by Marco Baratto
The full publication of the letter that Pope Emeritus Benedict XVI wrote on August 21, 2014, to Monsignor Nicola Bux marks a decisive moment in the recent history of the Church. It is a document that, with theological clarity and canonical precision, puts an end to a long trail of misunderstandings, fantasies, and manipulations that have surrounded—and in some cases poisoned—the debate over the legitimacy of Joseph Ratzinger's resignation and the role he assumed after his abdication in February 2013.
For the first time, this letter is made public as an appendix to the book "Reality and Utopia in the Church," authored by Monsignor Nicola Bux and Vito Palmiotti and published by I Libri della Bussola. This is not just a historical document being unearthed; it's a text that contextualizes the letter within a deep analysis of the crisis of faith in the modern Church and its most insidious deviations.
Benedict XVI Shuts Down the "Partial Resignation" Theory
The key passage of the letter is unequivocal: "To say that in my resignation I would have renounced only the exercise of the ministry and not also the munus is contrary to clear dogmatic and canonical doctrine." With these words, Benedict XVI categorically rejects the theory that he only stepped back from the "exercise" of the papacy while somehow retaining the munus (its sacramental and juridical essence). This theory has fueled the myth of a "true pope still in office," which some have used to question the legitimacy of Pope Francis's pontificate.
Ratzinger dismantles these arbitrary constructions with remarkable lucidity—constructions born more out of fear and ideology than theological reasoning. The Pope Emeritus asserts that his resignation was "fully valid" and upholds the parallel between the Bishop of Rome and a diocesan bishop: a bishop who resigns relinquishes governance but remains a bishop forever. Likewise, after renouncing the papacy, he ceased exercising the Petrine ministry but remains "Bishop Emeritus of Rome."
"No Creeping Schism"
Another significant point in the letter is the explicit condemnation of the idea of a "creeping schism": "If some journalists speak of a 'creeping schism,' they deserve no attention." It's a strong rebuttal to those who have tried to construct a dualism between Ratzinger and Bergoglio, between "two popes" in silent conflict, or between an "official Church" and a so-called "authentic remnant."
Instead, Benedict XVI firmly places himself in the line of continuity. He also defends the right of a Pope to write and speak publicly on matters of faith and culture after resigning, as he himself did in his works on Jesus—not as Pope, but as a theologian continuing what he called "a mission from the Lord," one not bound to the Petrine office.
The "Ratzinger Code" Collapses
Theories that have attempted for years to decipher a so-called "Ratzinger Code"—a clandestine, almost mystical scheme in which Benedict orchestrated his resignation to protest a corrupt Church or to retain a higher, spiritual form of papal authority—are now exposed for what they are: empty constructs. The notion of two popes in competition dissolves under the weight of Benedict's own words.
Those who continue to cling to such narratives—including the outlandish "Conclave of 25" idea—are directly contradicted by this letter. The intent (mens) of Benedict XVI, now made public, is crystal clear: one pope, one seat, one visible Church.
Francis's Respectful Attention to Benedict
In this context, it's essential to highlight the respectful and sincere relationship that Pope Francis has always maintained with Benedict XVI. From the very beginning of his pontificate, Francis referred to his predecessor as a "wise grandfather in the house," expressing deep appreciation for his presence and theological insight. Far from viewing him as a rival, Francis made several visits to Benedict, invited him to participate in important events like the Year of Faith and consistories, and consistently rejected any idea of a dual papacy. His actions underscored that there is only one Pope at a time and that the emeritus status is a form of retirement, not a parallel office. In doing so, Francis offered a living catechesis on the papacy—grounded in unity, humility, and doctrinal clarity.
A Theological Reading of the Crisis
Beyond the correspondence itself, Bux and Palmiotti's book offers a profound theological reflection on the Church's current state. It contrasts the "principle of reality" embodied by John Paul II and Benedict XVI—figures grounded in truth and reason—with the utopian approach associated with Pope Francis, viewed critically in the book as a continuation of a pastoral style already seen in figures like Monsignor Tonino Bello.
Here lies the heart of the issue: the current crisis of faith is not merely doctrinal or pastoral, but also anthropological and spiritual. The invocation of "God's people on the move" is not enough to mask the ambiguity or confusion that many perceive today within the Church's leadership and direction.
The End of a Dangerous Misunderstanding
The release of Benedict XVI's letter in Reality and Utopia in the Church is more than a historical revelation—it's an act of truth. It is the definitive word of a theologian-Pope who chose to resign out of love for the Church, not to provoke division or ambiguity. Anyone still clinging to the idea of two popes or an invalid resignation is now left without excuse.
In an age filled with "false prophets" and self-proclaimed interpreters of the "true papacy," Benedict's message is a powerful call back to ecclesial unity and the realism of faith. There is no room for spiritual double games or mystical-political conspiracy theories. There is only the magisterium of the Church, the successor of Peter, and the call to live the faith in truth and charity.
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