What do you think?
Rate this book
Christianity and the Crisis of Cultures
Written by Joseph Ratzinger shortly before he became Pope Benedict XVI, Christianity and the Crisis of Cultures looks at the growing conflict of cultures evident in the Western world. The West faces a deadly contradiction of its own making, he contends. Terrorism is on the rise. Technological advances of the West, employed by people who have cut themselves off from the moral wisdom of the past, threaten to abolish man (as C.S. Lewis put it)―whether through genetic manipulation or physical annihilation. In short, the West is at war-with itself. Its scientific outlook has brought material progress. The Enlightenment's appeal to reason has achieved a measure of freedom. But contrary to what many people suppose, both of these accomplishments depend on Judeo-Christian foundations, including the moral worldview that created Western culture. More than anything else, argues Joseph Ratzinger/Benedict XVI, the important contributions of the West are threatened today by an exaggerated scientific outlook and by moral relativism-what Benedict XVI calls "the dictatorship of relativism"-in the name of freedom. Christianity and the Crisis of Cultures is no mere tirade against the moral decline of the West. Razinger challenges the West to return to its roots by finding a place for God in modern culture. He argues that both Christian culture and the Enlightenment formed the West, and that both hold the keys to human life and freedom as well as to domination and destruction. Ratzinger challenges non-believer and believer alike. "Both parties," he writes, "must reflect on their own selves and be ready to accept correction." He challenges secularized, unbelieving people to open themselves to God as the ground of true rationality and freedom. He calls on believers to "make God credible in this world by means of the enlightened faith they live." Topics include:
117 pages, Hardcover
First published January 1, 2005
14 people are currently reading
361 people want to read
About the author
Pope Benedict XVI
942 books938 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...)
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 25 of 25 reviews
August 19, 2017
This is a very good book, that deserves to be read carefully, weighing every word and paragraph.
The main point of this book is the moral crisis in which our western world finds itself in today. "The growth of our technical possibilities is not matched by an equal development of our moral energy". Moral strength, argues the Pope, has actually diminshed, because the technological mentality confines morality to the subjective sphere.
I particularly liked the part where Benedict XVI summarizes the issue of the European Union having rejected any mention of God or Christianity from the European Treaty (Lisbon Treaty). A move that I myself found moronic and purely driven by an ideological war among a limited group of "elite" European academics, scholars and politicians. Benedict XVI outlines very clearly his reasons, and it's not even a great effort to do so, as anyone with a pinch of common sense can see that he is 100 per cent right. In particular, denying that Europe rests on Christian foundations means spitting in the face of centuries of history. Benedict hits the nail on the head when he states: "The failure to mention Christian roots is not the expression of a superior tolerance that respects all cultures in the same way and chooses not to accord priviledges to any one of them. Rather, it expresses the absolutization of a way of thinking that is radically opposed to all the other historical cultures of humanity. This is the expression of a consciousness that would like to see God shut up in the subjective sphere of cultural residue from the past. In this way, relativism becomes a dogmatism that believes itself in possession of the definitive knowledge of human reason".
In other words, human dignity in our culture is very much tied to God and to our roots. And I wholeheartedly agree with this.
The following chapters, probably different sermons or parts of them, proceed to make the argument in defense of Christianity and God even stronger, against the relativistic view that is pushed by the "Enlightment" movement.
I really liked the chapter on "Faith and everyday life", on how having faith is compatible with being a modern adult person.
Towards the end, I found an excellent description of human nature in the following paragraph: "On the one side, there is the interior opening up of the human soul to God; but on the other side, there is the stronger attraction of our needs and our immediate experiences. Man is the battlefield where these two contend with each other".
Finally, Joseph Ratzinger writes "the relationship with God is, before all else, a relationship with men; it is based on a communion among men".
Definitely great thought- provoking material.
The main point of this book is the moral crisis in which our western world finds itself in today. "The growth of our technical possibilities is not matched by an equal development of our moral energy". Moral strength, argues the Pope, has actually diminshed, because the technological mentality confines morality to the subjective sphere.
