Chances and Dangers for Society

In modern years, western society has made what we believe to be great advancements in the name of science, technology and human rights.

From reproductive technology to prolonging the lives of human beings, we have made some major steps forward, or have we? The long-term impact on the fabric of society, and the changes our discoveries will necessitate in the basic assumptions of the well-being of humanity are yet to be determined.

In his book Values in a Time of Upheaval, Benedict XVI comments on the impact of such dramatic changes and the impact they will have on our ethical traditions: 'The departure from every ethical tradition and the insistence that all that counts is technological rationality ad the possibilities it opens up to us appears specifically (relevant only in some portions of the world). But will not a world order with such foundations turn out to be a utopia of terror? Does the world not need corrective elements drawn from its own tradition and from the great ethical traditions of mankind? (p. 158)

Some of the basic pillars of society that should never be forgotten or set aside include

• The inviolability of human dignity. 'We cannot trust one another and live together in peace unless man recognizes that he is an ultimate end, not a means to some other end, and unless we consequently regard other persons as sacred and inviolable.' (p. 158);
• A renewed sensitivity to the dignity of suffering;
• An appreciation for rationality as a basic characteristic of (community) spirit; and
• A continued connection to the two great sources of knowledge: nature and history.

In addition to these, 'the beginning of human life is both a natural and a human process. In the sexual union of man and woman, the natural and intellectual elements unite to form that which is specifically human, and one ignores this at one's peril. (p. 159).

Questions about these and other such issues have been increasingly debated in various fora in recent years. However, these essentials for life cannot be legislated by any authority other than that which has already been written on the hearts of humanity. In order to truly appreciate the wisdom of these reflections, we are wise to look beyond the realm of immediate effects on society or personal choices, and consider the deeper impacts of our choices for the good of humanity as a whole.

Intellectual foundations for defining identity

On May 13, 2004, then Joseph Cardinal Ratzinger was invited to address the Italian Senate in Rome. His reflections in chapter 9 of Values in a Time of Upheaval were first published in Italian in the volume entitled Europa: I suoi fondamenti.

Of primary importance for any culture, is the recognition of a shared history which binds a people together. Lacking this, the only source for commonality in some parts of the world may be in the recognition of division and dispute. If this is the case, the possibility for unification is all the more fragile.

The task of those called to positions of leadership must focus not so much on the economics of the establishment, but primarily on the wellbeing of it's citizens. Lack of concern for the care of souls and the strengthening of moral consciousness of those who are served would speak more eloquently than any efforts to promote purely physical or economic advancement.

Reflecting on a phenomenon which has become more and more evident in many advanced societies, Cardinal Ratzinger suggested that 'the growth of violence, the escape into drugs, and the increase in corruption make it all too obvious that the decline of values has tangible material consequences and that we must do something to halt this' (p. 146).

He then suggests three elements of the response to this crisis which must be examined:

• Absolute respect for human dignity and human rights. The legal enactment of the value and dignity of man, of freedom, equality, and solidarity, together with the fundamental principles of democracy and of the rule of law in society, entails an image of man, a moral option, and a concept of law that are not at all self-explanatory. These are, however, basic factors in (defining) identity, and they must be guaranteed, together with their direct conequences for public life. Naturally, all this can be defended only when a corresponding moral consciousness is developed anew. (pp. 147-148)


• Marriage and the family. (Human beings) must struggle again and again to realize the form of fidelity and of renunciation that monogamous marriage by its very nature requires. (p. 148)


• The religious spehere. Freedom of opinion has an inherent limit: it is not entitled to destroy the honor and dignity of other persons, nor is it a freedom to utter lies or to destroy human rights. (p. 149)

The fundamental principles upon which society is built are common building blocks for all societies. The more we see ourselves as 'advanced' the more we must be vigilant about these essentials if our ultimate aim is to promote health and prosperity among all citizens of our country. In accordance with the biblical imagery, we are therefore truly brothers and sisters of all people, and responsible for promoting the welfare of one another.

Photo: Palazzo del Quirinale, Rome.

The Grace of Reconciliation

During the First World War, one of the most famous battles in which the Canadian armed forces were involved was at Vimy Ridge. Although they were still relatively inexperienced, the Canadians were given the task of storming the Ridge and the outcome was that we were successful where others had previously failed.

Since that time, Canada and France have enjoyed a special relationship. Indeed Canada and many of the European countries involved in the World Wars have good relationships even to this day. At Vimy Ridge, the Canadian National Vimy Memorial still stands as a legacy of the relationship that was forged in that battle so many years ago.

