Public Sphere: Church and State... 5/13/2014 4:13:55 PM 169 Ratzinger San Beda College San Beda Jesster B. Fonseca, M.A. Fonseca, B. Jesster he separation between Church and State had long existing though been in different modes. The concept has been Filipinos are divided regarding how the Church hierarchy Here in the Philippines presently, the setup we have regarding regarding have we setup the presently, Philippines the in Here T Public Sphere: Church and State, Habermas and and Habermas State, and Church Sphere: Public possibility of dialogue between the Church’s hierarchy and it’s laity. laity. it’s and hierarchy Church’s the between dialogue of possibility is what of the the In role laity other within in words, policy-making the Church? in or State, the of affairs socio-political the in herself involve should Filipino in of the the religion Many role public sphere. other words, the representing not is stand hierarchy’s the that feels likewise laity majority of its flock, thus there is a question whether the dialogue a to translated or brought be also can State the and religion between hierarchy hierarchy united itself to the rest of people in ousting Marcos in Ferdinand Edsa People Power While Revolution. the CBCP hitherto speaks of the “evil culture” which modernity has been bringing to the Aquino passed Filipino people, and Noynoy Congress President the RH law. This was seen when they did not support the deposition of the then the of deposition the support not did they when seen was This President Gloria Macapagal-Arroyo when people sectors from of society different were clamouring for her voluntary resignation due to alleged rigging of electoral results. On the other hand, such Church the of involvement the polarized hierarchy Church the of act (lay and clergy) with socio-political affairs, when in the past the recognition of an state religion. of an official state recognition CBCP hazy. rather is jurisdiction State and Church of separation this ( Bishop’s Conference separation. this of of concept true the the regarding stance its in Philippines) vacillating was observed adopted adopted in a number of countries, to varying degrees on depending the applicable legal structures and prevalent views toward the proper role of religion in society. A similar principle of laïcité has while some secularized socially been and applied Turkey, in France countries such as Norway have maintained constitutional Introduction inside.indd 169 inside.indd 170 Fonseca ... eeit V’) nesadn o te aue f theChurch’s of nature the of participation in thesocio-political affairs of the understanding State; secondly, ( I will Ratzinger’s XVI’s) Joseph Benedict and Church’s Catholic the presenting oiia porme o te tt, s h lkws epcs that expects likewise she as State, the of programmes political Furthermore, theChurch teaches: temporal. the from marks The spiritual the differentiates spirit Church Church. the way and the body the the for between made is spheres concern of dichotomy spiritual whereas State, the of of each other, that is, the temporal common good is the independent responsibility and differentare Church the and community political Doctrine oftheChurch describes thisrelationship. Social the of Compendium the State, the of concerns socio-political The and Its Relation to the Political Community Catholic Church. socio- of Habermas’ public sphere within the the hierarchical institution of the in (Church) political affairs of religion the State. Finally, I will of propose the (im)possibility involvement inevitable the contributionor regarding position Habermas’s Jurgen show will I thirdly, Est; Caritas Deus the and Religion, On and Reason Secularization: of Dialectics Free The papers, a the of in Foundations Statereflected Moral on Pre‐political The Ratzinger of Joseph possibility and the Habermas Jurgen between Bavaria of show the fruits of the dialogue that happened in KatholischeAkademie or moral implications. ( for Justice andPeace, 2004) theof politicalof merit programmes,except as concerns their religious constitutional solution”,nor does belong it toto her enterinto questions entitlednot to express preferences for this orthator institutional respects the legitimate autonomy ofthe democratic order and is concerningthe structures the of political “TheChurch community: mission. For the Church herpart, hasnoparticulararea ofcompetence guaranteecommunity the Church the space to needed her out carry This paper dwells on these concerns: Firstly, I will be will I Firstly, concerns: these on dwells paper This h Cuc rset te ntttoa srcue ad the and structures institutional the respects Church The to respectThe duty religious freedom requires thatthe political Accordingly, the purposes of each of the proper spheres – the To understand the nature of the Church’s involvement in the 170 5/13/2014 4:13:55 PM Public Sphere: Church and State... 