Consecration and the States of Life

Introduction to Christianity: Yesterday, Today, and Tomorrow

Cardinal Joseph Ratzinger

“If God has truly assumed manhood then he participates, as man, in the presence of God, which embraces all ages.”

Since this work was first published, more than thirty years have passed, in which world history has moved along at a brisk pace. In retrospect, two years seem to be particularly important milestones in the final decades of the millennium that has just come to an end: 1968 and 1989. The year 1968 marked the rebellion of a new generation, which not only considered post-war reconstruction in Europe as inadequate, full of injustice, full of selfishness and greed, but also viewed the entire course of history since the triumph of Christianity as a mistake and a failure. These young people wanted to improve things at last, to bring about freedom, equality, and justice, and they were convinced that they had found the way to this better world in the mainstream of Marxist thought.

The year 1989 brought the surprising collapse of the socialist regimes in Europe, which left behind a sorry legacy of ruined land and ruined souls. Anyone who expected that the hour had come again for the Christian message was disappointed. Although the number of believing Christians throughout the world is not small, Christianity failed at that historical moment to make itself heard as an epoch-making alternative. Basically, the Marxist doctrine of salvation (in several differently orchestrated variations, of course) had taken a stand as the sole ethically motivated guide to the future that was at the same time consistent with a scientific worldview. Therefore, even after the shock of 1989, it did not simply abdicate. We need only to recall how little was said about the horrors of the Communist gulag, how isolated Solzhenitsyn’s voice remained: no one speaks about any of that. A sort of shame forbids it; even Pol Pot’s murderous regime is mentioned only occasionally in passing. But there were still disappointment and a deep-seated perplexity. People no longer trust grand moral promises, and after all, that is what Marxism had understood itself to be. It was about justice for all, about peace, about doing away with unfair master-servant relationships, and so on. Marxism believed that it had to dispense with ethical principles for the time being and that it was allowed to use terror as a beneficial means to these noble ends. Once the resulting human devastation became visible, even for a moment, the former ideologues preferred to retreat to a pragmatic position or else declared quite openly their contempt for ethics. We can observe a tragic example of this in Colombia, where a campaign was started, under the Marxist banner at first, to liberate the small farmers who had been downtrodden by the wealthy financiers. Today, instead, a rebel republic has developed, beyond governmen- tal control, which quite openly depends on drug trafficking and no longer seeks any moral justification for this, especially since it thereby satisfies a demand in wealthy nations and at the same time gives bread to people who would otherwise not be able to expect much of anything from the world economy. In such a perplexing situation, shouldn’t Christianity try very seriously to rediscover its voice, so as to “introduce” the new millennium to its message, and to make it comprehensible as a general guide for the future?

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