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Dec 24 13 10:27 AM
When I collected him on a Sunday from his apartment outside the Vatican walls, in the Piazza della Città Leonina, to bring him to lunch in our apartment (Herr Fischer lived in Rome with his wife, and came to know Cardinal Ratzinger over the years. - Unicorn), he always had a gift with him -- something special which showed that he had given the matter thought, something that would give his hosts pleasure.
He gladly made presents of costly bottles of spirits that people had given him, for he very seldom drank alcohol -- a glass of beer occasionally, a glass of champagne or bubbling white wine on a feastday. Choice wines meant little to him. Once, he brought us two bottle of an old, select port wine from a famous Portuguese firm, vintage 1970. I opened one of them on a special occasion -- was it when he was elected dean of the College of Cardinals in November 2002?
I still have the second one, now covered in dust. I cannot quite make up my mind whether I should open it. ("Pope Benedict XVI: A Personal Portrait", pp. 23-24)
Dec 24 13 7:46 PM
Dec 26 13 1:51 PM
Jan 23 14 10:58 AM
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Apr 26 14 1:32 AM
I remember very well that one day in the park we girls stopped to
discuss some theological issues, and he arrived carrying a few bunches
of flowers which he had prepared for each of us. It was a gesture that
revealed how much sensitivity was concealed behind an apparently cold
facade. Fortunately there were only three of us that day, otherwise it
he would have collected all the flowers in the park! "
May 6 14 11:37 AM
Nestled in her Blackburn South home, Erika Kopp was keeping a close eye on the vote for a new pope this week. But her interest wasn't just as a Catholic. Her first cousin and childhood playmate Joseph Ratzinger was a strong contender to be named the church's 265th pope. Her father, Benno Rieger, was brother to the cardinal's mother, Maria. Yesterday, Mrs Kopp, who migrated from germany to Australia in 1955, said his appointment was no great surprise to the family, but it was "a great achievement". She recalled a shopping trip with a six-year-old Joseph, in which a shop owner asked the two what they wanted to be when they grew up. "He stood there and said - 'I'm going to be a bishop'," Mrs Kopp said. The pair spent many school holidays together, but Cardinal Ratzinger's father was a high-ranking policeman and the religious family moved a lot. Then he and his older brother Georg joined the seminary, and Mrs Kopp moved to Australia with her late husband Karl, and her daughter Veronica. Mrs Kopp remembers her cousin as an accomplished piano player, and bright. They last saw each other in 1985 when she visited Germany and Cardinal Ratzinger, as Cardinal of Munich, was opening a renovated church. Mrs Kopp has clippings from German newspapers documenting her cousin's progress through the Catholic hierarchy, and letters she exchanged with his late sister, Maria, including one in which Maria announces her brother's elevation to cardinal. Maria died almost a decade ago. "He took it very hard, because his sister was even in Rome with him," Mrs Kopp said. "She managed his household." Mrs Kopp has been in contact with her family in Germany in recent days to hear all the news, including with her older brother Benno. "We both said to each other Joseph might have a better life if he's not Pope. He's 78 - people his age are retiring. But that's what he studied for all his life - it was his thing. He wasn't a sportsman - he was always studying."Yesterday her three granddaughters worked hard to convince her to travel to Rome to visit her cousin. In the meantime, Mrs Kopp went out to buy him a congratulatory card.
May 6 14 1:55 PM
May 6 14 4:32 PM
In 88 year old Erika Kopp’s eyes Pope Benedict XVI, who resigned in February, will always be known as “Joseph”. Erika’s father, Benno Rieger, was the brother of Pope Benedict’s Mother, Maria and as a child Erika spent her holidays with Joseph and his siblings Georg and Maria.Mrs Kopp first got news of her cousin, Pope Benedict’s resignation, via Katherine in the Northern Territory. “My granddaughter who lives in Katherine got the message earlier than I did here [in Victoria].“He is frail, and I think he is no longer well enough to carry on that job”, Mrs Kopp Said.“He is a very clever man. He was Pope for eight years.”Mrs Kopp, who last saw Pope Benedict in 1979 when he was Cardinal Joseph Ratzinger, Archbishop of Munich, believes that her cousin has been a wonderful Pope carrying out his duties faithfully despite illness throughout much of papacy.She said that although young Josef did declare that he wanted to be a bishop when he grew up, his parents would be amazed that their son in fact became the 265th Pope.“His father wanted the best for his children. He saved a lot of money to educate his three children and they were all very well educated; they all played the piano beautifully.She believes Pope Benedict XVI will be remembered as a “selfless” person who devoted his life to serving the Church.So what would the Pope’s older cousin like to tell him if they meet again? “I would say,’’ she said “ Joseph I always was very proud of you and what you have achieved and at your age I think it is good that you have retired.” In 2005 after Cardinal Jospeh Ratzinger was installed as Pope Benedict XVI Kairos ran the below article on Erika Kopp’s memories of growing up beside her younger cousin Joseph Ratzinger. Below is an edited version of this article written by Felicty De Fombelle nee Dargan. “THE SHOPKEEPER was an elderly woman,” says Erika Kopp. “And she asked Joseph: ‘What are you going to be when you grow up?’“He replied: ‘I am going to be a bishop’.”Mrs Kopp, now 79, was not surprised.“That was Joseph’s upbringing,” she said. “There was lots of prayer. His father was a high-ranking policeman and before he went on patrol he would always make the sign of the cross.”So did the shopkeeper ask young Erika what she wanted to be when she grew up?“Yes,” she chuckled. “I said ‘a baker’ and I was. I worked in my father’s bakery shop.”The events of the past few weeks have been overwhelming for Erika and her family. Karl died in 2003 at the age of 83 but she is close to her daughter Veronica and threegranddaughters Laura, 28, Rebecca, 26, and Helen, 23.A bright and active woman, Erika is delighted that her cousin has been chosen to lead the world’s Catholics, and has full confidence in him.“I think he is the best person,” she said. “His mental capacity is still as good as if he were younger.“I feel very excited and proud. Joseph is such a good man, a simple man, very quiet. He is also such a controlled man, very exact, always on time. I don’t think he can help himself.“His father was like that.“Joseph has studied all his life and this is the highest thing you can achieve.“He was always so clever, such a strong thinker. That is a gift from God. Even as a little boy, everyone realised, Joseph is the wunderkind.“When we were children I said to Auntie (Joseph’s mother Maria), ‘I wish I could be as clever as Joseph’, and she always said ‘Erika, when you finish school, you will be able to count your money’.“Auntie meant that I would be bright enough to get on in life. I’m not as clever as Joseph, but I’ve got a good IQ and I’m 79.”Erika’s father, Benno Rieger, was the brother of Pope Benedict’s mother Maria and young Erika spent childhood holidays with Joseph and his siblings Georg and Maria.So how did Mrs Kopp hear the news about her cousin’s election?