Joseph Ratzinger

Resumen: En este artículo ofrezco una reflexión para iluminar la cuestión del sentido de la vida a partir del pensamiento de Joseph Ratzinger. Para el teólogo alemán, el hombre solo puede hallarle sentido a su vida en la verdad. Mi intención es mostrar que el logocentrismo del autor ofrece la base metafísica más adecuada para articular la relación que existe entre el sentido y la verdad. Analizando cada uno de los cuatro sentidos de «sentido» que identifica el filósofo canadiense Jean Grondin, muestro que la fe cristiana, tal como la entiende Ratzinger, es una oferta de sentido muy completa.

Abstract: This article is a reflection that sheds light on the question about the meaning of life in the perspective of Joseph Ratzinger. For the German theologian, man can only find meaning in his life in the truth. My intention is to demonstrate that the author’s logocentrism offers the most adequate metaphysical foundation in order to emphasize the relationship that exists between meaning and truth. Analyzing each of the four senses of «meaning» identified by the Canadian philosopher Jean Grondin, I demonstrate that the Christian faith, as understood by Ratzinger, offers a very complete sense.

Romano Guardini was highly valued by Joseph Ratzinger as a lecturer and author of inspiring books. They shared the zealous pursuit for truth, the courage to ask fundamental questions, the boldness to confront the Christian faith with the challenges of contemporary culture, the conviction that the human mind has high cognitive capacities, and the emphasis on the primate of truth in theology. Both authors highlight the reasonable aspect of the Christian faith. After all, faith relies on the fact that God is Truth. Faith and reason are not contradictory. They can complement one another in the process of in-depth cognition. Naturally, as the human mind tries to understand God, it struggles with its own limitations in the face of the mystery which exceeds the capacities of the creation.

The article examines the question of the Mariological interpretation of the eight beatitudes contained in Mt 5:3-10. Christian theologians of all ages, from Clement of Alexandria to the authors of contemporary biblical commentaries, have proposed various interpretations of this biblical text. Among the multitude of interpretations developed throughout history, the Mariological aspect appears quite rarely. Yet, as Pope Benedict XVI observes, the very biblical Marian title “Blessed” should direct the theological thought to the Mariological aspects of this issue. In modern times, a very deep reflection on the subject was conducted by two great theologians of the XX century, J. Ratzinger (Benedict XVI) and H.U. von Balthasar. On the Polish ground, the task was partly undertaken by J. Tischner, who elaborated the theme of eight beatitudes in the key of the Marian pilgrimage of the nation. The present work is meant to deepen the Mariological-biblical analysis of the eight beatitudes and revive the discussion regarding this subject in the perspective proposed by Benedict XVI, to understand the beatitudes as a program of life for a modern Christian.

Pubblicata come «La Figlia di Sion di Joseph Ratzinger», Anthropotes 35 (2019) 713-721.
Nella primavera di 1975, nella bella Austria (a Puchlberg, vicino a Linz), l'allora professor Ratzinger tenne tre conferenze su Maria − sviluppate in un modo unitario − sui tre dogmi mariani. Furono pubblicate succes-sivamente con il titolo La figlia di Sion 1 e, nel prologo del 1977, l'ormai vescovo di Monaco e Frisinga ringraziava Hans Urs von Balthasar per il suo lavoro di edizione e correzione del testo 2. Come risulta logico, inizia dalla teologia biblica per spiegare che la figura di Maria non viene d'una trasposizione dei miti egiziani e nemmeno della grande madre Diana di Efeso. Non è una nuova versione delle devozioni e anzi superstizioni pagane. Infatti, se non fosse vera-aggiunge Ratzinger-quella abitudine rimarrebbe senza senso e scomparirebbe nel vuoto. Quindi la ragione e la rivelazione cristiana hanno l'ultima parola. Già nell'antico testamento, il culto di Israele rifiuta sia la superstizione sia l'idolatria. Purtroppo nel culto d'Israele le donne rimanevano ancora nel vestibolo del tempio; però allo stesso tempo c'erano anche le figure di Sara e soprattutto Anna, madre di Samuele, e "tutta la teologia della figlia di Sion". Nel vangelo di Giovanni, è usata anche la figura di Eva, la donna in genere, per spie-gare chi fu e cosa significa veramente Maria 3 .

