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Jesus of Nazareth, Part Two: Holy Week: From the Entrance into Jerusalem to the Resurrection
For Christians, Jesus of Nazareth is the Son of God, who died for the sins of the world, and who rose from the dead in triumph over sin and death. For non-Christians, he is almost anything else-myth, a political revolutionary, a prophet whose teaching was misunderstood or distorted by his followers.Jesus of Nazareth is the Son of God, and no myth, revolutionary, or misunderstood prophet, insists Benedict XVI. He thinks that the best of historical scholarship, while it can't "prove" Jesus is the Son of God, certainly doesn't disprove it. Indeed, Benedict maintains that the evidence, fairly considered, brings us face-to-face with the challenge of Jesus-a real man who taught and acted in ways that were tantamount to claims of divine authority, claims not easily dismissed as lunacy or deception.Benedict XVI presents this challenge in his new book, Jesus of Holy From the Entrance into Jerusalem to the Resurrection, the sequel volume to Jesus of From the Baptism in the Jordan to the Transfiguration.Why was Jesus rejected by the religious leaders of his day? Who was responsible for his death? Did he establish a Church to carry on his work? How did Jesus view his suffering and death? How should we? And, most importantly, did Jesus really rise from the dead and what does his resurrection mean? The story of Jesus raises these and other crucial questions.Benedict brings to his study the vast learning of a brilliant scholar, the passionate searching of a great mind, and the deep compassion of a pastor's heart. In the end, he dares readers to grapple with the meaning of Jesus' life, teaching, death, and resurrection. Jesus of Holy From the Entrance into Jerusalem to the Resurrection challenges both believers and unbelievers to decide who Jesus of Nazareth is and what he means for them.
381 pages, Kindle Edition
First published August 10, 2011
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3675 people want to read
About the author
Pope Benedict XVI
940 books920 followersOriginally
Joseph Ratzinger
, a noted conservative theologian before his election in 2005, Benedict XVI strove against the influence of secularism during his papacy to defend traditional Catholic teachings but since medieval times first resigned in 2013.
After Joseph Ratzinger served a long career as an academic and a professor at the University of Regensburg, Pope Paul VI appointed him as archbishop of Munich and Freising and cardinal in 1977. In 1981, he settled in Rome as prefect of the congregation for the doctrine of the faith, one most important office of the Roman curia. He also served as dean of the college of cardinals.
Benedict XVI reigned 265th in virtue of his office of bishop of Rome, the sovereign of the state of Vatican City and the head of the Church. A conclave named him on 19 April 2005; he celebrated his inaugural Mass on 24 April 2005 and took possession of his Lateran cathedral basilica of Saint John on 7 May 2005.
Benedict XVI succeeded Saint John Paul II, predecessor and his prolific writings on doctrine and values. Benedict XVI advocated a return to fundamental Christian values to counter the increase of many developed countries. Relativism denied objective truth and moral truths in particular; he viewed this central problem of the 21st century. With the importance of the Church, he understood redemptive love of God. He reaffirmed the "importance of prayer in the face of the activism" "of many Christians engaged in charitable work." Benedict also revived a number and elevated the Tridentine Mass to a more prominent position.
Benedict founded and patronized of the Ratzinger foundation, a charitable organization, which from the sale of books and essays makes money to fund scholarships and bursaries for students across the world.
Due to advanced age on 11 February 2013, Benedict announced in a speech in Latin and cited a "lack of strength of mind and body" before the cardinals. He effectively left on 28 February 2013.As emeritus, Benedict retained the style of His Holiness, and the title and continued to dress in the color of white. He moved into the newly renovated monastery of Mater Ecclesiae for his retirement. Pope Francis succeeded him on 13 March 2013.
(more info on Ratzinger Foundation: https://www.ewtn.com/library/Theology...)
After Joseph Ratzinger served a long career as an academic and a professor at the University of Regensburg, Pope Paul VI appointed him as archbishop of Munich and Freising and cardinal in 1977. In 1981, he settled in Rome as prefect of the congregation for the doctrine of the faith, one most important office of the Roman curia. He also served as dean of the college of cardinals.
Benedict XVI reigned 265th in virtue of his office of bishop of Rome, the sovereign of the state of Vatican City and the head of the Church. A conclave named him on 19 April 2005; he celebrated his inaugural Mass on 24 April 2005 and took possession of his Lateran cathedral basilica of Saint John on 7 May 2005.
Benedict XVI succeeded Saint John Paul II, predecessor and his prolific writings on doctrine and values. Benedict XVI advocated a return to fundamental Christian values to counter the increase of many developed countries. Relativism denied objective truth and moral truths in particular; he viewed this central problem of the 21st century. With the importance of the Church, he understood redemptive love of God. He reaffirmed the "importance of prayer in the face of the activism" "of many Christians engaged in charitable work." Benedict also revived a number and elevated the Tridentine Mass to a more prominent position.
Benedict founded and patronized of the Ratzinger foundation, a charitable organization, which from the sale of books and essays makes money to fund scholarships and bursaries for students across the world.
Due to advanced age on 11 February 2013, Benedict announced in a speech in Latin and cited a "lack of strength of mind and body" before the cardinals. He effectively left on 28 February 2013.As emeritus, Benedict retained the style of His Holiness, and the title and continued to dress in the color of white. He moved into the newly renovated monastery of Mater Ecclesiae for his retirement. Pope Francis succeeded him on 13 March 2013.
(more info on Ratzinger Foundation: https://www.ewtn.com/library/Theology...)
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June 28, 2011
As a Mormon, I was raised to think that we (Mormons) had the monopoly on truth. Though I've long since given up that idea (while retaining my Mormonism), I suppose there are some things so deeply ingrained in one's culture and upbringing that, no matter how one tries, will always seem to encumber one's train of thought. Reading this second installment of Pope Benedict's book on Jesus Christ was, I suppose as a consequence of my culture, a constant surprise: at every turn, it seems like Benedict had insight into the Bible that far surpasses many of the books my own fellow Mormons have come across in their superficial reading of the scriptures. This is quite clearly a man who is not only a supreme scholar of the Bible, but an obvious disciple of the One of whom he writes so insightfully. While I appreciated this insight in his first book, this second was in its own way gripping. That seems silly to say, but for a student of the scriptures, Benedict's reading resonated in important ways with my own amateur readings.
In my opinion, the most important message that comes through this installment is the self-giving that so characterized Christ's final hours, and what this self-giving ought to mean to us: "His very being is a "being-for". If we are able to grasp this, then we have truly come close to the mystery of Jesus, and we have understood what discipleship is." Benedict teaches so clearly what is sometimes obscured by the lack of detail offered in the New Testament. He sheds light on the manner in which Christ lived and the calling that his life offers us. One excellent example of this comes when Benedict is discussing the apostles sleeping while Christ suffers in the garden of Gethsemane: "Across the centuries, it is the drowsiness of the disciples that opens up the possibilities of the power of the Evil One. Such drowsiness deadens the soul, such that it remains undisturbed by the power of the Evil One at work in the world and by all the injustice and suffering ravaging the earth...[the soul] is easily persuaded that things cannot be so bad, so as to continue in the self-satisfaction of its own comfortable existence." Though his tone is never more accusatory that its mild form here, there is plenty of criticism of our own complacent Christianity so popular in the United States today.
This drowsiness is often justified by Christians because of Christ's suffering; or in other words, our comfortable existence is given to us because of our righteous devotion to the suffering Christ, who suffered so we wouldn't have to. Benedict, however, does not believe - nor do I think the scriptures bear out - this unfortunate interpretation of Christianity. He writes instead that "the world is 'true' only to the extent that it reflects God...[and] it becomes more and more true the closer it draws to God. Man becomes true, he becomes himself, when he grows in God's likeness." The Christian my counter that God's likeness - or the likeness of the living Christ is in glory. But even this falls short of Benedict's reading of the New Testament, for it is the "Cross itself [that becomes] God's glorification, the glory of God made manifest in the Son." In other words, it is the suffering of Christ to which we should inspire.
I suppose I should clarify by saying that Benedict does not believe we should all be suffering as Christ suffered. But all too often it seems we are unwilling to interrupt our "comfortable existence" to bear our own cross. Indeed, it is hard to say that a comfortable existence witnesses the Truth, when, as Benedict states, "Truth is outwardly powerless in the world, just as Christ is powerless by the world's standard: he has no legions; he is crucified. Yet in his very powerlessness he is powerful: only thus, again and again, does truth become powerful." Here we see the full implications of the words of Christ, such as his call to "resist not evil" and turn the other cheek; to pray for one's enemies, bless them that curse you and despitefully use you. A comfortable existence cannot be sustained if Christ's teachings are to be taken seriously, and unfortunately a comfortable existence seems to be what many of us are most keen on sustaining: "Again and again, mankind will be faced with the same choice: to say yes to the God who works only through the power of truth and love, or to build on something tangible and concrete - on violence."
Christ's message was a message of peace, and Benedict makes it clear how this message comes through in the New Testament. If ever we needed a book, it is this one - if only because the Bible, where the message of peace is written clearly for all to read, is consistently misread by so many today. I highly recommend this book to anyone who presumes to be a Christian.
