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This article examines the communication strategies of the Popes of the Catholic Church in response to cases of sexual abuse of minors in the Catholic Church. The authors are interested in how the official communications of the last three popes address this sensitive topic and how the Holy See's discourse on sexual abuse is developed. The article analyses the official texts of the Holy See signed by the Popes (John Paul II, Benedict XVI and Francis), taking into account the historical development and current trends in the way they communicate. The authors focus on the communication strategies used and on the naming of the situation and the expression of the relations with victims, representatives of the Church, the faithful and the public. They point out how the Popes applied elements of crisis communication in response to these controversial events. Based on the content and thematic analysis, the text shows that the Catholic Church Popes' communication regarding sexual abuse has been different. While John Paul II avoided the topic in official communication and Benedict XVI linked it to the overall decline of the faith, Francis relates sexual abuse to clericalism and the abuse of power in the Church in general. [ABSTRACT FROM AUTHOR]

In the debate on peace ethics in Germany, it is constantly argued that the 'doctrine of just war' must be replaced by a 'doctrine of just peace'. The criteriology of just war can at best be preserved within a doctrine of just peace. However, it is often overlooked that—although the word 'peace' may sound nicer than 'war'—a doctrine of just peace is also fraught with great difficulties in terms of content. The concept of peace can be interpreted in different ways; the concept of justice must even be differentiated if it is to have meaning at all. Ultimately, the two concepts point to a different understanding of tradition and historicity: while the doctrine of just war takes its criteria from the tradition, the idea of just peace attempts to draw conclusions for the present from drafts or blueprints of the future. However, since the drafts can turn out differently, new conflicts will arise precisely for this reason. Talk of 'just peace' might be more pleasing to the public, but does not necessarily have to be more restrictive in terms of violence. [ABSTRACT FROM AUTHOR]

The article addresses the issue of faith in the life of consecrated persons. Its aim is to state in what sense - in the light of the thought of Joseph Ratzinger/Benedict XVI - faith is the foundation for the renewal of the life of those consecrated to God. The article points out that their task is to strengthen the faith; it explains what consequences this mission entails. Benedict XVI emphasises that only a consecrated life lived in faith does not fail to live up to its essence. He expects persons totally dedicated to God to live a profound faith, an intense and living personal relationship with Christ, in a dynamic of constant search for the Face of the Lord, and the renewal of their lives depends on the concrete realisation of these attitudes. The analysis of the Pope's thought allows us to draw important conclusions that point the way out of the crisis situation in which consecrated life finds itself today. [ABSTRACT FROM AUTHOR]

The homily, which the Second Vatican Council assigned a special role among various forms of preaching the Word of God, is an important task for those, who are entrusted with pastoral care. The faithful eagerly listen to homilies, but at the same time, they often complain that their level is too low and expect homilies on the good level. Yet, the solution to the problem lies in good preparation of the homily. Also, preachers must be convinced that the time allocated for this is one of their most important pastoral duties. We have evidence of how the last popes, Benedict XVI and Francis, prepared their homilies. Working on a sermon is a creative process that goes through the following phases: research and collection of materials, incubation, illumination, and verification. The fruit of reflection and prayer is a homily characterized by Christocentrism, a positive message from which a moral call arises; it contains the teaching of the Church, actualizes the word of God, introduces the celebrated liturgy, and is single-thematic. Hence, in the pastors’ belief in the important role of the sermon and its reliable preparation, there is an opportunity to improve the quality of the homily.