The ravages of war continue to reek havoc, physically, emotionally and mentally upon many thousands of people even today. Perhaps it is time that the human heart should stop to recognize the value of peace and reconciliation which allows us to build up and strengthen ties that bind instead of tearing them assunder.

In Chapter 8 of his book Values in a Time of Upheaval, Benedict XVI reflects on the lessons to be learned by war. The military cemetery at La Cambe, near Caen is the scene for his musings, a poignant locale which recalls the devastation of war, and leads us to wonder about the lessons that need to be learned.

Against the backdrop of the La Cambe cemetery, or the Vimy cemetery, or any other military cemetery throughout the world, we all must ask ourselves, 'What are you going to do to prevent the world from being laid waste anew by hatred and violence and falsehood?' (p. 123)

Reflecting on the role of political leaders who were instrumental in rebuilding the war torn areas after the destruction of the fighting, the Holy Father opines, 'politics is more than a mere pragmatism. It must always be a moral matter, since the goal of politics is justice accompanied by peace, and it employs the criteria of law to regulate the exercise of power. If the essence of politics is the moral ordering of power on the basis of the criteria provided by law, then the heart of politics is one of the fundamental categories of morality.' (p. 125)

It is right that we should never forget the injustices of war, but we must also temper these memories by viewing them in the light of the great history of reconciliation that is possible in its aftermath. Reconciliation has the power to show us where to find the powers that heal. It is only when we allow God to enter the world that the earth can become whole and the world can become humane.

• Photo: Canadian National Vimy Memorial, courtesy Vetrans Affairs Canada

Christians' responsibility for peace

Young children are sometimes led to believe that they are powerless to make decisions that truly impact the important things in life. Unfortunately, some adults too maintain a sentiment of apathy because they cannot or will not see the impact of their positive actions and words for the wider world.

Against the fatalism and conviction that choices that truly make an impact on the world stage are only made by a chosen few who are in positions of power or prestige, Benedict XVI encourages all Catholics to take seriously their personal responsibility for promoting peace in our world.

In Chapter 7 of his book Values in a Time of Upheaval, the Holy Father outlines three parts to the action plan by which Christians can contribute concretely to strengthening the forces of good:

• First, we have the promise of the future Jerusalem, which is not made by man but comes from God;


• Second, we have the prediction about the history of our world, that human freedom will continualy be misused and that injustice will seize power again and again in the world;


• Finally, the third part of the Christian response involves ethos and responsibility. (pp, 120-121)

Trusting in the promise of a kingdom which is yet to come, we live as people of hope as we await the fulfillment of the Lord's promise that we will all one day partake in the fullness of life and light in Heaven.

While we wait, we live in the world, where God allows the freedom to choose evil considerable space, but he never lets the world fall completely out of his hands, so no matter what evil can do, the world belongs to God, not to evil.

Conscious of the fundamental character or spirit of our local culture (and that of the world in general), Christians also draw upon our established norms of morality in order to inform our beliefs, customs or practices. God holds the world together but also grants us great freedom. We must use this - as a freedom to choose the good - to oppose the freedom of evil. Faith does not create a better world, but it does call forth and strengthen the freedom of the good against the temptation to misuse our freedom to do evil. (p. 121)

Christians, called to live in a world which naturally tends toward the good, but which also leaves lots of room for freedom on the part of humanity, are therefore the sentinels of a promise which will only come to its fruition in the future. In the meanwhile, it is our responsibility to work devotedly each day at promoting peace by the way we interact with others, showing them the mercy, justice and love of the Lord.

• Photo: The Return of the Prodigal Son; Rembrandt, H. The State Hermitage Museum

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Searching for Peace: Tensions and Dangers

The twentieth century and the first decade of the twenty-first have witnessed a variety of tensions and dangers which threaten to upset if not disolve the peace which has been present at various times. Examples of these fragile moments include the German Nationalist Socialist Party efforts to promote it's agenda in the early 1940s and the newer phenomenon of terror which threatens with the capacity to affect much larger populations and pays little if any attention to political or other boundaries or limits.

Benedict XVI points out in Chapter 6 of his book Values in a Time of Upheaval, that faced with situations such as these, 'the relationship between reason and religion is of crucial importance and ... the heart of our striving for peace entails the endeavor to achieve the correct relationship between these two.' (p. 108)

The key is that reason and religion must exist together, for on their own, each of these has the potential to lead to fanaticism and consequent dangers for the promotion of the peace they seek to guarantee.

The task of Christians therefore is to 'help reason to function in a comprehensive manner, not only in the spheres of technology and the material development of the world, but above all with regard to the capacity to percieve truth, the capacity to recognize the good, since the good is the precondition of law and thus also the presupposition of peace in the world.' (p. 112) Our task is therefore to contribute the concept of God to the present debate.

