK Cardinal Makes Ecumenical Plea for Congo
Christian Leaders Urge End to Disaster
LONDON, England, DEC. 3, 2008 (
Zenit.org).- The archbishop of Westminster is joining with other Christian leaders of England to appeal for an end to the humanitarian crisis in Congo.
Cardinal Cormac Murphy-O'Connor joined with the archbishop of Canterbury, Rowan Williams; Commissioner Betty Matear of the Salvation Army; and Bishop Nathan Hovhanissian of the Armenian Church, to call today for rapid resolutions in Congo.
As the fighting in the African nation continues between the militia of General Laurent Nkunda and the Congolese government, along with other factions, some quarter of a million people have been displaced.
"We call for an immediate strengthening of peacekeeping forces in the region to protect civilians and provide safe passage for the humanitarian aid, to the hundreds of thousands of vulnerable and displaced civilians, at risk of being caught up in fighting between various armed groups as well as being victims of targeted attacks against them," the statement said.
The Christian leaders expressed gratitude for the work of churches of all denominations in Congo, struggling "to address the overwhelming physical and psychological needs of their communities. Without shelter, in the middle of the rainy season, hungry, frightened and sick, many also face daily intimidation and violence. These men, women and children cannot wait any longer for the international community to act."
The statement called for a strengthening of the U.N. peacekeeping force "in a matter of weeks, not months."
They offered their prayers for a lasting solution to the crisis and for the leadership of Nigeria's former president, Olusegun Obasanjo, "as he seeks to bring the multitude of interested parties to the table and keep them there to ensure a just and sustainable solution."
They concluded by recognizing the contributions of African church leaders, and those in the United Kingdom, who are helping "to bring this issue to the attention of Christians and the wider public in Britain."
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Chileans Mark 30 Years Since Papal Mediation
John Paul II Envoy Warded Off War With Argentina
ROME, DEC. 3, 2008 (
Zenit.org).- Church and civil leaders from Chile and Argentina are celebrating mediation by a papal envoy in the Beagle conflict, which enabled their two nations to avoid war.
The Chilean bishops are in Rome for their five-yearly visit. With a Mass celebrated by the president of the Chilean episcopal conference, Bishop Alejandro Goic, they recalled the 1978 mediation by Cardinal Antonio Samoré, whom Pope John Paul II sent on his own initiative in an attempt to keep the two nations from war over a border issue.
Bishop Goic recalled that year and the escalating climate of conflict, particularly the anguish of the "mothers and spouses who had their sons and husbands in the trenches at the border."
"And there, in this setting, sounded the voice and the prophetic word of the Successor of Peter," the prelate remembered. "On Dec. 12, 1978, he sent a letter to the presidents of Argentina and Chile, before the meeting of the chancellors of both nations, and he told that them dialogue does not predetermine rights and broadens the horizons of reasonable possibilities, honoring those who have the courage and the good sense to continue it tirelessly despite every obstacle."
The Holy Father's appeal to dialogue and the mediation of his envoy, Cardinal Samoré, was accepted by the nations.
"Thirty years ago this process began with John Paul II's envoy, the unforgettable, intelligent and venerable Cardinal Antonio Samoré, who with his collaborators and both chancelleries, and the prayer of two believing sister peoples, achieved the gift of peace for Chile and Argentina," Bishop Goic added. "It was an eloquent sign of Christ, who came through his Church to work peace."
Cardinal Francisco Errázuriz, archbishop of Santiago, echoed his brother bishop's gratitude.
"One always shivers to think of what could have been a war between Argentina and Chile: the enormous number of human lives lost and at the same time, the enmity that grows between two peoples when a war happens," he said. "Thanks be to God, after this treaty of friendship, of collaboration, the situation is entirely different between our countries and also a fraternity was born that was not experienced beforehand, thanks to the mediation of the Pope."
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NEWS BRIEFS
Vatican Treasures on Display in New York
NEW YORK, DEC. 3, 2008 (
Zenit.org).- Today is the opening day for an exposition of a body of works compiled in the Vatican Secret Archives, the Vatican Apostolic Library and the Vatican Museums.
The exposition is organized by Scrinium in collaboration with other Vatican cultural institutions. It will be held at the Italian Cultural Institute in New York until Jan. 7.
