When he is stripped of the Christian tunic and the classical toga, there is nothing left of the European but a pale-skinned barbarian.
There are no stupidities which modern man is not capable of believing, as long as therewith he avoids the faith in Christ.
The greatest modern error is not to proclaim that God has died, but to believe that the devil has died.
One does not have to despair of the atheist, as long as he does not deify man.
The most dangerous idea is not the wrong idea, but the half right one.
Modern theologies tend to be the contortions of theologians who are trying to avoid admitting their unbelief to themselves.
The progressive Christian makes eyes at his enemies so that his faith may be forgiven.
In his apostolic zeal the modern cleric forgets that one has to adapt the way of fighting to the times, however not the message.
Translated from: Nicolás Gómez Dávila, Scholien (2006)
New Old Name
The choice of name surprised many cardinals, who could have bet that Ratzinger would choose the name “John Paul III” to emphasize the continuity with his predecessor. But the new pope replied resolutely to the question provided in the ritual: “Benedict”.
From the new pope’s view, the Benedictine monasticism did not only give Europe solid roots through its balance between reason and faith, between law and love, but offered it a model through which humanism, democracy and the harmony of art and music developed.
Pope Benedict was not a naïve nostalgic, nor a dreamer, who deluded himself into thinking he could restore the conditions that had led to that intellectual movement. But through his life he wanted to show people this equilibrium between reason and faith that stood at the origin of that which had made the culture and thinking of Europe so unique. The 20th century had already sufficiently proven that Europe, when it left this path, forfeited its radiance in the world. There was no reason not to look at one’s own history, at one’s own Christian roots, with love and respect — not to pursue expansionary goals, but to find the old balance again that stands at the origin of knowledge and wisdom.
Translated from: Elio Guerriero, Benedikt XVI. – Die Biografie (2018)
There never was an age in which the Church contained so many untrue members; that is, so many persons who profess themselves her members, when they know little or nothing about the real meaning of membership, and remain within her pale for some reasons short of religious and right ones.
For instance, to put one question on the subject,—How many supporters of Christ's holy Catholic Church do you think would be left among us, if her cause were found to be, not the cause of order, as it happens to be now, but the cause of disorder, as it was when Christ came and his Apostles preached?
From: Cardinal John Henry Newman, Homily in St. Mary in Oxford, 31st May, 1840
Of the freedom of being
A fine quotation from Mahatma Ghandi: Fish live in the sea, and they are silent. Animals on earth below, bark and bray. But the birds who inhabit the heavens sing.
Silence is proper to the sea, braying is proper to the earth, and singing belongs to heaven. But man has a share in all three, for within himself he bears the depths of the sea, the burden of the earth and the heights of heaven. Hence he possesses all three properties: silence, bellowing and singing.
Today, I would like to add, we see that for man deprived of transcendence there remains only braying, because he desires to be earth arid nothing more, indeed tries to make the heavens and the ocean deep to be his earth. True liturgy, the liturgy of the communion of saints, gives man once again his completeness. It instructs him once again in silence and in singing by opening for him the depths of the sea and by teaching him to fly—the existence of the angels. True liturgy sings with the angels, and true liturgy is silent with the expectant depths of the universe. And thus true liturgy redeems the earth.
From: Joseph Ratzinger (1985). Liturgy and church music
The bells rang,
As if they were clanging for joy
Over the empty grave
Over that which once
and that has sustained astonishment for 2000 years
However even though the bells
hammered so forcefully against the midnight –
nothing in the darkness changed.
Translated from: Reiner Kunze, eines jeden einziges leben. gedichte (1986)
Manifest about the great deed
Human work, the world-changing work, takes place in three steps. These are:
1. The great idea
2. The application of the great idea, its dissolution into small ideas
3. The single acts.
In short: The great idea, the small ideas, the small deeds. These three steps are supposed to form the whole? They do form the whole, they are everything. – What about the great deed then? Is that supposed to mean that the great deed follows on its own? No. It has already been done.