The problem of dealing justly and efficiently with the most serious crimes in the Church after the promulgation of the Code of Canon Law in 1983 became the concern of Cardinal Joseph Ratzinger, later Benedict XVI, and John Paul II. Their cooperation and the decisions of Benedict XVI, as a continuation of the path started, laid the foundations for the creation of a system of canonical criminal law capable of responding properly and effectively to the most serious crimes committed by the faithful in the Church. The introduction of a clear scope of competence for the Congregation for the Doctrine of the Faith, the definition of a longer limitation period, the possibility of revoking it, the centralization of procedural steps, entrusting them to qualified personnel, enabling the control of the action of individual superiors are very concrete legal solutions that confirm the teaching of the Church and the definite statements of the two Popes on the protection of the most vulnerable in the Church from the immense harm of sexual abuse that some clerics could commit against them. The article presents and discusses concrete legal solutions and relates them with the teachings and attitudes of the two popes towards protecting minors in the Church. It is an attempt to argue for the defense of their good names and to oppose the unfounded accusations made against these two authorities.

The object of analysis in the article is the civic profile of the state community, positively assessed in the teaching of Joseph Ratzinger/Benedict XVI. Civil society, with its many advantages, has its dangers which, with the reductionist style of modern reflection, serve to individualise references, which was strongly emphasised in modernity. It is impossible to ignore the issue of the natural order recognised by human reason (dating back to antiquity), which is crucial for every humanisation process. Joseph Ratzinger/Benedict is aware of the risk of over-interpreting the status of a person as an individual in society. A proper sense of citizenship in the state is shaped by the principles of subsidiarity and solidarity, inherent in personalism. Awareness of one's own rights while being responsible for one's neighbour is shaped in the family. Democratic systems, on the other hand, serve to promote freedom and equality in the world, essentially expressing the ethos of the citizen. The source material of the study is the teaching of Joseph Ratzinger/Benedict XVI. [ABSTRACT FROM AUTHOR]

Since God created man for peace, the question arises: What are the causes of wars? Benedict XVI often spoke about the threats to peace to diplomats, people who are especially responsible for building peace. The author of the article examined these statements in terms of threats to peace and systematized them according to a theological key. Thus, for Benedict XVI, who put God first in the life of man and society, it was evident that the source of threats to peace is the rejection of God the Creator and Giver of the natural moral law, the deprivation of religious freedom, reductionism of man and his life, as well as erroneous ideologies. From this rejection of the transcendent dimension of reality comes social disorder, that is: injustice, deception leading to violence, evil as a source of further evil, terrorism, the struggle for access to natural resources, and poverty - all of these are direct or indirect threats to peace. [ABSTRACT FROM AUTHOR]

Joseph Ratzinger's relational personalism consists in surpassing the singular in the concept of person. The existence of a person points to another person, somebody else, for a person is someone in relation to another person. Joseph Ratzinger sees two important periods in the formation of the concept of person in theology. The first period is the transition from substance to subsistence. The second one is the transition from subsistence to relation, so that the person is not only selfhood but relational selfhood. For Ratzinger, Theodor Steinbüchel's (1888-1949) book The Breakthrough in Thinking (Der Umbruch des Denkens, Regensburg 1936) was important in introducing him to personalist thinking. Benedict XVI opposes an individualistic understanding of salvation by emphasising the category of relationship (Spe salvi, no. 27). Relational personalism in social theology is the golden bridge between individualism and collectivism. According to Joseph Ratzinger, the creation of man in the image and likeness of God means that the human person as a subsistence in relationship is constituted in relation to God and fellow human beings. [ABSTRACT FROM AUTHOR]

The purpose of this article is to show Ratzinger's proposal, contained in his book Das neue Volk Gottes, regarding the decentralisation of ecclesial structures in the context of the conciliar debates on Lumen gentium. The aim is to answer the questions: To what extent did Ratzinger's work fit into the thinking of theologians and bishops at Vatican II? To what extent did the German professor's ideas represent his original, or isolated, voice, and to what extent were they compatible with other reformist views in theological reflection at the time? The article consists of three parts: the first part refers to the conciliar discussions on those passages of Lumen gentium which deal with the relationship between the college of bishops and the pope; the second presents Ratzinger's proposals for the decentralisation of ecclesiastical structures; the third part is evaluative and shows the later pope not so much as an innovator, but as a proponent of a compromise solution. [ABSTRACT FROM AUTHOR]