5/13/2014 4:13:55 PM 171 The Compendium of the Social Doctrine of the Churchclearly Churchclearly the of Doctrine Social the of Compendium The In order to prevent or attenuate possible conflicts between the As overlapping or intrusion of respective proper spheres are are spheres proper respective of intrusion or overlapping As The separation of the Church and the State, does however, The Church therefore seeks: freedom of expression, teaching and teaching of expression, freedom seeks: therefore The Church The Church has the right to the legal recognition of her proper of her proper recognition legal the right to has the The Church has the presumption to invade the Church’s area of action, impairing area Church’s the invade to presumption has the persecutingof her activity point of openly her or, the freedom to the do not act properly organizations church in which cases for versa, vice with respect to the State. (Pontifical Council for 2004, 424-427) Justice and Peace, of the experience juridical the community, political and the Church Church and the State have variously defined stable forms of contact This harmonious relations. guaranteeing instruments for and suitable State the in which all cases point for reference is an essential experience religious buildings; freedom to acquire and possess sufficient goods for for goods sufficient possess and acquire to freedom buildings; religious religious associations not only for form her activity; to and freedom and charitable care health cultural, educational, but for also purposes 2004) and Peace, Justice for Council (Pontifical purposes. fundamental rights of the person or for the of souls. salvation the person or for the rights of fundamental of organization freedom of public worship; freedom evangelization; educating, of selecting, freedom government; internal and of her own constructing for freedom her ministers; naming and transferring of human reality, all her embraces mission because Precisely identity. with linked “truly and intimately she is sensing that Church, the her moral express to freedom the claims mankind and its history”, the defend to it may be required whenever reality, judgment on this delineates the identity and mission character, and goal, as well as the jurisdiction of each organization. not exclude cooperation. They both serve the personal and social in of vocation missions, the different same human beings. However they both intend to aid their endeavours. perform the citizenry exercise their rights and the Compendium states: inevitable, the political community to respect the religious political community freedom, guarantees and that that she be her function to arrive able at her goal. This to is further articulated practice in the statement: Church’s inside.indd 171 inside.indd 172 Fonseca ... EcclesialRatzinger’s TheologyandStance inPolitics as hispositiononsuchsubjectmatters remain thesame,ifnotcoherent. Pope BenedictXVI(hisPapal name),the author deemeditsufficientto usethenameRatzinger one’s body ofworks was published,like inthecaseofJosephRatzinger (thetheologian)and the orientation’.describe ‘vertical not a does expressionhence The , the link between God and what is designated as ‘’, Ratzinger, quotingWerner Berg, anexegete ofBocum,stated: the clarifies this seeming contradiction how with the and hierarchical God’,structure in of the Church, ‘People – II Council Vatican in the very structural isdivinely componentofit, bestowed. including it, in everything this that ’,implying Lord that the is thought Church the reflecting organization, divine a as Church the of concept Catholic church, Ratzinger added: this of rejection the hierarchy ecclesial recalls that: with respect to any other human organization whatsoever, Ratzinger hierarchical.(1985) permanent structure isnotdemocratic butsacramental, consequently toservice the baptized established by the Lord himself...Herdeep and no longer possible to conceive ofthe existence ofahierarchy as a ‘obedience...structuresher if then areis it willed not by Christ, hence secondary, (1985) transitory –aspect. our church isnotchurch inthe deepsense; itbelongs to herhuman– dispose of as we please. She is,rather, hischurch. All that which isonly is alsothereason why thechurch church,our is not which we could the incorporation ofallinthe bodyofChrist. theof church live association with in the same life thatproceeds from impassable frontier:the frontier death.of Living thedead, or members In confirmation of the “qualitative” difference of the Church the “qualitative”of differencethe of confirmation In 1 The phrase expresses ‘kinship’ with God, a relationship with With regard to one of the theological concepts that prevailed Catholic the distinguishes clearly Ratzinger light, this In here... lies thetheof origin decline the of authentic concept of the with relation in consequences what to regards With is precisely...it this mysterious yet real bond,this unioninLife that Only the church, inthis world, goes beyond even the radically While there isan academicpractice to differentiate authorshipbasedontheperiod 172 1 5/13/2014 4:13:55 PM Public Sphere: Church and State... 