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"Introduction to Christianity": Yesterday, Today, and Tomorrow | Joseph Cardinal Ratzinger | Preface to the New Edition (2004) of Introduction To Christianity | Part 2 | Part 1

1. The figure of Christ is interpreted in a completely new way, not only in reference to dogma, but also and precisely with regard to the Gospels. The belief that Christ is the only Son of God, that God really dwells among us as man in him, and that the man Jesus is eternally in God, is God himself, and therefore is not a figure in which God appears, but rather the sole and irreplaceable God—this belief is thereby excluded. Instead of being the man who is God, Christ becomes the one who has experienced God in a special way. He is an enlightened one and therein is no longer fundamentally different from other enlightened individuals, for instance, Buddha. But in such an interpretation the figure of Jesus loses its inner logic. It is torn out of the historical setting in which it is anchored and forced into a scheme of things which is alien to it. Buddha—and in this he is comparable to Socrates—directs the attention of his disciples away from himself: his own person doesn't matter, but only the path that he has pointed out. Someone who finds the way can forget Buddha. But with Jesus, what matters is precisely his Person, Christ himself. When he says, "I am he," we hear the tones of the "I AM" on Mount Horeb. The way consists precisely in following him, for "I am the way, the truth and the life" (Jn 14:6). He himself is the way, and there is no way that is independent of him, on which he would no longer matter. Since the real message that he brings is not a doctrine but his very person, we must of course add that this "I" of Jesus refers absolutely to the "Thou" of the Father and is not self-sufficient, but rather is indeed truly a "way." "My teaching is not mine" (Jn 7:16). "I seek not my own will, but the will of him who sent me" (Jn 5:30). The "I" is important, because it draws us completely into the dynamic of mission, because it leads to the surpassing of self and to union with him unto whom we have been created. If the figure of Jesus is taken out of this inevitably scandalous dimension, if it is separated from his Godhead, then it becomes self-contradictory. All that is left are shreds that leave us perplexed or else become excuses for selfaffirmation.

2. The concept of God is fundamentally changed. The question as to whether God should be thought of as a person or impersonally now seems to be of secondary importance; no longer can an essential difference be noted between theistic and nontheistic forms of religion. This view is spreading with astonishing rapidity. Even believing and theologically trained Catholics, who want to share in the responsibilities of the Church's life, will ask the question (as though the answer were self-evident): "Can it really be that important, whether someone understands God as a person or impersonally?" After all, we should be broad-minded—so goes the opinion—since the mystery of God is in any case beyond all concepts and images. But such concessions strike at the heart of the biblical faith. The shema, the "Hear, O Israel" from Deuteronomy 6:4-9, was and still is the real core of the believer's identity, not only for Israel, but also for Christianity. The believing Jew dies reciting this profession; the Jewish martyrs breathed their last declaring it and gave their lives for it: "Hear, O Israel. He is our God. He is one." The fact that this God now shows us his face in Jesus Christ (Jn 14:9)—a face that Moses was not allowed to see (Ex 33:20)—does not alter this profession in the least and changes nothing essential in this identity. Of course, the Bible does not use the term "person" to say that God is personal, but the divine personality is apparent nevertheless, inasmuch as there is a Name of God. A name implies the ability to be called on, to speak, to hear, to answer. This is essential for the biblical God, and if this is taken away, the faith of the Bible has been abandoned. It cannot be disputed that there have been and there are false, superficial ways of understanding God as personal. Precisely when we apply the concept of person to God, the difference between our idea of person and the reality of God—as the Fourth Lateran Council says about all speech concerning God—is always infinitely greater than what they have in common. False applications of the concept of person are sure to be present, whenever God is monopolized for one's own human interests and thus his Name is sullied. It is not by chance that the Second Commandment, which is supposed to protect the Name of God, follows directly after the First, which teaches us to adore him. In this respect we can always learn something new from the way in which the "mystical" religions, with their purely negative theology, speak about God, and in this respect there are avenues for dialogue. But with the disappearance of what is meant by "the Name of God," that is, God's personal nature, his Name is no longer protected and honored, but abandoned outright instead.

