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Western Culture Today and Tomorrow: Addressing Fundamental Issues
Well known for his important scholarly contributions to dogmatic theology and biblical commentary, Joseph Ratzinger has also been an insightful, shrewd analyst of political modernity and its discontents. This work reveals Ratzinger's keen insight into the fundamental challenges confronting the twenty-first-century West. The civilizational project we call "the West" was a cultural achievement with a history. Ratzinger understands that Jerusalem, Athens, and Rome were the three legs of the cultural stool on which "the West" rests. From that under- standing, Ratzinger draws his analysis of the West's post- modern crisis. Nineteenth-century Western culture kicked the Jerusalem leg out from under the stool when its "atheist humanists" declared the God of the Bible the enemy of human maturation and liberation. When we lose the Jerusalem leg of the West's cultural support system, the Athenian leg gets wobbly. For absent the conviction that the God of the Bible imprinted something of his own "rationality" into a world created by the Logos (the Word or "reason" of God), reason begins to doubt its own ability to get at the truth of anything. This assault on the capacity of reason to discern truth with certainty connects directly with what Ratzinger famously called the "dictatorship of relativism", the use of coercive state power to impose a relativistic moral order on all of society. In response to this grave crisis today, Ratzinger says we need to focus on answering such fundamental questions How did western culture originate and what are its boundaries? What about the spiritual roots of western culture and the moral foundation she is founded on? "The witness of Christian lives nobly lived is the beginning of reconversion of the West and that return to the truths taught by the God of the Bible is essential if the great Western civilizational project is not to crumble. Joseph Ratzinger understood that danger long before many others. It would be well to attend to his prescription."
George Weigel , From the Foreword
George Weigel , From the Foreword
170 pages, Paperback
Published July 1, 2019
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101 people want to read
About the author
Pope Benedict XVI
942 books920 followersOriginally
Joseph Ratzinger
, a noted conservative theologian before his election in 2005, Benedict XVI strove against the influence of secularism during his papacy to defend traditional Catholic teachings but since medieval times first resigned in 2013.
After Joseph Ratzinger served a long career as an academic and a professor at the University of Regensburg, Pope Paul VI appointed him as archbishop of Munich and Freising and cardinal in 1977. In 1981, he settled in Rome as prefect of the congregation for the doctrine of the faith, one most important office of the Roman curia. He also served as dean of the college of cardinals.
Benedict XVI reigned 265th in virtue of his office of bishop of Rome, the sovereign of the state of Vatican City and the head of the Church. A conclave named him on 19 April 2005; he celebrated his inaugural Mass on 24 April 2005 and took possession of his Lateran cathedral basilica of Saint John on 7 May 2005.
Benedict XVI succeeded Saint John Paul II, predecessor and his prolific writings on doctrine and values. Benedict XVI advocated a return to fundamental Christian values to counter the increase of many developed countries. Relativism denied objective truth and moral truths in particular; he viewed this central problem of the 21st century. With the importance of the Church, he understood redemptive love of God. He reaffirmed the "importance of prayer in the face of the activism" "of many Christians engaged in charitable work." Benedict also revived a number and elevated the Tridentine Mass to a more prominent position.
Benedict founded and patronized of the Ratzinger foundation, a charitable organization, which from the sale of books and essays makes money to fund scholarships and bursaries for students across the world.
Due to advanced age on 11 February 2013, Benedict announced in a speech in Latin and cited a "lack of strength of mind and body" before the cardinals. He effectively left on 28 February 2013.As emeritus, Benedict retained the style of His Holiness, and the title and continued to dress in the color of white. He moved into the newly renovated monastery of Mater Ecclesiae for his retirement. Pope Francis succeeded him on 13 March 2013.
(more info on Ratzinger Foundation: https://www.ewtn.com/library/Theology...)
After Joseph Ratzinger served a long career as an academic and a professor at the University of Regensburg, Pope Paul VI appointed him as archbishop of Munich and Freising and cardinal in 1977. In 1981, he settled in Rome as prefect of the congregation for the doctrine of the faith, one most important office of the Roman curia. He also served as dean of the college of cardinals.