I particularly liked the part where Benedict XVI summarizes the issue of the European Union having rejected any mention of God or Christianity from the European Treaty (Lisbon Treaty). A move that I myself found moronic and purely driven by an ideological war among a limited group of "elite" European academics, scholars and politicians. Benedict XVI outlines very clearly his reasons, and it's not even a great effort to do so, as anyone with a pinch of common sense can see that he is 100 per cent right. In particular, denying that Europe rests on Christian foundations means spitting in the face of centuries of history. Benedict hits the nail on the head when he states: "The failure to mention Christian roots is not the expression of a superior tolerance that respects all cultures in the same way and chooses not to accord priviledges to any one of them. Rather, it expresses the absolutization of a way of thinking that is radically opposed to all the other historical cultures of humanity. This is the expression of a consciousness that would like to see God shut up in the subjective sphere of cultural residue from the past. In this way, relativism becomes a dogmatism that believes itself in possession of the definitive knowledge of human reason".
In other words, human dignity in our culture is very much tied to God and to our roots. And I wholeheartedly agree with this.
The following chapters, probably different sermons or parts of them, proceed to make the argument in defense of Christianity and God even stronger, against the relativistic view that is pushed by the "Enlightment" movement.
I really liked the chapter on "Faith and everyday life", on how having faith is compatible with being a modern adult person.
Towards the end, I found an excellent description of human nature in the following paragraph: "On the one side, there is the interior opening up of the human soul to God; but on the other side, there is the stronger attraction of our needs and our immediate experiences. Man is the battlefield where these two contend with each other".
Finally, Joseph Ratzinger writes "the relationship with God is, before all else, a relationship with men; it is based on a communion among men".
Definitely great thought- provoking material.
July 31, 2011
A series of collected essays which underscores the climate of relativity in modern moral ethics. I can say that I finished it, but I really wanted to understand it better. As I read this for background and preparation for an upcoming talk on moral relativism at my parish, I will probably try to read it again. Mostly I wished it was required reading in a class where I had this amazing teacher who could explain things to me.
February 25, 2013
Just before he was elected pope, Joseph Ratzinger wrote a short book based on some lectures he had delivered. The lectures are about the conflict between traditional religious cultures and the rationalistic culture dominant in today's society. The contemporary political culture has grown from a desire to have a pluralistic society founded only on rational principles and that does not discriminate against any one. The ultimate value is the individual's right to self expression, as long as that does not harm the rights of others.
The difficulty arises when the value, and indeed the rational foundation of society, is detached from the Judeo-Christian roots from which it grew. Legitimate rights for women to continue professional work, have a good reputation, and maintain a reasonable lifestyle come into conflict with an unborn child's right to life. In practical application, the rights of the unborn are denied in favor of other's rights, resulting in a contradiction. Human rights are assumed to be assigned by the state and not belong to humans by their very nature. When the state assumes this power, it betrays the democratic ideals of the rationalistic culture since it allows the weak, powerless, and voiceless to lose their rights in favor of others in a position of power over those defenseless people. That's the law of the jungle masquerading as the law of reason.
Recognizing the fundamental equality of all men and women requires a higher commitment than reason can demand.
...the look I freely direct to the other is decisive for my own dignity, too. I can acquiesce in reducing the other to a thing that I use and destroy; but by the same token, I must accept the consequences of the way I use my eyes here. These consequences fall back on my own head: "You will yourselves be measured by the measure with which you measure." The way I look at the other is decisive for my own humanity. I can treat him quite simply like a thing, forgetting my dignity and his, forgetting that both he and I are made in the image and likeness of God. The other is the custodian of my own dignity. This is why morality, which begins with this look directed to the other, is the custodian of the truth and the dignity of man: man needs morality in order to be himself and not lose his dignity in the world of things. [pp. 96-70]
The pope argues in a persuasive and clear way for a refocusing of the social order. The social order should both acknowledge the achievements made since the Enlightenment and recognizes the importance of the Christian principles which enabled and still enliven those achievements. The book is a good read and a valuable contribution to the current discussions of contemporary culture and society.
