VATICAN CITY, APRIL 24, 2006 (Zenit.org).- Here is the second part of the translation of the question-and-answer session Benedict XVI had with young people of the Latium region of Italy on April 6.
The event, in St. Peter’s Square, was in preparation for the diocesan-level World Youth Day. Part 1 appeared Sunday.
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4. Your Holiness, My name is Vittorio, I am from the Parish of St. John Bosco in Cinecittà. I am 20 years old and am studying educational sciences at the University of Tor Vergata.
Once again, in your message you invite us not to be afraid to respond to the Lord with generosity, especially when he suggests following him in the consecrated or priestly life. You tell us that if we are not afraid, if we trust in him, then we will not be deceived.
I am convinced that many of us, here or among those at home who are watching us this evening on television, are thinking of following Jesus in a life of special consecration, but it is not always easy to understand if this is the right path.
Can you tell us how you yourself came to understand your vocation? Can you give us some advice so that we can really understand whether the Lord is calling us to follow him in the consecrated or priestly life? Thank you.
Benedict XVI: As for me, I grew up in a world very different from the world today, but in the end situations are similar.
On the one hand, the situation of “Christianity” still existed, where it was normal to go to church and to accept the faith as the revelation of God, and to try to live in accordance with his revelation; on the other, there was the Nazi regime which loudly stated: “In the new Germany there will be no more priests, there will be no more consecrated life, we do not need these people; look for another career.”
However, it was precisely in hearing these “loud” voices, in facing the brutality of that system with an inhuman face, that I realized that there was instead a great need for priests.
This contrast, the sight of that anti-human culture, confirmed my conviction that the Lord, the Gospel and the faith were pointing out the right path, and that we were bound to commit ourselves to ensuring that this path survives. In this situation, my vocation to the priesthood grew with me, almost naturally, without any dramatic events of conversion.
Two other things also helped me on this journey: Already as a boy, helped by my parents and by the parish priest, I had discovered the beauty of the liturgy, and I came to love it more and more because I felt that divine beauty appears in it and that heaven unfolds before us.
The second element was the discovery of the beauty of knowledge, of knowing God and sacred Scripture, thanks to which it is possible to enter into that great adventure of dialogue with God which is theology. Thus, it was a joy to enter into this 1,000-year-old work of theology, this celebration of the liturgy in which God is with us and celebrates with us.
Of course, problems were not lacking. I wondered if I would really be able to live celibacy all my life. Being a man of theoretical and not practical training, I also knew that it was not enough to love theology in order to be a good priest, but that it was also necessary to be always available to young people, the elderly, the sick and the poor: the need to be simple with the simple.
Theology is beautiful, but the simplicity of words and Christian life is indispensable. And so I asked myself: Will I be able to live all this and not be one-sided, merely a theologian, etc.?
However, the Lord helped me and the company of friends, of good priests and teachers especially helped me.
To return to the question, I think it is important to be attentive to the Lord’s gestures on our journey. He speaks to us through events, through people, through encounters: It is necessary to be attentive to all of this.
Then, a second point, it is necessary to enter into real friendship with Jesus in a personal relationship with him and not to know who Jesus is only from others or from books, but to live an ever deeper personal relationship with Jesus, where we can begin to understand what he is asking of us.
And then, the awareness of what I am, of my possibilities: On the one hand, courage, and on the other, humility, trust and openness, with the help also of friends, of Church authority and also of priests, of families: What does the Lord want of me?
Of course, this is always a great adventure, but life can be successful only if we have the courage to be adventurous, trusting that the Lord will never leave me alone, that the Lord will go with me and help me.
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5. Holy Father, I am Giovanni, I am 17 years old, I am studying at Giovanni Giorgi technological and scientific secondary school in Rome, and I belong to Holy Mary Mother of Mercy Parish.
I ask you to help us to understand better how biblical revelation and scientific theory can converge in the search for truth.
We are often led to believe that knowledge and faith are each other’s enemies; that knowledge and technology are the same thing; that it was through mathematical logic that everything was discovered; that the world is the result of an accident, and that if mathematics did not discover the theorem-God, it is because God simply does not exist.
In short, especially when we are studying, it is not always easy to trace everything back to a divine plan inherent in the nature and history of human beings. Thus, faith at times vacillates or is reduced to a simple sentimental act.
Holy Father, like all young people, I too am thirsting for the truth: But what can I do to harmonize knowledge and faith?
Benedict XVI: The great Galileo said that God wrote the book of nature in the form of the language of mathematics. He was convinced that God has given us two books: the book of sacred Scripture and the book of nature. And the language of nature — this was his conviction — is mathematics, so it is a language of God, a language of the Creator.
Let us now reflect on what mathematics is: In itself, it is an abstract system, an invention of the human spirit which as such in its purity does not exist. It is always approximated, but as such is an intellectual system, a great, ingenious invention of the human spirit.
The surprising thing is that this invention of our human intellect is truly the key to understanding nature, that nature is truly structured in a mathematical way, and that our mathematics, invented by our human mind, is truly the instrument for working with nature, to put it at our service, to use it through technology.
It seems to me almost incredible that an invention of the human mind and the structure of the universe coincide. Mathematics, which we invented, really gives us access to the nature of the universe and makes it possible for us to use it.
Therefore, the intellectual structure of the human subject and the objective structure of reality coincide: The subjective reason and the objective reason of nature are identical. I think that this coincidence between what we thought up and how nature is fulfilled and behaves is a great enigma and a great challenge, for we see that, in the end, it is “one” reason that links them both.
Our reason could not discover this other reason were there not an identical antecedent reason for both.
In this sense it really seems to me that mathematics — in which as such God cannot appear — shows us the intelligent structure of the universe. Now, there are also theories of chaos, but they are limited because if chaos had the upper hand, all technology would become impossible. Only because our mathematics is reliable, is technology reliable.
Our knowledge, which is at last making it possible to work with the energies of nature, supposes the reliable and intelligent structure of matter. Thus, we see that there is a subjective rationality and an objectified rationality in matter which coincide.
Of course, no one can now prove — as is proven in an experiment, in technical laws — that they both really originated in a single intelligence, but it seems to me that this unity of intelligence, behind the two intelligences, really appears in our world. And the more we can delve into the world with our intelligence, the more clearly the plan of Creation appears.
In the end, to reach the definitive question I would say: God exists or he does not exist. There are only two options. Either one recognizes the priority of reason, of creative reason that is at the beginning of all things and is the principle of all things — the priority of reason is also the priority of freedom — or one holds the priority of the irrational, inasmuch as everything that functions on our earth and in our lives would be only accidental, marginal, an irrational result — reason would be a product of irrationality.
One cannot ultimately “prove” either project, but the great option of Christianity is the option for rationality and for the priority of reason. This seems to me to be an excellent option, which shows us that behind everything is a great Intelligence to which we can entrust ourselves.
However, the true problem challenging faith today seems to me to be the evil in the world: We ask ourselves how it can be compatible with the Creator’s rationality. And here we truly need God, who was made flesh and shows us that he is not only a mathematical reason but that this original reason is also love. If we look at the great options, the Christian option today is the one that is the most rational and the most human.
Therefore, we can confidently work out a philosophy, a vision of the world based on this priority of reason, on this trust that the creating reason is love and that this love is God.
© Copyright 2006 — Libreria Editrice Vaticana [adapted]