Communio—“Icon” of Personal Fulfillment: Ratzinger on God and the Human Being

Abstract

Joseph Ratzinger points to the dialogical nature of the human being. Indeed, the human is by nature called to live in relationships, and for him/her social life is a natural environment of existence. This need, which humans discover within themselves, has its source in Communio Trinitatis, the profound communion of the three Divine Persons. In essence, God is not a loner but an eternal dialogue of love. As evidence of this, He created the human being in His image and likeness. The human’s role model lives in a relationship of love. Hence, the individual also discovers a deep need within him/herself for interpersonal communication. In this respect, it is healing for a person to live in a relationship. Firstly, because the dialogue of faith with God is true healing and salvation for the human being. Secondly, relationships with other humans also have an enriching impact on their personality. However, J. Ratzinger stresses that isolation alienates people and even leads to illness or death. Meanwhile, a living relationship with God and other people transforms the human person and ensures personal growth.

1. Introduction

Human nature is full of movement and tension. Development is the most important task that the human being has to accomplish in their life. He/she is called to achieve a personal optimum potentiae. J. Ratzinger, in his philosophical and theological reflection, indicates that the human finds his/her fulfillment in an invigorating relationship with God. It is a bond that brings happiness, healing, and enriches the human personality. J. Ratzinger puts forward a thesis on the community character of the human person in connection to the truth about the Holy Trinity. Their internal relationships are indeed a model for interpersonal relationships. The human being was created in the image and likeness of God, who exists as Communio Trinitatis. Accordingly, human life is also woven of bonds. In line with this, no one is the owner of one’s life and no one lives only for themselves. On the contrary, the individual finds their personal fulfillment in giving him/herself to others. In conclusion, communication is life, whereas the lack of it means death. Therefore, the human needs a conscious decision of faith. It is, so to speak, a way out of oneself and an encounter with the Divine “You”. It is precisely this loving relationship that brings true healing and leads to personal fulfillment. The human being who experiences this bond begins to live for others. Their life becomes a pro-existence. The exemplary relationships of the Persons of the Holy Trinity are an inspiration to the individual in all social references. Moreover, the philosophical and theological theses are confirmed by the experience of social sciences. Participation enriches the community and, above all, the person who gets involved in its life. The highlighted issues determine the structure of the presented article. Joseph Ratzinger will be the expert in the analysis of the mentioned questions raised. This issue constitutes one of the main themes of his theological reflection.

2. Communio Trinitatis—Model of All Communities

The Holy Trinity is the source and model of all interpersonal relationships. J. Ratzinger emphasizes that the foundation of all interpersonal relationships is the inner relationship with God, which unites the “I” and the “You”. The Christian faith tells us that God is Triune, that He Himself is relationship; we are the image of God, precisely because we are relational creatures, created to find true life in receiving and giving (Ratzinger 2022b, p. 208; Vanzini 2023). Given that the human was created in the image and likeness of God, the bonds of love existing between the persons of the Holy Trinity, are his/her point of reference. Saint John writes in his first letter: “God is love, and he who abides in love abides in God, and God abides in him” (1 John 4:16). The teaching about God who is love can only be understood when referred to the truth about the Holy Trinity—God as a Trinity is love (Ratzinger 2014a, p. 111). Surely, God is neither a loner, a monad, nor an atom but relationship, love—and therefore, He is life (Ratzinger 2014a, p. 159). An eternal interchange between the individual Persons of the Trinity takes place in Him. Furthermore, God is not only the Logos—the principle and foundation of all reality, the source of order in the world. He is also Dia-Logos, that is, word, conversation, reference, dialogue. Ultimately, He is love (Ratzinger 2006b, pp. 186–87), and this love exists as a relationship between the three Divine Persons (Ratzinger 2001, p. 245). J. Ratzinger stresses that God himself is conversation: in himself, He is the speaking, listening, and responding (Ratzinger/Benedict XVI 2021, pp. 28–29). God is thus pure relationship (Ratzinger 2006b, p. 230). He is an everlasting dialogue (Salij 2010, p. 23). Describing these references, the theologian confirms: After all, the Spirit does not speak from himself; the Spirit listens to the Son and makes the Son heard; neither does the Son speak from himself, but as sent by the Father, He is the Father’s unveiled presence (Platovnjak 2022b, pp. 270–71). And eventually, the Father gives himself to the Son in such a way that everything He holds belongs to the Son: each of the three Persons refers to the others, exists only in the others and in the circle of outpouring love, lives in the greatest unity and supreme permanence which gives stability and unification of all that exists (Ratzinger 2020j, p. 974). Thus, in the mystery of the Holy Trinity, God manifests Himself as a gift and the acceptance of the gift, as well as the dynamic of unceasing love (Roszak 2013). God is relationship, and therefore the human can also establish a relationship with Him (Ratzinger 2020i, p. 977).

