Papal Q-and-A Session With Priests, Part 2
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On Divorce, Youth, Missions and Beauty
VATICAN CITY, AUG. 22, 2007 (Zenit) - Here is the second part of a Vatican translation of Benedict XVI's July 24 question-and-answer session with priests from the dioceses of Belluno-Feltre and Treviso, Italy, during the Pope's vacation.
Part 1 was published Sunday; Part 3 will be published Thursday.
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MEETING OF THE HOLY FATHER BENEDICT XVI WITH THE CLERGY OF THE DIOCESES OF BELLUNO-FELTRE AND TREVISO
Church of St Justin Martyr, Auronzo di Cadore
Tuesday, 24 July 2007
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I am Fr Samuele. We have accepted your invitation to pray, care for people and preach. We are taking you seriously by caring for you yourself; so, to express our affection, we have brought you several bottles of wholesome wine from our region, which we will make sure that you receive through our Bishop. So now for my question. We are seeing an enormous increase in situations of divorced people who remarry, live together and ask priests to help them with their spiritual life. These people often come to us with a heartfelt plea for access to the sacraments. These realities need to be faced and the sufferings they cause must be shared. Holy Father, may I ask you what are the human, spiritual and pastoral approaches with which one can combine compassion and truth? Thank you.
Benedict XVI: Yes, this is indeed a painful problem and there is certainly no simple solution to resolve it. This problem makes us all suffer because we all have people close to us who are in this situation. We know it causes them sorrow and pain because they long to be in full communion with the Church. The previous bond of matrimony reduces their participation in the life of the Church. What can be done? I would say: as far as possible, we would naturally put prevention first. Hence, preparation for marriage becomes ever more fundamental and necessary. Canon Law presupposes that man as such, even without much education, intends to contract a marriage in harmony with human nature, as mentioned in the first chapters of Genesis. He is a human being, his nature is human and consequently he knows what marriage is. He intends to behave as human nature dictates to him. Canon Law starts from this presupposition. It is something compulsory: man is man, nature is what it is and tells him this. Today, however, this axiom, which holds that man prompted by his nature will make one faithful marriage, has been transformed into a somewhat different axiom. "Volunt contrahere matrimonium sicut ceteri homines". It is no longer nature alone that speaks, but the "ceteri homines": what everyone does. And what everyone does today is not simply to enter into natural marriage, in accordance with the Creator, in accordance with creation. What the "ceteri homines" do is to marry with the idea that one day their marriage might fail and that they will then be able to move on to another one, to a third or even a fourth marriage. This model of what "everyone does" thus becomes one that is contrary to what nature says. In this way, it becomes normal to marry, divorce and remarry, and no one thinks this is something contrary to human nature, or in any case those who do are few and far between. Therefore, to help people achieve a real marriage, not only in the sense of the Church but also of the Creator, we must revive their capacity for listening to nature. Let us return to the first query, the first question: rediscovering within what everyone does, what nature itself tells us, which is so different from what this modern custom dictates. Indeed, it invites us to marry for life, with lifelong fidelity including the suffering that comes from growing together in love. Thus, these preparatory courses for marriage must be a rectification of the voice of nature, of the Creator, within us, a rediscovery, beyond what all the "ceteri homines" do, of what our own being intimately tells us. In this situation, therefore, distinguishing between what everyone else does and what our being tells us, these preparatory courses for marriage must be a journey of rediscovery. They must help us learn anew what our being tells us. They must help couples reach the true decision of marriage in accordance with the Creator and the Redeemer. Hence, these preparatory courses are of great importance in order to "learn oneself", to learn the true intention for marriage. But preparation is not enough; the great crises come later. Consequently, ongoing guidance, at least in the first 10 years, is of the utmost importance. In the parish, therefore, it is not only necessary to provide preparatory courses but also communion in the journey that follows, guidance and mutual help. May priests, but not on their own, and families, which have already undergone such experiences and are familiar with such suffering and temptations, be available in moments of crisis. The presence of a network of families that help one another is important and different movements can make a considerable contribution. The first part of my answer provides for prevention, not only in the sense of preparation but also of guidance and for the presence of a network of families to assist in this contemporary situation where everything goes against faithfulness for life. It is necessary to help people find this faithfulness and learn it, even in the midst of suffering. However, in the case of failure, in other words, when the spouses are incapable of adhering to their original intention, there is always the question of whether it was a real decision in the sense of the sacrament. As a result, one possibility is the process for the declaration of nullity. If their marriage were authentic, which would prevent them from remarrying, the Church's permanent presence would help these people to bear the additional suffering. In the first case, we have the suffering that goes with overcoming this crisis and learning a hard-fought for and mature fidelity. In the second case, we have the suffering of being in a new bond which is not sacramental, hence, does not permit full communion in the sacraments of the Church. Here it would be necessary to teach and to learn how to live with this suffering. We return to this point, to the first question of the other diocese. In our generation, in our culture, we have to rediscover the value of suffering in general, and we have to learn that suffering can be a very positive reality which helps us to mature, to become more ourselves, and to be closer to the Lord who suffered for us and suffers with us. Even in the latter situation, therefore, the presence of the priest, families, movements, personal and communitarian communion in these situations, the helpful love of one's neighbour, a very specific love, is of the greatest importance. And I think that only this love, felt by the Church and expressed in the solidarity of many, can help these people recognize that they are loved by Christ and are members of the Church despite their difficult situation. Thus, it can help them to live the faith.