In my opinion, the most important message that comes through this installment is the self-giving that so characterized Christ's final hours, and what this self-giving ought to mean to us: "His very being is a "being-for". If we are able to grasp this, then we have truly come close to the mystery of Jesus, and we have understood what discipleship is." Benedict teaches so clearly what is sometimes obscured by the lack of detail offered in the New Testament. He sheds light on the manner in which Christ lived and the calling that his life offers us. One excellent example of this comes when Benedict is discussing the apostles sleeping while Christ suffers in the garden of Gethsemane: "Across the centuries, it is the drowsiness of the disciples that opens up the possibilities of the power of the Evil One. Such drowsiness deadens the soul, such that it remains undisturbed by the power of the Evil One at work in the world and by all the injustice and suffering ravaging the earth...[the soul] is easily persuaded that things cannot be so bad, so as to continue in the self-satisfaction of its own comfortable existence." Though his tone is never more accusatory that its mild form here, there is plenty of criticism of our own complacent Christianity so popular in the United States today.
This drowsiness is often justified by Christians because of Christ's suffering; or in other words, our comfortable existence is given to us because of our righteous devotion to the suffering Christ, who suffered so we wouldn't have to. Benedict, however, does not believe - nor do I think the scriptures bear out - this unfortunate interpretation of Christianity. He writes instead that "the world is 'true' only to the extent that it reflects God...[and] it becomes more and more true the closer it draws to God. Man becomes true, he becomes himself, when he grows in God's likeness." The Christian my counter that God's likeness - or the likeness of the living Christ is in glory. But even this falls short of Benedict's reading of the New Testament, for it is the "Cross itself [that becomes] God's glorification, the glory of God made manifest in the Son." In other words, it is the suffering of Christ to which we should inspire.
I suppose I should clarify by saying that Benedict does not believe we should all be suffering as Christ suffered. But all too often it seems we are unwilling to interrupt our "comfortable existence" to bear our own cross. Indeed, it is hard to say that a comfortable existence witnesses the Truth, when, as Benedict states, "Truth is outwardly powerless in the world, just as Christ is powerless by the world's standard: he has no legions; he is crucified. Yet in his very powerlessness he is powerful: only thus, again and again, does truth become powerful." Here we see the full implications of the words of Christ, such as his call to "resist not evil" and turn the other cheek; to pray for one's enemies, bless them that curse you and despitefully use you. A comfortable existence cannot be sustained if Christ's teachings are to be taken seriously, and unfortunately a comfortable existence seems to be what many of us are most keen on sustaining: "Again and again, mankind will be faced with the same choice: to say yes to the God who works only through the power of truth and love, or to build on something tangible and concrete - on violence."
Christ's message was a message of peace, and Benedict makes it clear how this message comes through in the New Testament. If ever we needed a book, it is this one - if only because the Bible, where the message of peace is written clearly for all to read, is consistently misread by so many today. I highly recommend this book to anyone who presumes to be a Christian.
April 20, 2025
It does seem rather superfluous to review Jesus of Nazareth: Holy Week: From the Entrance Into Jerusalem To The Resurrection on a Catholic blog. For my own mindset a new book written by the Pope, even if as a private theologian, is all the incentive I need. It’s not as if I need to wait to see reviews come in to decide to buy it. Especially since this book is a continuation of the first book in what the Pope hopes will be completed by a third book.
My advice would be simply to just buy it, borrow it, etc.
Instead I will just give some quick thoughts about the book. Again the Pope is showing his approach to Biblical scholarship and theology. He fully engages all the modern tools of Biblical exegesis while also applying the analogy of faith. He knows the limits of the modern tools, but also sees how they can be used to good purpose. The same goes with interacting with the scholarship of predominately German scripture scholars along with others. He can take what is good from the writings of Rudolf Bultmann while remaining skeptical of Bultmann’s excessive skepticism in what Biblical texts could be accepted. His openness in engaging ideas from others was demonstrated in the first book of this series in regards to Rabbi Jacob Neusner, and really his whole life as a theologian has demonstrated this.
As the Pope writes in the beginning of this book this series is not intended as a life of Christ. What he does though is like a life of Christ in structure where he follows questions in scriptural scholarship that intrigue him. He does not try to cover everything and highlights areas he finds interesting. For example in his discussion of whether the Last Supper was a Passover meal he presents several lines of scholarship on the subject that are fascinating and while some of these ideas he obviously is skeptical of – he does not dismiss them out of hand and again is open to discovering the truth. Even in areas where you think this is the conclusion he most accepts, his language is never definitive. Partly he is careful since he is writing as a private theologian and not as Pope, but mainly I think this is the deep humility he has always shown in his writings.
As is almost certainly always the case the few bits the media found in the book they considered newsworthy are really nothing and certainly not the most important parts of the book to highlight. His writing on blaming the Jewish people for the death of Christ are nothing new and really nothing different than what was written as part of Vatican II.
As for Lenten reading the book is perfect as it covers Holy Week and gives you much to think about. I just hope we don’t have to wait another four years for part 3.
My advice would be simply to just buy it, borrow it, etc.
Instead I will just give some quick thoughts about the book. Again the Pope is showing his approach to Biblical scholarship and theology. He fully engages all the modern tools of Biblical exegesis while also applying the analogy of faith. He knows the limits of the modern tools, but also sees how they can be used to good purpose. The same goes with interacting with the scholarship of predominately German scripture scholars along with others. He can take what is good from the writings of Rudolf Bultmann while remaining skeptical of Bultmann’s excessive skepticism in what Biblical texts could be accepted. His openness in engaging ideas from others was demonstrated in the first book of this series in regards to Rabbi Jacob Neusner, and really his whole life as a theologian has demonstrated this.
As the Pope writes in the beginning of this book this series is not intended as a life of Christ. What he does though is like a life of Christ in structure where he follows questions in scriptural scholarship that intrigue him. He does not try to cover everything and highlights areas he finds interesting. For example in his discussion of whether the Last Supper was a Passover meal he presents several lines of scholarship on the subject that are fascinating and while some of these ideas he obviously is skeptical of – he does not dismiss them out of hand and again is open to discovering the truth. Even in areas where you think this is the conclusion he most accepts, his language is never definitive. Partly he is careful since he is writing as a private theologian and not as Pope, but mainly I think this is the deep humility he has always shown in his writings.
As is almost certainly always the case the few bits the media found in the book they considered newsworthy are really nothing and certainly not the most important parts of the book to highlight. His writing on blaming the Jewish people for the death of Christ are nothing new and really nothing different than what was written as part of Vatican II.
As for Lenten reading the book is perfect as it covers Holy Week and gives you much to think about. I just hope we don’t have to wait another four years for part 3.
March 9, 2025
REREADING
Despite what I said the first time around (below) I have not gone back to this repeatedly. Partly because it is such demanding reading (one must pay attention!) and partly because there was always some other shiny new book I wanted to read.
However, this Lent it seems like the right thing to read. So here I am with Pope Benedict's second Jesus of Nazareth book, marveling again at how lucid it is, how erudite, and how accurately he hits the nail on the head for my spiritual needs.
=======
ORIGINAL
Wow. This is a book that I'll be going back to repeatedly. Such good insights into what Scripture really tells us and that is often glossed over. I also was impressed by how Ratzinger (because he wrote this as a personal project, not as Pope Benedict) always began by acknowledging what modern theology, science, and popular opinion would say about certain subjects ... before going on to unpack what is known and what can be reasonably assumed. His way of constantly bringing the material back to what it means to us as believing Christians was also wonderful and the most helpful part of the material.
Despite what I said the first time around (below) I have not gone back to this repeatedly. Partly because it is such demanding reading (one must pay attention!) and partly because there was always some other shiny new book I wanted to read.
However, this Lent it seems like the right thing to read. So here I am with Pope Benedict's second Jesus of Nazareth book, marveling again at how lucid it is, how erudite, and how accurately he hits the nail on the head for my spiritual needs.
=======
ORIGINAL
Wow. This is a book that I'll be going back to repeatedly. Such good insights into what Scripture really tells us and that is often glossed over. I also was impressed by how Ratzinger (because he wrote this as a personal project, not as Pope Benedict) always began by acknowledging what modern theology, science, and popular opinion would say about certain subjects ... before going on to unpack what is known and what can be reasonably assumed. His way of constantly bringing the material back to what it means to us as believing Christians was also wonderful and the most helpful part of the material.
March 1, 2025
Reread this for the second time with my dear husband on Thursday nights for Passio Domini, something all those consecrated to their Guardian Angels are supposed to do. This book is more academic than our usual reads, but no less valuable for being so. There was much to take to prayer and as always with dear Pope Benedict, so much to learned as well. On page 271, his discussion about salt was fascinating. I know I never paid any attention to Jesus eating salt after His Resurrection, but I will now, as it is, 'a sign of new and everlasting life, (which) points to the risen Lord's new banquet with his followers.'
I am always amazed at the breadth of the Holy Father's reading. He draws from such a wide array of authors; I am in awe, and maybe a teeny tiny bit jealous too.
Chapter 4 may well be my most favorite chapter this second time, though I am fairly sure I glossed over it first go through as being 'too theological' or 'not so interesting' as some of the other chapters. Aren't we always most interested in things with which we can most easily relate? In Chapter 4, PBXVI asks the (presumed) Christian lay reader to stretch in three unfamiliar and potentially challenging directions: toward greater understanding of the ministerial priesthood, Jewish tradition, and Rabbinic theology. It is in reaching toward unfamiliar ideas where we learn the most. In addition to being our Savior, Jesus was the consummate teacher. He would not give His disciples all the answers but would expect them to work for them. He was also the new High Priest. Born into and raised in Jewish tradition, we know that He was well-versed in its theology. And He was twice referred to by His followers as 'Rabboni': (Mark 10:51 and John 20:16). It was the most honorable of all the titles.