The names of the Divine Persons speak clearly of their relationality. The Father is a relational concept. He indicates a bond with the Son. In turn, the Son lives in relation to the Father. Therefore, it can be said that God in His inner life, is relationship (Ratzinger 2006b, p. 17; Krzemiński 2015, p. 60; Krzemiński 2012, p. 295). K. Krzemiński, referring to the catechesis of Richard of Saint-Victor, characterizes the relationships of the Persons of the Holy Trinity: The Father is love wholly given and unselfish, the Son is love received (debitus—which owes everything to someone else, and gratuitus—which itself gives). The fullness of love finds its culmination when the Holy Spirit, love only received (debitus), entirely due, loves perfectly those who give Him everything (Krzemiński 2015, p. 62). As we continue, let us look at faith, understood as a living relationship with God. It is a bond that brings liberation to the human person from his/her self-centeredness, and leads to a healing relationship with God.

3. Credo—Act of a Personal Exodus

For J. Ratzinger, the Christian faith consists in knowing the true God (Ratzinger 2005b, p. 136). In accordance with his episcopal motto Cooperatores Veritatis, he emphasizes that the Creed—the profession of true faith—is essential for the relationship between the human being and God. It is basically a profession of truth. Such a starting point requires a holistic adherence of the whole person to God. Therefore, faith is not merely an intellectual act, but also the perception, discovery and acceptance of God. It is the entry into communion with the living God. Dialogue with the One who gives fullness to our freedom, direction and meaning of great value (Ratzinger 2020d, p. 241; Collado 2023). J. Ratzinger states that “faith is a way out of oneself, […] faith is love. […] To believe is to enter, together with the Church, into the love of God” (Ratzinger 2020d, p. 242). Furthermore, fellowship with God gives life, while a severed relationship leads to death. “Being with God” is more real than death and allows one to overcome it (Ratzinger 2014a, pp. 102–3). Surely, a believer does not know what is going to happen in the future. However, he/she is aware that his/her life is built on a solid foundation, has a purpose and meaning, and reaches its fulfillment in God (Benedict XVI 2007, no. 2). Joseph Ratzinger emphasizes that salvation is achieved through adoption, approval, care, and de facto by being accepted. In other words, “an unsaved human being is someone who has not been accepted. […] Then again, if a person is approved, needed, and accepted, their life will become meaningful and open—they then live for someone, are wanted, and this in turn makes them open up to their own life. […] As a result, in this adoption humanity flourishes, […] the hidden layers of humanity become revealed, free, greater, and ready” (Ratzinger 2020h, pp. 847–49). However, salvation and healing of the human being from their alienation are achieved through the establishment of a living relationship with God.

Christ leads the disciples to the Father. Living in relationship with the Father is the essence of His identity (Ratzinger 2005a, pp. 25–26). Accordingly, the encounter with the Person of Christ is the beginning of faith and of being a Christian (Benedict XVI 2005, no. 1). He—the herald of the Kingdom of God—liberates people from their paralysis and addictions, and enables them to join His kingdom, by giving them the truth and hence initiating love, which is true healing and true salvation (Ratzinger 2020d, pp. 242–43). Thus, the boundary between life and death is not defined by the physical death of the human body. This boundary lies in the decision of accepting Christ or rejecting Him (Platovnjak and Svetelj 2023b, pp. 278–81). Choosing Christ means life for the individual. Rejecting Him, on the other hand, leads to death. Christ is the measure of humanity already here on Earth. He reveals His true greatness to the human being (Ratzinger 2006a, pp. 65–70). Despite this, the individual may choose to break free from the hands of God to gain apparent freedom. Still, that is a nihilistic, empty act, which leads to nothingness and senselessness (Ratzinger 2020e, p. 783). Driven by selfishness, greed, and desire, the human does not become free but is instead heading toward enslavement (Ratzinger 2020h, pp. 847–49). That is why the decision of faith becomes necessary to make, to put on Christ, be like him, and imitate Him. The decision of faith requires, as it were, “to get out of yourself”, it demands a true “exodus”, more precisely, liberation from self-absorption, self-confinement, which is the true slavery and disease of the human person (Ratzinger 2020f, pp. 852–53). Therefore, liberation from self and entrusting oneself to God in the decision of faith is like a Copernican revolution in human life. It is not a question of stopping the sun and moving the Earth but about liberation from self-centeredness, self-love, self-interest—to focus on God, who becomes the true center of reality (Ratzinger 2006a, pp. 70–71). Going out toward God has a healing effect on the human being. It is especially needed in times of secularization, which is based on a delusive sense of human self-sufficiency, a narcissistic focus only on oneself, an attitude of consumerism expressed in the multiplication of possessed things and the replacement of them with new ones. However, this attitude is accompanied by a radical insatiability in the sphere of values that are of essence for the human being (Jan Paweł II 1987, no. 28).