My name is Fr Saverio, so of course my question concerns the missions. This year is the 50th anniversary of the Encyclical "Fidei Donum." Many priests in our Diocese, myself included, have accepted the Pope's invitation; they, we, have lived and are living the experience of the mission ad gentes. There can be no doubt that this is an extraordinary experience which in my modest opinion could be shared by a great number of priests with a view to exchanges between Sister Churches. Since the instruction in the Encyclical is still timely today, given the dwindling number of priests in our countries, how and with what attitude should it be accepted and lived both by the priests who are sent out and by the whole diocese? Thank you.
Pope Benedict XVI: Thank you. I would first like to thank all these fidei donum priests and the dioceses. As I have already mentioned, I have received a great number of ad limina visits from Bishops of Asia, Africa and Latin America and they all tell me: "We are badly in need of fidei donum priests and we are deeply grateful for the work they do. They make present, often in extremely difficult situations, the catholicity of the Church and they make visible the great universal communion which we form, as well as the love for our distant neighbour who becomes close in the situation of the fidei donum priest". In the past 50 years I have almost tangibly felt and seen this great gift, truly given, in my conversations with priests who say to us: "Do not think that we Africans are now quite self-sufficient; we are still in need of the visibility of the great communion of the universal Church". I would say that we all need to be visible as Catholics and we need to love the neighbour who comes from afar and thus finds his neighbour. Today, the situation has changed in the sense that we in Europe also receive priests from Africa, Latin America and even from other parts of Europe. This enables us to perceive the beauty of this exchange of gifts, this gift of one to the other, because we all need one another: it is precisely in this way that the Body of Christ grows. To sum up, I would like to say that this gift was and is a great gift, perceived in the Church as such: in so many situations that I cannot describe here, which involve social problems, problems of development, problems of the proclamation of the faith, problems of loneliness, the need for the presence of others, these priests are a gift in which the dioceses and particular Churches recognize the presence of Christ who gives himself for us. At the same time, they recognize that Eucharistic Communion is not only a supranatural communion but becomes concrete communion in this gift of self of diocesan priests who make themselves available to other dioceses, and that the network of particular Churches thus truly becomes a network of love. Thanks to all those who have made this gift. I can only encourage Bishops and priests to continue making this gift. I know that today, with the shortage of vocations, it is becoming more and more difficult in Europe to make this gift; but we already have the experience that other continents in turn, such as especially India and Africa, also give us priests. Reciprocity continues to be of paramount importance. Precisely the experience that we are the Church sent out into the world which everyone knows and loves, is very necessary and also constitutes the power of proclamation. Thus, people can see that the mustard seed bears fruit and ceaselessly, time and again, becomes a great tree in which the birds of the air find repose. Thank you and be strong.