There is so much in this book, I hope I am able to return to it again for I know if I do, there will be new treasures to discover and old ones to recall. Pray for us, Pope Benedict!
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Listening to Pope Benedict describe Jesus’ entrance into Jerusalem I am struck by the things which strike Him. He notices blind Bartimateus along the road who only asks to see and then granted sight wants nothing more than to follow Jesus. The differences among the four Gospels are fascinating in the hands of Pope Benedict as he shows the subtle differences among the texts and explains the backgrounds of the authors as well as citing early liturgical references such as the Didachē.
I am always amazed at the breadth of the Holy Father's reading. He draws from such a wide array of authors; I am in awe, and maybe a teeny tiny bit jealous too.
Chapter 4 may well be my most favorite chapter this second time, though I am fairly sure I glossed over it first go through as being 'too theological' or 'not so interesting' as some of the other chapters. Aren't we always most interested in things with which we can most easily relate? In Chapter 4, PBXVI asks the (presumed) Christian lay reader to stretch in three unfamiliar and potentially challenging directions: toward greater understanding of the ministerial priesthood, Jewish tradition, and Rabbinic theology. It is in reaching toward unfamiliar ideas where we learn the most. In addition to being our Savior, Jesus was the consummate teacher. He would not give His disciples all the answers but would expect them to work for them. He was also the new High Priest. Born into and raised in Jewish tradition, we know that He was well-versed in its theology. And He was twice referred to by His followers as 'Rabboni': (Mark 10:51 and John 20:16). It was the most honorable of all the titles.
There is so much in this book, I hope I am able to return to it again for I know if I do, there will be new treasures to discover and old ones to recall. Pray for us, Pope Benedict!
><><><><><><><><><><><><><><><
Listening to Pope Benedict describe Jesus’ entrance into Jerusalem I am struck by the things which strike Him. He notices blind Bartimateus along the road who only asks to see and then granted sight wants nothing more than to follow Jesus. The differences among the four Gospels are fascinating in the hands of Pope Benedict as he shows the subtle differences among the texts and explains the backgrounds of the authors as well as citing early liturgical references such as the Didachē.
March 25, 2011
I've read a few "Jesus books" in my time. Outside of the Bible, this now ranks as the best of them. It's scholarly without being weasel-worded, and while not a Life of Christ in the strict sense, it's strewn with profound insights throughout. Among other things, I learned about the roots of the "High-Priestly Prayer," the significance of Jesus requisitioning a young donkey for his entrance into Jerusalem, the importance of salt, and the two traditional groups of Resurrection accounts.
Pope Benedict is intimately familiar with the strengths and weaknesses of the historical-critical method of exegesis, and this book offers gentle but unmistakable corrections to some of the mistakes made by fans of that theological approach (Rudolf Bultmann foremost among them, as on p. 165, when he and Adolf von Harnack are admonished because "an exegesis that turns a text into its opposite is no exegesis"). The pope looks at individual Greek words in the scriptures when necessary, but he's no slave to the perils of "proof-texting," and never loses sight of broad themes, either.
Apart from the thought-provoking, prayerful content, even production values in the hardback edition are first-class: Philip J. Whitmore did a masterful job of translating the pope's manuscript from its original German into English. Ignatius Press should also be commended for supplying an index, a glossary, and a list of biblical references (there are a lot of them, but none sounds forced).
The book is simultaneously accessible and challenging, a bit like what you'd expect from an introductory college class taught by a professor in love with his subject. Pope Benedict shines welcome historical and theological light on Holy Week, helping his readers meet Jesus with full hearts and fresh eyes. Mischeviously, the book even includes "bonus material" -- a fascinating epilogue on the Ascension, which isn't part of Holy Week but does lend context to those earth-shaking events.
In short, this book is highly recommended for all Christians, and also for anyone still laboring under the misconception that Benedict XVI would be little more than a "placeholder pope" following the long pontificate of his friend John Paul II.
Pope Benedict is intimately familiar with the strengths and weaknesses of the historical-critical method of exegesis, and this book offers gentle but unmistakable corrections to some of the mistakes made by fans of that theological approach (Rudolf Bultmann foremost among them, as on p. 165, when he and Adolf von Harnack are admonished because "an exegesis that turns a text into its opposite is no exegesis"). The pope looks at individual Greek words in the scriptures when necessary, but he's no slave to the perils of "proof-texting," and never loses sight of broad themes, either.
Apart from the thought-provoking, prayerful content, even production values in the hardback edition are first-class: Philip J. Whitmore did a masterful job of translating the pope's manuscript from its original German into English. Ignatius Press should also be commended for supplying an index, a glossary, and a list of biblical references (there are a lot of them, but none sounds forced).
The book is simultaneously accessible and challenging, a bit like what you'd expect from an introductory college class taught by a professor in love with his subject. Pope Benedict shines welcome historical and theological light on Holy Week, helping his readers meet Jesus with full hearts and fresh eyes. Mischeviously, the book even includes "bonus material" -- a fascinating epilogue on the Ascension, which isn't part of Holy Week but does lend context to those earth-shaking events.
In short, this book is highly recommended for all Christians, and also for anyone still laboring under the misconception that Benedict XVI would be little more than a "placeholder pope" following the long pontificate of his friend John Paul II.
Read
August 29, 2023An obvious read for Holy Week this year. I understand why people prefer vol. 1—this text lacks its vigor and range—but I find that this half is the necessary conclusion to the first. Everything in the first volume points to the cross, and Benedict uses source after source to show it, through the totality of Christ’s life and teaching. But when it comes to the fundamental texts of the Gospel, the passion and resurrection narratives, there is only so much that can be said. Ratzinger truly creates space for contemplation of the paschal mystery. He places healthy limits, explains some of the exegetical work, and so on. In doing so, he gives time to the reader to enter into the mystery, just as the liturgies of this sacred week do.
June 14, 2025
Benedicto es sin lugar a dudas un tío que sabe. De hecho, y al igual que en su obra "introducción al cristianismo" uno puede acabar un poco abrumado por la cantidad de información que hay. Me quedo con varias cosas.
La primera es la síntesis que hay entre el antiguo testamento y el nuevo. creo que es bastante habitual el quedarse con el nuevo testamento y luego escoger tres o cuatro cosas del antiguo. Benedicto se encarga de darte palo seco en la tibia por hacer esto, así que palo recibido por esta parte.
la segunda es que cuando crees que has entendido una parábola resulta que no habías entendido ni la mitad. siempre es fantástico aprender, siempre es terrorífico ver que no habías aprendido tanto como pensabas.
la tercera es que Benedicto tiene claramente dos adversarios: la teologia liberal y Karl Marx. no sé nada de teología liberal así que no me mojo, pero a Marx le mete demasiado palo. alguno puede ser justo, pero otros, en cambio, deforman. Marx jamás pensó que los únicos problemas del ser humano eran los estrictamente materiales, como defiende el colega Ratzinger. en este sentido, y por lo que veo sigue siendo extendido, la iglesia católica sigue sin haber entendido a Marx. quizá por eso se lleva tan mal con él.
La primera es la síntesis que hay entre el antiguo testamento y el nuevo. creo que es bastante habitual el quedarse con el nuevo testamento y luego escoger tres o cuatro cosas del antiguo. Benedicto se encarga de darte palo seco en la tibia por hacer esto, así que palo recibido por esta parte.
la segunda es que cuando crees que has entendido una parábola resulta que no habías entendido ni la mitad. siempre es fantástico aprender, siempre es terrorífico ver que no habías aprendido tanto como pensabas.
la tercera es que Benedicto tiene claramente dos adversarios: la teologia liberal y Karl Marx. no sé nada de teología liberal así que no me mojo, pero a Marx le mete demasiado palo. alguno puede ser justo, pero otros, en cambio, deforman. Marx jamás pensó que los únicos problemas del ser humano eran los estrictamente materiales, como defiende el colega Ratzinger. en este sentido, y por lo que veo sigue siendo extendido, la iglesia católica sigue sin haber entendido a Marx. quizá por eso se lleva tan mal con él.
March 28, 2024
Tougher read but worth every second. I love how much theology connects us to the heart of God. It gives me such a greater appreciation for the life of Christ and the intricacies of His life, death, and resurrection. Lent was such a special time to read about Holy Week.
April 3, 2018
My rating will be 4.5. I am so happy to live in an era which a legend like Pope Emeritus Benedict XVI is living. The brilliance is marked by commitment makes his life more affectionate towards Christianity. The book Jesus of Nazareth, Part Two about the passion and resurrection of Jesus is a great experience for me. I read this book during the Triduum and the following days of Easter. This helped me to meditate more on the mysteries of these days. A wonderful book full of doctrinal evaluation. He did a wonderful job to present the paschal mysteries to us. I recommend this book to all Christians who want to know more about the passion, death and resurrection of our Lord. I hope, by the grace of God I may able to read this book again in next year holy week.
March 5, 2015
Give this man a pen and he can destroy your heart, together with your arguments.
Dale a este hombre una pluma y podría destruirte el corazón, junto con tus argumentos.
Dale a este hombre una pluma y podría destruirte el corazón, junto con tus argumentos.