Sample Quote, on the need for social interdependence as related to faith:
...by means of my act of trust, I become a sharer in the knowledge of another. This is what we might call the social aspect of the phenomenon of faith. No one knows everything, but all of us together know what it is necessary to know; faith constitutes a network of reciprocal dependence that at the same time is a network of mutual solidarity, where each one sustains the other and is sustained by him. This fundamental anthropological structure can also be seen in our relationship with God, where it finds its original form and its integrating center. [pp. 101-102]
The pope argues earlier that science is the same way--no individual understands all of science but relies on others' knowledge in order to reap the amazing technological fruit we have borne in the 21st century.
The difficulty arises when the value, and indeed the rational foundation of society, is detached from the Judeo-Christian roots from which it grew. Legitimate rights for women to continue professional work, have a good reputation, and maintain a reasonable lifestyle come into conflict with an unborn child's right to life. In practical application, the rights of the unborn are denied in favor of other's rights, resulting in a contradiction. Human rights are assumed to be assigned by the state and not belong to humans by their very nature. When the state assumes this power, it betrays the democratic ideals of the rationalistic culture since it allows the weak, powerless, and voiceless to lose their rights in favor of others in a position of power over those defenseless people. That's the law of the jungle masquerading as the law of reason.
Recognizing the fundamental equality of all men and women requires a higher commitment than reason can demand.
...the look I freely direct to the other is decisive for my own dignity, too. I can acquiesce in reducing the other to a thing that I use and destroy; but by the same token, I must accept the consequences of the way I use my eyes here. These consequences fall back on my own head: "You will yourselves be measured by the measure with which you measure." The way I look at the other is decisive for my own humanity. I can treat him quite simply like a thing, forgetting my dignity and his, forgetting that both he and I are made in the image and likeness of God. The other is the custodian of my own dignity. This is why morality, which begins with this look directed to the other, is the custodian of the truth and the dignity of man: man needs morality in order to be himself and not lose his dignity in the world of things. [pp. 96-70]
The pope argues in a persuasive and clear way for a refocusing of the social order. The social order should both acknowledge the achievements made since the Enlightenment and recognizes the importance of the Christian principles which enabled and still enliven those achievements. The book is a good read and a valuable contribution to the current discussions of contemporary culture and society.
Sample Quote, on the need for social interdependence as related to faith:
...by means of my act of trust, I become a sharer in the knowledge of another. This is what we might call the social aspect of the phenomenon of faith. No one knows everything, but all of us together know what it is necessary to know; faith constitutes a network of reciprocal dependence that at the same time is a network of mutual solidarity, where each one sustains the other and is sustained by him. This fundamental anthropological structure can also be seen in our relationship with God, where it finds its original form and its integrating center. [pp. 101-102]
The pope argues earlier that science is the same way--no individual understands all of science but relies on others' knowledge in order to reap the amazing technological fruit we have borne in the 21st century.
March 29, 2016
Táto knižka obsahuje tri eseje kardinála Jozefa Ratzingera, neskoršieho pápeža Benedikta XVI.:
1. Kríza kultúr
2. Právo na život a Európa
3. Čo znamená veriť
Spoločnou črtou všetkých troch esejí je, že poukazujú na protirečenia, ktoré možno pozorovať v súčasnej Európe, a ktoré všetky vznikajú z toho, že európska spoločnosť sa stáva sekulárnou a odmieta Boha.
Prvá esej reaguje na debatu ohľadne zmienky o Bohu a kresťanských koreňoch v Ústave EU. Ratzinger v nej poukazuje na obmedzenia racionalistickej, pozitivistickej a sekulárnej spoločnosti a tvrdí, že bez koreňov v kresťanstve sa takáto spoločnosť stáva bezuzdnou a nakoniec ide proti svojim princípom (stále viac slobôd napokon spôsobuje neustále obmedzovanie slobody).
