View of Benedict, by Greeley, in Commonweal.
Comments on Pope Benedict by Rev. Andrew Greeley, published in Commonweal.
November, 2005, Review of David Gibson's book, The Rule of Benedict.
abstract
. . . .Two events since then have confirmed that inclination: Benedict’s reconciliation with Küng, a remarkably gracious event; and Deus caritas est, Benedict’s astonishing first encyclical.
The latter, which Gibson dismisses as not new and not pertinent to reform and renewal, astonishes, especially as perhaps a theme-setting document for Benedict’s time in office. In the erotic love of husband and wife, the pope sees an image of the love between God and humankind, a hint of the presence of grace in the dark and threatening modern world. Given St. Augustine’s disgust with sexual love, this hopeful view of the human condition can hardly be described as Augustinian pessimism. It could provide a perspective through which, over the long run, Benedict and his successors could charm Europe back to the faith. The idea does not originate with Benedict. St. Paul clearly understood it. Moreover John Paul II in his early audience talks developed a similar theme. But the clear and lapidary style of Deus caritas est made it a document for the modern world.
. . . .
November, 2005, Review of David Gibson's book, The Rule of Benedict.
abstract
. . . .Two events since then have confirmed that inclination: Benedict’s reconciliation with Küng, a remarkably gracious event; and Deus caritas est, Benedict’s astonishing first encyclical.
The latter, which Gibson dismisses as not new and not pertinent to reform and renewal, astonishes, especially as perhaps a theme-setting document for Benedict’s time in office. In the erotic love of husband and wife, the pope sees an image of the love between God and humankind, a hint of the presence of grace in the dark and threatening modern world. Given St. Augustine’s disgust with sexual love, this hopeful view of the human condition can hardly be described as Augustinian pessimism. It could provide a perspective through which, over the long run, Benedict and his successors could charm Europe back to the faith. The idea does not originate with Benedict. St. Paul clearly understood it. Moreover John Paul II in his early audience talks developed a similar theme. But the clear and lapidary style of Deus caritas est made it a document for the modern world.
. . . .
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