March 30, 2016
In tempi nei quali la figura di Gesù Cristo e le sue ultime, drammatiche ore, sono oggetto di narrazione superficiale e dilettantesca, più per soddisfare una curiosità bulimica e incline alla fiction più becera – il riferimento agli scritti di Augias è puramente voluto – è davvero un piacere leggere un'esegesi così approfondita, colta, affatto auto referenziale, anzi, ricca di rimandi alla tradizione teologica del XX secolo e quella classica (Joachim Ringleben, Marius Reiser, Karl-Heinz Menke, Tommaso d'Aquino per citarne solo alcuni), con la quale Ratzinger continuamente si confronta, oltre che ai vangeli sinottici, ricchissima di deduzioni personali e spunti davvero illuminanti.
Joseph Ratzinger è, notoriamente, un teologo di raffinata cultura e di spiccata intelligenza, ma leggendo questi suoi scritti sulla figura di Gesù, viene fuori tra le righe anche un tratto della sua personalità più nascosta: la dolcezza, la mitezza, l'empatia profonda con la figura di Cristo, del quale egli è in primis discepolo, più che studioso; spesso si è stigmatizzata la sua figura, quando ricopriva il ruolo di Sommo Pontefice, tacciandolo di freddezza, di gelido, teutonico distacco, di debolezza, di vanità, addirittura, solo perché amava indossare scarpette rosse di Prada (esiste, è chiaro, ancora qualche ingenuo che crede le personalità facciano shopping presso le note Marche, e che non sa come queste vengano – beate – fatte omaggio dei più costosi ed esclusivi capi della loro maison), o il camauro, trascurando o ignorando bellamente di sottolineare come questi fossero tipici vestimenti papali che papa Ratzi ha voluto adottare nuovamente. Gusti un po' d'antan, il massimo che gli si possa imputare. Diluvi di maldicenze sul suo passato giovanile, dove si è voluto anche accusarlo di essere nazista perché bambino della gioventù Hitleriana, come dire che tutti i bambini balilla degli anni Trenta, Quaranta in Italia erano fascisti. In ogni caso, anche i suoi più feroci detrattori, in una cosa sono stati concordi: Ratzinger è un eccellente teologo. Qui si rivela un sensibilissimo discepolo di Cristo.
Ogni momento della vita di Cristo, dall'ingresso a Gerusalemme seduto su un'asina che non apparteneva a nessuno, alla purificazione del Tempio (comunemente nota come la Cacciata dei mercanti dal Tempio), fino ai momenti cruciali della lavanda dei piedi, l'Ultima Cena, la preghiera nel campo dei Getsemani e la Passione, la Resurrezione, ogni momento è oggetto di riflessione profondissima, ad un tempo storica e teologica, ed esegesi che spesso per me, è stata illuminante. Mi sia concesso un piccolo spoiler: alla morte di Gesù, nell'ora nona, le tre del pomeriggio, i sinottici dicono che il velo del Tempio si squarciò da cima a fondo e si fece buio e la terra tremò. Nella mia profonda ignoranza teologica io ho sempre pensato, be' certo, gli massacrano il Suo unico Figlio, il minimo che possa fare Dio padre è incxxxsi e recidere il simbolo più sacro di Israele, il Velo che cela il Sancta Sanctorum, il luogo che porta alla presenza di Dio e a cui una volta sola l'anno può accedere il Sommo Sacerdote. Nix. Ciò, contrariamente, simboleggia il totale accesso di Israele, del popolo di Dio, alla Sua presenza: ora, con la morte di Gesù, non è più necessario aver intermediari per accedere al Padre, attraverso Gesù, che lo chiama “Abbà”, il più confidenziale e tenero dei nomi, “babbino” diremmo noi, ogni credente ha acceso alla presenza di Dio, Gesù ci introduce come facenti parte della Famiglia celeste, a pieno titolo di figli, senza timori reverenziali. Solo il Figlio prediletto poteva rompere tutti i muri, tutte le etichette celesti e far osare a ciascuno di noi rivolgersi al Padre con il suo nome, il nome che i figli danno a chi li ha generati. Ce lo insegna con “Padre Nostro” e la simbologia lo ribadisce con la lacerazione del velo del Tempio. Questo è un piccolissimo esempio di come tutta l'esegesi di Ratzinger sia esplicativa nel rivelare la simbologia chiarissima che è alla base di ogni gesto, di ogni azione, anche non di Cristo stesso. Ogni cosa che accadde in quei tempi, era già preannunciato prima dai Salmi e dai profeti, questo rimarca il testo, pone Gesù come figura regale e messianica (il Messia che Israele attendeva) e salvifica (l'Agnello di Dio). Ecco che la Sua Crocifissione, avviene all'ora stessa e nel momento stesso in cui, nel Tempio di Gerusalemme, vengono immolati gli agnelli in occasione della Pasqua ebraica: è Lui il vero, unico agnello sacrificale, d'ora in poi nessun sacrificio animale dovrà essere più compiuto, il Dio della pace che ha preso su di sé tutti i peccati del mondo si è immolato e si immola fino alla fine del mondo per tutti, credenti e non credenti, per ogni essere animato.
Su quel palcoscenico, ha avuto luogo una rappresentazione che si riproduce eterna, ognuno di noi vi prende parte, intorno a Gesù e ai suoi piedi sotto la Croce. Ci siamo tutti: ogni oppresso dalle iniquità del mondo è in Gesù, ogni perseguitato a causa dell'ingiustizia, della malizia e dell'avidità del mondo, ogni amico che tradisce per paura o inerzia è lì, ogni madre dal cuore squarciato per la morte di un figlio è in quella scena, ogni peccatore che si pente e ogni peccatore che non si pente, ogni cuore di pietra che sbeffeggia il Signore e diabolicamente lo spinge dar prova di poteri sovrannaturali e ogni cuore di pietra che si scioglie di fronte al Mistero “Davvero costui era figlio di Dio”.
Pertanto, il maggior pregio di questo libro, a mio parere, non è la raffinata trama teologica, che è quasi scontata vista l'altissima caratura intellettuale del suo estensore, ma è la tenerezza con cui Ratzinger parla di Gesù. Davvero incomprensibile che qualcuno ancora lo derubrichi a mito, favoletta rassicurante. Gesù è esistito, ribadisce Ratzinger, qualora ce ne fosse bisogno e tanto ce n'è ed Esiste, vive, è risorto da morte. Questa è ben più di una speranza, è una certezza di fede, è una testimonianza che tanti discepoli hanno testimoniato fino alla morte in croce (a croce a testa in giù, come Pietro chiese di essere crocifisso, perché era un onore troppo grande, per lui, essere crocifisso nella maniera in cui fu crocifisso il suo Signore).
Questa è la nostra serena certezza, che Ratzinger tanto sublimemente rimarca: “Se Cristo non fosse risorto, vuota è allora la nostra predicazione, vuota anche la nostra fede. Noi, poi, risultiamo falsi testimoni di Dio, perché contro Dio abbiamo testimoniato che Egli ha resuscitato Cristo” dalle Lettere di san Paolo (1 Cor, 15, 14s).
Joseph Ratzinger è, notoriamente, un teologo di raffinata cultura e di spiccata intelligenza, ma leggendo questi suoi scritti sulla figura di Gesù, viene fuori tra le righe anche un tratto della sua personalità più nascosta: la dolcezza, la mitezza, l'empatia profonda con la figura di Cristo, del quale egli è in primis discepolo, più che studioso; spesso si è stigmatizzata la sua figura, quando ricopriva il ruolo di Sommo Pontefice, tacciandolo di freddezza, di gelido, teutonico distacco, di debolezza, di vanità, addirittura, solo perché amava indossare scarpette rosse di Prada (esiste, è chiaro, ancora qualche ingenuo che crede le personalità facciano shopping presso le note Marche, e che non sa come queste vengano – beate – fatte omaggio dei più costosi ed esclusivi capi della loro maison), o il camauro, trascurando o ignorando bellamente di sottolineare come questi fossero tipici vestimenti papali che papa Ratzi ha voluto adottare nuovamente. Gusti un po' d'antan, il massimo che gli si possa imputare. Diluvi di maldicenze sul suo passato giovanile, dove si è voluto anche accusarlo di essere nazista perché bambino della gioventù Hitleriana, come dire che tutti i bambini balilla degli anni Trenta, Quaranta in Italia erano fascisti. In ogni caso, anche i suoi più feroci detrattori, in una cosa sono stati concordi: Ratzinger è un eccellente teologo. Qui si rivela un sensibilissimo discepolo di Cristo.