But what is actually meant, then, by God's Name, by his being personal? Precisely this: not only that we can experience him, beyond all [earthly] experience, but also that he can express and communicate himself. When God is understood in a completely impersonal way, for instance in Buddhism, as sheer negation with respect to everything that appears real to us, then there is no positive relationship between "God" and the world. Then the world has to be overcome as a source of suffering, but it no longer can be shaped. Religion then points out ways to overcome the world, to free people from the burden of its seeming, but it offers no standards by which we can live in the world, no forms of societal responsibility within it. The situation is somewhat different in Hinduism. The essential thing there is the experience of identity: At bottom I am one with the hidden ground of reality itself—the famous tat tvam asi of the Upanishads. Salvation consists in liberation from individuality, from being-a-person, in overcoming the differentiation from all other beings that is rooted in being-aperson: the deception of the self concerning itself must be put aside. The problem with this view of being has come very much to the fore in Neo-Hinduism. Where there is no uniqueness of persons, the inviolable dignity of each individual person has no foundation, either. In order to bring about the reforms that are now underway (the abolition of caste laws and of immolating widows, etc.) it was specifically necessary to break with this fundamental understanding and to introduce into the overall system of Indian thought the concept of person, as it has developed in the Christian faith out of the encounter with the personal God. The search for the correct "praxis," for right action, in this case has begun to correct the "theory": We can see to some extent how "practical" the Christian belief in God is, and how unfair it is to brush these disputed but important distinctions aside as being ultimately irrelevant.

With these considerations we have reached the point from which an "Introduction to Christianity" must set out today. Before I attempt to extend a bit farther the line of argument that I have suggested, another reference to the present status of faith in God and in Christ is called for. There is a fear of Christian "imperialism," a nostalgia for the beautiful multiplicity of religions and their supposedly primordial cheerfulness and freedom. Colonialism is said to be essentially bound up with historical Christianity, which was unwilling to accept the other in his otherness and tried to bring everything under its own protection. Thus, according to this view, the religions and cultures of South America were trodden down and stamped out and violence was done to the soul of the native peoples, who could not find themselves in the new order and were forcibly deprived of the old. Now there are milder and harsher variants of this opinion. The milder version says that we should finally grant to these lost cultures the right of domicile within the Christian faith and allow them to devise for themselves an aboriginal form of Christianity. The more radical view regards Christianity in its entirety as a sort of alienation, from which the native peoples must be liberated. The demand for an aboriginal Christianity, properly understood, should be taken as an extremely important task. All great cultures are open to one another and to the truth. They all have something to contribute to the Bride's "many coloured robes" mentioned in Psalm 45:14, which patristic writers applied to the Church. To be sure, many opportunities have been missed and new ones present themselves. Let us not forget, however, that those native peoples, to a notable extent, have already found their own expression of the Christian faith in popular devotions. That the suffering God and the kindly Mother in particular have become for them the central images of the faith, which have given them access to the God of the Bible, has some thing to say to us, too, today. But of course, much still remains to be done.

Let us return to the question about God and about Christ as the centerpiece of an introduction to the Christian faith. One thing has already become evident: the mystical dimension of the concept of God, which the Asian religions bring with them as a challenge to us, must clearly be decisive for our thinking, too, and for our faith. God has become quite concrete in Christ, but in this way his mystery has also become still greater. God is always infinitely greater than all our concepts and all our images and names. The fact that we now acknowledge him to be triune does not mean that we have meanwhile learned everything about him. On the contrary: he is only showing us how little we know about him and how little we can comprehend him or even begin to take his measure. Today, after the horrors of the [twentieth-century] totalitarian regimes (I remind the reader of the memorial at Auschwitz), the problem of theodicy urgently and mightily [mit brennender Gewalt] demands the attention of us all; this is just one more indication of how little we are capable of defining God, much less fathoming him. After all, God's answer to Job explains nothing, but rather sets boundaries to our mania for judging everything and being able to say the final word on a subject, and reminds us of our limitations. It admonishes us to trust the mystery of God in its incomprehensibility.

