Being a bit weary this evening, I think that I’ll forgo trying to write creatively. Here instead are a trio of excerpts from essays worth reading:
Joseph Cardinal Ratzinger (Benedict XVI), “Biblical Aspects of the Question of Faith and Politics” (homily delivered in 1981):
The state is not the whole of human existence and does not embrace the whole of human hope. Men and women and their hopes extend beyond the thing that is the state and beyond the sphere of political activity. This does not only apply to a state that is Babylon but to any and everystate. . . .
But when Christian faith, faith in man’s greater hope, decays and falls away, then the myth of the divine state rises up once again, because men and women cannot renounce the totality of hope. Even when suchpromises . . . proclaim as their goal the complete liberation of mankind and the elimination of all domination, they stand in contradiction to the truth of man and in contradiction to his or her freedom, because they force people into what they can achieve themselves. This kind of politics that declares the kingdom of God to be the result politics and distorts faith into universal primacy of the political is by its nature the politics of enslavement; it is mythologicalpolitics. . . .
It is of course always difficult to adopt the sober approach that does what is possible and does not cry enthusiastically after the impossible; the voice of reason is not as loud as the cry of unreason. The cry for the large-scale has the whiff of morality; in contrast limiting oneself to what is possible seems to be renouncing the passion of morality and adopting the pragmatism of the faint-hearted. But in truth political morality consists precisely of resisting the seductive temptation of the big words by which humanity and its opportunities are gambled away. It is not the adventurous moralism that wants itself to do God’s work that is moral, but the honesty that accepts the standards of man and in them does the work of man. It is not refusal to compromise but compromise that in political things is the truemorality. . . .
Christian faith has destroyed the myth of the divine state, the myth of the state as paradise and a society without domination. In its place it has put the objectivity of reason. But this does not mean that it has produced a value-free objectivity, the objectivity of statistics and a certain kind of sociology. To the true objectivity of men and women belongs humanity, and to humanity belongs God. To genuine human reason belongs the morality that is fed by God’s commandments. This morality is not some private affair; it has public significance. Without the good of being and doing good there can be no good politics. What the persecuted Church laid down for the Christian as the core of its political ethos must also be the core of any active Christian politics; it is only when good is done and recognized as good that a good human social existence can thrive. To bring to public acceptance as valid the standing of morality, the standing of God’s commandments, must be the core of responsible political activity.
Bishop Hilarion of Vienna and Austria, “Habemus Papam!”:
What do I, as an Orthodox bishop living and serving in Europe, expect from the new pontificate?
First of all, that the Catholic Church continues to preserve its traditional doctrinal and moral teaching without surrendering to pressures from the ‘progressive’ groups that demand the ordination of women, the approval of the so-called ‘same-sex marriages’, abortion, contraception, euthanasia etc. There is no doubt that Benedict XVI, who has already made his positions on these issues clear, will continue to oppose such groups, which exist both within the Catholic Church and outsideit. . . .
I hope, next, that there will be a general amelioration in the relations between the Catholic Church and the worldOrthodoxy. . . . My fear, however, is that by concentrating exclusively on the dividing issues we are likely to lose precious time that could be used for a common witness to the secularized world. Europe, in particular, has so rapidly dechristianized that urgent action is needed in order to save it from losing its centuries-old Christian identity. I strongly believe that the time has come for Catholics and Orthodox to unite their efforts and to defend traditional Christianity, which is being attacked from all sides. In twenty, thirty of forty years it may simply be too late.
Fr. Patrick Henry Reardon, “Biblical Repentance”:
Repentance is the arche, the foundational principle, of the life in Christ; it functions in the life of grace as the number “one” functions in arithmetic. It is not simply the “first” step of the Christian life. Repentance, rather, provides the abiding and formative structure of the whole life in Christ. Repentance is not a first step that we take with a view to getting past it. We are called to remain forever repentant. Although there is certainly progress to be made in the life of grace, all genuine progress is indicated by a renewal of repentance. A Christian does not “grow” in Christ by diminishing in repentance. True growth and authentic progress in Christ always imply growth and progress inrepentance. . . .
[T]he Bible indicates that the conversion of repentance is not just an act of God; it is also an act of man’s free will under the accepted influence of God’s grace. Man’s heart, his interior, is altered byrepentance. . . .
[B]ecause repentance is the free decision of man as well as the free gift of God, the grace of repentance, if not properly safeguarded, can also belost. . . . [T]he blessed assurance given us in Christ (cf. Romans 8:31-39) is no substitute for humility and vigilance. At no point in our Christian lives can we afford to forget that we must work out our salvation with fear and trembling (Philippians 2:12), with discipline lest we fall away (1 Corinthians 9:27). “Therefore let him who thinks he stands take heed lest he fall”(10:12). . . .
Repentance is the non-negotiable, foundational constant of the life in Christ. However much God’s saints differ from one another in style, tone, and emphasis, repentance is a grace and discipline – a principle – shared by them all.
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