Fr Alberto: Holy Father, young people are our future and our hope: but they sometimes see life as a difficulty rather than an opportunity; not as a gift for themselves and for others but as something to be consumed on the spot; not as a future to be built but as aimless wandering. The contemporary mindset demands that young people be happy and perfect all of the time. The result is that every tiny failure and the least difficulty are no longer seen as causes for growth but as a defeat. All this often leads to irreversible acts such as suicide, which wound the hearts of those who love them and of society as a whole. What can you tell us educators who feel all too often that our hands are tied and that we have no answers? Thank you.
Benedict XVI: I think you have just given us a precise description of a life in which God does not figure. At first sight, it seems as if we do not need God or indeed, that without God we would be freer and the world would be grander. But after a certain time, we see in our young people what happens when God disappears. As Nietzsche said: "The great light has been extinguished, the sun has been put out". Life is then a chance event. It becomes a thing that I must seek to do the best I can with and use life as though it were a thing that serves my own immediate, tangible and achievable happiness. But the big problem is that were God not to exist and were he not also the Creator of my life, life would actually be a mere cog in evolution, nothing more; it would have no meaning in itself. Instead, I must seek to give meaning to this component of being. Currently, I see in Germany, but also in the United States, a somewhat fierce debate raging between so-called "creationism" and evolutionism, presented as though they were mutually exclusive alternatives: those who believe in the Creator would not be able to conceive of evolution, and those who instead support evolution would have to exclude God. This antithesis is absurd because, on the one hand, there are so many scientific proofs in favour of evolution which appears to be a reality we can see and which enriches our knowledge of life and being as such. But on the other, the doctrine of evolution does not answer every query, especially the great philosophical question: where does everything come from? And how did everything start which ultimately led to man? I believe this is of the utmost importance. This is what I wanted to say in my lecture at Regensburg: that reason should be more open, that it should indeed perceive these facts but also realize that they are not enough to explain all of reality. They are insufficient. Our reason is broader and can also see that our reason is not basically something irrational, a product of irrationality, but that reason, creative reason, precedes everything and we are truly the reflection of creative reason. We were thought of and desired; thus, there is an idea that preceded me, a feeling that preceded me, that I must discover, that I must follow, because it will at last give meaning to my life. This seems to me to be the first point: to discover that my being is truly reasonable, it was thought of, it has meaning. And my important mission is to discover this meaning, to live it and thereby contribute a new element to the great cosmic harmony conceived of by the Creator. If this is true, then difficulties also become moments of growth, of the process and progress of my very being, which has meaning from conception until the very last moment of life. We can get to know this reality of meaning that precedes all of us, we can also rediscover the meaning of pain and suffering; there is of course one form of suffering that we must avoid and must distance from the world: all the pointless suffering caused by dictatorships and erroneous systems, by hatred and by violence. However, in suffering there is also a profound meaning, and only if we can give meaning to pain and suffering can our life mature. I would say, above all, that there can be no love without suffering, because love always implies renouncement of myself, letting myself go and accepting the other in his otherness; it implies a gift of myself and therefore, emerging from myself. All this is pain and suffering, but precisely in this suffering caused by the losing of myself for the sake of the other, for the loved one and hence, for God, I become great and my life finds love, and in love finds its meaning. The inseparability of love and suffering, of love and God, are elements that must enter into the modern conscience to help us live. In this regard, I would say that it is important to help the young discover God, to help them discover the true love that precisely in renunciation becomes great and so also enables them to discover the inner benefit of suffering, which makes me freer and greater. Of course, to help young people find these elements, companionship and guidance are always essential, whether through the parish, Catholic Action or a Movement. It is only in the company of others that we can also reveal this great dimension of our being to the new generations.
I am Fr Francesco. Holy Father, one sentence you wrote in your book made a deep impression on me: "[But] what did Jesus actually bring if not world peace, universal prosperity and a better world? What has he brought? The answer is very simple: "God. He has brought God'" (Jesus of Nazareth, English edition, p. 44); I find the clarity and truth of this citation disarming. This is my question: there is talk about the new evangelization, the new proclamation of the Gospel -- this was also the main theme of the Synod of our Diocese, Belluno-Feltre -- but what should we do so that this God, the one treasure brought by Jesus and who all too often appears hazy to many, shines forth anew in our homes and becomes the water that quenches even the thirst of the many who seem no longer to be thirsting? Thank you.