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Having said this, we must still emphasize the brightness of God, too, along with the darkness. Ever since the Prologue to the Gospel of John, the concept of logos has been at the very center of our Christian faith in God. Logos signifies reason, meaning, or even "word"—a meaning, therefore, which is Word, which is relationship, which is creative. The God who is logos guarantees the intelligibility of the world, the intelligibility of our existence, the aptitude of reason to know God [die Gottgemässheit der Vernunft] and the reasonableness of God [die Vernunftgemässheit Gottes], even though his understanding infinitely surpasses ours and to us may so often appear to be darkness. The world comes from reason and this reason is a Person, is Love—this is what our biblical faith tells us about God. Reason can speak about God, it must speak about God, or else it cuts itself short. Included in this is the concept of creation. The world is not just maya, appearance, which we must ultimately leave behind. It is not merely the endless wheel of sufferings, from which we must try to escape. It is something positive. It is good, despite all the evil in it and despite all the sorrow, and it is good to live in it. God, who is the creator and declares himself in his creation, also gives direction and measure to human action. We are living today in a crisis of moral values [Ethos], which by now is no longer merely an academic question about the ultimate foundations of ethical theories, but rather an entirely practical matter. The news is getting around that moral values cannot be grounded in something else, and the consequences of this view are working themselves out. The published works on the theme of moral values are stacked high and almost toppling over, which on the one hand indicates the urgency of the question, but on the other hand also suggests the prevailing perplexity. Kolakowski, in his line of thinking, has very emphatically pointed out that deleting faith in God, however one may try to spin or turn it, ultimately deprives moral values of their grounding. If the world and man do not come from a creative intelligence, which stores within itself their measure and plots the path of human existence, then all that is left are traffic rules for human behavior, which can be discarded or maintained according to their usefulness. All that remains is the calculus of consequences—what is called teleological ethics or proportionalism. But who can really make a judgment beyond the consequences of the present moment? Won't a new ruling class, then, take hold of the keys to human existence and become the managers of mankind? When dealing with a calculus of consequences, the inviolability of human dignity no longer exists, because nothing is good or bad in itself any more. The problem of moral values is back on the table today, and it is an item of great urgency. Faith in the Logos, the Word who is in the beginning, understands moral values as responsibility, as a response to the Word, and thus gives them their intelligibility as well as their essential orientation. Connected with this also is the task of searching for a common understanding of responsibility, together with all honest, rational inquiry and with the great religious traditions. In this endeavor there is not only the intrinsic proximity of the three great monotheistic religions, but also significant lines of convergence with the other strand of Asian religiosity we encounter in Confucianism and Taoism.

If it is true that the term logos—the Word in the beginning, creative reason, and love—is decisive for the Christian image of God, and if the concept of logos simultaneously forms the core of Christology, of faith in Christ, then the indivisibility of faith in God and faith in his incarnate Son Jesus Christ is only confirmed once more. We will not understand Jesus any better or come any closer to him, if we bracket off faith in his divinity. The fear that belief in his divinity might alienate him from us is widespread today. It is not only for the sake of the other religions that some would like to de-emphasize this faith as much as possible. It is first and foremost a question of our own Western fears. All of this seems incompatible with our modern worldview. It must just be a question of mythological interpretations, which were then transformed by the Greek mentality into metaphysics. But when we separate Christ and God, behind this effort there is also a doubt as to whether God is at all capable of being so close to us, whether he is allowed to bow down so low. The fact that we don't want this appears to be humility. But Romano Guardini correctly pointed out that the higher form of humility consists in allowing God to do precisely what appears to us to be unfitting, and to bow down to what he does, not to what we contrive about him and for him. A notion of God's remoteness from the world is behind our apparently humble realism, and therefore a loss of God's presence is also connected with it. If God is not in Christ, then he retreats into an immeasurable distance, and if God is no longer a God-with-us, then he is plainly an absent God and thus no God at all: a god who cannot work is not God. As for the fear that Jesus moves us too far away if we believe in his Divine Sonship, precisely the opposite is true: were he only a man, then he has retreated irrevocably into the past, and only a distant recollection can perceive him more or less clearly. But if God has truly assumed manhood and thus is at the same time true man and true God in Jesus, then he participates, as man, in the presence of God, which embraces all ages. Then, and only then, is he not just something that happened yesterday, but is present among us, our contemporary in our today. That is why I am firmly convinced that a renewal of Christology must have the courage to see Christ in all of his greatness, as he is presented by the four Gospels together in the many tensions of their unity.

If I had this Introduction to Christianity to write over again today, all of the experiences of the last thirty years would have to go into the text, which would then also have to include the context of interreligious discussions to a much greater degree than seemed fitting at the time. But I believe that I was not mistaken as to the fundamental approach, in that I put the question of God and the question about Christ in the very center, which then leads to a "narrative Christology" and demonstrates that the place for faith is in the Church. This basic orientation, I think, was correct. That is why I venture to place this book once more in the hands of the reader today.

Joseph Cardinal Ratzinger
Rome, April 2000

Joseph Ratzinger, now Pope Benedict XVI, was for over two decades the Prefect for the Congregation of the Doctrine of the Faith under Pope John Paul II. He is a renowned theologian and author of numerous books. A mini-bio and full listing of his books published by Ignatius Press are available on his IgnatiusInsight.com Author Page.

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