The article aims to discuss the interpretation of inspiration given by Gerald O’Collins and to critically evaluate it. In the beginning, the article emphasizes the differences between revelation, tradition and the Scriptures all three of which are interrelated. Then, the characteristic of inspiration is presented followed up by a definition which does not lead to a positive deepened understanding of inspiration. The article also deals with O’Collins’ history of inspiring effects of the Scriptures (Wirkungsgeschichte). The consequences of inspiration are listed one by one, which are the following: biblical truth, canonization of the books created owing to the charism of inspiration and an exceptional authority of the sacred scriptures. In the summary the author critically evaluates the interpretation of the former professor of systematic and fundamental theology. The latter’s proposition turns out to satisfy neither fundamental, nor systematic theologians. The method accepted by O’Collins allows one to systematize material, but it does not substitute systematic theology. The publication devoted to inspiration fits into fundamental theology, but it is deprived of an apologetic dimension. In fact, it is an à rebours apologia in a sense, for the theologian does not primarily respond to objections, but he rather formulates them himself in the form of a „negative” characteristic of inspiration. O’Collins’ heritage could have gained a great advantage if the Australian theologian had considered Joseph Ratzinger’s legacy, but unfortunately, he had not made a swing towards Ratzinger.

Trad. de Dan Siserman, Editura Sapientia, Iași, 2019.
Descrierea completă a cărți și comandarea ei: http://librariasapientia.ro/teologia-istoriei-la-sfantul-bonaventura.html

Preocuparea pentru teologia şi filosofia istoriei apare, înainte de toate, în timpurile de criză ale istoriei umane. Astfel, prima mare teologie creştină a istoriei, De civitate Dei contra paganos a sfântului Augustin de Hippona, a emers din criza Imperiului Roman. În acea carte, viaţa acelei epoci şi-a găsit o formă ordonată şi aparent definitivă. De atunci, încercarea de a înţelege istoria într-o manieră teologică nu a mai reprezentat niciodată ceva străin pentru teologia occidentală.

De fapt, deja din perspectiva Noului Testament şi a escatologiei sale, istoria devenise fundamental „critică”. Însă, în Evul Mediu de vârf, mai precis în secolul al XIII-lea, această încercare de scrutare a istoriei a atins un nou punct culminant. Motivele acestui lucru ţin, în primul rând, de noul tip de profetism istoric dezvoltat de abatele Gioacchino da Fiore şi, în al doilea rând, de faptul că acest profetism istoric şi-a câştigat forţa inflamatoare prin confirmarea extraordinară care şi-a găsit concreteţea în persoana şi activitatea sfântului Francisc de Assisi. Aceste două elemente s-au răsfrânt într-o profundă interogare a formei medievale a istoriei, din care s-a putut dezvolta o nouă şi amplă teologie a istoriei.

Acest al doilea nou vârf de referinţă al reflecţiei creştine asupra istoriei îl reprezintă Collationes in Hexaemeron a sfântului Bonaventura

Los relatos de las apariciones de Jesús resucitado concluyen con la subida del Señor al cielo, testimoniando que verdaderamente está vivo. La liturgia nos invita a conmemorar la fiesta de la Ascensión de Jesús: El Hijo que bajó del cielo vuelve a él. Ahora bien, ¿La Sagrada Escritura busca dar una explicación geográfica local o quiere revelarnos un mensaje conclusivo del camino de Jesús en la tierra? Nos adentraremos en primer lugar al contenido teológico de este acontecimiento desde una perspectiva filial, en segundo lugar a uno de los frutos del mismo en los apóstoles y por último a las consecuencias prácticas para nuestra vida.

This article examines the position of Joseph Ratzinger with regard to the classical question in the field of the theology of religions, the salvation of non-Christians. In criticism of a recent book by Ambrose Mong, it is argued that Ratzinger is not a soteriological exclusivist but an optimistic restrictivist inclusivist. 0 2 B C

publicado en: 43. «Mysterium, communio et sacramentum. La ecclesiologia eucaristica di Joseph Ratzinger», Annales theologici 25 (2012/2) 241-270; tr. cast.: «Mysterium, communio et sacramentum. La eclesiología eucarística de Joseph Ratzinger», Anales de teología 14 (2012/2) 279-329.

