I will illustrate how Metz and Benedict treat the relationship between religion and politics by focusing on how each views the economy in terms of economic justice, a principle inherent in Christian social teaching, and the solutions they offer as a means to fashion an economy in which Christian tenets are evident. Metz and Benedict share certain core beliefs in their approaches to delineating the relationship between religion and politics, diverging in certain aspects however. I argue that while both approaches are similar, it is Metz who offers a more practical evaluation of the relationship between politics and religion than does Benedict XVI, however, ultimately I cannot give a vote confidence in the reality of such a new economy coming into fruition.
[...] It seems as if Benedict XVI is suggesting what Metz echoes—that the Church returns to pre-Constantine Christianity, in which Christians were considered the counter-culture in their beliefs, who were persecuted for their religion, and who died in the name of Christianity. For Metz, religion is meant to interrupt one's life, for if there is no interruption, no sense of obligation compelling one to act as a Christian in its true form, religion does not exist. In Metz's and Benedict XVI's criticism of Marxism, they both condemn Marxism for its concern with its grounding in an otherworldly religion. [...]
[...] Here, Metz and Benedict again converge, agreeing that we need to move beyond the logic of the market, a logic of maximum profit, and rather shift to a logic of the gift and an asymmetrical relationship, in which something is given without the expectation of something in return, to guide the markets. Such a focus on the gift is a main theme found in Benedict XVI and Metz Metz and Benedict XVI share similarities in their diagnosis of what the problem is: Both place some blame on the first world, which is justified in my opinion. Benedict XVI criticizes the excesses of affluent societies in light of the absolute poverty of third world countries. [...]
[...] Overall, I see no possible way to deny the notion Metz and Benedict XVI hold true in how to reformulate the economy in order to better articulate a less unjust society, however, I have to question the reality and pragmatism such an idea actually holds. I sincerely hope that Metz and Benedict XVI's theologies become widely accepted and put into practice, but I have to admit I do not see this becoming reality in the near future. Bibliography Benedict XVI. [...]
[...] The situation in 1986, of great economic inequality between the North and South as dangerous as the Cold War and proposes that new economic ideas are needed and the Church can produce them. Benedict XVI continues to hold a position in opposition to the classical economist Adam Smith as well as the privatization of religion. He attacks the right, represented by Smith and the left, embodied by Marx, claiming that these economic ideas do not cooperate together in modernity. He attacks Smith's idea of the market for its completely contrasting relationship with moral ethics, resulting in an economy that is immoral and has nothing to do with Christianity. [...]
[...] Christianity practiced in the developed nations must recognize its history become a ‘politically sensitive theology of conversion and repentance' and a ‘political spirituality with its preferential option for the poor (Metz, 2003: While Benedict XVI does touch on the idea of economic injustices of the past, he does not seem to place as much emphasis on this theme in his theology. He seems to only respond to how we should move on from right here and right now, how we should change the way we approach and view the economy in order to stop the injustices our current economy produces. Johann Baptist Metz and Benedict XVI hold fairly similar beliefs concerning the relationship between religion and politics in the realm of the economy and economic justice, diverging at certain points but overall, seem to follow the same path. [...]
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