The world must always be reminded that in God, reason and religion are united, for God is Logos (the Word), the basis of all that is real and the creative reason that gave birth to the world. At His core, God is also essentially love. 'He is not a relationless existence circling around its own self. Precisely because he is sovereign, because he is the Creator and encompasses all things, he is relationship and love.' (pp. 112-113)

Particularly in view of the human temptations to misuse power, Christians must be visible reminders of the essential truth that all things are subject to judgement; eventually we must all give an account of ourselves (Mt 25:31-46).

The task of Christians is therefore not to shy away from tensions, dangers or threats, but rather to live boldly as witnesses of Christ in the midst of these realities, transforming the world from within by means of faith, hope and love.

Conscience and truth

At its most basic level, Catholic moral theology teaches that conscience is the highest norm and that one must always follow it, even against opposing dictates of legitimate authority.

This teaching supposes though that conscience is properly formed and based on established truths which guide the decisions in question. Otherwise, conscience would lead to situational truth, to the detriment of any measure of absolute or common guiding principle.

In his book Values in a Time of Upheaval (p.92), Benedict XVI asserts that there is an inherent existential tendency of man, who is created in the image of God, to tend toward that which is in keeping with God. Thanks to its origin, man's being is in harmony with some things but not with others. This anamnesis of our origin, resulting from the fact that our being is constitutively in keeping with God, is not a knowledge articulated in concepts, a treasure store of retrievable contents. It is an inner sense, a capacity for recognition, in such a way that the one addressed recognizes in himself an echo of what is said to him. If he does not hide from his own self, he comes to the insight (that) this is the goal toward which my whole being tends, this is where I want to go.

Human beings all possess this innate ability to discern the truth of a situation, at least as it relates to our known experience of existence. This truth must in turn be formed by faith and the consequent value systems which motivate us to live our lives in accordance with our beliefs.

Saint Thomas Aquinas (1225-1274) presupposed that anamnesis exists and described it as an internal contradiction of that which is evil and an internal orientation that we possess to the good. The act of conscience applies this basic knowledge in specific situations in three elements: recognition, bearing witness and judgement.

With this in mind, Benedict explains that (p. 97) one who follows the conviction at which he has arrived, (having taken into account the necessity for proper formation of the conscience) never incurs guilt. Indeed one must follow such a conviction. But guilt may very well consist in arriving at such perverse convictions by trampling down the protest made by the anamnesis of one's true being. The guilt would then lie on the deeper level, not in the act itself, not in the specific judgement pronounced by conscience, but in the neglect of my own being that has dulled me to the voice of truth and mde me deaf to what it says within me.

The anamnesis of God, which is within each of us therefore reaches out toward the Redeemer and all people are therefore able to comprehend that Christ is the Redeemer because it is He who answers our innermost hopes, dreams and expectations.

Heaven and earth: the significance of religious and ethical values

Saint Augustine of Hippo spoke in De civitate Dei about the fact that Christians have a dual citizenship. We are all citizens of our own proper countries, and citizens of human society. We are also all citizens of heaven by means of our baptism.

As such, while we live in the world, subject to the laws imposed by civil governments, there is a deeper level at which we also live as citizens of heaven, even before we arrive at our ultimate destination.

In the fourth chapter of his book Values in a Time of Upheaval, Benedict XVI concludes the first section of his reflections by positing that the new homeland toward which we are journeying is the interior criterion that governs our life and the hope that sustains us in the present day. The New Testament writers know that this city already exists and that we already belong to it, even if we are still en route. The letter to the Hebrews expresses this idea with particular urgency: "Here we have no lasting city, but we seek the city which is to come" (Heb 13:14). The author writes about the presence of this city, which is an effective reality even now: "You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem" (Heb 12:22). Accordingly, we may say of Christians what was once said of the patriarchs of Israel: they are foreigners and resident aliens, since their whole efforts tend toward their future fatherland (Heb 11:13-16).

From time to time, human beings are granted a rare glimpse into the life of heaven during our terrestrial existence, while we await the coming of the Kingdom: when all people will live with a common purpose, motivated by the same forces and aimed at pure altruism for the sake of good.

Catholic theology teaches that we have such an opportunity each time we gather for the celebration of the Eucharist, but perhaps another such opportunity is the participation in the international gatherings of youth which characterized the papacy of the late Holy Father, John Paul II. From all corners of the world, youth have been invited since 1986 to partake in these gatherings known as World Youth Days.

