Information service of the Pontifical Mission Societies since 1927
Vatican City (Agenzia Fides) - As is customary at the beginning of Lent, on Thursday, February 26, the Holy Father Benedict XVI met in the Blessings Hall in the Vatican with the parish priests and clergy of the Diocese of Rome. The encounter took place in a question-answer dialogue between the Holy Father and the participants, which was opened by the Vicar, Cardinal Agostino Vallini. We offer several passages on the various themes that the Pope addressed.
Two aspects of the educational emergency: stability of workers and the urgent need for educator-priests with cultural capacity
“Let us start with the second point. We could say that it is a broader one and, in some sense, easier. A parish hall only used for playing games and serving drinks would be something entirely superfluous. A parish hall should be for cultural, human, and Christian formation of a personality, which should develop into a mature personality...I would say that this is precisely the function of a parish hall: that one not only finds possible activities for recreation, but above all you find integral human formation that makes a person complete. And therefore, the priest as educator should himself be well formed and informed as to today's culture, rich in cultural aspects, in order to help the youth enter into a culture inspired by the faith. I would also of course add that the ultimate orientation of every culture is God, God present in Christ...The heart of all cultural formation, which is so necessary, should undoubtedly be the faith: to come to know the face of God that has been revealed in Christ and thus have a point of reference for the rest of culture, which in any other way would become disoriented and disorienting. A culture without personal knowledge of God and without knowledge of the face of God in Christ is a culture that can also be destructive, because it does not know the necessary ethical orientations. In this sense, I think, we truly have a mission of profound cultural and human formation, which is open to all the riches of the culture of our time, but that also gives criteria, the discernment to test what is true culture and what could become anti-cultural.
The first question is much harder for me -- the question is also [addressed] to Your Eminence [the vicar, Cardinal Agostino Vallini] -- namely, the permanence of the young priest to give guidance to young people. Undoubtedly, a personal relationship with the teacher is important and must also have the possibility of a certain period to get to know each other. And, in this sense, I can agree that the priest, point of orientation for young people, cannot change every day, because in this way, in fact, he loses this orientation. On the other hand, the young priest must also have different experiences in different cultural contexts, precisely to obtain, in the end, the cultural equipment necessary to be, as pastor, the point of reference for a long time in the parish.
And I would say that in the life of the young person, the dimensions of time are different from those of the life of the adult. The three years, from 16 to 19, are at least as long and as important as the years between 40 and 50. Precisely here is where the personality is formed: It is an interior journey of great importance, of great existential extent. In this sense, I would say that three years for an assistant pastor is a good period of time to form a generation of young people; and in this way, moreover, he can also know other contexts, learn about other situations in other parishes, enrich his human knowledge...In this sense, I think that both aspects can be reconciled: different experiences for a young priest, continuity in the accompaniment of the young people in order to guide them in life.”
The role of the ecclesial community in the emergency situation of the economic crisis
“I would distinguish two levels. Firstly, that of macroeconomics, which is later affects every citizen, who suffers the consequences of a mistaken construction. Of course, denouncing this is one of the Church's duties. As you know, we are preparing an encyclical on these points. In the long run, I see that it is hard to address the issue with competence, because if a certain economic reality is not addressed with competence, it cannot be credible. And on the other hand, it is also necessary to address the situation with great ethical awareness, we could say one that is formed and enlightened by a conscience conformed to the Gospel. Therefore, we need to denounce these fundamental errors that today have come to the light with the fall of the large American banks, the foundational errors. In the end, it is human greed as sin or, as the Letter to the Colossians says, greed as idolatry...Here we are in the central point: Does original sin really exist? If it did not exist, we could appeal to reason, lucidly, with arguments that are accessible to all and incontestable and to the good will of everyone. In this manner, we could simply continue forward and change humanity. However, this is not the case: reason – ours as well – is darkened, we see this every day. Because selfishness, the root of greed, is in the desire to love myself above all things and the world in relationship to myself. This exists in all of us. This is the darkening of reason: it can be very gifted, with extremely profound scientific arguments, and yet be darkened by false premises. This is how one can carry on with a great intelligence, taking giant steps on the wrong path...Without the light of faith, which enters into the shadows of original sin, reason cannot progress. But then, faith finds resistance from our will, which does not wish to see the path, which would also imply a path of self-denial and correction of our own will in favor of others and not ourselves.
Thus, I would say that what is needed is the reasonable and reasoned denunciation of the errors, not with great moralisms, but with concrete reasons that can be understood in the world of economy today. This denunciation is important, it has been a mandate for the Church from the very beginning...Having said this, the Church must always be vigilant, herself making every effort to find the reasons behind the economic world, to enter into this reasoning and to enlighten it with the faith that frees us from the selfishness of original sin. It is the Church's duty to enter into this discernment, into this reasoning process, make herself heard, even on the various international and national levels, to offer assistance and to correct. And this is not an easy task, as there are so many personal and national group interests who are opposed to a radical correction...
This is the first point. The other is, to be realists. And see that these great goals of macro-science cannot be reached through micro-science – nor those of macroeconomics through microeconomics – if there is no conversion of hearts. Justice cannot come without the presence of just people. We have to admit this. Therefore, education in justice should be a priority; we could even say the priority...Justice cannot come about in a world with only good models, although these are necessary. Justice can only come when there are just people. And there cannot be just people without the humble, daily work of converting hearts. Justice has to be established inside hearts. Only in this way can corrective justice be brought about. This is why the work of the parish pastor is fundamental not only for the parish, but for all humanity...Our humble and daily work is fundamental in order to reach the great objectives of humanity. We have to work together on every level. The Universal Church should denounce, but she should also preach what it is that can be done and how it can be done. The Bishops' Conference and Bishops should act. But all of us must be educators in justice...Therefore, these two points are inseparable. If, on the one hand, we do not preach macro-justice, micro-justicia cannot increase. However, on the other hand, if we do not fulfill the humble task of micro-justice, the macro-justice will not increase either. As I affirmed in my first encyclical, with all the systems that can evolve in the world, in addition to the justice we seek, charity is needed. Opening hearts to justice and charity is educating in the faith, leading people to God. (part 2, to be continued) (SL) (Agenzia Fides 4/3/2009)