5/13/2014 4:13:55 PM 173 Ratzinger, Ratzinger, likewise, puts this understanding of the “From its common understanding ‘sacred rule’, arche is more likely likely is more arche rule’, ‘sacred understanding its common “From With regard to the meaning of the term hierarchy, Ratzinger to the meaning of With the regard term hierarchy, While Werner While Berg Werner did not bring about an interpretation of his initiative can perform forgiveness of sins, communicate the Holy the of sins, communicate forgiveness perform can his initiative of Christ. sense one In this presence the into bread Spirit, or transform a self- not become does church the a service in which perform has to her origin.” and anew from again her life but draws business governing 2007) Varenne, (Cf. Thornton, the mere continuum of generations, but by the presence of the ever- of the presence the but by of generations, continuum mere the the through unceasingly This is communicated itself. new source understood and papacy are episcopacy, When priesthood, . Its and distorted. truly wrong are of rule, things in terms essentially keep of but to domination a structure construct true meaning is not to – no one in individual the from not come does that present something virtue the in itself communicates Hierarchy origin”. “sacred mean to ever-new is the it As it were, is sacred. which of an origin, its power, by not live does that church in the beginning of every generation its practicability. into in the Church structure hierarchical about it. He said: construction that misses its real core.” (Thorton, Varenne, 2007) Varenne, (Thorton, core.” misses its real construction that and its Essence The Hierarchy corrects its etymological meaning and explains his understanding making group, who represents the “we”, is an institution that really making the who group, “we”, represents represents the whole, but only insofar (Thornton, 2007) Varenne, Thus, as its role is important and it needed. lives in the Ratzinger whole. adds, “...a true understanding of God” in the its biblical term usage is “People needed lest of we make extra-Christian the hierarchy’s distinctive character in its functionality, Ratzinger in Ratzinger functionality, its in character distinctive hierarchy’s the Millennium, the of End the at Church The Earth: the of Salt book, his on the other hand, gave a practical interpretation of the hierarchy, however ontological in sense, is not different from the rest of the Church as members of God’s People. The hierarchy as a decision- hierarchical hierarchical structure of the Nor community does the expression lend (emphasis itself to a supplied)... cry of 2007) protest Varenne, (Thornton, against of God.’ the People the are ‘We ministers: inside.indd 173 inside.indd 174 Fonseca ... Accordingly, hesays: affairs. State’s the with Church the of relation and role the clarifies The Concept ofthe Church’s Political Stance doing andservice. its by God Wordof the about kingly,bring theyand teaching;as its sacraments; prophetic,as they bring about the Word of God through role of the hierarchy: priestly, as they preside over the celebration of of God is communicated. And in the second place, he (office holder) (office toought be the onewho who serves, isavailable to the people and he place, second the in And communicated. is God of nature to sacraments beofservice, are celebrated andthe Word balance of this relation, depends freedom. each ofthese communities iscircumscribed initsradius, andonthe state hasofbeingaccepted by all as somethinggiven inadvance. Thus not to civil penalties, precisely because itdoes nothave the status the adherencedepends onvoluntary andisentitled onlyto spiritualbut however which authority moral final a as itself understands Church, beyond itself to another community.the initsturn, Thiscommunity into theultimate depthsconscience, of forbut itsmoral basisrefers state isnolonger itself the bearer ofareligious that reaches authority and thefoundation permanent ofthe westernidea offreedom. The authority,the new dualism that this contains, that represents the origin 22:21). God’s’ (Mt. to Caesar the thingsthat are Caesar’s, andto Godthe