One of the fruits of these gatherings is that young Catholics, who have participated in one or more of these encounters have continued to use the internet and other technology to communicate with each other, and therefore young Christians from China to Chile and all points in between are capable of communicating with one another. Bonds of friendship have been forged in some cases and the youth, who John Paul II referred to as the jewel in his crown, have provided one of the most vibrant examples of experiencing heaven on earth.

The youth of the world have been invited to gather in Sydney, Austrailia in June 2008 for the celebration of the 23rd World Youth Day which promises to be yet another icon of the City of God already well-rooted in the lives of Christians today.

Freedom, Law and the Good

Humanity has always yearned to be free. The concept of being able to determine our own destiny, to control matters of life, and to decide our own fate has at times been the source of great celebration, but has also been the source of great suffering, especially when the result of human decisions do not bear out the expected outcomes.

True freedom is only found when we recognize and accept the responsibilties that are consequently imposed. In it's purest form, freedom can never be sought for the sake of oneself.

In Chapter 3 of his book Values in a Time of Upheaval, Benedict XVI explains that one cannot desire freedom for oneself alone; freedom is indivisible and must always be seen as a task to be achieved on behalf of mankind as a whole. This means that one cannot have freedom without paying the price of sacrifices and renunciation. Freedom demands that we undertake to understand morality as a public and communal obligation. Morality in itself has no power, but we must recognize that only the moral dimension possesses the true power to promote man. Freedom demands that governments and all those who bear responsibility bow down before a reality that is defenseless and incapable of exercising any coercion: morality.

In the gospels, Jesus understood his mission (and that of his disciples) as that of establishing freedom for the oppressed (Luke 4:18) and performed miracles as the proof that in God, he has the power to free us from sin (Luke 13:12, 16) in order to establish unity between all people, thus fulfilling the original dream of God for all creation.

We live in a multi-cultural society, but in order for various cultures and societies to exist in harmony with one another, they must at the very least share ethical-moral convictions. This indeed is the challenge which must be faced by anyone who proposes to establish common ground between warring factions or opposing forces.

Even majority decisions (as in a democratic society) become truly human and rational only when they presuppose a basic human element that they respect as the real common good that is the presupposition of all other good things.

What then is the task of Christian churches in our multi-cultural society? The Holy Father explains: It accords with the nature of the Church that it is separated from the state and that its faith may not be imposed by the state but is based on convictions that are freely arrived at. Indeed it is an essential aspect of the Church that it is neither the state not a part of the state but a fellowship based on conviction. (The Church) is also essentially aware of its responsibility for the totality ... On the basis of its own freedom, it must address the freedom of all human beings so that the moral forces of history may remain forces in the present. This will permit people, in continually changing circumstances, to grasp the evidential character of those values without which a shared freedom is impossible.

Thus the Holy See maintains diplomatic relations with various states throughout the world. In fact the episcopal see of Rome has been a sovereign entity since midieval times and maintains formal diplomatic relations with more than 175 countries around the world. Through the Pontifical Representations which exist in these countries, the Vatican is actively involved in addressing the inherent freedom of all God's people.

Moral foundations for freedom

The Canadian Charter of Rights and Freedoms, the first part of the Constitution Act, was established in 1982. Since that time, the Charter has been celebrated as a milestone of significant accomplishment in Canadian society, however where there are rights and freedoms, there ought to also be consequent responsibilities.

In Chapter 2 of his book Values in a Time of Upheaval, the Holy Father Benedict XVI examines the moral foundations of a free state. The subject matter discussed in this chapter addresses situations dreamed of by those who long to establish freedom from political systems which seek to control the rights and freedoms of society. It is equally if not more apropos to any civilized society which currently enjoys established rights and freedoms.

Benedict XVI acknowledges that we live in an increasingly global society where individual, political, economic and cultural forces are increasingly interrelated. In addition, the development of power on the part of humanity to create and to destroy makes ever-more urgent the question of legal and ethical controls on this power.

In light of increasing globalization, there is no longer any uniformity within individual cultural spheres. Rather every cultural sphere, whether that be defined as secular culture, Christian, Islamic, Hindu, Buddhist or the tribal cultures of Africa and Latin America, bears the marks of deep tensions within its own cultural tradition.

Therefore, perhaps the doctrine of human rights ought ... to be complemented by a doctrine of human obligations and human limits. This might help shed new light on the question of whether there exists reason inherent in nature and hence a rational law applicable to man and to his existence in the world. Today we would have to conduct the discussion of these matters in an intercultural context. Christians would see them as connected with Creation and the Creator. In the Indian world, they would be connected with the concept of dharma, the inherent regularity of existence. In the Chinese tradition, one would find the idea of the regulations laid down by heaven.

