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AgentPress. A Church at the center of the controversy is today there for all to see. With the death of the Pope emeritus Benedict, deep diasporas open up between culture and faith, theology and philosophy, believers and the awareness of the believer. Beyond popular anthropology are the writings and thought of Benedict XVI.
Benedict is the continuer of the Church of Paul. Pope Francis is the separation, the distance, the remoteness of the Mediterranean journey of peoples called the Pauline apostolate of the Gentiles. So distant from Benedict. No continuity between Benedict and Francis. Two worlds completely at the antipodes both on a cultural, religious and above all mystical level. Benedict is a mystic. Francis absolutely not.
Bergoglio testified and testifies to a papacy in which he recovered all the emptiness of exaggerated relativism by demonstrating his mediocrity and the philosophical and theological poverty of his path from 2013 to the funeral of a giant sole heir of St. Paul and Augustine, of Kierkegaard and of mysticism of Maria Zambrano through the idea of Reason, of Faith, beyond the sacred, and of Charity.
In Benedetto the philosophy of Giovanni Gentile and the spiritual exercises of the fathers of the church in origin and the sacred are beyond an anthropology of faith but within the metaphysical humanism that touches the crucial point of Truth in Hope.
A Benedictine message from which the bond/relationship between philosophy, theology, eschatology and ontology has never been separated. Francis is desperately distant from this depth, because he doesn’t have a Greek and Latin background, why not a background in the European Christian tradition and the cultural and civilizational comparison between East and West and between orthodoxy, heresy and mysticism.
Benedict remains a pilgrim beyond doubt because it is within the truth of doubt that becomes doubt in the search for truth. If Kant is surpassed beyond any “reason of praxis” and Hegel is read through a phenomenology of the spirit, the fathers of the desert are the Way that leads to metaphysics. But even this is not enough because spirituality is not only metaphysics because it is Christianity, that is, it is truth in Christ.
Theology alone cannot stand up to modernity while it manages to deal with the post-Vatican II path only through the affirmation of Tradition. It is the Tradition that goes beyond any “logical” materialist and why not Marxist vision. Ideologies are within the theologies of progress and Francis bears witness to this.
Tradition has never embraced any ideology, let alone the norms dictated by the “popular progress” of Vatican II, because it has within itself the ontology of man as a Being. That is, God beyond the languages of thought is Alive in mercy, thanks to the Greek and Latin Memory which focuses the Identity, as Goovanni Paul II said who always listened to Benedict, in his Christocentric detail.
Hope will save us. Not the practice. A line of a comparative Christianity between West and East as Benedict argued in the Regensburg speech of 2006. Benedict brought the Tradition by innovating it in the founding Tradition. I expect that he did not want to understand or follow Francis both on a cultural and religious theological mystical level.
Believing is not theology. It is Faith in the mystery and mystery in the Sacred of man who lives on an ontological phenomenology.
Today’s Church does not have foresight because it has stopped allowing Culture to dialogue with Faith. That is, knowledge, also as history, with the ontology in Christ. We are at the ancient problem announced by Benedict himself when he underlines the importance between Reason and Faith, between research and awareness, between humanity and divinity.
Knowledge leads to wisdom. St. Paul and Augustine, in fact. Completely forgotten teachers of the Church and whom Benedict had placed at the center of his apostolate, they are the references in modernity which does not preserve but innovates the evangelical sense of Tradition.
One cannot do without Benedict’s thought especially in a church that is disrupted in its roots and in the perception of a Time that changes within history but also between mystery and mercy, the ability to interact between people and civilization and the devotion between the different churches between West and East Mediterranean and Atlantism without incurring compromises and discrepancies.
Benedict was the guarantor in a geopolitics of the religiosity of a Christianity in which the Cross lives the Redemption in the revolution of the Risen One. This is Tradition towards and in the Truth. A testament that the Church should follow not in the wake of a theory of logic, but on the fullness of heredities and true eschatological identity.
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