“My 86-year-old German friend phoned in the morning,” she said, “and said: ‘Erika, your cousin is Pope’.“I said ‘Martha, I don’t know’, and she said ‘Yes, it’s true.’“I phoned Veronica and said: ‘Joseph is the Pope, they voted for him’.”Laura said her grandmother’s phone had been “melting” with calls to Germany as the family monitored developments at the Vatican.“We have heard stories about Grandma’s cousin the cardinal since we were kids,” Laura said. “It’s all a bit manic at the moment.”Erika has since spoken to her 84-year-old brother, Benno, in Germany. She also has a sister in Germany, Flora, who is 82.“Benno always thought Joseph would have a better life not being Pope,” she said.“When Joseph was called to Rome (on November 25, 1981, he was made Prefect of the Congregation for the Doctrine of the Faith), everyone in Munich was worried that Joseph would be homesick because he and his siblings were so close and were being separated.“When we were children Maria, Joseph’s sister, used to say: ‘If Joseph is a priest I will cook for him.’“And that is what she did. Maria looked after Joseph in the Vatican. She never married. Joseph had an apartment a bit outside and Maria was like his housekeeper.“When Maria died (on November 2, 1991, aged 69) Joseph took it very hard. They were so close.”Erika has many fond memories of childhood holidays with Joseph and his family.“Joseph wasn’t a sportsperson,” she said. “They had all the music you could imagine and a big piano which Joseph and Maria played a lot. I rode Maria’s bicycle. Uncle spent all his money on their education and Joseph attended a very exclusive school.“Joseph’s mother did a lot for him. She was my sponsor when I was confirmed. She was very talented and a hard worker. She made Joseph teddy bears and animals and rabbits, whatever you can think. She made them by hand.“I was at Joseph’s ordination (June 29, 1951) and he said: ‘Erika, I haven’t seen you for 14 years’. I would never have known how long it had been. Later he said to me: ‘Erika, I’ve still got my animals’.“Auntie was also a very good cook. She made these wonderful preserved walnuts and after our meal we were each given one.”The childhood playmates last saw each other when Erika Kopp visited Germany and her then cardinal cousin was Archbishop of Munich.“I visited his residence which was like Buckingham Palace,” she said.She proudly shows off clippings from German newspapers charting her cousin’s rise, along with a letter from her cousin Maria when Joseph was appointed cardinal in June 1977.“Everyone says we look the same, they say ‘Erika, you look more like Joseph than his sister’,” she beams.Family and friends have suggested Mrs Kopp visit her cousin in Rome. “What would I say to a Pope?” she said. “I would say ‘Joseph, I am so proud of you. I hope God helps you carry this hard mission’.”Until then, Erika has a congratulatory card to send to Pope Benedict XVI.“I bought one from Coles,” she said. “I just want him to know how proud I am of him.”
May 6 14 11:31 PM
“When we were children Maria, Joseph’s sister, used to say: ‘If Joseph is a priest I will cook for him.’
“And that is what she did. Maria looked after Joseph in the Vatican. She never married. Joseph had an apartment a bit outside and Maria was like his housekeeper.
“When Maria died (on November 2, 1991, aged 69) Joseph took it very hard. They were so close.”
His father wanted the best for his children. He saved a lot of money to educate his three children and they were all very well educated; they all played the piano beautifully.
She believes Pope Benedict XVI will be remembered as a “selfless” person who devoted his life to serving the Church.
May 24 14 7:35 AM
The history of the relationship between Israel and Christendom is drenched with blood and tears. It is a history of mistrust and hostility, but also — thank God — a history marked again and again by attempts at forgiveness, understanding and mutual acceptance. After Auschwitz, the mission of reconciliation and acceptance permits no deferral. Even if we know that Auschwitz is the gruesome expression of an ideology that not only wanted to destroy Judaism but also hated and sought to eradicate from Christianity its Jewish heritage, the question remains, What could be the reason for so much historical hostility between those who actually must belong together because of their faith in the one God and commitment to his will? Does this hostility result from something in the very faith of Christians? Is it something in the "essence of Christianity," such that one would have to prescind from Christianity's core, deny Christianity its heart, in order to come to real reconciliation? This is an assumption that some Christian thinkers have in fact made in the last few decades in reaction to the horrors of history. Does confession of Jesus of Nazareth as the Son of the living God and faith in the cross as the redemption of mankind contain an implicit condemnation of the Jews as stubborn and blind, as guilty of the death of the Son of God? Could it be that the core of the faith of Christians themselves compels them to intolerance, even to hostility toward the Jews, and conversely, that the self-esteem of Jews and the defence of their historic dignity and deepest convictions oblige them to demand that Christians abandon the heart of their faith and so require Jews similarly to forsake tolerance? Is the conflict programmed in the heart of religion and only to be overcome through its repudiation?..
Already as a child — even though I naturally knew nothing of all things the catechism summarizes — I could not understand how some people wanted to derive a condemnation of Jews from the death of Jesus because the following thought had penetrated my soul as something profoundly consoling: Jesus' blood raises no calls for retaliation but calls all to reconciliation. It has become, as the "Letter to the Hebrews" shows, itself a permanent Day of Atonement of God.
Beyond all historic and strictly theological discussions, we find ourselves placed in the middle of the question of the present responsibility of Jews and Christians before the modern world. This responsibility consists precisely in representing the truth of the one will of God before the world and thus placing man before his inner truth, which is at the same time his way. Jews and Christians must bear witness to the one God, to the Creator of heaven and earth, and do this in that entirety which Psalm 19 formulates in an exemplary way: The light of the physical creation, the sun, and the spiritual light, the commandment of God, belong inextricably together. In the radiance of the word of God, the same God speaks to the world who attests to himself in the sun, moon and stars, in the beauty and fullness of creation. In the words of the German hymn, "Die sonne ist des himmels ehr, doch dein gesetz, Herr, noch viel mehr."...
Jews and Christians should accept each other in profound inner reconciliation, neither in disregard of their faith nor in its denial, but out of the depth of faith itself. In their mutual reconciliation they should become a force for peace in and for the world. Through their witness to the one God, who cannot be adored apart from the unity of love of God and neighbour, they should open the door into the world for this God so that his will be done and so that it become on earth "as it is in heaven;" "so that his kingdom come."