Logocentrism should be considered the most characteristic feature of Joseph Ratzinger/Benedict XVI's theological thought. Logocentrism is presented here as the main principle of the theology of the liturgy, both in its cosmic, salvation--history dimension and in the concrete liturgical celebration. The study also points out that logocentrism, being the keystone of Ratzinger's theological thought, is not only the basis for a full understanding of the liturgy, but also for its important place in systematic theology. In the cosmic liturgy, going back to creation, the Logos is the principle of all things and the Liturgist of the universe. The Incarnate Logos, in turn, is the Liturgist of salvation history and eschatology. He also performs the liturgy of the Church, the concrete liturgical celebration, making it a logikē latreia (Rom 12:1) and thus a place for the transformation of the human heart and thus the transformation of the world. [ABSTRACT FROM AUTHOR]

The article endeavours to show that the concept of sacramentality is one of the key ones for grasping the overall vision of Joseph Ratzinger/Benedict XVI's theology. The German theologian does not refer the concept only to the seven sacramental signs of grace, but he uses it to interpret God's revelation in salvation (and creation) history, the Catholic interpretation of Sacred Scripture, insight into the mystery of the Church and the celebrated liturgy. Therefore, in this article the theme of sacramentality is taken up in its fundamental sense, in order to show that the material reveals the spiritual, that the past points to the future according to the 'promise-fulfilment' model. Sacramentality - according to Ratzinger - also refers to what man cannot produce by his own efforts, but must accept as a gift from God. Within these meanings, the sacramentality of creation, the Word and the Church as seen by the Bavarian cardinal and later pope will be discussed. [ABSTRACT FROM AUTHOR]

Peace belongs to the fundamental values of human life, and it is also the foundation of civilisation-building. An analysis of history leads to the conclusion that it is not possible to speak of a time or period of absolute peace. A definition claiming that peace is the absence of war and violence is also incomplete. It is therefore worth asking the question about the essence and nature of peace as well as the reality of its occurrence. Turning to the teachings of Pope Benedict XVI, we find a coherent conception of the pursuit of peace on the foundations of truth, love, justice, freedom and reconciliation. The Pope points out that these values are rooted in human nature. This makes the discussion on peace multidimensional, so that it cannot be confined within a narrow confessionalism. [ABSTRACT FROM AUTHOR]

The article suggests a revision of the concept proposed by Joseph Ratzinger, which he first formulated in a lecture given in 1959. In it, the theologian from Regensburg defended the notion of natural theology against its radical rejection made in the circle of dialectical theologians, especially by Emil Brunner. While the rejection of the theses of these theologians is entirely correct, the treatment of the God of the philosophers as pure thought (reines Denken) remains problematic. The article demonstrates that the God of the ancient philosophers cannot be seen in this way, because such a vision is based on the categories of modern and contemporary philosophy. The proposed account of the God of the philosophers allows the theses of the Protestant theologians to be rejected in a new way, while admitting that they are right about the idea of God in modern and contemporary philosophy as an anthropomorphic idol. [ABSTRACT FROM AUTHOR]

The object of the article is to detail the reasons used by Joseph Ratzinger to justify the binary ontological relationship between the Church and the Eucharist, projecting onto the identity of believers. With the use of an analytical-deductive method, it is argued that the Eucharist is not only an efficient cause for the existence of the Church and the continuance of believers in Christ, but it constitutes its essence and is the guarantor of the ontological identity of believers reflecting their mystical union with Christ and projecting onto the vitality of the Church. Based on Ratzinger's theological writings, it is demonstrated that he found a justification for the complementarity of this relationship in the Christological-pneumatological dimension of the essence of the Church and the Eucharist expressed in the concepts: People of God, Mystical Body of Christ, and Community. He started from the event of the Last Supper as the foundation of the interdependence of Church and Eucharist. He emphasised the need to understand liturgical celebration to justify the vitality of the Church. He demonstrated the Christological/ontological principle linking the Church and the Eucharist on the basis of one faith, worship, supremacy, and fraternity. [ABSTRACT FROM AUTHOR]