Druhá esej sa venuje ochrane práv nenarodených. Ratzinger tu poukazuje na to, že právo na život je najzákladnejším právom každého človeka a, že ak budeme porušovať toto základné právo nebude možné udržať ani zvyšok právneho poriadku. Ak stratíme úctu k iným stratíme úctu aj k sebe samým.
Posledná (a podľa mňa najlepšia) esej sa snaží dokázať, že veriť nie je iracionálne. Ratzinger tu ukazuje,že v skutočnosti je kresťanská viera podobná ako dôvera voči vedcom, ktorí napr. vymysleli nejaký liek. Vieru nám odovzdal Ježiš a neustále ju poznávame pomocou svätých, ktorých poznanie je lepšie ako naše. Podobne ako farmaceut má lepšie poznanie o lieku a my mu veríme. Ratzinger tu tiež ukazuje, že ateizmus nie je koherentnou teóriu, pretože nedokáže dokázať neexistenciu Boha a agnosticizmus nie je možné reálne žiť, pretože všetci buď žijeme ako keby Boh existoval, alebo akoby neexistoval. Nič medzi tým sa v skutočnosti nedá žiť.
1. Kríza kultúr
2. Právo na život a Európa
3. Čo znamená veriť
Spoločnou črtou všetkých troch esejí je, že poukazujú na protirečenia, ktoré možno pozorovať v súčasnej Európe, a ktoré všetky vznikajú z toho, že európska spoločnosť sa stáva sekulárnou a odmieta Boha.
Prvá esej reaguje na debatu ohľadne zmienky o Bohu a kresťanských koreňoch v Ústave EU. Ratzinger v nej poukazuje na obmedzenia racionalistickej, pozitivistickej a sekulárnej spoločnosti a tvrdí, že bez koreňov v kresťanstve sa takáto spoločnosť stáva bezuzdnou a nakoniec ide proti svojim princípom (stále viac slobôd napokon spôsobuje neustále obmedzovanie slobody).
Druhá esej sa venuje ochrane práv nenarodených. Ratzinger tu poukazuje na to, že právo na život je najzákladnejším právom každého človeka a, že ak budeme porušovať toto základné právo nebude možné udržať ani zvyšok právneho poriadku. Ak stratíme úctu k iným stratíme úctu aj k sebe samým.
Posledná (a podľa mňa najlepšia) esej sa snaží dokázať, že veriť nie je iracionálne. Ratzinger tu ukazuje,že v skutočnosti je kresťanská viera podobná ako dôvera voči vedcom, ktorí napr. vymysleli nejaký liek. Vieru nám odovzdal Ježiš a neustále ju poznávame pomocou svätých, ktorých poznanie je lepšie ako naše. Podobne ako farmaceut má lepšie poznanie o lieku a my mu veríme. Ratzinger tu tiež ukazuje, že ateizmus nie je koherentnou teóriu, pretože nedokáže dokázať neexistenciu Boha a agnosticizmus nie je možné reálne žiť, pretože všetci buď žijeme ako keby Boh existoval, alebo akoby neexistoval. Nič medzi tým sa v skutočnosti nedá žiť.
May 13, 2008
This was actually a talk given while he was still Cardinal Joseph Ratzinger. This was a very interesting little book in which our current pontiff shares a fair amount of wisdom. One of the more controversial thoughts (at least it is most likely to be controversial to atheists) was that atheists need to live veluti si Deus daretur as if God does exist.
Why does B16 ask this of atheists? because in short "The attempt, carried to extremes, to shape human affairs to the total exclusion of God leads us more and more to the brink of the abyss, toward the utter annihilation of man". The reasons for this seems to be more and more self-evident as the West expunges God from their everyday lives. Of course B16 touches on abortion and the right-to-live, but he presents it in a way not generally used by the pro-life crowd "every legalization of abortion implies the idea that law is based on power" and therefore threatens democracy itself.