Jun 7 14 2:39 AM
In his own words:"I was once a staunch Protestant with strong anti-Catholic convictions...One day while rummaging through a shelf of theology books in a used bookstore, I picked up Introduction to Chritianity by somebody named Joseph Ratzinger. Quite honestly, I never heard of him before. (My evangelical seminary professors paid scant attention to Catholic theologians and then only to the more maverick figures like Hans Kung and Edward Schillebeeckx. Back then I preferred it that way.) I noticed the publisher was Seabury, which markets mostly Protestant titles (Ignatius Press now carries the book), and it was translated from the German; so I figured Ratzinger was probably Lutheran or Reformed. It never occurred to me that he might be Catholic.Whatever his denomination, I knew after reading the first few chapters that Ratzinger wrote clearly about some of the most profound but neglected truths of Christianity...I seized the opportunities [to talk to Dr. Andrew Hoff, a Grove City College Professor and friend with whom he often lunched], fearing only that he might pick up on how Catholic-sounding more and more of my findings were--a fact I tried to hide from myself.One day I brought Introduction to Christianity to lunch and read some sections to Andy. We started to discuss it. "Andy, don't you think he overturns the shallow individualism of modern theologians who confuse the God of faith with the God of philosophy? I mean, he shows how faith comes to us through the Church so believers share solidarity as members of God's family through Christ's divine sonship! Isn't that what 'covenant' really means?"[Hoff:] ... "What's that author's name again?"[Hahn:] "Joseph Ratzinger."[Hoff:] "Never heard of him."[Hahn:] "Neither have I. He's German, but I don't know if he's Lutheran or Reformed."A few days later I walked into Andy's office for lunch. He gave me a rather suspicious look and handed me a copy of Time magazine. "Turn to the Religion Section."So I did just that. There was a picture of a silver-haired man wearing the red hat of a Catholic cardinal. Underneath, the caption identified him as "Cardinal Ratzinger, the New Inquisitor".[Hoff:] "What did you say that author's name was?"I felt my throat constrict. "It may have been Ratzinger. Yeah, that's right, Joseph Ratzinger--but not Cardinal Ratzinger. This guy's a high-ranking Vatican official in the Roman Church. It can't be the same Ratzinger."[Hoff:] "Check and see."Later I went back to my office to check. Just as I feared, the two were one and the same. I never did get around to telling Andy, and fortunately he never asked.So, Joseph Cardinal Ratzinger, a man Time described as 'ultraconservative' and 'reactionary' was now the Prefect of Congregation for the Doctrine of the Faith. I put the book aside.Within a matter of days, I ran across Ratzinger's name in two other titles that I picked up in another used bookstore. The first book, Faith: Conversationss with Contemporary Theologians, was edited by Teofilo Cabestrero, a Spanish priest-journalist on assignment in Paraguay. A compilation of interviews with some of the most influential figures in contemporary theology, it was published by Orbis Books, which I knew to be the main North American purveyor of Liberation Theology. The title page listed controversial names like Hans Kung, Edward Schillebeeckx, Karl Rahner, Gustavo Gutierrez, Juan Luis Segundo--and Joseph Ratzinger?What was Joseph Ratzinger's name doing on that list? After all, there were no other 'ultraconservative' types featured, much less the Grand Inquisitor himself! Then I noticed that the book was published in 1980, shortly before Ratzinger was appointed Prefect. How would the book portray Ratzinger before his rise to inquisitorial power?Here are the words of Cabestrero to introduce Ratzinger:They say that Joseph Ratzinger's reputation as a theologian has risen a great deal in this postconciliar period because of his moderation. For that very reason, they say, Ratzinger is one of the theologians most trusted by even the most centrist bishops in CELAM (Episcopal Council of Latin America). They also say that his 'balance' earned him his rapid rise to the arbishopric of Munich and to the cardinalate--very significant promotions at the end of the papacy of Paul VI. I know his name has become well known in the last few years. I know about the spread influence of his writings and the expansion of his teaching. But I don't know whether, in all the talk about his moderation, the truth has been clearly spoken. ... I know only that his answers in our conversation, without being exactly outspoken, seemed to me of a tone that I would not dare to describe as 'moderate', because of its realism and openness. Alert in mind and word, this man shows a great mastery of current philosophy and of history, and he knows today's problems well. I did notice an extreme moderation in his voice, in his gestures, in his face, and in his own manner, so much so that I could not avoid the contrasting image of Rahner. Certainly Ratzinger did not seem to me to be German, because even the harsh German language was soft on his lips (147-48). [CTR note: Quote reproduced exactly as Hahn wrote it.] Ultraconservative Inquisitor, Time magazine? Ratzinger was back on my "safe" list.
They say that Joseph Ratzinger's reputation as a theologian has risen a great deal in this postconciliar period because of his moderation. For that very reason, they say, Ratzinger is one of the theologians most trusted by even the most centrist bishops in CELAM (Episcopal Council of Latin America). They also say that his 'balance' earned him his rapid rise to the arbishopric of Munich and to the cardinalate--very significant promotions at the end of the papacy of Paul VI. I know his name has become well known in the last few years. I know about the spread influence of his writings and the expansion of his teaching. But I don't know whether, in all the talk about his moderation, the truth has been clearly spoken. ... I know only that his answers in our conversation, without being exactly outspoken, seemed to me of a tone that I would not dare to describe as 'moderate', because of its realism and openness. Alert in mind and word, this man shows a great mastery of current philosophy and of history, and he knows today's problems well. I did notice an extreme moderation in his voice, in his gestures, in his face, and in his own manner, so much so that I could not avoid the contrasting image of Rahner. Certainly Ratzinger did not seem to me to be German, because even the harsh German language was soft on his lips (147-48). [CTR note: Quote reproduced exactly as Hahn wrote it.]