The thought of Benedict XVI has been the subject of scholarly inquiry by representatives of various scientific disciplines, including theologians, anthropologists, historians, sociologists and political scientists. The multidimensional and multifaceted legacy of the late Pope Emeritus, who died on December 31, 2022, cannot be encompassed within the scope of a single discipline alone. This is the case, among others, with Benedict XVI's reflections on Europe. Significantly, the issues addressed by the Pope in his teaching speeches, lectures, books and interviews, form a coherent, cohesive agenda for Europe, stemming from a comprehensive study of its condition, whether theological, social, economic or political. The death of John Paul Il's successor afforded an opportunity to undertake research on the issues of contemporary Europe, as perceived by Benedict XVI. Because of the aforementioned range of concerns addressed by him, the authors of this publication were obliged to narrow down their focus to a few crucial topics. These have been translated into the title of the publication as well as the structure of the text. The aim of the article is therefore to analyze the thought of Benedict XVI through the lens of three criteria: identity, condition and vision of Europe. In this regard, it should be emphasized that, contrary to appearances, interpreting Benedict XVI's Europe is not an easy process. For it demands a better understanding of the views of Benedict XVI prior to the events of2005, namely the election of Cardinal Ratzinger as Pope. Thus, the authors assume that Benedict XVI's thought on Europe evolved over time, beginning with the future pope's university studies. Furthermore, it is also worth noting that Benedict's Europe correlates to the diagnosis of the problems of the Old Continent that John Paul II spoke and wrote about for twenty-seven years of his pontificate. The source base included archival documents, memorials and studies. [ABSTRACT FROM AUTHOR]

Copyright of Horizons of Politics / Horyzonty Polityki is the property of Jesuit University Ignatianum in Krakow and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Theologica Varsaviensia is the property of Uniwersytet Kardynala Stefana Wyszynskiego w Warszawie and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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AbstractThe year 2022 will be remembered for the outbreak of war in Ukraine, a conflict that shattered the incipient optimism caused by the gradual disappearance of the Covid pandemic. Alongside the succession of news about the war and the Pope’s appeals for peace, the media echoed other important events in the life of the Church. In these pages we offer a selection of the most significant ones. Obviously, this is a choice based on the author’s criteria, which include the persistence of the news throughout the year.

The study presents three images of St. Joseph included in selected writings of the last three popes: John Paul II, Benedict XVI and Francis. It notes that despite the same data from Scripture, the analysed images are different. Their diversity results from different sources used in theological reflection as well as from different methods of interpretation. John Paul II interprets the figure of the Guardian of the Redeemer in the light of God revealing Himself, carrying out His eternal plan. The emphasis was placed on God’s eternal plan that was actualized in earthly history and in human events. This made it possible to show both the realization of the divine plan in concrete terms, as well as the cooperation, faith and obedience of the carpenters of Nazareth in this work. In turn, Cardinal Ratzinger shows the figure of Joseph based on the message contained in a Baroque relief of a Portuguese altar. The symbolic language of the anonymous sculptor and the message contained in the Baroque relief allowed the theologian to draw attention to certain aspects that are difficult to see in the Gospels of Childhood. On the other hand, the image of Joseph presented by Pope Francis emphasizes the paternity of the Patriarch, expressing a certain analogy to the paternity of God towards Israel and the paternity of God to His Son. From this perspective, Joseph’s paternity appears to be a shadow of God’s paternity. This term refers to the title of a novel by Jan Dobraczyński, the message of which influenced the content of the theological icon in the document of Pope Francis. This study found that, despite the limited data on Joseph in Scripture, thanks to the theological sources used and the new interpretative methods used, it was possible to show new, original images of the Guardian of the Redeemer, which allow future generations of Christians to better understand the role and place of St. Joseph in the history of salvation and in the life of the Church.