thingsthat are relationship ofthe Church to the political sphere: ‘Render, therefore, the words ofChristremain afundamental reference inlooking atthe unquestionably andunconditionally tomen andwomen. bind Until, its cohesion by these laws. Because theyare divinetheymust continue ethicalforce binding lawsits andwith of this the guaranteehuman of recognized asthe bearer ofasupreme sacrality, safeguarding the where things go comfortably, sheloses hercredibility. (Cf.ibid) becomesShe mostcredible where andconfessors. shehasmartyrs And to give oneself overto Christ suffered,As service. the church must also. leverspowerof ratherbut renouncing ownone’s life projectorderin this is lived correctly, it cannot mean finally getting one’s hands on the who,keeps following himselfChrist, ready toWhen washtheir feet. codnl, h ofc (f h pisho) n h frt lc, s by is place, first the in priesthood) the (of office the Accordingly, It is preciselyIt thisseparation the of theof state authority andsacral The general rulethenis that itself was sacral. Thestate was he Politics, and Church, Ratzinger’s Joseph In threefold the clarifies Ratzinger aforementioned, the From 174 5/13/2014 4:13:55 PM Public Sphere: Church and State... 5/13/2014 4:13:55 PM 175 enlightening principles. enlightening

1 2 Deus Caritas Est Deus Caritas To better understand the context and coherence of Ratzinger’s position on the issue of Ratzinger’s and coherence understand the context better To 2 In a rare opportune moment, two German intellectuals, in Even Even if the encyclical Deus Caritas Est covered only a small Justice?” Achieve Society a Can “How question, the on Firstly, To elaborate To this stance regarding the relationship existing Of its essence this relationship of tension will always be critical. But be critical. always will of tension relationship this Of its essence This also defines in its fundamental outlines the relationship of the With this the fundamental task of the Church’s political stance has has stance political Church’s of the task fundamental the this With and state it is here also a question of safeguarding the duality the a as of safeguarding a question also it is here and state functional relationship. fruitful 1988) (Ratzinger, it is also alive. as long as it is critical must not be directed simply at the Church’s power. Rather, the Church Church the Rather, power. Church’s at the simply must not be directed in its search of reason actual environment as the itself understands abstract an meaning. It must,for against reason hand, warn on one independence that becomes fictitious, but, on the other hand, it must the within asking questions of reason responsibility proper the respect environment of faith. Just as in the field of the relationship of Church and demands on public law and cannot simply retreat into the private private the into retreat simply and cannot on public law and demands Church hand that other the on care it must also take Hence, sphere. clearly Church the to belonging and that separated remain and state its voluntary character. retains stance political The Church’s and . stance political Church’s system dual a of balance this maintain to be must aim its defined; been claims must make Church the Hence, of freedom. foundation as the Deus Caritas Est is the encyclical socio-political affairs, in State’s involvement of the Church’s the author and about the author. by juxtaposed with other published works the person of Jurgen Habermas, a Pope philosopher Benedict XVI and (Joseph his Ratzinger), a holiness theologian, met and had a dialogue at the Katholische Akademie of Bavaria in January 19, 2004. Munich on portion in discussing the issue of Church relation to the State, it is still to noteworthy say that the former Pope introduced something discusses this essential insight. follows What revolutionary. between the Church and the political community, us some the Deus Caritas Est gave encyclical, Ratzinger’s inside.indd 175 inside.indd 176 Fonseca ... impracticability of insisting the principle of , which is the the of idea novel a articulated Ratzinger Joseph Habermas, Jurgen to be addressed in the context of dialogue with all those seriously those all with dialogue of context the in addressed be to need guidelines “These dialogues. such for premises Church’s the as onlyserve should Church the of doctrine social existing the that the dark (Nemoianu,28). effects ofmodernity” serious consensus building to protect humanity and the world from emphasized “the need for religion and secular thoughts to engage in the to open possibility of alwaysfurther dialogues. are In the dialogue that in Bavaria, configurations Ratzinger momentary as taken are dialogue the from out the come that