Jun 8 14 4:01 PM
Jan 5 15 2:49 PM
When, after fifteen years of voluntary exile, Dietrich von Hildebrand managed to come back to his beloved Munich in 1948, there was much excitement in his family, numerous friends, and many dedicated students. They all knew that he had voluntarily left Germany “refusing to live in a country led by a criminal.” They probably knew that he had been “fired” from the University of Munich for his “impure” blood (having declared himself non-Aryan in solidarity with a persecuted people, justifying his claim on the ground that his paternal grandmother was of Jewish origin, even though baptized Protestant as a child). But no one knew (or could know) that he had been condemned to death (in abstentia) by Hitler accusing him of treason; they did not know that he had been deprived of his German citizenship. They did not know that he had been declared “Hitler’s enemy one” in Austria, by the German Ambassador, Franz von Papen. His name was taboo in Germany. This went so far then when Dietrich von Hildebrand wrote what is probably his greatest book, "Transformation in Christ," the Swiss Publisher, Benziger, refused to publish his manuscript unless he adopted a nom de plume: Peter Ott. Otherwise, the book would be prohibited in Germany and they would lose money. He complied. It is only after the war that the book was reprinted under his name. In the late 40s, the book was translated into English and has remained in print ever since. This highly popular Catholic thinker was finally back In Munich and a talk was organized by his friends. It was well attended. Among the invitees was a very young priest, aged 21, named Josef Ratzinger, assistant pastor in a lovely Baroque Church, Heilig Blut, where Dietrich von Hildebrand had attended Mass every single day from his conversion in 1914, until he left Nazi Germany in 1933. (It was the Church where a few years later, we were married). (C) Benodette - Father Ratzinger's first parishesThis young priest had probably heard rumours about Dietrich von Hildebrand, but could not have known much about him. Clever people who are talented at advertising themselves might have chosen as title of their talk, “My heroic fight against Nazism.” It would have been a unique chance of publicly qualifying himself as a hero. Typically, Dietrich von Hildebrand did not even consider it as a possibility. Hitler was dead; Nazism was dead. What was the sense of beating a dead horse? He chose as title: “The Role of Beauty in man’s religious life.” This title had much attraction for the young priest. Fed on the remarkable Baroque Culture of Bavaria, acquainted as a small child with the incredible musical treasures that Germany had given to the world and coming from his musical family, the very word “beauty” resounded in his soul. The talk found in him a very appreciative audience. He remembered it many years later when I asked him to write a preface to my biography of Dietrich von Hildebrand: “The Soul of a Lion.” Whereas Fr. Ratzinger knew who Dietrich was, the latter might have had a vague recollection of a very young priest who attended his talk in 1948 as they never had any further personal contact. Some fourteen years later, Vatican II started. One name that soon became prominent was the name of a young theologian, Josef Ratzinger, chosen as Peritus by the Archbishop of Munich. (Actually Joseph Ratzinger was Peritus for Cardinal Frings of Cologne) The young theologian was already well-known for his scholarship and brilliant intellectual gifts. Clearly he was a rising star on the intellectual firmament of Germany. It is my recollection that my husband soon showed some concern about his views. I do not recall whether Dietrich ever mentioned Fr. Ratzinger by name, but one thing is certain; he feared that the young Peritus’ liberal views might undermine the sacred tradition of the Church. One day, however, he joyously told me: Fr. Ratzinger seems to have found his footing. The young Peritus had given a talk in Bamberg in which he proved himself to be deeply rooted in the holy tradition of the Church. It is worth mentioning that this change of course was not to the taste of the liberal Archbishop Dopfner of Munich. After the Bamberg talk, he took the young theologian aside and asked him what had happened to him? Was he not changing his views? (see “Milestones” by Josef Cardinal Ratzinger). The answer of the young theologian was that he had now clearly perceived the dangers that the interpretation of the Council spread by the news media presented to the Holy Tradition of the Church. Much concerned about these trends, Dietrich von Hildebrand had abandoned the writing of his momentous memoirs (some 5000 pages of handwritten manuscript which, alas, he never completed) to devote his pen in defence of orthodoxy and tradition. In hindsight, it is clear that the “rising” theological star in Germany became acquainted with these works. “The Trojan Horse in the City of God” was a best seller in his country. The call of the hour was to make clear that the contributions of Vatican II were to be inserted in the Holy tradition of the Catholic Church. The word “change” is equivocal: for there is such a thing as “The Development of Doctrine” – admirably highlighted by Cardinal Newman – and there is a change which is a rosy word for “betrayal.” It was urgent to distinguish between the two. “Change” instead of meaning “enrichment” could actually mean “destruction.” A blossoming of a bud into a flower is a “change”; so is a cancerous growth. The two had to be clearly differentiated. I am convinced that the exceptionally talented young theologian (soon to become a Bishop, then a Cardinal, then head of the Congregation for the Doctrine of the Faith during most of the Pontificate of JPII) saw this at his mission. From this moment on, there was a deep spiritual and intellectual bond between him and Dietrich von Hildebrand. It might explain why – armed only with my name – I had no difficulty whatsoever in obtaining three private audiences with the Cardinal; in 1984 and 1985 when I taught at the Thomas More Institute and again in 1994. Finally, I had the incredible blessing of gaining a private audience with Benedict XVI on March 26, 2007 shortly before the proclamation that any priest wishing to say the traditional Latin Mass no longer needed to request the permission of his Bishop. Already in 1984, I had begged His Eminence to help restore the practice of this Holy tradition; a repeat of the request I had made to JPII in January 1980 when I was honoured by a private audience with the “young” Pope (he had been in office only for fifteen months). The question worth raising is, how could I be so favoured, when it is well known how very difficult it is to obtain an audience with the top members of the Curia, let alone an audience with Peter’s Successor? (When he became Pope, Ratzinger's secretary, who controlled almost all access, would have welcomed anyone with such a very traditionalist world view)May I offer the following suggestion: there is an exceptional “affinity” between this great Pope Emeritus who, alas, has stepped down, and Dietrich von Hildebrand whose philosophical contributions are being finally “discovered’” thanks to the work of a young man, John Henry Crosby, who has devoted his life to the translation, publication and re-printing of von Hildebrand’s very many books, articles and manuscripts. Practically unknown in Germany thanks to Hitler, Dietrich von Hildebrand’s message is now being spread in the United States. All this is mostly made possible by the moral and intellectual support given him by Benedict XVI. The latter writes in the Preface to my book, “The Soul of a Lion”: “I am personally convinced that, when, at some time in the future, the intellectual history of the Catholic Church in the twentieth century is written, the name of Dietrich von Hildebrand will be most prominent among the figures of our time.” This praise coming from the pen of a man who, apart from the key role that he has played in the Church, will go down in history as one of the most brilliant minds that God has given His Bride, is praise indeed. What do I mean by “the affinity” between this great Pontiff and my husband? It could easily be the topic of a whole book. I shall limit myself to some key similarities, a minor one being their link to Catholic