Among the pieces on display, the "Processus Contra Templarios" (Trial Against the Templars), stands out. It includes the unedited, complete acts of the ancient process of the Templars.
Another item in the exposition is the golden centennial Bible that contains medieval Christian art in the form of refined miniatures in gold, characteristic of manuscripts from the Romantic, Gothic and Renaissance periods.
The Vatican Apostolic Library project was begun in 1982 on the initiative of Pope John Paul II, who desired “to make known to the world treasures of wisdom and beauty.” It has enabled the transmission of very delicate codices, which otherwise would have been lost through history.
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WORDS MADE FLESH
John the Baptizer, the Advent Prophet
Biblical Reflection for 2nd Sunday of Advent
By Father Thomas Rosica, CSB
TORONTO, DEC. 3, 2008 (
Zenit.org).- One of the great stars of the Advent and Christmas stories, John the Baptizer, makes his appearance on the biblical stage today. Let us consider some of the details of John's life and see how he is such a good model for us.
John the Baptist didn’t mince words. He got right to the point and said what needed to be said. He would speak with equally straightforward words to us -- words that would zero in on the weak points of our lives. John the Baptist was a credible preacher of repentance because he had first come to love God's word that he heard in the midst of his own desert.
He heard, experienced and lived God's liberating word in the desert and was thus able to preach it to others so effectively because his life and message were one. One of the most discouraging things we must deal with in our lives is duplicity. How often our words, thoughts and actions are not coherent or one. The true prophets of Israel help us in our struggle against all forms of duplicity.
The desert wilderness
Throughout biblical history, leaders and visionaries have gone to the desert to see more clearly, to listen intently for God's voice, to discover new ways to live. The Hebrew word for wilderness
midvar is derived from a Semitic root that means, "to lead flocks or herds to pasture."
Eremos, the Greek word used to translate
midvar, denotes a desolate and thinly populated area and, in a stricter sense, a wasteland or desert.
The term "wilderness" has two different but related meanings, referring to something judged to be wild and bewildering. It is probably the unknown (bewildering) and uncontrolled (wild) character of the place that earned it the name "wilderness." There is also another way of understanding the meaning of desert or wilderness.
A careful look at the root of the word
midvar reveals the word
davar meaning "word" or "message." The Hebraic notion of "desert" or "wilderness" is that holy place where God's word is unbound and completely free to be heard, experienced and lived. We go to the desert to hear God's Word, unbound and completely free.
The Spirit of God enabled the prophets to feel with God. They were able to share God's attitudes, God's values, God's feelings, God's emotions. This enabled them to see the events of their time as God saw them and to feel the same way about these events as God felt. They shared God's anger, God's compassion, God's sorrow, God's disappointment, God's revulsion, God's sensitivity for people, and God’s seriousness. Nor did they share these things in the abstract; they shared God's feelings about the concrete events of their time.
John the Baptist is
the Advent prophet. His image is often portrayed in the finger pointing to the one who was coming: Jesus Christ. If we are to take on John’s role of preparing the way in today’s world, our lives also will become the pointing fingers of living witnesses who demonstrate that Jesus can be found and that he is near. John gave the people of his time an experience of forgiveness and salvation, knowing full well that he himself was not the Messiah, the one who could save. Do we allow others to have experiences of God, of forgiveness and of salvation?
John the Baptist came to teach us that there is a way out of the darkness and sadness of the world and of the human condition, and that way is Jesus himself. The Messiah comes to save us from the powers of darkness and death, and to put us back on the path of peace and reconciliation so that we might find our way back to God.
The late Jesuit theologian, Father Karl Rahner, once wrote: "We have to listen to the voice of the one calling in the wilderness, even when it confesses: I am not he. You cannot choose not to listen to this voice, 'because it is only the voice of a man.' And, likewise, you cannot lay aside the message of the Church, because the Church is 'not worthy to untie the shoelaces of its Lord who goes on before it.' It is, indeed, still Advent."
We may not have the luxury of traveling to the wilderness of Judah, nor the privilege of a week’s retreat in the Sinai desert this Advent. However, we can certainly carve out a little desert wilderness in the midst of our activity and noise this week. Let us go to that sacred place and allow the Word of God to speak to us, to heal us, to reorient us, and to lead us to the heart of Christ, whose coming we await this Advent.