Translated from: Ludwig Hohl (1981). Die Notizen oder Von der voreiligen Versöhnung
The supposedly self-evident
A feast is first and foremost meeting, the shared experience of the celebratory meal, festival performances, festive lights and fireworks. Feasts are natural components of human society in all cultures.
We reassure ourselves, that our life is not only a succession of sleeping and waking, work and free time, movement and constancy, but that it is supposed to give meaning and purpose to the existence of the individual and society. Man develops a hopeful overall idea of his future action and volition. The constant reassurance about the supposedly self-evident is essential. Aristotle expects a “good life” to come from the discernment of the educated and cultivated person. With the law, man is the noblest creature, without law the wildest animal. The matter is definite: The free man works for leisure, wages war for peace. Modern constitutions guarantee man to search for his happiness. This right to hope, to define his goals and paths on his own authority, is the most important task of the constitutional state. The constitution gives man the freedom to dream his individual dreams, to pursue and reach them. A state that took away people’s hope would not be a state of law. And the law needs people, who hope. Feast days are a celebration of hope.
Translated from Paul Kirchhof (2018). Recht braucht Feiertage
In the last decadence of the Middle Ages it was a common procedure to burn anyone, who held opinions different to one’s own – and it failed altogether in its object.
But there is one thing that is infinitely more absurd and unpractical than burning a man for his philosophy. This is the habit of saying that his philosophy does not matter. General theories are everywhere contemned; the doctrine of the Rights of Man is dismissed with the doctrine of the Fall of Man. Atheism itself is too theological for us to-day. Revolution itself is too much of a system; liberty itself is too much of a restraint. We will have no Principles.
From: Gilbert Keith Chesterton (1908). Heretics
All the same
And one of the things that are really appalling, I think, about our modern world is that we’re rejecting the notion of qualitative distinctions. We say: “Well, we don’t want to hurt anyone’s feelings by saying one thing is better than another.”
But if people are in fact insufficient in their present condition, which seems to be the case – try finding someone who isn’t – then if you deny the possibility of qualitative distinction because you want to promote a radical egalitarianism, then you remove the possibility of redemption because there’s no movement towards the good. And it seems to me that it’s a catastrophe to sacrifice the good for the equal because for us to be equal would mean, as far as I can tell, that we would all be equally unredeemed and miserable.
By Jordan B. Peterson, from a lecture (2017), see youtube: https://www.youtube.com/watch?v=UoQdp2prfmM&feature=youtu.be&t=2h24m01s
The quiet of the human animal
Without actually intending to do so, Israel has given the world a God. He is a remarkable God, a God who stands forth irritatingly in contrast to all other gods. The Babylonian, Egyptian, and Greek deities were content with the sacrifices and mystic rituals dedicated to them. They did not, so to speak, transcend their province as deities. Israel’s God, however, constantly reaches out beyond His theological domain.
He turns the human animal upside down. He eternally makes demands. He demands, for instance: “Thou shalt love thy neighbor as thyself!” “Why should I love my neighbor?” asks the human animal in his natural state. “He is evil, and I must defend myself against him and be on my guard.”
In His evangelical extension Israel’s God becomes still more absurd. “Love thine enemies,” He commands. “Forgive those who hate thee! Turn the other cheek!” The human animal blinks helplessly.
For two thousand years “natural man,” the “man of the nations,” the “Goy,” has been groaning under the unwished-for paradox of that eternally unrealizable “thou shalt – thou shalt not – thou shalt…” He longs to be what he is, a natural creature beyond good and evil, a heedlessly creative or destructive force, like the oceans and clouds, rivers and mountains. Science comes to aid him in his path of metaphysical obstacles.
It is the most violent religious war mankind has ever waged against this two-thousand-year-old paradox, the biblical spirit in all its manifestations.
From: Franz Werfel (1941). My Profession of Faith. Jewish Digest