I have recently published an article entitled “The Reception of St. Paul in the Works of Joseph Ratzinger/Benedict XVI” in the journal Letter and Spirit edited by Scott Hahn. My piece explores how Pope Benedict has instantiated his exegetical project specifically in reference to the Pauline corpus.
In his homily for the opening of the Pauline Year in 2008, Pope Benedict XVI offered a powerful summary of how the theology of St. Paul ought to be received in the Church today. Commenting on 1 Tim 2:7, the emeritus pontiff explained:
“A teacher of the Gentiles”—these words open to the future, to all peoples and all generations. For us Paul is not a figure of the past whom we remember with veneration. He is also our teacher, an Apostle and herald of Jesus Christ for us too. Thus we are not gathered to reflect on past history, irrevocably behind us. Paul wants to speak to us—today. That is why I chose to establish this special “Pauline Year”: in order to listen to him and learn today from him, as our teacher…Thus, we are gathered here to question ourselves on the great Apostle to the Gentiles. Let us not ask ourselves only: who was Paul? Let us ask ourselves above all: who is Paul? What does he say to me?
I think that this short text cited above captures well the broad strokes Benedict XVI’s approach to Scripture in general and to the letters of St. Paul in particular. Especially germane in this regard are the emeritus pontiff’s Pauline Year homilies and catecheses, but the synthesis attempted in my article draws also on other works that, taken cumulatively, give a vivid sense of what Benedict considers vital in St. Paul for the life of the Church.
In this link to Letter and Spirit, Vol. 11 on Amazon you can find my full article along with a number of other excellent pieces dedicated to the theme “Our Beloved Brother Paul — Reception History of Paul in Catholic Tradition.” Enjoy!
Over the past couple years of Francis’s pontificate, I have had fielded innumerable questions from college students, colleagues, and parishioners who are confused by our reigning pope’s approach in general and his views expressed in Laudato Si’ in particular. Actually, I think that the pontiff’s recent encyclical ought to be applauded by all Catholics, and this is what I have taken up in my recent article published in Homiletic and Pastoral Review.
Contrary to the perception of many who have not read the document, it turns out that the question of climate change holds only a minor place within the scope of the encyclical, and it is largely irrelevant to Francis’s overarching message. In other words, the text is not “an encyclical on climate change,” as some have called it. It treats a number of other scientific issues and much, much more besides that. In this piece, what I do here is to offer a reflection on what I take to constitute the heart of Francis’s vision for an “integral ecology” and the “ecological virtues” demanded by it. In so doing, I assuredly touch on certain themes that others have treated, but I also hope to add some nuances that have not been addressed in the various commentaries currently circulating in the blogosphere. You can read the entire article here.
Our recent popes have made it clear that today’s prevailing western culture is confused over what the reality which we call “freedom” truly means. As Benedict XVI put it so well, true freedom is not what most people think. It comes not from inventing our own ideas, or even deciding upon them democratically, but rather through loving submission to the truth that has been revealed to us through Christ’s Church.
In a piece I published today aimed at homilists and catechists but really for any Catholic, I argue with Benedict that we need to rediscover and carry out the words of St. Peter: “Having purified your souls by your obedience to the truth for a sincere love of the brethren, love one another earnestly from the heart” (1 Pet 1:22). For St. Peter as for the Catholic Church today, authentic love and evangelization of our brethren is impossible without purification of our own souls. In particular, what I am talking about consists in that purification which comes through a sincere love of the truth and the courage to live in accordance with the moral truths of the Church—in other words, obedience to the truth. Check out the article here over at Homiletic and Pastoral Review.