It was a very powerful speech, and I would expect atheism to find it difficult to ignore this new take on Pascal's wager, not for the afterlife, but for the current civilization that is being threatened by a new atheism
Why does B16 ask this of atheists? because in short "The attempt, carried to extremes, to shape human affairs to the total exclusion of God leads us more and more to the brink of the abyss, toward the utter annihilation of man". The reasons for this seems to be more and more self-evident as the West expunges God from their everyday lives. Of course B16 touches on abortion and the right-to-live, but he presents it in a way not generally used by the pro-life crowd "every legalization of abortion implies the idea that law is based on power" and therefore threatens democracy itself.
It was a very powerful speech, and I would expect atheism to find it difficult to ignore this new take on Pascal's wager, not for the afterlife, but for the current civilization that is being threatened by a new atheism
April 6, 2011
Pope Benedict has been a keen and precise critic of the cultural clashes that have been shaking the West over the last half a century. He doesn't kowtow to the latest politically correct fad, nor does he mince words to state the truth. In this book he clearly outlines the what the greatest threats are to the Christian culture and the civilization which is based upon it. This is a must read for anyone who wants to understand better the position of the Catholic Church in the ongoing global culture wars.
December 12, 2016
Olen huomannut, että kaikki kirjat, joissa on Ratzingerin nimi kannessa, ovat ehdottoman kannattavia lukea. Tämäkään ei tee poikkeusta. Miinusta tulee kuitenkin siitä, että kirja on aika lyhyt, eikä asioissa mennä kovin syvälle, vaikka lukiessa saakin monia hyviä oivalluksia. Lisäksi rakenne oli sekava: se tuntui koostuvan varsinkin loppuosassa lähinnä eri aiheista pidetyistä luennoista, jotka eivät kaikki liittyneet kauheasti toisiinsa. Pääteesi tässä kuitenkin oli kristinuskon ja rationalistisen kulttuurin ja sen lieveilmiöiden vastakkainasettelu, johon tuli monia hienoja ajatuksia.
May 18, 2010
A profound little book. Takes on a wide range of contemporary issues (from a European perspective, which is helpful--sometimes we Americans forget there is more to the world than the USA!), shows how the good things the Englightenment gave us are perverted when divorced from their Christian roots, and ends with a profound meditation on the nature of faith.
January 9, 2012
Incredible book full of insights and nuggets. As a friend said to me yesterday, Ratzinger doesn't waste words. This book deal well with questions of secularity, faith, reason, and the ultimate reasonableness of faith. I would give this 6 out 5 if I could!
January 1, 2023
R.I.P. to one of my favourite authors 😢
August 4, 2008
Is it bad to only give three stars to a book written by the Pope?
Yet, while I genuinely liked the book, I can't go far enough to say that I really liked it. I didn't feel like it produced a lot of new insights for me. I enjoyed the strength and convention with which he spoke, and I found the section on creating a culture of life to be instructive, but I didn't come away from the book thinking more deeply about my faith or considering new ideas. In that sense, it was a bit of a disappointment.
Yet, while I genuinely liked the book, I can't go far enough to say that I really liked it. I didn't feel like it produced a lot of new insights for me. I enjoyed the strength and convention with which he spoke, and I found the section on creating a culture of life to be instructive, but I didn't come away from the book thinking more deeply about my faith or considering new ideas. In that sense, it was a bit of a disappointment.
November 16, 2010
I picked this up predominantly to read Benedict's take on the "conflict of cultures"--meaning the crossroads that the West seems to be at, with a choice of Secularism or a Return to Christianity. Though that section was interesting, the part I most enjoyed was the third section, where Benedict talks about Faith and what it means to an intellectually active person. Excellent and very satisfying.
Read
August 3, 2012Print version of a lecture
August 30, 2015
Marvelous..........
July 23, 2022
Carte de filosofie care poate fi înțeleasă de oricine.