The year 2022 will be remembered for the outbreak of war in Ukraine, a conflict that shattered the incipient optimism caused by the gradual disappearance of the Covid pandemic. Alongside the succession of news about the war and the Pope's appeals for peace, the media echoed other important events in the life of the Church. In these pages we offer a selection of the most significant ones. Obviously, this is a choice based on the author's criteria, which include the persistence of the news throughout the year. [ABSTRACT FROM AUTHOR]

At a time when there has been a technological development and a renewal in the field of communication, the Church has been implementing its Social Doctrine on the media and the digital world. In his official documents, and with the theology of communication as a background, Benedict XVI has explored ethical implications of new ways of communicating. This study aims to analyse the content in which the German Pope has addressed the media and digital culture. The conclusions of the research show the thought of the Pontiff on the technological progress, the ethics of information, the impact of media today, the promotion of media education, the use of Internet and social media, and the implementation of digital technology as a vehicle for evangelisation.

Joseph Ratzinger - Benedict XVI contributed to the canon law development. The article is a tribute to his memory. The author presents the contribution of the late Pope Emeritus by identifying four periods: before the promulgation of the new Code of Canon Law; during the pontificate of John Paul II; during his pontificate. A reflection follows on the novelty constituted by the renunciation of the Petrine ministry. [ABSTRACT FROM AUTHOR]

This article responds to Emmanuel Levinas and his critique of reason in the Western philosophical tradition, contrasting it with a continuity of approach taken by recent Bishops of Rome, including Francis, Benedict XVI, and John Paul II. Levinas provides an important corrective to aspects of the way reason has been deployed, especially with regard to violence and war. It will be argued that Levinas helps refine and humble theological reflection, but his argument is not altogether applicable to theology. A Catholic tradition of theology relies on philosophy in terms of 'naming names,' an activity responsive to Levinas's critique, and counters it in terms of moral goodness. Responding to Levinas helps to confidently articulate theology as an intelligent participation and performance of the good in a thoroughgoing reasonableness. [ABSTRACT FROM AUTHOR]

American parents and school leaders are debating whether critical race and gender theories belong in public schools, with many parents turning to home school. Many of these parents will instinctively rely on John Locke's educational theory, since he famously argued for parental control of education. This essay will summarize Locke's educational theory and then survey some educational moments in American history to reveal that political leaders have often wavered between individual rights and communal control of education. The essay then argues that Benedict XVI provides a better educational resource for concerned parents. Benedict's educational perspective flows from his understanding of theology and culture. Benedict argues for parental choice, but within the context of solidarity. For Benedict, teaching children a Christian perspective of human nature within private and home schools becomes an act of communal solidarity, particularly when the community embraces false views of human nature. I conclude by suggesting that although Benedict provides a deeper educational resource than John Locke does, concerned parents should keep Locke's skepticism in mind. Lockean skepticism can protect against naivete. [ABSTRACT FROM AUTHOR]

Copyright of Studia Nauk Teologicznych PAN is the property of Polish Academy of Sciences, Committee on Theological Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article takes a closer look at Pope Benedict XVI's message on the media, while setting the Holy Father's ideas in the general context of media theory. It focuses on key themes emerging from the papal messages: (1) the role of the media in communication and community, (2) the relationship between the media and education, (3) the polarity of silence and word. Starting with the above-mentioned points, it then freely moves on to the question of defining the function and task of the media. The at least partially formed answers to the definitions then meet in the article with reflections on the actual activity of the media in the world. It does not present a comprehensive solution to the conflict between the defined and the actual, nor is it its goal. The ambition of the conclusion is instead an attempt at indicating possible ways of further development of the media space. [ABSTRACT FROM AUTHOR]

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article presents the results of an intertextual study comparing the text of Benedict XVI’s Spe salvi with earlier texts published by him as Joseph Ratzinger. The comparison shows that, decades before publishing Spe salvi, our author had already enunciated certain fundamental theses regarding worldly utopias and freedom’s role in the diversification of human final destinies. On the other hand, in the encyclical he does not develop his speculation on the nature of the human soul, as he does in earlier works. The presence of specific themes in Spe salvi and the absence of others may be indicative of the long-term concerns of Ratzinger/Benedict XVI, as well as the varying dogmatic weight he attributes to his own eschatological conceptions. [ABSTRACT FROM AUTHOR]