[The readings for this Sunday are Isaiah 40:1-5, 9-11; 2 Peter 3:8-14; Mark 1:1-8]
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Basilian Father Thomas Rosica is the chief executive officer of the Salt and Light Catholic Media Foundation and Television Network in Canada. He can be reached at: rosica@saltandlighttv.org.
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Wednesday's Audience
On Christ, the New Adam
"God Himself Has Entered History As New Source of Goodness"
VATICAN CITY, DEC. 3, 2008 (Zenit.org).- Here is a translation of the address Benedict XVI delivered during today's general audience in Paul VI Hall.
The Holy Father continued today the cycle of catecheses dedicated to the figure and thought of St. Paul.
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Dear Brothers and Sisters,
In today's catechesis we reflect on the relationship between Adam and Christ, delineated by St. Paul in the well-known page of the Letter to the Romans (5:12-21), in which he instructs the Church on the essential lines of the doctrine of original sin. In fact, already in the First Letter to the Corinthians, referring to faith in the resurrection, Paul introduced the encounter between our forefather and Christ: "For as in Adam all die, so also in Christ shall all be made alive ... The first man Adam became a living being"; the last Adam became a life-giving spirit" (1 Corinthians 15:22.45). With Romans 5:12-21, the encounter between Christ and Adam is more articulated and illuminating: Paul reviews the history of salvation from Adam to the Law and from the latter to Christ. Adam is not at the center of the scene with the consequences of sin on humanity, but Jesus Christ and grace that, through him, was poured in abundance on humanity. The repetition of "all the more" in regard to Christ underlines how the gift received in Him surpasses by far Adam's sin and the consequences brought on mankind, so that Paul can add at the end: "But where sin increased, grace abounded all the more" (Romans 5:20). Hence, the encounter Paul traces between Adam and Christ brings to light the inferiority of the first man vis-à-vis the prevalence of the second.
On the other hand, it is appropriate to make evident the incommensurable gift of grace in Christ that Paul attributes to Adam's sin: It could be said that if it were not to demonstrate the centrality of grace, he would not have hesitated to discuss sin that "came into the world through one man and death through sin" (Romans 5:12). Because of this if, in the faith of the Church the awareness matured of the dogma of original sin it is because it is indissolubly connected with the other dogma, that of salvation and freedom in Christ. The consequence of this is that we must never treat the sin of Adam and of humanity in a way that is detached from the salvific context, namely, without understanding it on the horizon of justification in Christ.
However, as men of today we must ask ourselves: What is this original sin? What does St. Paul teach, what does the Church teach? Is this doctrine still tenable today? Many think that, in the light of the history of evolution, there is no longer a place for the doctrine of a first sin, which then spread to the whole history of humanity. And, consequently, the question of the Resurrection and of the Redeemer would also lose its foundation. So, does original sin exist or not? To be able to respond we must distinguish two aspects of the doctrine on original sin. There is an empirical aspect, namely, a concrete, visible, I would say tangible reality for all, and a mysterious aspect, regarding the ontological foundation of this fact. The empirical fact is that there is a contradiction in our being. On one hand, every man knows that he must do good and he profoundly wants to do so. However, at the same time, he also feels the other impulse to do the contrary, to follow the path of egoism, violence, of doing only what pleases him even while knowing that he is acting against the good, against God and against his neighbor. In his Letter to the Romans Saint Paul expressed this contradiction in our being thus: "I can will what is right, but I cannot do it. For I do not do the good I want, but the evil I do not want is what I do" (7:18-19). This interior contradiction of our being is not a theory. Each one of us experiences it every day. And above all we always see around us the prevalence of this second will. Suffice it to think of the daily news on injustice, violence, falsehood, lust. We see it every day: It is a fact.
As a consequence of this power of evil in our souls, a filthy river has developed in history, which poisons the geography of human history. The great French thinker Blaise Pascal spoke of a "second nature," which is superimposed on our original good nature. This "second nature" makes evil appear as normal for man. Thus even the usual expression: "this is human" has a double meaning. "This is human" might mean: This man is good, he really acts as a man should act. However, "this is human" might also mean falsehood: Evil is normal, it is human. Evil seems to have become a second nature. This contradiction of the human being, of our history should provoke, and provokes even today, the desire for redemption. And, in fact, the desire that the world be changed and the promise that a world be created of justice, peace, goodness is present everywhere: In politics, for example, all speak of this need to change the world, to create a more just world. It is precisely this expression of the desire that there be a liberation from the contradiction we experience in ourselves.