La eclesiología de Ratzinger es en primer lugar una “eclesiología teológica”, que va de
la Trinidad a la humanidad. La aproximación que propone es la teología de la Iglesia
de los Padres, dotada de una firme fundamentación en la Escritura. Las categorías
de “pueblo de Dios” y “cuerpo de Cristo”, las dimensiones mistérica y sacramental se
fundirán en su eclesiología eucarística de comunión. Esta visión teológico-sacramental
incluye no sólo la Eucaristía y los demás sacramentos, sino también la apostolicidad
continuada en las instancias complementarias del primado y la colegialidad.
Junto a la palabra y los sacramentos, existe también el ministerio como elemento de
unidad. La Iglesia posee sus dimensiones cristológica y pneumatológica, que fundamentan
su respectiva condición sacramental y carismática. Es católica y apostólica,
con los complementarios elementos de Iglesia universal e Iglesias locales. Serán pues
todos estos los elementos constitutivos de la communio.

There exist very different accounts about the attitude of Joseph Ratzinger/Pope Benedict XVI to interreligious dialogue. Does interreligious dialogue aim at theological truth and intertwine with mission, or is it an impossibility that needs to be replaced with an intercultural dialogue about peaceful coexistence and common values? This article traces the complex history and relationship of these views from the 1990s, through the much-misunderstood letter to Marcello Pera in 2008, until Benedict’s retirement. Despite impressions to the contrary, Pope Benedict XVI’s commitment to interreligious dialogue remains firm.

San Agustín de Hipona expone acerca de la creación y en ella hace presente al Dios cuya esencia es ser Uno en tres personas distintas pero iguales en perfección que son el Padre, el Hijo y el Espíritu Santo. Dicha Trinidad ha quedado como vestigio en los seres irracionales y como imagen en los racionales. Ésta concepción llega al pensamiento de Tomás de Aquino, el cuál en la Suma Teológica a partir de Agustín expone que a Dios se le conoce por sus efectos que son las creaturas, conocimiento que por la razón sólo se llega al Dios Uno

El trabajo realizado es una pequeña presentación lineal dentro de la historia sobre el concepto de verdad, y logos a lo largo de ella, para hacer una presentación del termino relativismo y su alcance en la actualidad.
He tratado de presentar las propuestas que más repercusión han tenido, desde los autores clásicos a los de las corrientes modernas. Se quiere en este trabajo hacer hincapié en los tratados de las corrientes más confrontadas, para ver las diferencias entre ellas, y por último ver el término en la actualidad desde la visión que nos lo presentan los modernos.
La conclusión del trabajo la realizo haciendo referencia a el filósofo y teólogo Joseph Ratzinger, que hace en muchos de sus tratados una crítica abierta a la perdida de la búsqueda de la verdad y la caída en los autores modernos en el relativismo, corriente predominante entre estos. 


The work done is a short linear presentation within the history about the notion of true, and logos throughout it, to make a presentation of the term relativism and its scope today.
I have tried to present the proposals that have had the most impact, from classical authors to those of modern trends. The aim of this work is to emphasize the treatises of the most confronted currents, to see the differences between them, and finally to see the term today from the perspective that modernists present to us.
The conclusion of the work is made with reference to the philosopher and theologian Joseph Ratzinger, who makes in many of his treatises an open criticism of the loss of the search for true and the fall of modern authors in relativism, the predominant current among these.

Una característica peculiar de la filosofía es que tiene la capacidad y la necesidad de plantearse la pregunta acerca de su propia naturaleza. Con el estudio titulado Naturaleza y misión de la filosofía en el pensamiento de Joseph Ratzinger procuro participar en el diálogo filosófico en torno a la naturaleza y la misión de la filosofía.

La tesis consta de cuatro partes. En la primera se realiza un análisis minucioso de las dos grandes investigaciones académicas de Joseph Ratzinger: su tesis doctoral sobre Agustín y su texto de habilitación sobre Buenaventura. Sostengo que en aquellas investigaciones se pueden identificar dos formas de entender la filosofía, las cuales pueden parecer incompatibles a primera vista, pero en realidad subrayan aspectos distintos de una misma actividad. Por una parte, la filosofía se entiende como una búsqueda personal de la sabiduría, en la que la atención está puesta sobre el sujeto que procura descubrir el sentido de su vida a partir de unas coordenadas existenciales concretas; por otra, la filosofía se refiere más bien a la búsqueda de una verdad ontológica, racional y universal, que trascienda los espacios subjetivos de la conciencia del filósofo. De aquí se derivan las próximas dos secciones de la tesis, en las que investigo el desarrollo y la naturaleza de estas dos dimensiones de la filosofía: la subjetiva-personal y la objetiva-ontológica.