values ethics, and truths consensual discourse In stakeholders. the between negotiations valuesand are formed fromrigorous communicativesustained and dialogue and consensus building in his discourse ethics, where truths ordained by heaven (2005). structures the of idea the correspondtowould tradition, it Chinese the in Being; all regulates that law inner “dharma”,the of concept the to correspond would this world, Indian Creator.the the In and structure andinitsinterpretation. its in both today,intercultural be necessarily would dialogue this hence, a rational law for man and for his existence and, in the world. nature And of rationality a exist might there whether of question the of relevance the anew grasp to us help could This limitations. human of and obligations human of doctrine a with rights human Vernunft undReligion: Über Säkularisierung. Dialektikder book, the in published on later Pre‐political The Together: MoralFoundations Freea of Ratzingerthen Worldand Habermas, Statein the Holds Which That paper, striveshould for.Munich the in consistentlyexpressed also he This Christians that society of model priori a any Caritas suggesting not Deus is Est, encyclical, the in Father Holy The 29). (Nemoianu, itself has been rendered questionable due to the theory of evolution on values, for the surprising reason that the principle of natural law basis of an a priori template of a just society on a secular discussion uig h daou i Bvra ih h philosopher the with Bavaria in dialogue the During The encyclical echoes this thought, whenRatzinger explains encyclical thought, The this echoes of processes the radicalized hand, other the on Habermas, creation the of speak would dialogue this Christians, For of doctrine the amplify to perhaps ought we Today, 176 5/13/2014 4:13:55 PM Public Sphere: Church and State... 5/13/2014 4:13:55 PM 177 In Habermas’ major work Theory of Action, Communicative The ministers should instead educate the faithful on their It must be noted that the encyclical hitches its answer on The encyclical suggests that the Church should form the Ratzinger Ratzinger returns to the biblical distinction between “what Secondly, Secondly, on the question, “Who should be responsible in he uses the from term des Versprachlichung Sakrals (linguistification derivation of a is justice modern that asserts he where sacred), the political responsibility; educate the faithful on what Christian justice Christian what on faithful the educate responsibility; political is; and energize justice These with would . actually bring us Bavaria, in dialogue their In democracy. of wellsprings the of one to Habermas pointed out that although modern states democratic are autonomous from religion, democracy’s foundational virtues are (Nemoianu, 27). religion from derived the Church and its individual members. The encyclical states that the ministers should participate in striving for a just and lay humane the while practice; actual the in never and theory, in only society both in theory and in practice. should participate faithful “How Should the Church Work in Order to Promote Justice?” Promote to in Order Work Should the Church “How the distinction between the ministers and the laity, and not on comes to ethical and moral questions, the Church also has to speak question of justice. the it comes to when faithful into enlightened, ethical, moral and and just charitable the establishing in responsible statesmen be then will who people and humane society. justice and should work for justice. Ratzinger However, qualified this by pointing out that because there is an immediate connection between justice and ethics/morals, the Church also should not just stand back and watch whatever political actions the state and the it when speaks Jesus of figure prophetic the as Just transact. people belongs to Caesar and what belongs 28). to God” The (Deus encyclical Caritas states Est, that primary concern of the state and not of the the Church. Politics, or the attainment of justice is in founded be should people, the and state the between transaction the concerned concerned for humanity and for the world in which we live” (Deus Caritas Est, 27). Justice?” achieving/establishing inside.indd 177 inside.indd 178 Fonseca ... for thepoorandmarginalized. men and women, unconditional respect for human life, and the care of equality covenant, Mosaic the as such concepts, Judeo-Christian He explained further: its from apart happening. from far was Rationalism Occidental Weber’s character Max that new a observed embraced had revivalism.Habermas religious a form, traditionalist has said, he right, Religiousdecades. six overlast religiousAmericans devoutthe and of number steady the describes he where Europe, with