In a series of addresses, commencing with the Regensburg address in 2006, Benedict XVI engaged the cultures and religions of the world with perennial questions concerning the rationality of reason, the catalyst for culture, the ethical foundations of political decisions, and the legality of law. In the answers he provided, which emanate from the Christian tradition's equation of the God of Jesus Christ, the God of love, with the God of the philosophers—the logos (λόγος)—Benedict invited his audiences to reassess the rationality and reasonableness of reason. Illustrating the interlinked nature of reason and truth, Benedict details the horizon of reality opened by an expansive understanding of reason, that of creative eternal reason. He challenges others to reflect on the presuppositions and implications of their own understanding of reason. On what basis is reason rational? What makes an argument reasonable? Benedict forthrightly acknowledges that religions have been a source of violence which he sees as resulting from the absence of reason. He insists that it is a reason informed by the great religious traditions that forms the basis for dialogue among the cultures and religions of the world. In those dialogues, Benedict maintains that freedom of conscience and freedom of religion play an essential and indispensable role. [ABSTRACT FROM AUTHOR]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

At a time when there has been a technological development and a renewal in the field of communication, the Church has been implementing its Social Doctrine on the media and the digital world. In his official documents, and with the theology of communication as a background, Benedict XVI has explored ethical implications of new ways of communicating. This study aims to analyse the content in which the German Pope has addressed the media and digital culture. The conclusions of the research show the thought of the Pontiff on the technological progress, the ethics of information, the impact of media today, the promotion of media education, the use of Internet and social media, and the implementation of digital technology as a vehicle for evangelisation. [ABSTRACT FROM AUTHOR]

The Eucharist holds centre stage among all sacraments. As long as the Eucharist constitutes the centre of Christian life, it substantially contributes to its development. In their teaching, Popes John Paul II, Benedict XVI and Francis explore the subject of the Eucharist and the way it influences those baptised. The Sacrament of the Altar provides the faithful with the necessary food and strength in their pilgrimage towards eternity. The Eucharist underlies Christian life and constitutes the culmination of the entire sacramental economy as it embodies the Saviour Himself. Therefore, the encounter with the Risen Lord is the essence of each Holy Mass. It is thanks to and through the Eucharist that one’s spiritual life progresses. As the so-called Passover of the Week, the Sunday Mass holds a dominant position. The Popes also bring up the subject of sacramental confession which enables the worthy reception of Holy Communion. The Holy Communion in turn takes away petty sins and protects from committing major ones. Eucharistic devotion is yet another aid in the development of Christian life. It manifests itself in various forms of adoration of the Most Blessed Sacrament. Outside of the Holy Mass, the Eucharist reaffirms a person’s commitment to the love of his/her neighbour and to reconciliation. [ABSTRACT FROM AUTHOR]

Pope Benedict XVI, in the last interview with Peter Seewald, explains what true being in the Church is: it is not “inventing an ideal Church, but the readiness to live and work precisely in the Church, which is plagued by the powers of evil.” The Holy Father develops this idea, conveying how from his point of view the Church changed with the world and vice versa. Pope Francis in the Preparatory Document of the XVI Ordinary General Assembly of the Synod of Bishops “Towards a synodal Church: communion, participation and mission” points out that “synodation can be compared to a theatre of three main actors: “synodation can be compared to a theatre of three main actors: Jesus, the crowd (of the world) and the Church (…), but there is a fourth additional actor, called by the Pope the antagonist”, hence the need for discernment. This teaching corresponds to the experience that Benedict XVI left to the world, because combining divine reality with human weakness has been characteristic of the Catholic Church for centuries. St. Augustine in De civitate Dei wrote that on earth humanity will not reach the state of complete belonging to the State of God. However, this does not rule out the process of synodation, but it instills humility. [ABSTRACT FROM AUTHOR]