En la segunda parte estudio la orientación antropológica del concepto de filosofía de Ratzinger. Muestro cómo el teólogo bávaro coloca la estructura dramática de la existencia humana en el centro de la búsqueda de la verdad. El sentido de lo humanum se convierte en el criterio definitivo para comprender el significado y la misión de la filosofía. El tercer capítulo, por su parte, se dedica a la dimensión objetiva-ontológica del pensamiento filosófico. Propongo que la verdad a la que se orienta la filosofía tiene tres rasgos: es ontológica, racional y universal. A su vez, sugiero que para Ratzinger la fe cristiana consiste en una postura existencial que puede entenderse como la opción más radical y decidida a favor de la verdad filosófica. La relación tan íntima entre la fe cristiana y la filosofía –incluidas sus dos dimensiones– es el tema de la cuarta parte del trabajo. En ella muestro que la filosofía y la teología se necesitan mutuamente y se equivocan con consecuencias funestas cuando se repudian entre sí. Particularmente importante es la propuesta de que la filosofía tiene que abrirse a la revelación, es decir, tiene que ir más allá de sí misma si quiere responder a su vocación originaria.

Por último, como parte de las conclusiones, dedico una pequeña sección a mostrar cómo la idea de filosofía de Ratzinger, arraigada en lo que algunos han llamado su logocentrismo, permite articular una visión del mundo que facilita avanzar hacia las grandes síntesis que busca el pensamiento humano.

El futuro Benedicto XVI advierte acerca de los peligros de la masonería, dispositiva para el relativismo y solidaria de la matriz gnóstico-idealista de la cultura contemporánea. Es el voto favorable del Card. Ratzinger acerca de la permanencia en el CIC (1983) de la excomunión latae sententiae  para los adherentes a la secta masónica. Afirma que a la esencia misma de la esta pertenece el relativismo según un doble significado: a) relativismo entre lo verdadero y lo falso, relativismo entre el bien y el mal. Este relativismo se funde con la concepción filosófica moderna, especialmente con el idealismo de Hegel. El pensamiento de Rahner y autores similares comparte mucho con la mentalidad masónica, agnóstico-racionalista hacia los dogmas católicos e inmanentista hacia lo Divino. La cultura y la ética de la muerte encuentran  justificación ideológica en el terreno del gnosticismo (antiguo y moderno) que rechaza al Dios de la creación y de los Dogmas. Su influjo, especialmente a través de las universidades, es  peligroso para la vida de la Iglesia y sus pastores.

In his habilitation thesis on "The Theology of History in St. Bonaventure", Joseph Ratzinger observed a striking parallel between the revelation of God in Scripture and that which is found in creation. In both cases the revelation is hidden behind the letters that veil it. [I]n both cases the unveiling of the revelation is the task of the Spirit who transcends the level of the literal in a living, existential movement which penetrates into the realm of the intellectual-spiritual. In both cases, there is also the danger of becoming imprisoned by the letters. It is from this danger that the two basic religious errors arise.  The two errors to which Ratzinger refers are modern man's deafness to God's word and blindness to God's will written in creation. Modern man is thereby impoverished by the inability to discover the wisdom necessary for true progress. Ratzinger develops this insight in subsequent works. In his preface to the document of the Pontifical Biblical Commission, The Interpretation of the Bible in the Church, he affirms that the task of the exegete is to draw out the meaning of Scripture " in which the human word and God's word work together in the singularity of historical events and the eternity of the everlasting Word, which is contemporary in every age. "  This meaning, comprised of both letter and Spirit, proves elusive to those who seek it with tools of science alone. One must approach the sacred text with the understanding that it comes " not only from the past … but at the same time from the eternity of God and [that] it leads us into God's eternity, but again along the way through time, to which the past, the present and the future belong. "

One reason for modern man's deafness to the word and will of God results from a deliberate refusal to understand reality except in terms of its material and efficient causality, ignoring any formal and final causality. This reductionism is fueled by his quest for progress through technological advancement and has given rise to a technological knowledge of creation, but has lost sight of the original telos, the grand design of the Creator who has entrusted creation to us.  Can we get back to the wisdom of the Middle Ages in which creation is seen as a book reflecting the Creator?