Ogni momento della vita di Cristo, dall'ingresso a Gerusalemme seduto su un'asina che non apparteneva a nessuno, alla purificazione del Tempio (comunemente nota come la Cacciata dei mercanti dal Tempio), fino ai momenti cruciali della lavanda dei piedi, l'Ultima Cena, la preghiera nel campo dei Getsemani e la Passione, la Resurrezione, ogni momento è oggetto di riflessione profondissima, ad un tempo storica e teologica, ed esegesi che spesso per me, è stata illuminante. Mi sia concesso un piccolo spoiler: alla morte di Gesù, nell'ora nona, le tre del pomeriggio, i sinottici dicono che il velo del Tempio si squarciò da cima a fondo e si fece buio e la terra tremò. Nella mia profonda ignoranza teologica io ho sempre pensato, be' certo, gli massacrano il Suo unico Figlio, il minimo che possa fare Dio padre è incxxxsi e recidere il simbolo più sacro di Israele, il Velo che cela il Sancta Sanctorum, il luogo che porta alla presenza di Dio e a cui una volta sola l'anno può accedere il Sommo Sacerdote. Nix. Ciò, contrariamente, simboleggia il totale accesso di Israele, del popolo di Dio, alla Sua presenza: ora, con la morte di Gesù, non è più necessario aver intermediari per accedere al Padre, attraverso Gesù, che lo chiama “Abbà”, il più confidenziale e tenero dei nomi, “babbino” diremmo noi, ogni credente ha acceso alla presenza di Dio, Gesù ci introduce come facenti parte della Famiglia celeste, a pieno titolo di figli, senza timori reverenziali. Solo il Figlio prediletto poteva rompere tutti i muri, tutte le etichette celesti e far osare a ciascuno di noi rivolgersi al Padre con il suo nome, il nome che i figli danno a chi li ha generati. Ce lo insegna con “Padre Nostro” e la simbologia lo ribadisce con la lacerazione del velo del Tempio. Questo è un piccolissimo esempio di come tutta l'esegesi di Ratzinger sia esplicativa nel rivelare la simbologia chiarissima che è alla base di ogni gesto, di ogni azione, anche non di Cristo stesso. Ogni cosa che accadde in quei tempi, era già preannunciato prima dai Salmi e dai profeti, questo rimarca il testo, pone Gesù come figura regale e messianica (il Messia che Israele attendeva) e salvifica (l'Agnello di Dio). Ecco che la Sua Crocifissione, avviene all'ora stessa e nel momento stesso in cui, nel Tempio di Gerusalemme, vengono immolati gli agnelli in occasione della Pasqua ebraica: è Lui il vero, unico agnello sacrificale, d'ora in poi nessun sacrificio animale dovrà essere più compiuto, il Dio della pace che ha preso su di sé tutti i peccati del mondo si è immolato e si immola fino alla fine del mondo per tutti, credenti e non credenti, per ogni essere animato.
Su quel palcoscenico, ha avuto luogo una rappresentazione che si riproduce eterna, ognuno di noi vi prende parte, intorno a Gesù e ai suoi piedi sotto la Croce. Ci siamo tutti: ogni oppresso dalle iniquità del mondo è in Gesù, ogni perseguitato a causa dell'ingiustizia, della malizia e dell'avidità del mondo, ogni amico che tradisce per paura o inerzia è lì, ogni madre dal cuore squarciato per la morte di un figlio è in quella scena, ogni peccatore che si pente e ogni peccatore che non si pente, ogni cuore di pietra che sbeffeggia il Signore e diabolicamente lo spinge dar prova di poteri sovrannaturali e ogni cuore di pietra che si scioglie di fronte al Mistero “Davvero costui era figlio di Dio”.
Pertanto, il maggior pregio di questo libro, a mio parere, non è la raffinata trama teologica, che è quasi scontata vista l'altissima caratura intellettuale del suo estensore, ma è la tenerezza con cui Ratzinger parla di Gesù. Davvero incomprensibile che qualcuno ancora lo derubrichi a mito, favoletta rassicurante. Gesù è esistito, ribadisce Ratzinger, qualora ce ne fosse bisogno e tanto ce n'è ed Esiste, vive, è risorto da morte. Questa è ben più di una speranza, è una certezza di fede, è una testimonianza che tanti discepoli hanno testimoniato fino alla morte in croce (a croce a testa in giù, come Pietro chiese di essere crocifisso, perché era un onore troppo grande, per lui, essere crocifisso nella maniera in cui fu crocifisso il suo Signore).
Questa è la nostra serena certezza, che Ratzinger tanto sublimemente rimarca: “Se Cristo non fosse risorto, vuota è allora la nostra predicazione, vuota anche la nostra fede. Noi, poi, risultiamo falsi testimoni di Dio, perché contro Dio abbiamo testimoniato che Egli ha resuscitato Cristo” dalle Lettere di san Paolo (1 Cor, 15, 14s).
April 5, 2023
ESPAÑOL: La capacidad de Joseph Ratzinger como teólogo es impresionante. Al mismo tiempo, a pesar de su profundidad, este libro es ameno y se lee con gran facilidad. Este conjunto de tres volúmenes es inapreciable.
Benedicto XVI arremete contra muchos teólogos modernos, aunque siempre de forma muy elegante. Yo sería más duro con ellos. Me parece que unos teólogos que no creen que Jesús es la segunda Persona de la Trinidad, y tampoco creen en la Resurrección como hecho histórico, harían mejor en decir que ya no son cristianos. En mi opinión, sería más honrado.
Es curioso que su crítica del libro El Señor de Romano Guardini coincida con la mía, en el sentido de que criticamos el mismo punto, aunque con distintos argumentos. Esta es mi crítica del libro de Guardini en Goodreads, que por otra parte me gustó mucho: https://www.goodreads.com/review/show...
ENGLISH: The ability of Joseph Ratzinger as a theologian is impressive. At the same time, despite its depth, this book is entertaining and easy to read. This set of three volumes is priceless.
Benedict XVI lashes out at many modern theologians, albeit always in a very elegant way. I would be harder on them. It seems to me that those theologians who do not believe that Jesus is the second Person of the Trinity, and do not believe in the Resurrection as a historical fact, would do better to say that they are no longer Christians. In my opinion, that would be the honest behavior.
It is curious that his criticism to the book The Lord by Romano Guardini is the same as mine, meaning that we criticize the same point, although with different arguments. This is my review of Guardini's book on Goodreads, which, on the other hand, I really liked: https://www.goodreads.com/review/show...
Benedicto XVI arremete contra muchos teólogos modernos, aunque siempre de forma muy elegante. Yo sería más duro con ellos. Me parece que unos teólogos que no creen que Jesús es la segunda Persona de la Trinidad, y tampoco creen en la Resurrección como hecho histórico, harían mejor en decir que ya no son cristianos. En mi opinión, sería más honrado.
Es curioso que su crítica del libro El Señor de Romano Guardini coincida con la mía, en el sentido de que criticamos el mismo punto, aunque con distintos argumentos. Esta es mi crítica del libro de Guardini en Goodreads, que por otra parte me gustó mucho: https://www.goodreads.com/review/show...
ENGLISH: The ability of Joseph Ratzinger as a theologian is impressive. At the same time, despite its depth, this book is entertaining and easy to read. This set of three volumes is priceless.
Benedict XVI lashes out at many modern theologians, albeit always in a very elegant way. I would be harder on them. It seems to me that those theologians who do not believe that Jesus is the second Person of the Trinity, and do not believe in the Resurrection as a historical fact, would do better to say that they are no longer Christians. In my opinion, that would be the honest behavior.
It is curious that his criticism to the book The Lord by Romano Guardini is the same as mine, meaning that we criticize the same point, although with different arguments. This is my review of Guardini's book on Goodreads, which, on the other hand, I really liked: https://www.goodreads.com/review/show...
May 1, 2013
I really loved this book. I think the most impactful part for me on this first read was the epilogue and its discussion of Jesus being one with the Father and being present to us in that way. Very powerful!
This is such a well written book. Very accessible to read straight through, but so much to ponder and so many biblical and other references included. Well put together! Includes bibliography, glossary, and index of proper names and subjects. Text ends on page 293.
Highly recommended for someone who wants to get to know Jesus of Nazareth!
This is such a well written book. Very accessible to read straight through, but so much to ponder and so many biblical and other references included. Well put together! Includes bibliography, glossary, and index of proper names and subjects. Text ends on page 293.
Highly recommended for someone who wants to get to know Jesus of Nazareth!
April 20, 2017
Para leer una y otra vez.
Read
April 22, 2025Walked through the height of Holy Week hand and hand with this book, and therefore hand and hand with Jesus. I really felt like the puzzle pieces were coming together and I saw the Triduum masses more clearly than ever before!
“In the sacrifice he is, in the manner of God, so against the world that he is at the same time for it.”
“It is part of the mystery of God that he acts so gently, that he only gradually builds up his history within the great history of mankind; that he becomes man and so can be overlooked by his contemporaries and by the powers that shape history; that he suffers and dies and that, having risen again, he chooses to come to mankind only through the faith of the disciples to whom he reveals himself; that he continues to knock gently at the doors of our hearts and slowly opens our eyes if we open our doors to him.
And yet—is not this the truly divine way? Not to overwhelm with external power, but to give freedom, to offer and elicit love. And if we really think about it, is it not what seems so small that is truly great?”
“No, the greatness of Christ's love is revealed precisely in the fact that he takes us up into himself in all our wretchedness, into his living and holy sacrifice, so that we truly become ‘his body.’"
“In Jesus' Passion, all the filth of the world touches the infinitely pure one, the soul of Jesus Christ and, hence, the Son of God himself. While it is usually the case that anything unclean touching something clean renders it unclean, here it is the other way around: when the world, with all the injustice and cruelty that make it unclean, comes into contact with the infinitely pure one-then he, the pure one, is the stronger. Through this contact, the filth of the world is truly absorbed, wiped out, and transformed in the pain of infinite love. Because infinite good is now at hand in the man Jesus, the counterweight to all wickedness is present and active within world history, and the good is always infinitely greater than the vast mass of evil, however terrible it may be.”