Benedict XVI: Thank you. Yours is a fundamental question. The fundamental question of our pastoral work is how to bring God to the world, to our contemporaries. Of course, bringing God is a multi-dimensional task: already in Jesus' preaching, in his life and his death we see how this One develops in so many dimensions. I think that we should always be mindful of two things: on the one hand, the Christian proclamation. Christianity is not a highly complicated collection of so many dogmas that it is impossible for anyone to know them all; it is not something exclusively for academicians who can study these things, but it is something simple: God exists and God is close in Jesus Christ. Thus, to sum up, Jesus Christ himself said that the Kingdom of God had arrived. Basically, what we preach is one, simple thing. All the dimensions subsequently revealed are dimensions of this one thing and all people do not have to know everything but must certainly enter into the depths and into the essential. In this way, the different dimensions also unfold with ever increasing joy. But in practice what should be done? I think, speaking of pastoral work today, that we have already touched on the essential points. But to continue in this direction, bringing God implies above all, on the one hand, love, and on the other, hope and faith. Thus, the dimension of life lived, bearing the best witness for Christ, the best proclamation, is always the life of true Christians. If we see that families nourished by faith live in joy, that they also experience suffering in profound and fundamental joy, that they help others, loving God and their neighbour, in my opinion this is the most beautiful proclamation today. For me too, the most comforting proclamation is always that of seeing Catholic families or personalities who are penetrated by faith: the presence of God truly shines out in them and they bring the "living water" that you mentioned. The fundamental proclamation is, therefore, precisely that of the actual life of Christians. Of course, there is also the proclamation of the Word. We must spare no effort to ensure that the Word is listened to and known. Today, there are numerous schools of the Word and of the conversation with God in Sacred Scripture, a conversation which necessarily also becomes prayer, because the purely theoretical study of Sacred Scripture is a form of listening that is merely intellectual and would not be a real or satisfactory encounter with the Word of God. If it is true that in Scripture and in the Word of God it is the Living Lord God who speaks to us, who elicits our response and our prayers, then schools of Scripture must also be schools of prayer, of dialogue with God, of drawing intimately close to God: consequently, the whole proclamation. Then, of course, I would say the sacraments. All the Saints also always come with God. It is important -- Sacred Scripture tell us from the very outset -- that God never comes by himself but comes accompanied and surrounded by the Angels and Saints. In the great stained glass window in St Peter's which portrays the Holy Spirit, what I like so much is the fact that God is surrounded by a throng of Angels and living beings who are an expression, an emanation, so to speak, of God's love. And with God, with Christ, with the man who is God and with God who is man, Our Lady arrives. This is very important. God, the Lord, has a Mother and in his Mother we truly recognize God's motherly goodness. Our Lady, Mother of God, is the Help of Christians, she is our permanent comfort, our great help. I see this too in the dialogue with the Bishops of the world, of Africa and lately also of Latin America; I see that love for Our Lady is the driving force of catholicity. In Our Lady we recognize all God's tenderness, so, fostering and living out Our Lady's, Mary's, joyful love is a very great gift of catholicity. Then there are the Saints. Every place has its own Saint. This is good because in this way we see the range of colours of God's one light and of his love which comes close to us. It means discovering the Saints in their beauty, in their drawing close to me in the Word, so that in a specific Saint I may find expressed precisely for me the inexhaustible Word of God, and then all the aspects of parochial life, even the human ones. We must not always be in the clouds, in the loftiest clouds of Mystery. We must have our feet firmly planted on the ground and together live the joy of being a great family: the great little family of the parish; the great family of the diocese, the great family of the universal Church. In Rome I can see all this, I can see how people from every part of the world who do not know one another are actually acquainted because they all belong to the family of God. They are close to one another because they all possess the love of the Lord, the love of Our Lady, the love of the Saints, Apostolic Succession and the Successor of Peter and the Bishops. I would say that this joy of catholicity with its many different hues is also the joy of beauty. We have here the beauty of a beautiful organ; the beauty of a very beautiful church, the beauty that has developed in the Church. I think this is a marvellous testimony of God's presence and of the truth of God. Truth is expressed in beauty, and we must be grateful for this beauty and seek to do our utmost to ensure that it is ever present, that it develops and continues to grow. In this way, I believe that God will be very concretely in our midst.
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