America of Religion inthePublicSphere weakest inthesociety. the for protection adequate offer to able been havenot reason and science that adds further society.He of foundation sufficient ethical of a basis be can alone reason and Ratzinger science that likewise, paper,idea the Munich rejects the In 28). Est, Caritas (Deus effectively,” liberate to and to make reason “seeitspropermore object clearly” faith on counts He “reasonfromspots,” blind its to“reason enable worktoits do faith. more of a power the with with done will unburdens however,the be Ratzinger, can will. this persistent Habermas, and For determined self-centered? be to other atallcosts.Definitely, theChurch shouldadvocate thelatter. the with consensus real reaching of intention the with dialoguing other.that is dominateCommunicative action and control to other Strategic action. action is dialoguing with the intention of imposing one’s will communicativeon the and a action in strategic participating of dialogue: ways basic two For are there him, Action. for instance, Communicative of Habermas’Theory using further articulated be could This reason’sself-centeredness.enlighten and are: to energize justice with charity as justice demands self-sacrifice; responseto three challenges religious traditions have beenfacing in described this “modernization ofreligious consciousness” asa theperiodsReformation of Sociologistshave andEnlightenment. ofreligious consciousnessculture thatour in we since observe me explainLet thisby remindingyou the of change the in form The other two tasks the Ministers of the Church should do should Church the of Ministers the tasks two other The Habermas has polarized the phenomenon in United States United in phenomenon the polarized has Habermas But how do we transcend our natural and human inclinations 178 5/13/2014 4:13:55 PM Public Sphere: Church and State... 5/13/2014 4:13:56 PM 179 Religion Religion no longer has any intrinsic justifications to exist. And the In the same light, Habermas states, “The secular citizens For For this study, I will focus on how religious traditions can to deny from the outset the possible cognitive substance to these these to substance cognitive possible outset the the from deny to of precedence the same time respecting at the – while contributions of religious a translation for requirement and the secular reasons the laicist meaning of sparing indifference. Citizens who adopt such an adopt such who Citizens laicist meaning of sparing indifference. the be expected no longer obviously can religion toward stance epistemic seriously issues political contentious to contributions religious take to be possibly can that a substance for them assess to help to or even expressed in a secular language and justified by secular arguments.” political the to statements admission of religious “the Furthermore, not be expected can citizens only sense if all makes public sphere only have them for can and church of state separation principle of the faith in the light of modern living conditions for which no alternatives no alternatives which for light living conditions of modern in the faith (Habermas, 2006). exist longer any The new epistemic attitudes are ‘acquired by learning’ if they arise learning’ if they by ‘acquired are attitudes The new epistemic people of for is compelling that truths of sacred a reconstruction from view of the fact of pluralism, the emergence of modern science, and the and the science, of modern emergence the pluralism, of fact of the view respects, three In these morality. a profane and law positive of spread dissonances cognitive must process of faith communities traditional 2006) (Habermas, secular citizens. arise for do not equally that consciousness does not suffice for the required cooperation with fellow citizens who are religious.” Habermas warns citizens who adopt a view that: are not spared (from) a cognitive burden, because a secularist only only be met, in Habermas’ view, individualism if and universalism they of modern connect law and the morality with egalitarian say: of their doctrines. He goes on to the premises stance regarding its view with the state and events of the Furthermore, world. religious traditions must respect the progress in secular knowledge without being threatened that autonomous such development will challenge their faith-teaching. Religious citizens the priority must, bring about stance an toward epistemic likewise, that secular reasons enjoy in the political arena. Such success will respond to the challenges arisen from spread modern science, of and the positive law suggests and that profane religious morality. traditions First, should Habermas develop an epistemic inside.indd 179 inside.indd 180 Fonseca ...