“In the sacrifice he is, in the manner of God, so against the world that he is at the same time for it.”
“It is part of the mystery of God that he acts so gently, that he only gradually builds up his history within the great history of mankind; that he becomes man and so can be overlooked by his contemporaries and by the powers that shape history; that he suffers and dies and that, having risen again, he chooses to come to mankind only through the faith of the disciples to whom he reveals himself; that he continues to knock gently at the doors of our hearts and slowly opens our eyes if we open our doors to him.
And yet—is not this the truly divine way? Not to overwhelm with external power, but to give freedom, to offer and elicit love. And if we really think about it, is it not what seems so small that is truly great?”
“No, the greatness of Christ's love is revealed precisely in the fact that he takes us up into himself in all our wretchedness, into his living and holy sacrifice, so that we truly become ‘his body.’"
“In Jesus' Passion, all the filth of the world touches the infinitely pure one, the soul of Jesus Christ and, hence, the Son of God himself. While it is usually the case that anything unclean touching something clean renders it unclean, here it is the other way around: when the world, with all the injustice and cruelty that make it unclean, comes into contact with the infinitely pure one-then he, the pure one, is the stronger. Through this contact, the filth of the world is truly absorbed, wiped out, and transformed in the pain of infinite love. Because infinite good is now at hand in the man Jesus, the counterweight to all wickedness is present and active within world history, and the good is always infinitely greater than the vast mass of evil, however terrible it may be.”
March 23, 2014
This is the second part of Joseph Ratzinger’s three-volume opus on the life of Jesus. Like the first book, this isn’t Catholic dogma, and there’s no reason for Protestant readers to shy away from it. This series is a solid, well-researched, engagingly-written, and Biblically-focused examination of the life and person of Jesus, penned by an eminent theologian with a pastor’s heart. There’s probably a copy at your local library. Check it out.
This is a more challenging read than the first volume, mostly because it’s packed even fuller with insights that take some time to digest. Nearly any paragraph could sustain a solid week or two of Bible study. Where Part One surveyed the broad scope of Jesus’ ministry years, Part Two zeroes-in on Holy Week, and the books are about the same size. This reflects a quantum leap in the level of detail—Ratzinger drills deeply into the significant events surrounding the Crucifixion and Resurrection, examining them both in their immediate context and their larger significance to the mystery of the Incarnation, and the Pope Emeritus has a lot to say in answer to the question, Who is Jesus, and how did his life, death, and resurrection transform our relationship with God?
As in Part One, Ratzinger employs a wide range of Biblical scholarship and analysis in support of his narrative, while continuing his gentle critique of the historical-critical method of Biblical scholarship that pursues a “historical” Jesus but neglects the role of faith that illuminates the Scriptural account and reveals the meaning that permeates it. His method and intent are important to understand before delving into these books, so I strongly recommend reading Part One first, where he discusses this in detail.
In Part One, Ratzinger presented Jesus as the new lawgiver, the perfected “Moses” leading his people into the Promised Land. In Part Two, tracing the events of Holy Week, he shows how Jesus is revealed as the new, perfected High Priest, simultaneously God and Man, King and Intercessor, Priest and Sacrifice.
He spends a lot of time examining how Jesus prayed during these days—the High Priestly prayer at the Last Supper, the intercessory prayer in the Garden of Gethsemane, and the words from the Cross. He also delves into Jesus’ prophetic discourses and instructions to his disciples that set the stage for the emergence of the Church that will carry on his ministry to the world, a calling and example epitomized in his washing of the disciples’ feet. Holy Week culminates in Jesus’ death and resurrection, wholly unprecedented and revolutionary events with implications that Jesus’ followers, guided by the Holy Spirit, would spend generations unpacking.
Not one to shy away from the hard questions, Ratzinger takes on the controversies surrounding the four Gospel narratives and shows how their harmony is preserved despite differing perspectives, emphases, and timelines. He concludes with a very simple and practical evidence of the reality of these events and this person he’s shared with us in the pages of his book, displayed in the aftermath of Jesus’ ascension into heaven:
This is the Jesus revealed to us in Holy Week, the joy and hope of those who believe. Not absent, but ever and always present with us in a new way.
This is a more challenging read than the first volume, mostly because it’s packed even fuller with insights that take some time to digest. Nearly any paragraph could sustain a solid week or two of Bible study. Where Part One surveyed the broad scope of Jesus’ ministry years, Part Two zeroes-in on Holy Week, and the books are about the same size. This reflects a quantum leap in the level of detail—Ratzinger drills deeply into the significant events surrounding the Crucifixion and Resurrection, examining them both in their immediate context and their larger significance to the mystery of the Incarnation, and the Pope Emeritus has a lot to say in answer to the question, Who is Jesus, and how did his life, death, and resurrection transform our relationship with God?
As in Part One, Ratzinger employs a wide range of Biblical scholarship and analysis in support of his narrative, while continuing his gentle critique of the historical-critical method of Biblical scholarship that pursues a “historical” Jesus but neglects the role of faith that illuminates the Scriptural account and reveals the meaning that permeates it. His method and intent are important to understand before delving into these books, so I strongly recommend reading Part One first, where he discusses this in detail.
In Part One, Ratzinger presented Jesus as the new lawgiver, the perfected “Moses” leading his people into the Promised Land. In Part Two, tracing the events of Holy Week, he shows how Jesus is revealed as the new, perfected High Priest, simultaneously God and Man, King and Intercessor, Priest and Sacrifice.
He spends a lot of time examining how Jesus prayed during these days—the High Priestly prayer at the Last Supper, the intercessory prayer in the Garden of Gethsemane, and the words from the Cross. He also delves into Jesus’ prophetic discourses and instructions to his disciples that set the stage for the emergence of the Church that will carry on his ministry to the world, a calling and example epitomized in his washing of the disciples’ feet. Holy Week culminates in Jesus’ death and resurrection, wholly unprecedented and revolutionary events with implications that Jesus’ followers, guided by the Holy Spirit, would spend generations unpacking.
Not one to shy away from the hard questions, Ratzinger takes on the controversies surrounding the four Gospel narratives and shows how their harmony is preserved despite differing perspectives, emphases, and timelines. He concludes with a very simple and practical evidence of the reality of these events and this person he’s shared with us in the pages of his book, displayed in the aftermath of Jesus’ ascension into heaven:
The conclusion surprises us. Luke says that the disciples were full of joy at the Lord’s definitive departure. We would have expected them to be left perplexed and sad. The world was unchanged, and Jesus had gone definitively. They had received a commission that seemed impossible to carry out and lay well beyond their powers…And yet it is written that they returned to Jerusalem with great joy, blessing God. How are we to understand this? In any case, it follows that the disciples do not feel abandoned. They do not consider Jesus to have disappeared far away into an inaccessible heaven. They are obviously convinced of a new presence of Jesus…they know that he is now permanently among them, in the way that only God can be close to us.
This is the Jesus revealed to us in Holy Week, the joy and hope of those who believe. Not absent, but ever and always present with us in a new way.
October 1, 2022
Pope Emeritus Benedict XVI’s theological insight is on full display in his second book on the life of Jesus. Absolutely this is the best book in his trilogy on Jesus of Nazareth. I’ve read chapters from this book at different times, but never cover to cover. Thankful that I finally did.
April 5, 2012
I was expecting great things from Pope Benedict XVI after reading the first part of this trilogy and I wasn't going to be disappointed. Let me just say that this book is excellent!
IF you haven't read it because you think it's a 'Catholic' book then I implore you to put down any prejudice and just read it. Benedict has written these books in such a way so they become open and personal to all Christians.
This book follows the ministry of Jesus during the Holy Week up to his crucifixion and resurrection. It's extremely well written and provides enough to make you think deeply and if needs be find out more yourself.
Benedict provides a good depth of detail when it comes to looking at the Old Testament prophecies concerning. Consider Jesus and the colt, John implies that Jesus was 'put on' the donkey which ties up with Zadok and Nathan's enthronement of Solomon on David's mule in 1 Kings. A nice touch.
If you haven't read this book then do, you won't be disappointed.
IF you haven't read it because you think it's a 'Catholic' book then I implore you to put down any prejudice and just read it. Benedict has written these books in such a way so they become open and personal to all Christians.
This book follows the ministry of Jesus during the Holy Week up to his crucifixion and resurrection. It's extremely well written and provides enough to make you think deeply and if needs be find out more yourself.
Benedict provides a good depth of detail when it comes to looking at the Old Testament prophecies concerning. Consider Jesus and the colt, John implies that Jesus was 'put on' the donkey which ties up with Zadok and Nathan's enthronement of Solomon on David's mule in 1 Kings. A nice touch.
If you haven't read this book then do, you won't be disappointed.
March 28, 2020
A lot of great things have been said about this book. To give my own would be like salting the seawater. In short, if you love the Lord Jesus Christ, are serious about your faith, and want to dig deeper into the Scripture, READ THIS BOOK. And really, is there a better way to spend your Lent while being in quarantine?
April 14, 2025
I read Part Two first.
Absolutely engaging writing that will likely surprise any who have only a passing image of who Benedict was a pope. Often labeled something of a bulldog, the fact remains that love and hope emanate from his thinking.
Here we see a Catholic heavyweight take on the narratives regarding the Holy Week. Benedict balances his faith (as dogmatic as it ought to be, given his position with the church) against the many perspectives the Church calls on readers of the Bible to use. He draws on literary criticism, source criticism, as well as historical sources and research, to make sense of the meaning of the Holy Week narratives, as well as to make sense out of the contradictions apparent in the text.