Bavaria where Benedict was born and raised, and where Dietrich spent close to thirty years of his adventurous life. The two men had radically different backgrounds: one the son of a famous sculptor, born and raised in Italy (which marked him deeply); the other, the son of a policeman, coming from a humble family deeply marked by a profound faith. The young Josef was a cradle Catholic, baptized on the very day of his birth while Dietrich was a convert whose ardent love for the Church was one of the most prominent features of his personality. Both men shared a great love for Baroque culture, visibly expressing the glorious joy of Catholicism and complementing the awesome greatness of Gothic architecture, and a deep musical background. But their spiritual affinity goes much deeper: it also marked their religious, spiritual, and intellectual kinship. When one reads “Milestone” by Cardinal Ratzinger, one is struck that as a young student he had a special love for St. Augustine and his disciples. It is not surprising that he wrote his Dissertation on St. Bonaventure. There are several great traditions in the Catholic Church: each one has its value, its special message. Our gratitude to all of them should be great, but it is legitimate for an individual thinker to be particularly indebted to one of them. Both Benedict and Dietrich acknowledge their special love and devotion to one of the glories of Catholicism: St. Augustine. In his Memoirs, when speaking of the Bishop of Hippo, Dietrich, “explodes in a song of gratitude toward him.” Quotes such as, “Fecisti nos ad te, Domine, et inquietum est cor nostrum donec requiescat in te,” (Thou hast made us for Thyself, Lord, and our heart is restless until it rest Thee, Confessions, I, 1) or "Sero te amavi, pulchritudo tam antiqua et tam nova, sero te amavi! et ecce intus eras et ego foris, et ibi te quaerebam" (Late have I loved you, O Beauty ever ancient and ever new! Late have I loved you! And, behold, you were within me, and I out of myself, and there I searched for you, X, 27) or “Da quo jubes et jube quod vis” (Give what you command, and command what you will, X, 29), deeply resounded in their souls. This is a theme that should be developed, and a tempting title for a Ph.D. dissertation. In this context, must limit myself to mentioning it. Moreover, both Benedict and Dietrich resisted the tendency found in many of our contemporaries to assume that the period in which they live is superior to the past. Maritain dubs it “Chronolatry.” Indeed, modern man, inebriated by the mind-boggling scientific discoveries of the last century, is tempted to speak disparagingly of the Dark Ages – forgetting that one can be “blinded” by both a lack of light or by too brilliant a one. Indeed modern science has advanced by leaps and bounds. But is this also true of our human, cultural and moral development? Are we “better human beings” that were our ancestors? Do we still have the sense of reverence to which Plato attributes the greatness of Athens in the 5th century B.C.? Can we say that modern architecture, sculpture, painting and music are more “beautiful,” more uplifting, than those preceding us? For beauty, as Plato saw twenty five centuries ago, makes wings grow to our soul. Modern cities, on the contrary, are bound to depress anyone who has eyes to see. (These comments are, obviously, all highly subjective)Both Benedict XVI and Dietrich have emphasized the crucial role of Beauty in evangelization. The magnificent artistic accomplishments of Catholic culture have been a powerful help in knowing and deepening our faith. I myself can testify the blessing it has been for me to be born and raised in a Catholic country, rich in magnificent Churches, decorated by sculptures and paintings making faith alive. What I have learned through these masterpieces cannot be put in words. This is why both thinkers have been “apostles of beauty” - I.e. true Beauty “that makes wings grow to the soul.” Alas, today, the word Beauty has also been infected by relativism; in fact, it has been hijacked. Whatever is “exciting”, “fun”, and awakens in us emotions of a very doubtful nature, is dubbed “beautiful.” Both thinkers stand not only for the objectivity of truth but also for the objectivity of beauty. (This is a question open to discussion) God is not only Truth itself, but also Goodness itself and Beauty itself. Anyone entering the Cathedral of Chartres is struck by awe: this is indeed a sacred place, made by human hands, inspired by faith and a trembling reverence. (Chartres does not necessarily have this effect on everyone. In the 18th century, for example, Gothic art was not widely admired by the cultured and was sometimes considered "barbaric") Not long ago, I was invited to give a talk in Cleveland. The monks who invited me used to have a venerable old church, but because it needed huge repairs which (they claimed) were too expensive, decided to built a new Church. I requested to be brought there for a moment of recollection. I was in for a shock: I entered a huge room which I assumed to the gym: it was shamefully ugly. (To Alice von Hildebrand. Others may have had a different reaction)How can young people brought to such a place learn reverence: “take off your shoes; this is holy ground.” The same can be said of much of “modern music.” Granted that it is “dynamic”, “deafening”, and aiming at shaking bored modern men from their slumber, one thing is certain; it certainly does not invite us to adoration. The wise old man of Greece (as Kierkegaard called Socrates), wishing to know himself, raises the question: “Is he a monster … or creature of a gentler and simple sort, to whom Nature has given a diviner and lowlier destiny?” (Phaedrus; 230). (Von Hildebrand clearly considers an earlier age to be superior to the present, which surely is also “Chronolatry.” )The answer is that since original sin, we are both: a thesis developed in the same dialogue when Plato refers to a charioteer who has two horses; the obedient one and the rebellious one who kicks and hates being guided. Both Benedict and Dietrich knew that there is an art (I.e. beauty made visible and audible) that appeals to the gentle and reverent creature in us, and another one that definitely feeds the “monster” – characterized by irreverence and hunger of violent sensations which cut us off from our depth. But the word “art” has been hijacked by the Evil one: now “art” is applied to any visible and audible “creation” without making any distinction between uplifting, noble, or blasphemous, pornographic, irreverent. Anyone who denies the word “art” to such productions is immediately accused of “narrowness” or being “puritanical” – apparently one of the most dangerous sicknesses menacing our society. This was already diagnosed by the genius of C.S.Lewis who writes: “In modern Christian writings … I see few of the old warnings about Worldly Vanities, the Choice of Friends, and the Value of Time. All that your patient would probably classify as ‘Puritanism’ – and may I remark in passing that the value we have given to that word is one of the really solid triumphs of the last hundred years? By it we rescue annually thousands of humans from temperance, chastity, and sobriety of life.” (“Screwtape Letters,” 54-55) Inspired by the same wisdom, he writes further: “The game is to have them all running about with fire extinguishers where there is a flood …” (Ibid, 129). We are constantly warmed of the deadly danger of Puritanism and anyone spending a half hour in malls cannot – if he is sane – blame our society for encouraging this dangerous heresy. (p.s. Man is, since original sin, so prone to error that all moral and intellectual diseases will never be totally eradicated; they have become chronic. When combated and apparently defeated, they may be dormant for a while, but as soon as given a chance, they will “reappear.” This deep sense for the crucial importance of visible and audible perceptions (for man is both body and soul) is linked to the respect for tradition that both men share so deeply. This explains their love for use of the Latin language in the Liturgy. Let us recall that Vatican II, far from abolishing this sacred tongue, only permitted that the vernacular be used in certain parts of the Liturgy (Epistle and Gospel). Overnight, it was brutally abolished, and today very many priests