and knowledge, which leads to how he describes truth in Strategic Action of sources other devaluing triumphalist, are truth of claims absolutizing like how naturalist worldview tends to be. For him, such consciousness. HedescribesthisPost-metaphysical thought as self-reflectivethe of counter-partreligious a metaphysical thought, post- a calls he which to expression sophisticated society secular and ultimately incooperation. understanding, and dialogue a in hurdle foremost a not major,if a opinions asareasonably expected disagreement (Habermas,2006). religious with conflict their grasp must citizens secular The reasons. spelled outinagenerally accessible language (Habermas, 2006). public debates -provided outto itturns besomethingthat can also be able andwillingto learnsomethingfrom religious contributions to epistemic which attitude ifthey are secularcitizens to mustadopt, be Now,part isnot. this ambivalent attitudeto religion expresses asimilar itself decidewhichtheof part religious doctrines isrational andwhich criticized; but itrefrains from the rationalist temptation that itcan certainties between faith of claimsand validity thatcan bepublicly religion while remaining strictly agnostic. Itinsistsonthe difference the “Axial Age”… Post-metaphysical thoughtis prepared to learnfrom first millennium before Christ – in other words to what Jaspers termed of Classicalorigins Greek , date back to the middle of the relationship also to those world religions whoselike origins, the metaphysical heritageWestern of philosophy. discoversIt aninternal reflects on itsown history. thought Insodoingitrefers, however, notonly to the statements…Post-metaphysical religious than less devaluesother in words moral,legal evaluative und propositions no kind on experimental evidence, natural laws, causal explanations etc., it this of position naturalist devalues ofall categories the validity ofknowledge A that is not based sources. scientific various scientific from proper between blurred information andanaturalist world-view thatis onlysynthetized becomes often borderline The is, ateach time,represented by the“state oftheart” innatural science. time itrejectsscientism that akindof reduces knowledge our to what statements onthe constitution ofthe whole of beings.Yet atthe same Post-metaphysical thoughtcertainly refrainsfrom ontological passing and the exclusion ofreligious doctrines from the genealogy ofreason. and knowledge.it rejects But anarrowconcept scientistic of reason Habermas shows how prejudice against the other can become Post-metaphysical thought, hence, speaks of truth that is not (It) draws, with nopolemical faith intention,line between a strict post- in sees he how from introduces Habermas this, From 180 : 5/13/2014 4:13:56 PM Public Sphere: Church and State... 5/13/2014 4:13:56 PM 181 The second sphere of distinction, where difference of roles In the first distinction, difference in concerns comes to the To To analyse this relationship between the Church (Catholic) The mutual participation by cooperation of the Church and statesmen by their electors can be done, or expectations of electors electors of expectations or done, be can electors their by statesmen from their elected should be met otherwise not be victory given will to this officials in the next election. Proof of such is community. The citizens, on the other hand, are expected to comply comply to expected are hand, other the on citizens, The community. the between relationship of movement vertical a Here, cooperate. and statesmen and the citizenry is shown. of Performance roles of each stakeholder is expected to people, the and achieve statesmen harmonious the between relationship. working power The of movement of deposition i.e., flow, horizontal a has also vertical, obviously while as long as it is not contrary to laws. to as long as it is not contrary members need to play, is more problematic. secular establishment, On the statesmen, for instance, are the expected to part of the construct programs and policies that will bring about order in the fore fore specially when conflicts arise between the would sphere Church each if and averted be easily State, can however, difference, such just attest to its respective identities. This is the reason why State policies would hold always neutrality in any religion. Religions, on for beliefs their practice to them for freedom expect hand, other the and the State, responsibilities, socio-political the distinctions carries State the where were concerns, made: first, the responsibility; spiritual the of care distinction takes (Church) religion whereas in second, the distinction in the manner of responding to the social concerns of their subjects. the political community as described above shows that their function offices the in are, two serving their subjects different however (Cf. Council Pontifical Justice for and is well priority. their foremost 2004). Peace, Public Sphere from with Out and with In with from Public Sphere domination and deception. In Communicative Action, however, one domination and deception. Action, however, In Communicative is ready to always scrutinize his thoughts and