It will definitely surprise many to see Ratzinger claim that John's Gospel actually represents what is closer to the "true history" than the synoptics.
Recommended for: Catholics or those inspired by Catholic mysticism. Those looking to understand a Christian worldview outside of the evangelical lens that permeates our current cultural and media landscape.
Absolutely engaging writing that will likely surprise any who have only a passing image of who Benedict was a pope. Often labeled something of a bulldog, the fact remains that love and hope emanate from his thinking.
Here we see a Catholic heavyweight take on the narratives regarding the Holy Week. Benedict balances his faith (as dogmatic as it ought to be, given his position with the church) against the many perspectives the Church calls on readers of the Bible to use. He draws on literary criticism, source criticism, as well as historical sources and research, to make sense of the meaning of the Holy Week narratives, as well as to make sense out of the contradictions apparent in the text.
It will definitely surprise many to see Ratzinger claim that John's Gospel actually represents what is closer to the "true history" than the synoptics.
Recommended for: Catholics or those inspired by Catholic mysticism. Those looking to understand a Christian worldview outside of the evangelical lens that permeates our current cultural and media landscape.
May 3, 2022
久违地更新一下goodreads，现在上这网站越来越困难了，但是内陆可以标书的网站差不多是一边标一边被删的状态了。
不如几年前初看第一册时那么震动，也许是现在较为熟悉这种解经方式了吧，后半部分比前半部分看起来更好，末世论部分我确实觉得论述得不好，看得昏昏欲睡的。
不如几年前初看第一册时那么震动，也许是现在较为熟悉这种解经方式了吧，后半部分比前半部分看起来更好，末世论部分我确实觉得论述得不好，看得昏昏欲睡的。
April 22, 2025
Extremely satisfying and not too heavily intellectual. I always think it’s weird when people paint Pope Benedict as too heady to understand because everything I’ve read by him has been clear and accessible. To me, his predecessor JPII is much more difficult to follow.
I loved this book and the way it was organized. I really appreciated the way he tied together the narratives of the 4 gospels and pulled in other biblical texts to enlighten the theological as well as historical contexts. I also appreciated the methodical way he introduced and entertained various historical interpretations of the events before revealing which he thought was the best and why.
Overall there is so much that could be said about this book, and there are better reviews of it than mine here on Goodreads. I’m so glad I finally read it and hope to revisit it again.
I loved this book and the way it was organized. I really appreciated the way he tied together the narratives of the 4 gospels and pulled in other biblical texts to enlighten the theological as well as historical contexts. I also appreciated the methodical way he introduced and entertained various historical interpretations of the events before revealing which he thought was the best and why.
Overall there is so much that could be said about this book, and there are better reviews of it than mine here on Goodreads. I’m so glad I finally read it and hope to revisit it again.
June 5, 2021
Las personas entran y salen de nuestras vidas como los pasajeros de un tren. Sabes que algo no va bien cuando tu vagón se va quedando vacío. La equidad, el civismo ¿son suficientes? En mi opinión no, porque marcan una semilla de división con el prójimo. Llega un momento en el que hay que meter a Cristo en la ecuación de tu vida. Hay que tener fe Él. La fe es una gracia de Dios que se refuerza a través del conocimiento: no se puede amar lo que no se conoce. Con este propósito llegué a este libro.
Jesús de Nazaret: desde la Entrada en Jerusalén hasta la Resurrección es el tercer volumen de la trilogía de Ratzinger sobre la vida de Cristo. Recoge la parte final de su vida, la correspondiente a su última semana: desde el Domingo de Ramos, pasando por la Última Cena, su juicio, muerte, resurrección y finalmente su Ascensión cerca de Betania.
448 páginas en la edición española de tapa dura. Ratzinger utiliza una exégesis moderna para el análisis de la resurrección – el evento más trascendente de la historia del hombre. En mi opinión, el resultado es una lectura algo más fluida que en el tomo de la vida pública.
Es el libro de la trilogía que más me ha gustado. Quizás porque los acontecimientos más importantes de la vida de Cristo ocurren al final y el ritmo del libro va in crescendo. Es como si su vida hubiera sido escrita por un guionista de televisión. Por eso recomendaría, si se puede, leer la trilogía cronológicamente según la vida de Cristo. Es decir empezando por su infancia, después su vida pública y finalizando con su muerte y resurrección.
Ratzinger explica que la crucifixión – lejos de ser un evento absurdo e ignominioso – da sentido a todas las Escrituras. En Cristo se cumplen profecías antiquísimas. La Biblia deja de parecer un conjunto de libros independientes. Se convierte en una unidad homogénea que desemboca en la figura de Jesús. Las palabras veterotestamentarias estaban esperando a Cristo. Es más, Cristo va más allá de las Escrituras superando la mitología clásica de Platón y Filón, que ya prefiguraban desde la Antigüedad un Jesús redentor.
Ratzinger aclara que la figura de Cristo no es una mera construcción antropológica. Su figura trae una serie de novedades que son las que le han dado grandeza: la aceptación de un Dios humilde y sufriente, la misericordia, la llamada a Dios “Abbá” que – junto con la relativización de normas sociales y la aceptación del testimonio de las mujeres – era inconcebible para la mentalidad judía. La abolición de los sacrificios y del culto antiguo, etc.
Cristo no es un Dios cósmico. Es decir, no permanece sujeto a las leyes del espacio tiempo. Sólo en una Biblia unida y homogénea, las palabras se proyectan a todos los tiempos. Con un pensamiento inverso: Cristo tomó sobre sus hombros las traiciones de todos los tiempos. Por eso puedes escuchar a muchos teólogos decir que Cristo ora siempre en Getsemaní. Como ser intemporal, no deja de tomar nuestros pecados. Gracias a Ratzinger comprenderás que Cristo sigue presente aquí y ahora. Un Dios poco amigo de la adivinación – el velo del futuro sólo corresponde a Dios Padre – y que sólo habla del futuro partiendo de la tradición.
La atemporalidad de Jesús traslada la pregunta de Pilato sobre la verdad al momento actual. Ratzinger narra muy bien este bellísimo diálogo. Junto con el “perdónalos porque no saben lo que hacen” de la crucifixión, ponen de manifiesto la coexistencia entre saber e ignorancia. La ciencia actual se cree autosuficiente. Incluso científicos cristianos como Francis S. Collins, del Human Genome Project, están tentados a decir que la ciencia ha descifrado el lenguaje de Dios. ¿Es esta la toda la verdad? ¿Las verdades fundamentales del hombre las determina una ecuación?
Ratzinger despeja las dudas respecto a la verdadera imagen de Cristo. Ésas que le definen como: rabino afable, gurú normativo, agitador político o combatiente zelote. Incluso aquéllas poniendo en duda que la institución eucarística se remonte al propio Jesús y sea fruto de una invención de la Iglesia naciente. Algo inédito debió ocurrir para que aquellos discípulos, temerosos tras la crucifixión, terminaran dando la vida por Cristo. No se muere por una mentira.
En definitiva, el libro me ha dejado muy buen sabor de boca. Ratzinger ha medido muy bien los tiempos del libro dejando lo mejor para el final. Tus conocimientos de la Biblia mejorarán, dándote buenos argumentos para fortalecer tu fe. La cruz y la resurrección son la despedida apoteósica de una misión que llega hasta el presente. El sufrimiento y la muerte no tienen la última palabra. Una lectura muy recomendable.
Jesús de Nazaret: desde la Entrada en Jerusalén hasta la Resurrección es el tercer volumen de la trilogía de Ratzinger sobre la vida de Cristo. Recoge la parte final de su vida, la correspondiente a su última semana: desde el Domingo de Ramos, pasando por la Última Cena, su juicio, muerte, resurrección y finalmente su Ascensión cerca de Betania.
448 páginas en la edición española de tapa dura. Ratzinger utiliza una exégesis moderna para el análisis de la resurrección – el evento más trascendente de la historia del hombre. En mi opinión, el resultado es una lectura algo más fluida que en el tomo de la vida pública.
Es el libro de la trilogía que más me ha gustado. Quizás porque los acontecimientos más importantes de la vida de Cristo ocurren al final y el ritmo del libro va in crescendo. Es como si su vida hubiera sido escrita por un guionista de televisión. Por eso recomendaría, si se puede, leer la trilogía cronológicamente según la vida de Cristo. Es decir empezando por su infancia, después su vida pública y finalizando con su muerte y resurrección.
Ratzinger explica que la crucifixión – lejos de ser un evento absurdo e ignominioso – da sentido a todas las Escrituras. En Cristo se cumplen profecías antiquísimas. La Biblia deja de parecer un conjunto de libros independientes. Se convierte en una unidad homogénea que desemboca en la figura de Jesús. Las palabras veterotestamentarias estaban esperando a Cristo. Es más, Cristo va más allá de las Escrituras superando la mitología clásica de Platón y Filón, que ya prefiguraban desde la Antigüedad un Jesús redentor.
Ratzinger aclara que la figura de Cristo no es una mera construcción antropológica. Su figura trae una serie de novedades que son las que le han dado grandeza: la aceptación de un Dios humilde y sufriente, la misericordia, la llamada a Dios “Abbá” que – junto con la relativización de normas sociales y la aceptación del testimonio de las mujeres – era inconcebible para la mentalidad judía. La abolición de los sacrificios y del culto antiguo, etc.