Copyright of Archivio Giuridico is the property of Mucchi Editore and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Joshua Hochschild credits John Paul II for the success of the expression “meaning of life” among Christians, but he warns that this expression stems from a modern framework different from classical theism. Hochschild’s criticism challenges theists to clarify how the quest for meaning channels the basic questions of classic theism while advancing new ones. First, I will propose a different historical reconstruction of the “meaning of life,” tracing its origin back to the medieval sensus and its use in Biblical hermeneutics. Second, I will show that existentialism and phenomenology are the heirs of this legacy, and their use of the “meaning of life” is mostly positive. Pope John Paul II and Pope Benedict XVI adopted this expression under their influence. Finally, I will argue that the theistic quest for the “meaning of life” addresses classic questions such as happiness and the purpose of human life in the universe, and raises new questions regarding the individual purpose, the history of salvation, and the narrative of life.

The international press paid particular attention to Benedict XVI’s notes of 10 April 2019, on sexual abuse perpetrated by Catholic clergy. These notes are the personal thinking of the former Pope on the causes of the crisis and are entitled, ‘The Church and the scandal of sexual abuse’; their publication got the cover pages of the international press all over the world and drove criticism against the Pope Emeritus. Three news agencies, AFP, AP and Reuters, built up the narrative of the issue that was then reported by the international press, both secular and Catholic, which mostly uncritically assumed the biased reading of the issue presented. This research examines the media coverage of the issue in international English and French newspapers through a representative sample of 330 news items. The analysis focuses on the common places (topoi) and frames in the headlines/first paragraphs of news and editorial articles. Two hundred and thirty-eight of these news items (72% of those selected) did not even offer the link to the original notes. The case poses a question about the prejudices still hanging on in the mainstream newspapers about the figure of Ratzinger/Benedict XVI.

The following article is one of the voices in the debate about the universality of priestly celibacy. It attempts to track the development of the theological and personalist arguments for celibacy contained in the most significant documents of the Magisterium of the Church. A special emphasis has been put on contemporary texts, issued after the Second Vatican Council. This choice has been caused by two major reasons. First, post-conciliar documents introduce a new quality to the argument of the universality of celibacy. Second, they have a far bigger impact on the discipline of the Church than previous texts.

Representatives of contemporary Christian apologia evaluate enlighten-ment in different ways. Three basic trends developed among them. One of them, the trend of negation, rejects the age of reason as such, emphasizing, above all, the disastrous consequences of the ideologies that derive from it. Another trend of acceptance emphasizes the Enlightenment sources of the idea of human rights and the democratic system. Finally, the trend of balance combines both approaches, developing a reflection on the errors of the age of reason, yet not avoiding the need for dialogue. The aim of the work is to present these three concepts, indicating the last one as adopted by the new apologia whose renaissance we are currently observing.

The article presents Joseph Ratzinger/Benedict XVI's view on mathematics as a way towards the creative Logos, and at the same time shows the understanding of scientificity presented by the present Pope Emeritus. For Joseph Ratzinger/Benedict XVI, mathematics is not only a tool of empirical sciences. The Pope looks at mathematics as: (1) a product of human intelligence, which, when reflected upon more deeply, also (2) leads to wonder and amazement at the mathematical character of created nature. Joseph Ratzinger/Benedict XVI considers the latter phenomenon as a way that can lead one towards the creative Logos. In this way, he presents a view on mathematics that goes against the current approach, which often tends towards the self-limitation of reason, towards accepting as the criterion of scientificity only that what is a result of mere cooperation between mathematics and empirics. According to the Pope, it is not science that redeems humans; they are redeemed by Love, by the incarnate Logos. Joseph Ratzinger/Benedict XVI shows the primacy of creative Reason as the decisive and indelible foundation of Christian faith. [ABSTRACT FROM AUTHOR]