November 1, 2017
Recenzia by Michal Čop:
"Táto knižka obsahuje tri eseje kardinála Jozefa Ratzingera, neskoršieho pápeža Benedikta XVI.:
1. Kríza kultúr
2. Právo na život a Európa
3. Čo znamená veriť
Spoločnou črtou všetkých troch esejí je, že poukazujú na protirečenia, ktoré možno pozorovať v súčasnej Európe, a ktoré všetky vznikajú z toho, že európska spoločnosť sa stáva sekulárnou a odmieta Boha.
Prvá esej reaguje na debatu ohľadne zmienky o Bohu a kresťanských koreňoch v Ústave EU. Ratzinger v nej poukazuje na obmedzenia racionalistickej, pozitivistickej a sekulárnej spoločnosti a tvrdí, že bez koreňov v kresťanstve sa takáto spoločnosť stáva bezuzdnou a nakoniec ide proti svojim princípom (stále viac slobôd napokon spôsobuje neustále obmedzovanie slobody).
Druhá esej sa venuje ochrane práv nenarodených. Ratzinger tu poukazuje na to, že právo na život je najzákladnejším právom každého človeka a, že ak budeme porušovať toto základné právo nebude možné udržať ani zvyšok právneho poriadku. Ak stratíme úctu k iným stratíme úctu aj k sebe samým.
Posledná (a podľa mňa najlepšia) esej sa snaží dokázať, že veriť nie je iracionálne. Ratzinger tu ukazuje,že v skutočnosti je kresťanská viera podobná ako dôvera voči vedcom, ktorí napr. vymysleli nejaký liek. Vieru nám odovzdal Ježiš a neustále ju poznávame pomocou svätých, ktorých poznanie je lepšie ako naše. Podobne ako farmaceut má lepšie poznanie o lieku a my mu veríme. Ratzinger tu tiež ukazuje, že ateizmus nie je koherentnou teóriu, pretože nedokáže dokázať neexistenciu Boha a agnosticizmus nie je možné reálne žiť, pretože všetci buď žijeme ako keby Boh existoval, alebo akoby neexistoval. Nič medzi tým sa v skutočnosti nedá žiť."
"Táto knižka obsahuje tri eseje kardinála Jozefa Ratzingera, neskoršieho pápeža Benedikta XVI.:
1. Kríza kultúr
2. Právo na život a Európa
3. Čo znamená veriť
Spoločnou črtou všetkých troch esejí je, že poukazujú na protirečenia, ktoré možno pozorovať v súčasnej Európe, a ktoré všetky vznikajú z toho, že európska spoločnosť sa stáva sekulárnou a odmieta Boha.
Prvá esej reaguje na debatu ohľadne zmienky o Bohu a kresťanských koreňoch v Ústave EU. Ratzinger v nej poukazuje na obmedzenia racionalistickej, pozitivistickej a sekulárnej spoločnosti a tvrdí, že bez koreňov v kresťanstve sa takáto spoločnosť stáva bezuzdnou a nakoniec ide proti svojim princípom (stále viac slobôd napokon spôsobuje neustále obmedzovanie slobody).
Druhá esej sa venuje ochrane práv nenarodených. Ratzinger tu poukazuje na to, že právo na život je najzákladnejším právom každého človeka a, že ak budeme porušovať toto základné právo nebude možné udržať ani zvyšok právneho poriadku. Ak stratíme úctu k iným stratíme úctu aj k sebe samým.
Posledná (a podľa mňa najlepšia) esej sa snaží dokázať, že veriť nie je iracionálne. Ratzinger tu ukazuje,že v skutočnosti je kresťanská viera podobná ako dôvera voči vedcom, ktorí napr. vymysleli nejaký liek. Vieru nám odovzdal Ježiš a neustále ju poznávame pomocou svätých, ktorých poznanie je lepšie ako naše. Podobne ako farmaceut má lepšie poznanie o lieku a my mu veríme. Ratzinger tu tiež ukazuje, že ateizmus nie je koherentnou teóriu, pretože nedokáže dokázať neexistenciu Boha a agnosticizmus nie je možné reálne žiť, pretože všetci buď žijeme ako keby Boh existoval, alebo akoby neexistoval. Nič medzi tým sa v skutočnosti nedá žiť."