Hence, the fact of the power of evil in the human heart and in human history is undeniable. The question is: How is this evil explained? In the history of thought, except for the Christian faith, there is a principal model of explanation, with several variations. This model says: being itself is contradictory, it bears within it good and evil. In ancient times this idea implied the opinion that two equally original principles existed: a good principle and an evil principle. This dualism was insurmountable; the two principles are on the same level, hence there will always be, from the origin of being, this contradiction. The contradiction of our being, therefore, reflects only the contrariety of two divine principles, so to speak. In the evolutionist, atheist version of the world the same vision returns in a new way. Even if, in such a concession, the vision of being is monistic, it is implied that being as such from the beginning bears in itself evil and good. Being itself is not simply good, but open to good and evil. Evil is equally original as good, and human history would develop only the model already present in the whole of the preceding evolution. That which we Christians call original sin is in reality only the mixed character of being, a mixture of good and evil, according to this theory, it belonged to the very fabric of being. Deep down, it is a despairing vision: If it is so, evil is invincible. In the end, only self-interest matters. And every progress would necessarily have to be paid for with a river of evil and whoever wishes to serve progress must accept to pay this price. Politics, deep down, is based precisely on these premises: And we see the effects. This modern thought can, in the end, only create sadness and cynicism.
And so we ask again: What does faith say, as witnessed by St. Paul? As a first point, it confirms the fact of the competition between the two natures, the fact of this evil whose shadow weighs on the whole of creation. We heard Chapter 7 of the Letter to the Romans, we can add Chapter 8. Evil simply exists. As explanation, in contrast with the dualisms and monisms that we considered briefly and found desolating, faith tells us: There are two mysteries of light and one mystery of night, which is, however, shrouded by the mysteries of light. The first mystery of light is this: Faith tells us that there are not two principles, one good and one evil, but only one principle, the creator God, and this principle is good, only good, without a shadow of evil. As well, being is not a mixture of good and evil; being as such is good and because of this it is good to be, it is good to live. This is the happy proclamation of faith: there is only one good source, the Creator. And because of this, to live is good, it is a good thing to be a man, a woman, life is good. Then a mystery of darkness, of night follows. Evil does not come from the source of being itself, it is not equally original. Evil comes from a created liberty, from an abused liberty.
How was this possible, how did it happen? This remains obscure. Evil is not logical. Only God and the good are logical, are light. Evil remains mysterious. It has been presented in great images, as does chapter 3 of Genesis, with the vision of two trees, of the serpent, of sinful man. A great image that makes us guess, but it cannot explain how much in itself is illogical. We can guess, not explain; nor can we recount it as a fact next to another, because it is a more profound reality. It remains a mystery of darkness, of night. However, a mystery of light is immediately added. Evil comes from a subordinate source. With his light, God is stronger and, because of this, evil can be overcome. Therefore, the creature, man, is curable.; but if evil comes only from a subordinate source, it remains true that man is curable. And the Book of Wisdom says: "the creatures of the world are wholesome" (1:14).
And finally, the last point, man is not only curable, he is in fact cured. God has introduced healing. He entered in person into history. To the permanent source of evil he has opposed a source of pure good. Christ crucified and risen, the new Adam, opposed the filthy river of evil with a river of light. And this river is present in history: We see the saints, the great saints but also the humble saints, the simple faithful. We see that the river of light that comes from Christ is present, is strong.
Brothers and sisters, it is the time of Advent. In the language of the Church the word Advent has two meanings: presence and expectation. Presence: The light is present, Christ is the new Adam, he is with us and in our midst. The light already shines and we must open the eyes of the heart to see the light and to enter the river of light. Above all to be grateful for the fact that God himself has entered history as new source of goodness. But Advent also means expectation. The dark night of evil is still strong. And that is why we pray in Advent with the ancient people of God: "Rorate caeli desuper." And we pray with insistence: Come Jesus; come, give force to light and goodness; come where falsehood, ignorance of God, violence and injustice dominate; come, Lord Jesus, give force to the good of the world and help us to be bearers of your light, agents of peace, witnesses of truth. Come Lord Jesus!