Social issues have played an important role in the overall teaching of Pope Benedict XVI. Being aware of the existence of many disturbing threats to social life in all its dimensions, the Pope tried to indicate the direction of the solutions to some growing dilemmas. Trying to remedy evil, he pointed to Christ, who strengthens human hearts to overcome threats, inspired by the action of an evil spirit. In his teachings, the Pope raised awareness that a man following Christ is a hope for solving urgent social problems. His goal was not to consider the problems theoretically, but to shape the moral consciousness of a man and constantly appeal to his conscience. In this way, the teaching of Benedict XVI is an expression of the prophetic mission of the Church; is a call to repair the social life.

The article presents Joseph Ratzinger/Benedict XVI’s view on mathematics as a way towards the creative Logos, and at the same time shows the understanding of scientificity presented by the present Pope Emeritus. For Joseph Ratzinger/Benedict XVI, mathematics is not only a tool of empirical sciences. The Pope looks at mathematics as: (1) a product of human intelligence, which, when reflected upon more deeply, also (2) leads to wonder and amazement at the mathematical character of created nature. Joseph Ratzinger/Benedict XVI considers the latter phenomenon as a way that can lead one towards the creative Logos. In this way, he presents a view on mathematics that goes against the current approach, which often tends towards the self-limitation of reason, towards accepting as the criterion of scientificity only that what is a result of mere cooperation between mathematics and empirics. According to the Pope, it is not science that redeems humans; they are redeemed by Love, by the incarnate Logos. Joseph Ratzinger/Benedict XVI shows the primacy of creative Reason as the decisive and indelible foundation of Christian faith.

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Abortion has been an important subject for pontifical teaching since the early days of the Church, and has always been condemned, while the right to life of every person, including those in the womb, has been stressed from the moment of conception. In this article, interventions on abortion and the right to life by contemporary Roman pontiffs, from Pius XI to Pope Francis, are presented. [ABSTRACT FROM AUTHOR]

Copyright of Studia Nauk Teologicznych PAN is the property of Polish Academy of Sciences, Committee on Theological Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Theology & Morality / Teologia I Moralmosc is the property of Uniwersytetu im. Adama Mickiewicza (IH UAM) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article presents the importance of the Psalms in the life of a Christian in the light of the teaching of Benedict XVI. The Psalms allow us to dialogue with God in His words. They are a true school of prayer: they teach us to turn to God in every state of mind, in every situation and with every emotion that man experiences. The Psalms take on their full meaning and value in the light of the Person of Jesus Christ. In praying the psalms, the Christian addresses himself to the Father in Christ and with Christ, opening himself to a new perspective which has its ultimate interpretative key in the paschal mystery. In this way he comes to know the Saviour better and can deepen his relationship with Him. Praying the Psalms is important in the contemporary context because, in times of crisis of hope and forgetfulness of God, it teaches us to seek reliable support in the Creator and Saviour and to turn always to Him. [ABSTRACT FROM AUTHOR]

Copyright of Studia Gdańskie is the property of Gdanskie Seminarium Duchowne, Kuria Metropolitalna Gdanska and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

American parents and school leaders are debating whether critical race and gender theories belong in public schools, with many parents turning to home school. Many of these parents will instinctively rely on John Locke’s educational theory, since he famously argued for parental control of education. This essay will summarize Locke’s educational theory and then survey some educational moments in American history to reveal that political leaders have often wavered between individual rights and communal control of education. The essay then argues that Benedict XVI provides a better educational resource for concerned parents. Benedict’s educational perspective flows from his understanding of theology and culture. Benedict argues for parental choice, but within the context of solidarity. For Benedict, teaching children a Christian perspective of human nature within private and home schools becomes an act of communal solidarity, particularly when the community embraces false views of human nature. I conclude by suggesting that although Benedict provides a deeper educational resource than John Locke does, concerned parents should keep Locke’s skepticism in mind. Lockean skepticism can protect against naivete.