At least in Western culture, there appear to be two main components: Christian faith and Western secular rationality.

It is important for these two components ... to be willing to listen and to accept a genuine correlation with these cultures ... (and that they be included) in the attempt at a polyphonic correlation in which these cultures themselves will be open to learn from the Western complementarity of faith and reason.

In other words, rights and freedoms which are attained or granted must always be tempered by the responsibilities and obligations they oblige.

To change or to preserve

In the first chapter of his book Values in a Time of Upheaval, Benedict XVI begins by explaining that the ancient Romans believed that the most important role for politicians to play was to preserve the Empire, and keep it from decay. By contrast, the early Christians chose to refer to Christ our Redeemer, not as conservator mundi (conserver of the world) but rather as Messiah or Savior.

As such, the importance of the faith of Israel, is not merely to concerve something that exists and to keep it from decay, but rather to look to a tomorrow which has not yet arrived. Jesus himself encouraged the disciples to nurture this vision of anticipating the kingdom, and Christians of all ages maintain this focus even today.

The early Christian community was clear in its understanding that Christ did not call for us to live lives of anarchy or revolution, but rather to submit to existing (politicial) authority since there is no authority which does not come from God (Romans 13:1-6). Christians must therefore submit to legitimate authority for the sake of the Lord (1 Peter 2:13-17). These principles, first established in the very early years of the Church, still exist in modern times. The Holy Father explains:

The Christian is obligated to the legal order of the state, since this is an ethical ordering. To suffer 'as a Christian' is a different matter: where the state imposes penalties on the Christian simply for being a Christian, it rules no longer as a preserver of the law but as its destroyer. And then it is no disgrace to be punished, but rather an honor. One who suffers in this manner is following Christ precisely in his suffering. The crucified Christ indicates the boundaries to the power of the state and shows where its rights terminate and resistance in the form of suffering becomes a necessity. The faith of the New Testament acknowledges not the revolutionary but the martyr who recognizes both the authority of the state and also its limits. His resistance consists in doing everything that serves to promote law and an ordered life in society, even when this means obeying authorities who are indifferent or hostile to his faith; but he will not obey when he is commanded to do what is evil, that is, to oppose the will of God. His is not the resistance of active force, but the resistance of the one who is willing to suffer for the will of God.

The Holy Father has spoken before about the importance of faith and reason being accorded equal weight as moral compases for decision making. Indeed, at times, the Church's insistance on the connection of faith and reason as guiding principles for all dicision making has been the source of much contention. However, it is of extreme importance that we take the time to examine faith in the light of reason, and to seek the guidance of faith when confronted with major decisions which all have repercussions for the life of humanity. This is the basis upon which any value system must rest if it is to withstand the test of time.

Searching for answers

Young familes struggle today with many responsibilities. Life seems to constantly be getting more and more busy, and we sometimes long for an oasis where we can stop, refocus our energies and then move on with new enthusiasm.

In the realm of faith, many Roman Catholics today seek answers to deep-seated questions - about faith, about morals, about life in general. Where do we look for answers?

One place to start is with the writings of our current Holy Father. Joseph Cardinal Ratzinger, now Benedict XVI is a widely published individual. His works are simple, to the point and should prove to be illuminating as the starting point for growing in faith. Let's start then with one of his more recent works.

In 2004, he published a small volume entitled Werte in Zeiten des Umbruchs: Die Herausforderungen der Zukunft bestehen (Libreria Editrice Vaticana, 2004). English-language editions of this work were published by Crossroad Publishing Company and Ignatius Press (2006) and are known under the title Values in a Time of Upheaval.

Crossroad edition
ISBN 10: 0-8245-2373-3
ISBN 13: 978-0-8245-2373-2

Ignatius Press edition
ISBN 13: 98-1-58617-140-7
ISBN 10: 1-5861-140-2

In this book, the Holy Father offers a coherent vision of the Christian faith and its place in a world of competing values and ideas. As a theologian, university professor, archbishop, cardinal, and now pope, Benedict XVI has contemplated the major issues of modern life and he has sought to understand how faith and human reason can work together to address those issues.

Topics covered include:

• Politics and morality
• peace
• the meaning of history
• truth in a pluralistic world
• the moral basis of democratic states
• relativism
• human dignity
• the Christian basis for hope
• bioethics
• freedom
• human rights and responsibilities
• marriage and family
• tradition and progress

Interested in discussing this book? Tune in to future posts on this blog. Feel free to post comments about this or any other topic as well.