[The Holy Father then greeted pilgrims in several languages. In English, he said:]
Dear Brothers and Sisters,
In our continuing catechesis on Saint Paul, we now consider the Apostle's teaching on the relation between Adam, the first man, and Christ, the second Adam (cf. 1 Corinthians 15:22.45; Romans 5:12-21). Paul's teaching on the sin of Adam and its disastrous consequences for the human family is meant to emphasize the surpassing gift of grace bestowed on humanity by Jesus Christ. Seen in this light, the doctrine of original sin explains the misery of our human condition, yet Paul also underlines the moral responsibility of each man and woman for this tragic reality. "All have sinned," the Apostle tells us, "and all fall short of the glory of God" (Romans 3:23). Yet now, by faith in Christ, we have been justified and are at peace with God (cf. Romans 5:1). Christ, the new Adam, by his obedience to the Father's will, has set mankind free from the ancient burden of sin and death. In Baptism, he has given us a share in his saving death and resurrection, and made us adoptive children of the Father.
The new life and freedom which we have received by the grace of Christ impels us to bear witness to the sure hope that all creation will be freed from its bondage to corruption, and share in the glorious freedom of the children of God (cf. Romans 8:19ff.).
I am pleased to greet all the English-speaking pilgrims and visitors present in today's Audience, especially those from Malta, Australia, South Korea and the United States of America. Upon you and your families I cordially invoke an abundance of joy and peace in our Lord Jesus Christ.
[In Italian, he said:]
Finally I direct an affectionate thought to young people, the sick and newlyweds. Dear young people, I invite you to rediscover, in the spiritual climate of Advent, intimacy with Christ, placing yourselves in the school of the Virgin Mary. I recommend to you, dear sick people, to spend this period of waiting and incessant prayer, offering to the Lord who is coming your sufferings for the salvation of the world. Finally, I exhort you, dear newlyweds, to be builders of genuine Christian families, being inspired in the model of the Holy Family of Nazareth, whom you should look to particularly in this time of preparation for Christmas.
[Translation by ZENIT]
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DOCUMENTS
Synod Propositions 6-10
Conclusions of Episcopal Assembly on Word of God
VATICAN CITY, DEC. 3, 2008 (
Zenit.org).- Here are translations of the synodal propositions 6-10, which were submitted to Benedict XVI at the end of the world Synod of Bishops on the "Word of God in the Life and Mission of the Church," held in October at the Vatican.
ZENIT will publish a translation of the remaining propositions in subsequent services.
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Proposition 6
Patristic reading of Scripture
Not to be neglected for the interpretation of the biblical text, is the Patristic reading of Scripture, which distinguishes two senses: literal and spiritual. The literal sense is that signified by the words of Scripture and found among the scientific instruments of critical exegesis. The spiritual sense concerns also the reality of the events of which Scripture speaks, taking into account the living Tradition of the whole Church and of the analogy of the faith, which implies the intrinsic connection of the truths of the faith among them and in the totality of the design of divine Revelation.
Proposition 7
Unity between Word of God and Eucharist
It is important to consider the profound unity between the Word of God and the Eucharist (cf. "Dei Verbum," 21), as expressed by some particular texts, such as John 6:35-58; Luke 24:13-35, in such a way as to overcome the dichotomy between the two realities, which is often present in theological and pastoral reflection. In this way the connection with the preceding Synod on the Eucharist will become more evident.
The Word of God is made sacramental flesh in the Eucharistic event and leads Sacred Scripture to its fulfillment. The Eucharist is a hermeneutic principle of Sacred Scripture, as Sacred Scripture illumines and explains the Eucharistic mystery. In this sense the Synodal Fathers hope that a theological reflection on the sacramentality of the Word of God might be promoted. Without the recognition of the real presence of the Lord in the Eucharist, the intelligence of Sacred Scripture remains unfulfilled.
Proposition 8
Word of reconciliation and conversion
The Word of God is word of reconciliation because in it God reconciles all things to himself (cf. 2 Corinthians 5:18-20; Ephesians 1:10). God's merciful forgiveness, incarnated in Jesus, raises the sinner.
The importance of the Word of God in the sacraments of healing (Penance and Anointing) must be underlined. The Church must be the community that, reconciled by that Word that is Jesus Christ (cf. Ephesians 2:14-18; Colossians 1:22), offers all a space of reconciliation, of mercy and of forgiveness.