January 12, 2018
Otro pequeño libro de un gran intelectual. El gran tema está descrito en su título y manifestada en temas que examinan la brecha entre lo científico y lo moral/religioso. Un tema vital pues, como se dice en la introducción, el conocimiento de la ciencia puede hacer de lado a Dios, pero no puede hacer eso la moral y ella es necesaria.
La tesis central es la idea de que nuestra actualidad posee gran fuerza científica y tecnológica, pero somos muy débiles en lo moral, lo que hemos confinado al terreno de lo subjetivo. Una buen recomendación para esos a quienes interesa buscar explicaciones de lo malo que hay en el mundo y que es eso que dijo Chesterton: lo malo que hay en el mundo es no sabemos qué es lo bueno.
La tesis central es la idea de que nuestra actualidad posee gran fuerza científica y tecnológica, pero somos muy débiles en lo moral, lo que hemos confinado al terreno de lo subjetivo. Una buen recomendación para esos a quienes interesa buscar explicaciones de lo malo que hay en el mundo y que es eso que dijo Chesterton: lo malo que hay en el mundo es no sabemos qué es lo bueno.
November 22, 2022
This may be one of Ratzinger's more concise works but the themes that he discusses here are those which pervade his thoughts in culture, society, and ethics. Theology and philosophy go together in these essays to explicate how the Catholic faith maintains its relevance to the issues discussed in them.
December 18, 2018
Although I finished reading this while slightly intoxicated (it helped pause my quarrels with reading a former Pope), Ratzinger’s essays are a great reminder of proper Catholic theology. Some quotes that stand out are these: “It follows that a state claims the prerogative of defining who is and who is not the subject of rights, and that consequently accepts that some persons have the right to violate the fundamental rights to life of other persons, contradicts the democratic ideal, although it continues to appeal this claim. Such a state imperils the very basis on which it governs. For when it accepts that the rights of the weakest may be violated, it also accepts that the law of the jungle prevails over the rue of law” (64).
Also, “We have said that believing means sharing in what Jesus sees, relying on Jesus; Saint John, who leans on the breast of Jesus at the Last Supper, is a symbol of what faith as such signifies” (113).
Also, “We have said that believing means sharing in what Jesus sees, relying on Jesus; Saint John, who leans on the breast of Jesus at the Last Supper, is a symbol of what faith as such signifies” (113).
March 8, 2024
Excellent
Insightful, illuminating and convincing. Adapted to any lay reader who is prepared to think. Reveals an incredible understanding of the cultural situation especially in the West but not only.
Insightful, illuminating and convincing. Adapted to any lay reader who is prepared to think. Reveals an incredible understanding of the cultural situation especially in the West but not only.
January 10, 2024
Interesting thoughts.
March 5, 2024
Great read to start the Lent with.
December 11, 2023
Still as timely today as when it was written. You don't need to be Christian or Catholic to get something from this book.
March 9, 2023
The author argues the Western world is in crisis because of the rise of scientific materialism and moral relativism. Oddly, the rise of scientific materialism during the Enlightenment owed its foundation to Christianity, believing the universe had been created with order and purpose and thus "laws" governing it could be discovered and used to benefit mankind. With the rise of secularization, Christianity has receded and left a void where the ideas of purpose, order, meaning, and a fixed moral order have collapsed. Even the idea of "truth" itself has come under attack. The author believes the West should rediscover its Christian roots to remedy the situation. At the end of the book, referring to Pascal's Wager, the author says, "Pascal's advice to his friend may seem skeptical, but it is correct: begin with the folly of faith, and you will attain knowledge. This folly is wisdom; this folly is the path of truth."
Displaying 1 - 25 of 25 reviews