Benedict XVI reigned 265th in virtue of his office of bishop of Rome, the sovereign of the state of Vatican City and the head of the Church. A conclave named him on 19 April 2005; he celebrated his inaugural Mass on 24 April 2005 and took possession of his Lateran cathedral basilica of Saint John on 7 May 2005.
Benedict XVI succeeded Saint John Paul II, predecessor and his prolific writings on doctrine and values. Benedict XVI advocated a return to fundamental Christian values to counter the increase of many developed countries. Relativism denied objective truth and moral truths in particular; he viewed this central problem of the 21st century. With the importance of the Church, he understood redemptive love of God. He reaffirmed the "importance of prayer in the face of the activism" "of many Christians engaged in charitable work." Benedict also revived a number and elevated the Tridentine Mass to a more prominent position.
Benedict founded and patronized of the Ratzinger foundation, a charitable organization, which from the sale of books and essays makes money to fund scholarships and bursaries for students across the world.
Due to advanced age on 11 February 2013, Benedict announced in a speech in Latin and cited a "lack of strength of mind and body" before the cardinals. He effectively left on 28 February 2013.As emeritus, Benedict retained the style of His Holiness, and the title and continued to dress in the color of white. He moved into the newly renovated monastery of Mater Ecclesiae for his retirement. Pope Francis succeeded him on 13 March 2013.
(more info on Ratzinger Foundation: https://www.ewtn.com/library/Theology...)
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Displaying 1 - 8 of 8 reviews
May 4, 2023
Pope Benedict's evaluation of where Western culture has been and is now emphasizes what is at stake should the foundational building blocks be removed. God is not optional, and Benedict makes it clear that a return to Him is required to heal the ills of our troubled society.
This is a great set of talks and writings. A must read for students of Western political thought.
This is a great set of talks and writings. A must read for students of Western political thought.
January 2, 2021
This is a fascinating set of essays, which raise at least as many questions as they try to answer. The book is only 176 pages but I found myself reading and returning to passages, as there are a lot of ideas which benefit from a slower, thoughtful read.
It is important to remember that this is a set of unconnected essays, written almost twenty years ago. So there isn’t an argument advancing from chapter to chapter. Instead, it is a set of overlapping reflections on the issues of Church and State, Reason and Religion, and Society and Culture.
The underlying thesis is somewhat pessimistic. European culture originally drew from the wellsprings of Jerusalem (faith), Athens (philosophy) and Rome (law). Since the reformation, those streams have been under steady assault, as humanity has taken a subjective turn. Now, it is not even clear what we mean by rationality when people try to appeal to those criteria (Kindle loc. 465). This means that the West is at risk of new forms of totalitarianism, based upon the opinions of the new powerful scientific and technological class.
Whereas once upon a time, there were objective standards which judged faith, thinking and laws, modernity has retreated from objectivity and finds itself in difficulties. There is a hankering after objectivity, when ‘rights’ are appealed to; but there is no objective rationale behind such talk. This means that some of our most fundamental concepts are at risk of becoming houses built on sand. In such a climate there is a risk that ‘rights’ will become simply majority opinion. Yet, asks the author, are there some moral truths which must defy even a majority perspective? (732).
A theme which the author refers to several times is the pathology of both religion and reason. When pushed to extremes they both lead to disaster. Extreme religion leads to fundamentalist terrorism. Extreme rationalism leads to the technological utilitarianism which judges some lives as less useful, and so less valuable, than others. Ultimately, religion and reason need each other, as it is their tension which helps each to avoid falling into extremes (932).
On culture the author asks some pertinent questions about the confidence of European culture. Is it now so open to seeing good in every other culture, that it can no longer seen any good in its own specific culture? (376). If so, does it have a future?
When it comes to politics the author traces the contours of political thought as a struggle between conservation and transformation (540). Ultimately it is the rule of law which creates a state. In a fascinating survey of Roman Tyrants, and the role of pagan kings like Cyrus, the author points out that these individuals are referred to as political authorities in the bible. They certainly aren’t particularly moral, but they provide that minimum basis of law and order which grounds the existence of a state (636).