The healing force of the Word of God is a living call to a constant personal conversion in the listener himself and an incentive to a courageous proclamation of reconciliation offered by the Father in Christ (cf. 2 Corinthians 5:20-21).
In these days of conflicts of all kinds and of inter-religious tensions, in fidelity to the work of reconciliation fulfilled by God in Jesus, Catholics are committed to give example of reconciliation, seeking to share the same human, ethical and religious values in their relationship with God and with others. Thus they seek to construct a just and peaceful society.
Proposition 9
Encounter with the Word in reading sacred Scripture
This Synod re-proposes forcefully to all the faithful the encounter with Jesus, Word of God made flesh, as event of grace that reoccurs in the reading and hearing of the Sacred Scriptures. Taking up a thought shared by the Fathers, Saint Cyprian reminds: "Attend assiduously to prayer and to "lectio divina." When you pray you speak with God, when you read it is God who speaks with you" ("Ad Donatum," 15).
Hence, we sincerely hope that from this assembly a new season will spring of great love for sacred Scripture on the part of all the members of the People of God, so that from their prayerful and faithful reading in time the relationship with the very person of Jesus will be deepened. In this prospective, it is hoped -- in so far as possible -- that each of the faithful will personally possess the Bible (cf. Deuteronomy 17:18-20) and enjoy the benefits of the special indulgence connected with the reading of Scripture (cf. "Indulgentiarum Doctrina," 30).
Proposition 10
The Old Testament in the Christian Bible
Jesus prayed the psalms and read the laws and the prophets, quoting them in his preaching and presenting himself as the fulfillment of Scripture (cf. Matthew 5:17; Luke 4:21; 24:27; John 5:46). The New Testament has drawn constantly from the Old Testament the words and expressions that allow it to recount and explain the life, death and resurrection of Jesus (cf. Matthew 1-2 and "Es passim"; Mark 6:3; Luke 24:25-31). At the same time, of the rest, his death and resurrection "gave these same texts a fullness of meaning that at first was inconceivable" (Pontifical Biblical Commission, "The Interpretation of the Bible in the Church," III A 2).
Consequently, apostolic faith in Jesus is proclaimed "according to the Scriptures" (cf. 1 Corinthians 15) and presents Jesus Christ as the "yes" of God to all the promises (cf. 2 Corinthians 1:20).
For these reasons, knowledge of the Old Testament is indispensable for those who believe in the Gospel of Jesus Christ, because -- according to the word of St. Augustine -- the New Testament is concealed in the Old and the Old is revealed in the New (cf. "Quaestiones in Heptateucum," 2, 73).
Hence, we hope that in the preaching and in catechesis due account will be taken of the pages of the Old Testament, explaining it appropriately in the context of the history of salvation and help the People of God to appreciate it in the light of faith in Jesus Lord.
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Holy See to UN Conference on Education
"Provides Everyone With the Tools to Contribute"
GENEVA, Switzerland, DEC. 3, 2008 (
Zenit.org).- Here is the address delivered by Archbishop Silvano Tomasi, the Holy See's permanent observer at the U.N. offices in Geneva, at the U.N. 48th International Conference on Education, held last Tuesday through Friday.
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Mr. President,
1. The Delegation of the Holy See fully subscribes to the theme of this 48th International Conference on Education that a way to a future of peaceful coexistence, of mutual respect and enrichment by sharing the gifts of different cultures and traditions, comes through 'education of all'. Such an education takes into account the needs of every person and in particular the needs of the poor and most vulnerable, of people with disabilities, of rural and of city slums youth, of young people and adults without any discrimination.
A truly inclusive society calls for an equally inclusive education. The approach advocated responds to the expectations of the Universal Declaration of Human Rights (UDHR), whose 60th Anniversary we celebrate these days, that states: "Everyone has the right to education ... Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace. Parents have a prior right to choose the kind of education that shall be given to their children" (art. 26).