4. Pro-Existence—Icon of Christian Identity

The human being emerged from the hand of God and, as a creature, is called to a communion of love with Him, together with his/her brothers and sisters (Ratzinger 2020b, p. 150). Humans are driven to social life by the potentiality of their nature that holds various abilities in seed form, which they ought to develop (Roszak 2022). The communities and societies they belong to, play an important role in this process. In the physical dimension, the individual is in need of social life in order to maintain and develop his/her life. Certainly, since the beginning of human history, it has been easier to survive in a group than alone. Even in highly developed societies, people need a social context to sustain their existence. Nonetheless, moral development can be achieved through the presence of other people, whereas such virtues and moral capacities as love, solidarity, truthfulness can be practiced and developed only through interpersonal collaboration. Intellectual development also takes place through interpersonal exchange. What is more, new generations participate in the intellectual achievements of society and all of humanity. Therefore, integral human development always occurs in a social context due to the presence and collaboration with other people (Łużyński 2008, pp. 36–39).

Differences create interpersonal relationships. The individual seeks cooperation with other people because of what he/she does not have and what others do have. Due to the fact that the human is not self-sufficient, he/she is in need of collaboration with others (Delsol 2017, p. 121). In this case, it can be concluded that a person is rich precisely because of his/her shortcomings, and through them they receive happiness (Ratzinger 2014b, p. 393). J. Ratzinger points out that the exchange of receiving and giving is important for the dynamics of growth (Ratzinger 2014a, p. 92). It can therefore be said that the essence of social life consists of giving and receiving (Rauscher 1975, p. 17). Ratzinger stresses that no human being is enclosed in him/herself. No one can live by themselves and for themselves. We receive our life from the outside, from others. The human lives in those he/she loves, in those thanks to whom he/she lives and for whom he/she exists. The human person is a relationship and has his/her life in the form of a relationship. Therefore, to be truly human means to exist in a relationship of love (Ratzinger 2022a, p. 64). Human beings need one another—their approbation, self-liberation—in order to become free to give themselves to others (Ratzinger 2020a, p. 308). In this way, the individual becomes him/herself by existing with other people and for other people (Ratzinger 2014a, p. 177). In line with the Bavarian theologian, openness and existence in relationships are essential features of the human soul. The more open the individual is to others, the more he/she is him/herself. It can even be said that this makes him/her more of a person (Ratzinger 2014a, p. 155). In his opinion, the human being is not an enclosed monad, but both in love and hatred, he/she refers to others, is directed toward them; our own being is present in others, either as guilt or grace. The human being is never only him/herself, but rather, he/she is him/herself in others, with others, and through others. Whether the others curse or bless the individual, they forgive him/her, and turn his/her guilt into love—all this is part of the individual’s own destiny (Ratzinger 2014a, p. 217). Now then, humanity is about being with others. However, this can only be possible in a spirit of generosity and readiness to serve. Just the one who loses him/herself will gain themselves, just as the one who gives him/herself will find him/herself. In such a way the person learns how to be human and develops their personality (Ratzinger 2020c, p. 714). Furthermore, love is joy because of the existence of the other person. The person who loves wants to say: it is good that you are here! In other words, he/she discovers happiness thanks to the existence of the other. More concretely, love is the affirmation of another. It also changes the life of the person that loves, who discovers that his/her life is richer, happier, more precious, and more complete (Ratzinger 2006a, p. 81). In consequence, the person who gives receives, through love, far more than he/she has given.

5. Participation—Sign of Personal Enrichment

A human being who makes an exodus from his/her egocentrism discovers how much they gain in the dimension of interpersonal relationships. Admittedly, the dynamic of love makes the giver receive even more. By practicing love, the individual him/herself changes. Their life becomes richer, happier, and more complete. J. Ratzinger presents this question from a theological and philosophical perspective. This is also confirmed by sociological research. Let us have a look at how participation in social life is presented in sociology.