intention (epistemic attitude), to which secular citizens and an agreement. and reach each other learn from to order adopt in religious believers must inside.indd 181 inside.indd 182 Fonseca ... sphere. public a in dialogue hold to requirement necessary a is certain, for sphere”.Democracy,“public the as regards Habermas Jurgen what of thisinhisTheory Communicative Action. bring about authentic dialogue. Habermas, in the same vein, speaks in the context of discipleship, and self- sacrifice as a requirement to because itisGod’swas again heard from him. nature in human the primarily not is Church the that inside claim his Church, authority of abuses views he how asked was he when However, totalitarianism. of forms counterbalance to Church the also condemns the same secular establishments. He, in fact, wanted democracy is not present is totalitarian ruling. Ratzinger, on his part, way. democratic a in ruled not is virtues, consequential its and freedom of value the protects she whiledemocracy, of concept Western different cradleof very the from Church, Catholic learning the However, reality. of encouragesspheres Habermas, like Ratzinger, epistemic stancewillbepolarized. his otherwise expected, also is Certainly,this Church. institutional sphere”,the within “public is the it of if possibility the of speak nor desire, same this expressing pope however,former the find we can Nowhere, world. secular the with dialogue genuine a in engage to UniversityCatholic the Bavariapart of his on desirealso depicteda pope, the dialogue he had with the philosopher Jurgen Habermas in their elect not do leaders (clergy, hierarchy), faithful unlike inthecaseofState. the one, For nature. in sacramental as authority this legitimized pope former power.The of flow vertical this defends expected, as and, supports adheres, Ratzinger Joseph exposition, this In found. be to nowhere is sphere” “public this as 1985). democraticnot sacramental, but consequently hierarchical (Ratzinger, established by theLord himself...Herstructuredeep andpermanent is to conceive ofthe existence ofahierarchy to as a service the baptized h cs o te Ctoi) hrh hwvr i different, is however, Church, (Catholic) the of case The Ratzinger also adheres to the character of genuine humility genuine of character the to adheres also Ratzinger where institution or organization any on effect The While several references support this position by the former …if herstructures then areit isnolonger notwilled by possible Christ, 182 5/13/2014 4:13:56 PM

Public Sphere: Church and State... 5/13/2014 4:13:56 PM Retrieved HarperCollins Encyclical Letter of Letter Encyclical Retrieved October Retrieved 5,

The Essential Pope Benedict The Essential Pope Compendium of the Social Doctrine the of Compendium 183 NY: Seabury Press. NY: REFERENCES Faith in History and Society: Toward A Practical A Practical in History and Society: Toward Faith . Libreria Editrice Vaticana. Editrice . Libreria God Is (Deus Caritas Est): (Deus Caritas God Is Love A Habermasian Reading of the Political Philosophy Philosophy Political of the Reading A Habermasian Critical Hermeneutics of Jurgen Habermas. Hermeneutics of Jurgen Critical Church, Ecumenism, Politics: New Essays in Ecclesiology. in Ecclesiology. Essays New Politics: Ecumenism, Church, XVI: His Central Writings and Speeches. NY: and Speeches. Writings XVI: His Central Publishers. Est. Deus Caritas Encyclical in the Contained source. 2008 from source. 28, 2008 from September Fundamental Theology. Fundamental Church of the Benedict XVI on Christian Love. Pontiff Supreme the Publishing. Crossroad NY: Perhaps, Perhaps, it would be worthwhile to ask again what the Demeterio, F.P.A. Demeterio, (1998). F.P.A. Online Periodicals Demeterio, F.P.A. (2006). Pope Benedict XVI. (2005). Pope (1988). Joseph. Ratzinger, Susan B. &Varenne, (Eds.). Thornton, (2007). John F. Books Metz, Johann Baptist. (1980). (2004). Peace. and Justice for Council Pontifical account of the that is in you.” that is in you.” account of the hope beliefs beliefs consistently” (Metz, 1980). A theologian (and the for clergy), him, must connect with the suffering of those around him; feel theological technical his in even others, of suffering the of claim the discourse. He must run the race. Only in this way theologians can live up to the exhortation of I Peter 3:15: “Be prepared to give an simply we “...do said: once Metz Johann-Baptist theologian, political believe in compassion and remain under the cloak of a mere belief in compassion fixed within the apathy which accompanies life as domination? If we believe in something then we must live those Is it nil then to expect Church? a public sphere within the Catholic inside.indd 183 inside.indd 184 Fonseca ... odle, . (2011). O. Hovdelien, Habermas, J. (2006). eoau Vri. (2004). . Nemoianu, hlspia Dao bten oeh azne ad Jurgen and Ratzinger Joseph Habermas. Retrieved October 13,2008rom source. between Dialog Philosophical Theology, 107-116. Joseph Ratzinger andJürgen Habermas. Religionthein Sphere.Public Post-SecularConsensus? The Church andthe SecularEstablishment: 184

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