cannot not recite the “Pater Noster” in that tongue – something which innumerable Italian peasants without any high school education knew by heart. The universal use of the Latin tongue was a glorious victory of a sacred language over the Tower of Babel. How wise was the Enemy in convincing many liberals that in fact, this “strange and foreign” idiom discouraged people from attending religious services, even though all missals were printed with both Latin and the vernacular. How uplifting it was when years ago, my husband and I attended Mass in Constantinople, Tunis and Bogota and heard the beloved words, “Introibo ad altare Dei …” (But Jesus spoke Aramaic, not Latin. Latin is fine and noble but it is not essential to the dignity of the liturgy)Those who have eyes must acknowledge that what has taken place in the course of the last fifty years is a massive attack on tradition and on the sacred. Why were communion rails (some of them having a great artistic value) brutally destroyed, even though there was not a single word in Vatican II demanding this “iconoclasm”? Obviously, once again, we weaken our sense of awe, reverence for the Sacredness of the Eucharist, for in our culture “kneeling” has always been an expression of adoration. How many times in the Gospels, when people were touched by Christ’s holiness, knelt in front of Him? Today, as soon as most Americans (known to be poor linguists) leave their country, they will attend Mass (if they do) not understanding a single word of the Divine service. The Enemy understood but too well that religious nationalism was going to be nurtured as soon as this sacred language (which being “dead” prevented it from being infected by slang and vulgarities) is abolished. To refer to God as “the nice guy upstairs” would have been inconceivable years ago. Both Benedict XVI and Dietrich are ardent lovers of the Gregorian chant: not only because it connects us with the tradition of the Church from Gregory the Great on, but also because it is “sacred” music – that is, a music whose very substance is a prayer, a sursum corda. The great Pope Emeritus tried at every occasion to re connect the faithful with this holy tradition. Indeed, there is no period in history that does not have its flaws. It is sheer illusion – and a lie propagated by “liberal” politicians – that new laws will guarantee the creation of a paradise on this earth (or, according to Lenin: “a paradise for the workers” – another word for Gulag). But, on the other hand, each period, in very different degrees, might give us a message that we should be grateful to accept. Our debt to Plato and Aristotle is immense. But simultaneously both St. Augustine (a Platonist at heart) and St. Thomas (a disciple of Aristotle) aimed at correcting the flaws inevitably found in thinkers who lived ante lucem. Wisdom is to be found in the words of St. Paul: “test all things; keep what is good.” There are plenty of men who call themselves “lovers of wisdom,” but not very many who are “wise.” Let us make this distinction: they are those who gratefully embrace “the golden cord of tradition” as Plato called it, carefully endorsing its “gifts” and rejecting its weaknesses. But there still are more bonds that deeply unite both thinkers that deserve our attention. Both men wage a relentless war on “dictatorial relativism.” Dietrich von Hildebrand, who was 38 years older than Benedict XVI, diagnosed it as one of the greatest dangers menacing the 20th century (see “The Dethronement of Truth in The New Tower of Babel,” Kennedy, 1953). Benedict XVI wisely adds “dictatorial” to this dethronement because, not satisfied by sapping the foundation of any universally valid knowledge, he points to the fact that we have “progressed” one step further on the road leading to moral and intellectual disaster. We are alluding to the right, now claimed by relativism, to condemn (and possibly to take to court) those who say that there is an objective truth and to condemn certain actions as being intrinsically evil and therefore constituting a grave danger for any sane society. To claim that a condemnation of homosexuality (recall the Story of Sodom and Gomorrah) is homophobic, is a case in point. This is what Benedict means by dictatorial. It is “imposed” on society by means of new laws which, as unfortunately many laws in human history, are immoral and unjust. The natural law is offered to all men of good will. One must marvel at the riches of Plato’s ethical insights – he who was a pagan – warns us how dangerous it is to prefer oneself to the Truth. He fully deserves the glorious title of a preparer of the ways of Christ. This noble and truth-thirsty thinker knew how tempting it is for man to declare himself to be “the measure of all things.” This perennial and vicious error which, often refuted, goes underground and re appears periodically in the history of mankind. Since original sin, intellectual diseases are “chronic.” That Truth should be king and master in all our intellectual pursuits is what is being challenged today under the banner of “dictatorial relativism”; a relativism which is taught to children in grammar school, and imposed upon us in the most authoritative manner. Woe to the man who condemns sexual perversions; woe to the man who claims that to kill a human person in the womb is a crime! This “authoritarianism” is also spreading in all philosophical branches and consequently in theology. Far from claiming that Benedict XVI and Dietrich are the only thinkers who diagnosed the danger and opposed it, my only claim that both of them are deeply united in their fight against it. The deep intellectual bond existing between Benedict XVI and Dietrich is best expressed in their views on the relations existing between faith and reason. This is a huge topic. I will limit myself to a few remarks. Both thinkers claim that there is perfect harmony between them, but in order for this harmony to become luminous a few remarks are called for. Two dangers are to be fought against: rationalism and fideism. The first arrogantly claims that reason gives us a key to all problems. Inevitably, it condemns the supernatural and all mysteries. They are easily eliminated; they are “myths” that any intelligent man should discard as irrelevant. Myths are accepted by “numbskulls” – people who have remained stuck in the Dark Ages. This stand teaches us that intellectual pride inevitably leads to intellectual stupidity. Fideism, on the other hand, claims that faith and faith alone will give answers to all our queries, and inevitably disparages reason as invalid. The Lutheran dogma: sola fides was bound to lead to this error. Any sound, intelligent person must acknowledge that reason has its limits: and that there are, “more things between heaven and earth that are those contained in your philosophy,” as Shakespeare wisely put in Hamlet’s mouth. Blaise Pascal, was also fully aware of the limit of reason, wrote, “The last proceeding of reason is to recognize that there is an infinity of things which are beyond it.”And further, “There is nothing so conformable to reason as this disavowal of reason.” That reason has its limitations should not make deny that within its radius, it is capable of reaching certitude. This is proven by its access for “veritates aeternae” that all men can perceive. This is a justification of the natural moral law that can be perceived by all men who are truth-thirsty. I say “can” because all those who have watched the vicious attacks waged on Honorable Clarence Thomas to oppose his elevation to the Supreme Court, on the ground that he defended the universal validity of this law, must acknowledge that clearly some people suffer from intellectual blindness. Throughout my long and very challenging career teaching philosophy at the City University, the thesis that “what is true for you is not true for me” is an argument that I have heard ad nauseam. Of often have I heard, “I do not see what you claim to true.” Indeed, I believed them; they did not see. To challenge them was simple: all I needed do was to ask them “Do I not see because there is nothing to be seen, or because I need corrective lenses?” I recall that one student violently objecting to my claim that the natural law is objective, happened to be wearing glasses. I told her to take off her glasses, and then showed the class a small