Cristo no es un Dios cósmico. Es decir, no permanece sujeto a las leyes del espacio tiempo. Sólo en una Biblia unida y homogénea, las palabras se proyectan a todos los tiempos. Con un pensamiento inverso: Cristo tomó sobre sus hombros las traiciones de todos los tiempos. Por eso puedes escuchar a muchos teólogos decir que Cristo ora siempre en Getsemaní. Como ser intemporal, no deja de tomar nuestros pecados. Gracias a Ratzinger comprenderás que Cristo sigue presente aquí y ahora. Un Dios poco amigo de la adivinación – el velo del futuro sólo corresponde a Dios Padre – y que sólo habla del futuro partiendo de la tradición.
La atemporalidad de Jesús traslada la pregunta de Pilato sobre la verdad al momento actual. Ratzinger narra muy bien este bellísimo diálogo. Junto con el “perdónalos porque no saben lo que hacen” de la crucifixión, ponen de manifiesto la coexistencia entre saber e ignorancia. La ciencia actual se cree autosuficiente. Incluso científicos cristianos como Francis S. Collins, del Human Genome Project, están tentados a decir que la ciencia ha descifrado el lenguaje de Dios. ¿Es esta la toda la verdad? ¿Las verdades fundamentales del hombre las determina una ecuación?
Ratzinger despeja las dudas respecto a la verdadera imagen de Cristo. Ésas que le definen como: rabino afable, gurú normativo, agitador político o combatiente zelote. Incluso aquéllas poniendo en duda que la institución eucarística se remonte al propio Jesús y sea fruto de una invención de la Iglesia naciente. Algo inédito debió ocurrir para que aquellos discípulos, temerosos tras la crucifixión, terminaran dando la vida por Cristo. No se muere por una mentira.
En definitiva, el libro me ha dejado muy buen sabor de boca. Ratzinger ha medido muy bien los tiempos del libro dejando lo mejor para el final. Tus conocimientos de la Biblia mejorarán, dándote buenos argumentos para fortalecer tu fe. La cruz y la resurrección son la despedida apoteósica de una misión que llega hasta el presente. El sufrimiento y la muerte no tienen la última palabra. Una lectura muy recomendable.
April 19, 2017
Benedict continues his deep analysis of the Gospel texts to understand who Jesus is and what faith in Him brings about for believers. This book follows Jesus from His Palm Sunday entrance into the holy city of Jerusalem through the resurrection with an epilogue about His ascension. Naturally, other relevant texts from the Old Testament and the New Testament are referenced and explained in light of Jesus's passion, death, and resurrection. The songs of the Suffering Servant from Isaiah and a surprising number of the Psalms have fuller and deeper meaning. The book is steeped in Holy Scripture.
The book is also very aware of recent scholarship about Jesus. Benedict frequently references the work of the historical-critical method without going into depth about the method. Rather, he uses their work to investigate who Jesus is and what faith in Him brings about for believers (i.e., Benedict sticks to his purpose!). Benedict has an awareness of academics and often references their work, not to engage in controversies, but to grow in understanding. He also references the Church Fathers and the great theologians from history such as Saint Augustine of Hippo and Saint Thomas Aquinas. The book never bogs down in scholarly conundrums or technical details.
Benedict stays focused on certain details and often admits that more can be said about the events and details than he presents. Such a claim is amazing considering the depth and originality of his own analysis. Consider his discussion of Jesus's trial with Pilate, where John quotes the crowd as demanding Jesus's death and saying that His blood will be upon them and their children. Historically, this text is used to justify anti-Semitic violence and hatred, a fact Benedict acknowledges. But he goes deeper and says that "the Christian will remember that Jesus' blood speaks a different language from the blood of Abel (Heb 12:24): it does not cry out for vengeance and punishment; it brings reconciliation. It is not poured out against anyone; it is poured out for many, for all." [p. 187, emphasis in original] The crowd is just as worthy as anyone else to be redeemed by His blood, even if they did not immediately intend it. Benedict also says the crowd was probably full of Barabbas supporters waiting for the moment when they could get their condemned man out of trouble by taking advantage of Pilate's Passover amnesty. The crowd certainly didn't represent the Jewish people as a whole. Benedict does go into detail when discussing events and issues when he deems it appropriate. Naturally Jesus's death and resurrection are so fundamental to Christian history and faith that endless details and meanings can be brought out of them.
This book is a wonderful presentation of Jesus in the definitive moments of His mission for us, that is, to reconcile mankind to the Father and to open up a greater intimacy between God and His creatures. Readers will find much to inform and inspire them to strive for that intimacy through greater knowledge of Jesus of Nazareth.
The book is also very aware of recent scholarship about Jesus. Benedict frequently references the work of the historical-critical method without going into depth about the method. Rather, he uses their work to investigate who Jesus is and what faith in Him brings about for believers (i.e., Benedict sticks to his purpose!). Benedict has an awareness of academics and often references their work, not to engage in controversies, but to grow in understanding. He also references the Church Fathers and the great theologians from history such as Saint Augustine of Hippo and Saint Thomas Aquinas. The book never bogs down in scholarly conundrums or technical details.
Benedict stays focused on certain details and often admits that more can be said about the events and details than he presents. Such a claim is amazing considering the depth and originality of his own analysis. Consider his discussion of Jesus's trial with Pilate, where John quotes the crowd as demanding Jesus's death and saying that His blood will be upon them and their children. Historically, this text is used to justify anti-Semitic violence and hatred, a fact Benedict acknowledges. But he goes deeper and says that "the Christian will remember that Jesus' blood speaks a different language from the blood of Abel (Heb 12:24): it does not cry out for vengeance and punishment; it brings reconciliation. It is not poured out against anyone; it is poured out for many, for all." [p. 187, emphasis in original] The crowd is just as worthy as anyone else to be redeemed by His blood, even if they did not immediately intend it. Benedict also says the crowd was probably full of Barabbas supporters waiting for the moment when they could get their condemned man out of trouble by taking advantage of Pilate's Passover amnesty. The crowd certainly didn't represent the Jewish people as a whole. Benedict does go into detail when discussing events and issues when he deems it appropriate. Naturally Jesus's death and resurrection are so fundamental to Christian history and faith that endless details and meanings can be brought out of them.
This book is a wonderful presentation of Jesus in the definitive moments of His mission for us, that is, to reconcile mankind to the Father and to open up a greater intimacy between God and His creatures. Readers will find much to inform and inspire them to strive for that intimacy through greater knowledge of Jesus of Nazareth.
April 30, 2016
I finished this book early this morning before bed. It is an excellent work and you do not need to read Part One before reading this book. I do, however, intend to read part one at some point in time.
There is much theology in this book so it can get pretty deep at times. However, it is very readable in most parts and the lay person should have no problem understanding most of it. The nice thing about it is that there is a Glossary in the back of the book that was put together by the publishers so that helps with terms that the reader may not necessarily understand.
Most of the books in the Bibliography are in German so if you are looking to read some of the works referenced in this volume you will have to speak the language and be able to read it.
I recommend this book for anyone who wants to go deeper into the events of our Lord's passion during Holy Week.
There is much theology in this book so it can get pretty deep at times. However, it is very readable in most parts and the lay person should have no problem understanding most of it. The nice thing about it is that there is a Glossary in the back of the book that was put together by the publishers so that helps with terms that the reader may not necessarily understand.
Most of the books in the Bibliography are in German so if you are looking to read some of the works referenced in this volume you will have to speak the language and be able to read it.
I recommend this book for anyone who wants to go deeper into the events of our Lord's passion during Holy Week.
April 3, 2017
Pope Benedict's 'Jesus of Nazareth' is a testimony to a man who has spent his life learning about and loving God. This book will be one I turn to in the future when I want to reference the events of Holy Week.
Pope Benedict's understanding of Scriptures, the Church Fathers, and the History/tradition of the Church, gives competent understanding to the most important week in the history of the world.
Each important event in Holy Week is looked at, and various viewpoints from different exegetes are considered.
Thank you Pope Benedict for being a good shepherd and "feeding your sheep!(cf. John 21:15-17)"
Read this book!
Pope Benedict's understanding of Scriptures, the Church Fathers, and the History/tradition of the Church, gives competent understanding to the most important week in the history of the world.
Each important event in Holy Week is looked at, and various viewpoints from different exegetes are considered.
Thank you Pope Benedict for being a good shepherd and "feeding your sheep!(cf. John 21:15-17)"
Read this book!
October 8, 2012
There were times where this was a lot of fun, but others where it felt like more of a slog. Obviously, the Pope is a really intelligent scholar, but some of the sections were presented almost insistently or pedantically. Definitely worth reading, but this takes some work to get through.
May 4, 2015
This book was read as a Lenten Devotional with discussions
featured by St Ignatious Press on Facebook. Pope Benedict
writes a book that is clear, easily understood and very
inspirational. It is a book I will definitely read again to
savor more deeply what the Pope wrote.
featured by St Ignatious Press on Facebook. Pope Benedict
writes a book that is clear, easily understood and very
inspirational. It is a book I will definitely read again to
savor more deeply what the Pope wrote.
May 11, 2011
I'm going to have to read this again...
March 23, 2017
If I'd highlighted, the whole thing would be yellow
Displaying 1 - 30 of 231 reviews