The essays range so broadly that I found myself repeatedly stopping to think ‘yes but what about…?’ Sadly, the nature of the chapters as unrelated speeches means that the deeper issues aren’t explored. On one level that was a bit frustrating at times. But on another level, I find its refreshingly rare to finish a book and yet still have questions and thoughts about the book occurring days later.
It is important to remember that this is a set of unconnected essays, written almost twenty years ago. So there isn’t an argument advancing from chapter to chapter. Instead, it is a set of overlapping reflections on the issues of Church and State, Reason and Religion, and Society and Culture.
The underlying thesis is somewhat pessimistic. European culture originally drew from the wellsprings of Jerusalem (faith), Athens (philosophy) and Rome (law). Since the reformation, those streams have been under steady assault, as humanity has taken a subjective turn. Now, it is not even clear what we mean by rationality when people try to appeal to those criteria (Kindle loc. 465). This means that the West is at risk of new forms of totalitarianism, based upon the opinions of the new powerful scientific and technological class.
Whereas once upon a time, there were objective standards which judged faith, thinking and laws, modernity has retreated from objectivity and finds itself in difficulties. There is a hankering after objectivity, when ‘rights’ are appealed to; but there is no objective rationale behind such talk. This means that some of our most fundamental concepts are at risk of becoming houses built on sand. In such a climate there is a risk that ‘rights’ will become simply majority opinion. Yet, asks the author, are there some moral truths which must defy even a majority perspective? (732).
A theme which the author refers to several times is the pathology of both religion and reason. When pushed to extremes they both lead to disaster. Extreme religion leads to fundamentalist terrorism. Extreme rationalism leads to the technological utilitarianism which judges some lives as less useful, and so less valuable, than others. Ultimately, religion and reason need each other, as it is their tension which helps each to avoid falling into extremes (932).
On culture the author asks some pertinent questions about the confidence of European culture. Is it now so open to seeing good in every other culture, that it can no longer seen any good in its own specific culture? (376). If so, does it have a future?
When it comes to politics the author traces the contours of political thought as a struggle between conservation and transformation (540). Ultimately it is the rule of law which creates a state. In a fascinating survey of Roman Tyrants, and the role of pagan kings like Cyrus, the author points out that these individuals are referred to as political authorities in the bible. They certainly aren’t particularly moral, but they provide that minimum basis of law and order which grounds the existence of a state (636).
The essays range so broadly that I found myself repeatedly stopping to think ‘yes but what about…?’ Sadly, the nature of the chapters as unrelated speeches means that the deeper issues aren’t explored. On one level that was a bit frustrating at times. But on another level, I find its refreshingly rare to finish a book and yet still have questions and thoughts about the book occurring days later.
June 1, 2021
Great compilation of some of his lectures, slightly redundant yet very concise.
Read
May 28, 2020Pope Emeritus Benedict XVI' s revelations are "astute and apocryphal."
Once again Joseph Cardinal Ratzinger shows why he is a moral compass for not only for Catholics, but human society overall. This an excellent read I recommend it to everyone!
Once again Joseph Cardinal Ratzinger shows why he is a moral compass for not only for Catholics, but human society overall. This an excellent read I recommend it to everyone!
Read
October 1, 2020Great book
October 17, 2021
really cool collection of essays! a lot of interesting stuff on national and international morality. i think there were more questions than answers, but that's okay. i like how benedict writes.
June 25, 2023
Una muy buena lectura. No cabe duda que Dios bendijo al catolicismo con este hombre.
April 8, 2024
No ensaio de 2019, do já então Papa emérito Bento XVI, sobre os escândalos de abusos sexuais na Igreja, o velho Ratzinger escreve que o direito penal canônico demorou para atuar exemplarmente nesses casos, porque todo mundo era garantista na Itália dos anos 80.
Garantismo = A kind of procedural protectionism, featured in the Italian constitution.
Garantismo = A kind of procedural protectionism, featured in the Italian constitution.
Displaying 1 - 8 of 8 reviews