object I had in my pocket book. I asked her whether she could tell me what I was holding in my hand. The answer as expected was no. “Put on your glasses,” I told her. All of a sudden, she could see. Human reason is valid, but two things must be kept in mind: it has limits. Rationalism is nothing but intellectual pride. Eritis sicut dii (you shall all be gods). Moreover, reason has been affected by original sin. There are “truths” that are luminous, and yet not perceived by many men. The reason is obvious: these truths are what I shall dub “sensitive truths”, that is truths which are bound to affect our personal life. They are mostly referring to ethics. Since original sin, man does not like to obey, to be told what to do or what he should abstain from. These truths inevitably become darkened by man’s refusal to live them. Once again, my students became my teachers. I recall a very “lively” (dramatic) class in which a student challenged my arguments in favor of the immortality of the soul. He fought with a sort of ardour as if he were fighting for his very life. At one point, he “unveiled” the reasons for his opposition. He said to me, “The worst thing that could happen to me would be if you could convince me of the immortality of soul; then I would be held responsible for my lifestyle.” Any conflict between faith and reason will inevitably arise as soon as reason arrogantly claims that it can answer all questions. If a philosopher declares that to him the mysteries of faith are luminous, we can be certain that he will deny them by reducing them to myths. Philosophy should not meddle in a domain in which it is totally incompetent. This “panic” when facing the word “truth” is an inheritance of original sin. Centuries ago, Tertullian wrote: “Cum odio sui coepit veritas. Simul atque apparuit, inimica est” (The first reaction to truth is hatred. The moment it appears it is treated as an enemy, Apologeticus vi . 3). Does this mean that there is no connection between faith and reason? Definitely not. First of all, just as grace presupposes nature, sound theology presupposes a sound philosophy, and when theologians go off the bend, one can be fairly certain that they are disciples of Kant, Hegel, Nietzsche or Heidegger. This is bound to affect theology based on faith. On the other hand, faith offers remedies to reason afflicted by the wounds of original sin. This wound is “pride” and thanks to faith, man is offered a cure for this moral and “intellectual” sickness, namely, humility. Authentic Catholic philosophy is “baptized reason,” that is say, it is not theology, it is a philosophy that has been healed (see “The Soul of a Lion”, 133, for Dietrich von Hildebrand’s opposition to the Church’s teaching on artificial contraception and then acceptance of it as an act of humility – a condition for his entering the Church and then within weeks, becoming its ardent defender). Credo ut intelligam (I believe so that I may understand) was the remedy. Benedict is a great theologian and he fully endorses the views propounded by Dietrich because the truths perceived by the latter do not come “from him” but “through him,” and are therefore “catholic,” that is, universal, and offered to all men. Human beings are given the choice: accept them, and prefer truth to themselves; or reject them, preferring themselves to truth. Any theology based on a wrong philosophy is bound to lead to innumerable aberrations leading to heresies, and poisoned scholarship. Benedict XVI is well acquainted with all the works of Dietrich von Hildebrand. Many key works of the latter have not been translated into English, but this is no problem for Benedict. It is my claim that the two men have a very deep affinity; religious, spiritual, intellectual and cultural. That both have a deep appreciation of baroque Catholic culture which has enriched Bavaria for centuries, a culture celebrating the joyous glory of our faith, creates a bond between them. But their affinity goes much deeper. They are both rooted in the Augustinian tradition. In his “Memoirs,” Dietrich von Hildebrand has deeply moving lines about his discovery of St. Augustine: he explodes in words such as; “How am I to thank you, you who has opened to me.” Let us read “Milestone,” and the young Ratzinger expresses his love for him and for St. Bonaventure. Not surprisingly, he wrote his Ph.D. dissertation on him. This remark should not be interpreted as a critique of other great traditions in the intellectual history of the Catholic Church. But indicates a certain orientation, a certain sensitivity to certain aspects of our faith which are less clearly highlighted in other traditions. We need not go into details – that would be another long article – but any reader who has any amount of philosophical culture will get my point. Let us limit ourselves to the role of the heart, and the role of beauty so prominent in the Bishop of Hippo. “Late have I loved Thee; O Beauty ever ancient and ever new, late have I loved thee …” “Thou hast made us for thyself and our hearts are restless till they rest in thee.” “Give what You command and command what You will.” These words move the deepest cords of our heart; they are illuminating, but they are simultaneously prayers. Both men have a very profound understanding for the value of tradition. The history of the Church is a golden cord that links us to the very beginning: the Annunciation and the birth of Christ in Bethlehem, to His death, Resurrection, Ascension, to the birth of the Church; Peter being his first head; the admirable continuity of its doctrine, in spite of persecutions, betrayals, and sorrows. Both were deeply conscious that, due to the perverse influence of the News Media, the message of Vatican II was – at times in a very subtle way – trying to cut the umbilical cord linking us to the past, and thereby threatening the very life of the Church. The turmoil which took place after this Council, the betrayals, the heresies spread in the name of “renewal,” was a clarion call for those granted with powerful and humble minds, to step on the stage, and denounce the gravity of these aberrations. Both men responded to the call and once again, followed St. Augustine; “Interfice errorem; diligere erratum” (Kill the sin; love the sinner). The love for the erring person is to be measured by our hatred, yes hatred, of his error. Both men had the same conviction that Catholic culture (which was being systematically destroyed by liberal iconoclasm) had to be restored. It was crucial to expose young people to visual and auditory beauty – that is true beauty which is coming from above, and the message of which is “Sursum corda,” (lift up your hearts) as opposed to so-called “modern” culture which tends to flatter the dark sides of our fallen nature, as already remarked by Plato in book IV of the “Republic.” Let us beware to wake us the “monster” that lies dormant in us. How very sad that Benedict and Dietrich never had a chance of having a tete-a-tete exchanging their love for Bach, Mozart, Beethoven, Hayn, Haendel, Schubert and their “children”; touching cords in the human soul that invite man to gratitude, to adoration, and purify him from the black spots that daily life throws on all of us. Alice von Hildebrand It was Dietrich von Hildebrand’s deep conviction that the so-called modern culture was in fact an anti-culture, and that the Devil and his ilk was the conduct of this diabolical symphony. A very special bond between the two men was their conviction that there is not and cannot be a disharmony between faith and reason. This is a longer chapter that calls for some explanation. Let me concentrate on one point which is of crucial importance: Both Benedict XVI and DvH were much concerned about the relationship between faith and reason. Both realized the danger of fideism and also the arrogant claim that faith if for numbskulls still stuck in the Middle Ages. Both defended the rights of reason, and the glory of faith. To claim that reason can give a true answer to all questions leads to rationalism: and it is typical of rationalists that they deny the existence of problems that they cannot answer. Both thinkers underlined that reason is capable of reaching truth, but it does not mean that it has a key to all truths. There are truths that are above reason, not against reason; this is the domain of mystery.