Mr. President,
Children and youth bear carry with them a variety of learning needs. Moreover, in several geographical regions, for example, girls and women, demand specific policies and effective plans for their equal opportunities and social inclusion. States in particular are called upon to respond to the task of inclusiveness and they find clear indications in the existing international normative framework regarding principles to implement and goals to reach. In other words, all Nations of the world and their specialized agencies must engage in "the integral development of the human being, economic and social progress and development of all peoples". All Nations are called to recognize "that the human person is the central subject of the development process and that development policy should therefore make the human being the main participant and beneficiary of development". This kind of 'human' and 'integral' approach should inform the policies and plans directed to achieve the second of the Millennium Development Goals: universal primary education (III,19). Much progress has been made. In sub-Saharan Africa, however, about 38 million children of primary school age in this region are still out of school. Around the globe, in most refugees camps and in detention centers the education of children and youth remains quite inadequate. The Report of the World Commission on Culture and Development: "Our Creative Diversity", continues to ring true: "in an unequal world, the challenges of education for victimized or under-privileged children call for flexible approaches. Education should reach the unreached, and include the excluded".
2. The road of inclusiveness favours development particularly today. While a knowledge-based economy gives access to decent employment, it is even more important to promote social cohesion, mutual acceptance and appreciation of diversity. The Delegation of the Holy See shares an inclusive approach to education since it does not "reduce culture to a subsidiary position as a mere promoter of economic growth" but opens the person to others and to all the inner aspirations of the human heart: "Development divorced from its human or cultural context is development without a soul".
The Declaration on Christian Education of Vatican Council II states: "All men of every race, condition and age, since they enjoy the dignity of a human being, have an inalienable right to an education that is in keeping with their ultimate goal, their ability, their sex, and the culture and tradition of their country, and also in harmony with their fraternal association with other peoples in the fostering of true unity and peace on earth". In the practice of the Catholic Church this inclusive approach is translated into thousands of schools, universities and other educational institutions present in remote rural areas as well as in urban centers.
3. Inclusion works through the promotion of a society that respects the dignity of every human person and goes beyond criteria of efficiency. The present financial crisis is a concrete lesson: only the person that conceives relations with others beyond criteria of productivity and control can value reality in a balanced perspective and assume appropriate responsibility. This type of education is able to help forming individuals and new generations to social participation, to solidarity, to overcoming exclusion and to critically understand reality. At the same time an inclusive education involves a plurality of educational agencies and actors, all guided by the principle of subsidiarity that generates a synergy among family, teachers, professors and educators, young people themselves, non-governmental organizations, churches and religious communities and other persons that, in different ways, contribute to the formative process. While a more humane and inclusive society should care for the most vulnerable -- and attention in educational policies to the right of the child is a significant aspect of this principle -- school should constitute an environment in which educators could answer to the affective and cognitive needs of the child, not only in transmitting information, but also in being relevant for the children in this delicate phase of their lives. Then, educators should remain aware that they carry out their service in cooperation with parents, who are the first 'educational agency' and have the priority right and duty to educate their children. This convergence of efforts is an evident application of the basic principle of subsidiarity.
4. Another central goal of any educational policy should consist in thinking and organising the school as an environment in which positive relationships are practiced among the various members of the school's community. This educational community is called to promote a school that is a place of integral formation through inter-personal relations based on mutual respect and acceptance. In this perspective, inclusion is not an ideology that wears down all differences and loses sight of the situation of the concrete person, of her history and experiences, and that should remain at the center of every educational programme. Recently His Holiness Pope Benedict XVI observed: "Every true teacher knows that if he is to educate he must give a part of himself, and that it is only in this way that he can help his pupils overcome selfishness and become in their turn capable of authentic love. In a small child there is already a strong desire to know and to understand, which is expressed in his stream of questions and constant demands for explanations. Therefore, an education would be most impoverished if it were limited to providing notions and information and neglected the important question about the truth, especially that truth which can be a guide in life". Inclusive education finds in this way another important dimension that favours dialogue between persons, peoples and culture in their "creative diversity".
5. In conclusion, Mr. President, an inclusive education embraces all children and youth in their existential context and all persons dedicated to their formation, a comprehensive process that combines transmission of knowledge and development of personality. In fact, the fundamental questions any person asks deal with the search for meaning, of life and history, of change and dissolution, of love and transcendence. At its best, education provides everyone with the tools to contribute a creative participation in community, to reflect and give an appropriate answer to the unavoidable profound questions of meaning, to live with others, to discover one's nature and inherent dignity as spiritual creatures.
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The National Catholic Essay Prize
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