El capítulo pretende presentar la teología del espacio litúrgico en los escritos de Joseph Ratzinger. Explora su obra buscando las referencias al espacio celebrativo cristiano, así como los fundamentos eclesiológicos, bíblicos y litúrgicos de dicha reflexión teológica.

Es un panorama general de las lecturas interesantes en teología para los que se inician. Principalmente, para las personas de habla castellana.
Aunque fue acabado en 1998, todavía puede tener interés y servir de orientación. Contiene mucha bibliografía y largas notas bibliográficas sobre Santo Tomás de Aquino, San Agustín, Guardini, De Lubac, Congar, Von Balthasar, Ratzinger

Here is a modest reflection on the Church in the thought of Joseph Ratzinger (1927–). My aim is to examine Ratzinger’s claim that a proper understanding of the Church is obtained from the standpoint of her liturgy. While Ratzinger presents a eucharistic ecclesiology, not only must one pay attention to complement a sociological interpretation of the Church with Revelation as a dogmatic truth, but also to identify and distinguish among the various levels that are at play in speaking of a eucharistic ecclesiology. What is examined here is the relation of the Eucharist to the Church in the light of Christ, the sacraments and the Christian life. The primary level, then, is Christological. This means that in Christ, particularly shedding his life on the cross, the Church has its foundation and life in the world. The second level is a sacramental one, where the believing Christian community gathers around one altar to celebrate the breaking of the bread and to live in communion with each other. The third level is the existential one where belonging to the Church implies bearing witness, leading a Christian life, and being of service to others in the community and in the world. Our aim here is to elucidate the importance and complementarity of each dimension of Ratzinger’s eucharistic ecclesiology after having presented his understanding that ecclesial communion has its centre in the Eucharist.

Baptism is one of the great sacraments of the Church. Even though much has been said and written about Baptism, it remains somewhat of a mystery. Questions about its administration and effects continue to create discussions among theologians. What is the nature of Baptism? Should children be baptized? What does Baptism’s water effect? Forgiveness of sins? Removal of original sin? Rebirth? Incorporation into the Church?
Joseph Ratzinger, later Pope Benedict XVI (1927-), has often expressed that he considers himself a disciple of one of the great theologians of the Church, Saint Augustine (354-430). Due to various controversies, Augustine left the Church extensive writings on the sacrament of Baptism. This study shows to what extent Ratzinger’s views concerning the sacrament of Baptism are similar to those of Saint Augustine.
The first part sketches the development of Ratzinger’s theology of Baptism. The second part charts the theology of Baptism as presented by Augustine. The study concludes with a comparison, which shows that Ratzinger’s view on the effects of Baptism may be considered more social while Augustine’s perspective is more personal. For Ratzinger, Baptism effects the incorporation into the Church, the new humanity; for Augustine, the sacrament primarily works the cleansing from sins.

“Thomas Aquinas on the Bible and Morality: The Sacred Scriptures, the Natural Law, and the Hermeneutic of Continuity,” in TOWARDS A BIBLICAL THOMISM: THOMAS AQUINAS AND THE RENEWAL OF BIBLICAL THEOLOGY, edited by Jörgen Vijgen and Piotr Roszak (Pamplona/Navarra: EUNSA, 2018): 173–97.

With their participation in the Second Vatican Council, two German theologians have been instrumental in shaping modern Catholicism like few others, namely Karl Rahner and Joseph Ratzinger. Both were collaborators on a wide array of issues in theology and ecclesiology, but their ways were to part after the Council, and according to many observers, one of them, Ratzinger, was to undergo a significant and absolute change of heart. This change of direction does not cease to puzzle Catholics today, which makes it worthwhile to take a closer look at it. If indeed, Ratzinger not so much abandoned as developed further his already existing views, it would be of considerable importance for how we can think of the reception of the Council and its final documents. If, however, Ratzinger did change completely, the question could be what caused this change and how does the conversion affect the Church. By comparing the development of both theologians before, during, and after the Council, the present study wants to hypothesize that Ratzinger did not change as much as became more rigid in his already existing neo-Augustinian ideas, while Rahner probably underwent a far greater change following the Council.

‘A Tale of Two Speeches: Secularism and Primacy in Contemporary Roman Catholicism and Russian Orthodoxy’ ed. John Chryssavgis, Primacy in the Church: The Office of Primate and the Authority of the Councils, Volume 2: Contemporary and Contextual Perspectives (Crestwood, NY: St Vladimir’s Seminary Press, 2016), pp.807-837.