Jul 31 15 11:01 AM
Zenit - When news of the white smoke over the Sistine Chapel reached our community, I went immediately, with many of my brother religious, to St. Peter's Square.As we got off the train near the Vatican a woman came running up to us from behind saying, "Padre, habemus papam! Habemus papam!"This is my fourth year studying in Rome and this past month has definitely been the highlight. I will never forget those moments praying the rosary underneath the window of John Paul the Great when he passed away, and with equal emotion, I will forever recall the moment the next Successor to Peter was announced.Minutes before leaving the house for the Vatican I ran across two pictures I saved from chance encounters with Cardinal Joseph Ratzinger in past years. I showed them to a companion of mine and said, "Maybe he'll be our next Pope."Little did I know that in an hour's time, I would be below that famous balcony in St. Peter's Square, looking up to the same man in the photographs that I had placed in my pocket. "It's him," I thought. "I know him!"When John Paul II stepped out onto the same balcony 28 years ago I wasn't even a year old. It never really occurred to me that during my time in Rome, I might actually encounter the next Pope. And yet, curiously enough, I have crossed paths with our new Pope on several occasions.The first time was during Holy Week of the Jubilee Year. My parents came to visit along with my aunt and uncle. After touring the Vatican Gardens in the morning we were strolling across St. Peter's Square on our way to lunch. When we reached the center of the square, I noticed a priest walking right in front of us.He was wearing a long black overcoat and his stark white hair peeked out from underneath a simple black cap. As he strode toward the Bronze Door, his heels kicked up his overcoat, and by chance I noticed the red lining on his cassock. "That has to be a cardinal," I thought.I excitedly told my parents, and we picked up the pace so as to catch him. As we neared I could take a glimpse of his face: It was Cardinal Ratzinger. I blurted out in Italian, "Good afternoon, Your Eminence."He stopped. Turning toward us with a smile, he responded, "Buon giorno!"Nervous and excited, I said to him, "Umm … Your Eminence, I am studying here in Rome and just wanted to introduce my parents to you. … They have come to visit."He asked where they were from and (thankfully) he switched to English. We chatted for a moment, not wanting to take up his time, and then we asked for his blessing. My father bravely asked if he could take a picture of the prelate and me before saying goodbye.The cardinal humbly responded with a smile, "Why certainly." And motioning toward Mom, he said, "But with his mother as well." Still stunned by our luck, we watched him from a distance enter the Vatican. Later on I learned that he was on his way to see the Holy Father.In January 2004, a few companions and I were blessed to acolyte for Cardinal Ratzinger when he consecrated as bishop one of his longtime secretaries, Monsignor Josef Clemens.The Mass was held in St. Peter's Basilica at the back altar, and several priests, bishops and cardinals concelebrated.I held the microphone, which allowed me to witness the cardinal up close throughout the Mass. Afterward, we greeted him personally. But what impressed me most happened before Mass, in the sacristy.Cardinal Ratzinger arrived a half-hour before the ceremony began, earlier than most other concelebrants.After greeting all those present, he was guided by the master of ceremonies to an adjacent room. From where I was, I could see him vest.There was something special about his demeanor. He was quiet and recollected as if he were preparing for the most important moment of his life. After he was vested he remained standing and prayed his breviary for a while.When he finished he brought his staff close to his bowed forehead and remained in prayer with his eyes closed until the procession began. The whole time I was mesmerized, thinking, "When I am a priest someday, I want to prepare myself for Mass like him."Last year, my parents came to visit again with other relatives. We were walking together along the streets within the Vatican when Cardinal Ratzinger came walking by. Once again he was by himself."Your Eminence," I half-stuttered with amazement, thinking to myself, "Fancy meeting you again!"He looked at me with his simple, clear eyes and said with a smile in English, "Good afternoon." Once again I introduced him to my parents and my aunt and uncle who were standing close by.This time my father was quick to slip the camera off from around his neck as he ventured, "Could we take a picture with you?"The cardinal agreed and attempted to take that camera from my father thinking that he was supposed to take the picture of us!"No," my father exclaimed with a hint of laughter, "we want you in the picture!"Cardinal Ratzinger smiled and said, "Oh! All right then … my pleasure." Luckily there was a Swiss Guard standing close by so I asked him the favor of taking a photo of us. My aunt asked for his blessing and all five of us knelt down in the street to receive it.It seems as if those afternoon strolls were part of the cardinal's schedule. In December I met him again, at about the same time and place. This time we were both alone so I continued to walk down the street with him for a while.I have no photos of this encounter but it was a real "Kodak moment" for the heart. He asked me how things were going and for a few minutes I had the chance to experience the fatherly side in him. Once again, I was taken aback by his simplicity and could almost touch the holiness that he radiated.On another occasion he came to our house to celebrate Mass for the community. I was in the reception area and watched as his driver pulled up to the front door in a modest Fiat 500. Our founder was there waiting to receive him, and upon greeting one another, the cardinal humbly kissed Father Marcial Maciel's hands and then insisted that he go through the door first. ( Obviously Ratzinger was initially taken in by Maciel)These simple incidents told me a lot about the man who recently stepped up to guide the Church. Some might call them coincidences, but I prefer to call them God-incidences, something that God allowed so that I could experience something special about the man who would be Benedict XVI.
Aug 1 15 8:15 AM
In January 2004, a few companions and I
were blessed to acolyte for Cardinal Ratzinger when he consecrated as
bishop one of his longtime secretaries, Monsignor Josef Clemens.The Mass was held in St. Peter's Basilica at the back altar, and several priests, bishops and cardinals concelebrated.I
held the microphone, which allowed me to witness the cardinal up close
throughout the Mass. Afterward, we greeted him personally. But what impressed me most happened before Mass, in the sacristy.Cardinal Ratzinger arrived a half-hour before the ceremony began, earlier than most other concelebrants.After
greeting all those present, he was guided by the master of ceremonies
to an adjacent room. From where I was, I could see him vest.There
was something special about his demeanor. He was quiet and recollected
as if he were preparing for the most important moment of his life. After
he was vested he remained standing and prayed his breviary for a while.When he finished he brought his staff close to his bowed forehead and
remained in prayer with his eyes closed until the procession began.
Aug 3 15 5:32 AM
I have met Pope Benedict XVI only once. It was seventeen years ago, when I was a graduate student at Yale. Richard John Neuhaus had organized an invitation-only conference in New York on biblical interpretation. Among the invited guests were Cardinal Joseph Ratzinger, Raymond Brown, the widely respected biblical scholar, and the eminent Lutheran theologian George Lindbeck, my dissertation adviser, who had been a delegated observer at the Second Vatican Council. With the breezy temerity of youth, I wrote Neuhaus (then still Lutheran), and asked to be theobserver from the next generationat the conference. Much to my amazement, he acceded to my request.During the first break, Lindbeck introduced me to Cardinal Ratzinger. The conversation went something like this: Lindbeck said,Your eminence, I would like to introduce to you Cathleen Kaveny, a Catholic studying moral theology at Yale.I smiled and said hello. Ratzinger smiled at me and responded, A Catholic studying moral theology at Yale? You had better be careful or you will have the Congregation after you. I could not believe my ears. After all, I had just heard, while wide awake, what Cardinal Ratzinger—the Grand Inquisitor—would say to me in a nightmare, which naturally would also include a stake, a match, a heap of kindling, and a long, flowing white dress (à la Cecil B. De Milles The Story of Joan of Arc ). He was joking, of course, as I realized almost immediately. Nonetheless, my face must have turned as pale as Joans dress. The cardinal quickly understood the problem:With whom are you studying? he asked. And not quite able to speak again, I pointed mutely to Lindbeck. Ratzinger said,Well, then, thats all right…you are in good hands.After the break, Neuhaus invited me to sit at the table for the remainder of the conference. But there was only one open seat, right next to Ratzinger himself. I took it with some trepidation. What sort of being was this man? Gradually, I relaxed, as I realized that by virtue of my undergraduate and graduate training, I was already quite familiar with the universal type, if not this particular German model. He was a real academic, delighting in the world illumined by his beloved texts, which conveyed a reality that seemed to be more vivid to him than the reality conveyed by his own senses. In his discussion with Lindbeck and Brown, I saw immense mutual respect, significant mutual challenge, and not a trace of condescension or rank-pulling on his part. I also got the distinct impression that Ratzinger was relishing the intellectual exchange, much as a professor swamped with departmental administrative responsibilities relishes the all-too-rare opportunity to participate in colloquium on a key topic in his or her own academic field. He also seemed quite shy, in the peculiar, non-retiring manner that many academics are shy: they fearlessly present the contents of their minds for public examination while closely guarding the paths of their hearts.
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