Participation in the areas of education, culture, social assistance, as well as involvement in various civil initiatives, is of great importance for development. W. Szymczak stresses that this role consists “in developing many positive qualities in the people involved, and equipping them with multiple skills. […] Furthermore, social involvement is accompanied by an attitude of trust, and in consequence—honesty, arising from the experience of cooperation and the functioning in a network of reciprocity norms, but also in an atmosphere of positive attitude toward others” (Szymczak 2022a, pp. 17–18). Every act carries external and internal consequences—that is, transitive and intransitive. The former are somehow located on the outside of the person. They are visible effects of human activity. The latter, however, leave a mark inside the human being. The act not only changes social reality but, above all, has an impact on the person that performs the act, leads to his/her self-fulfillment and development of the potential contained in his/her personality.

Participation in various aspects of social life changes and develops the person involved (Oviedo 2022). In addition, social participation gives a sense of agency, which is an expression of its subjectivity. Human beings act intentionally and reflect on their activity. They experience the efficiency of their actions and satisfaction from their fruitful actions and build readiness to undertake similar initiatives in the future. By partaking in social life, the human confronts him/herself, discovers who he/she is, becomes acquainted with his/her own “I”, his/her possibilities and limitations, and in the changing social context adapt to the conditions in which he/she is active. Furthermore, in dialogue with other people, the individual gets to know him/herself. Moreover, what the individual experiences by participating in social life resonates in his/her consciousness and may lead to a change in behavior. Meanwhile, by performing various tasks, he/she learns conscientiousness, punctuality in their performance, time management, as well as how to establish a hierarchy of tasks, and increase self-confidence, internal control, and one’s own subjectivity. Simultaneously, by performing different roles, the individual learns them and confronts their requirements with his/her own skills, limitations, and conditions. Accordingly, the human becomes able to develop the skills he/she already possess and learn new ones and shape an attitude of availability toward new tasks and learn flexibility in the changing social context. Involvement forms a sense of meaning in the human and creates an opportunity to satisfy important psychological needs, including: a sense of security, self-realization, affiliation, recognition, of being needed (Platovnjak 2022a, pp. 62–65). Therefore, engagement in the activity of apostolic religious groups fosters the development and deepening of religiosity and morality, in particular, pro-social morality, which is characterized by altruism, empathy, solidarity, social trust, and a concern for the common good (Szymczak 2022a, pp. 30–33; 2022b, pp. 3–28).

Then, on top of that, the participant develops social competences, such as social knowledge, pro-social thinking, social experience, social personality, emotional and social intelligence, as well as moral maturity, social authority, trust, and social abilities and skills (Szymczak 2022a, p. 33). Further, engagement raises professional qualifications and promotes the formation of communication competences. It also promotes the building of social capital and trust and develops an attitude of reciprocity and collaboration (Szymczak 2022a, pp. 34–35). Sociological data hereby indicate that social participation is of great formative importance. The person who is active in various types of communities and societies changes him/herself due to the fact that commitment enriches his/her personality, develops competences, and teaches dialogue, tolerance, and solidarity. All in all, participation helps to develop a valuable social identity and become a worthy social actor.

6. Conclusions

The communion of the Divine Persons of the Holy Trinity is the model of all social relationships. God is love, mutual reference, and Dia-Logos. In His inner life, He is relationship. In this respect, the human being, created in His image and likeness, discovers within him/herself a deep inclination to live in relation to God and other humans. For J. Ratzinger, this particular relationality holds a liberating and healing significance. In his opinion, self-absorption is alienation that limits the human, while salvation, on the other hand, is achieved through adoption, approval, and by being accepted by God. The individual, by making an “exodus” from his/her egocentricity, isolation, and self-sufficiency, establishes a life-giving relationship with God. Pro-existence, that is, to live for others, is and should be the right way to exist, whereas true humanity, in being with others, can be learned in social collaboration through the exchange of “giving and receiving”. The theological and philosophical theses of J. Ratzinger find their confirmation in sociological data. Consequently, participation in various aspects of social life develops the person involved, shapes an attitude of trust and honesty, gives a sense of agency, and provides an opportunity to confront oneself with one’s own capabilities and limitations. Furthermore, it gives a sense of one’s own subjectivity in the action, promotes opportunities to learn empathy and solidarity, and encourages the formation of communication skills. Based on the issue of interpersonal references, perceived from the perspective of the teaching of J. Ratzinger, isolation leads to human alienation. However, life in positive relationships enriches and heals the personality of the human being.