La Teología de Ratzinger. Ideas Nucleares

Article
Theology Today
68(2) 153–173
The Theology of Joseph ! The Author(s) 2011
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DOI: 10.1177/0040573611405880
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Pablo Blanco
University of Navarra
Abstract
After a brief historical excursus, on Ratzinger’s masters and the historical sources of
theology, I make reference to what I call the sources of his theology: Scripture, liturgy,
the Church and the arts constitute starting points for his theology. Later come the
so-called basics: first, the person, who presents his or her solidarity with faith and
reason, truth and love. Ratzinger is deeply marked by the ‘‘experience of the
Council’’, the doctrine of which applies to ecumenism, the theology of the ministry
and even ideas on preaching, eschatology and mariology. So, here I address the area of
praxis: as a bishop, Ratzinger has developed his preaching on the theology of creation
and the eucharistic mystery and, as prefect, his focus of interest has broadened towards
the catechism, Christ and other religions, without forgetting a brief reflection on the
Christian roots of Europe.
Keywords
Ratzinger, Jesus Christ, love, truth, beauty
There is a widespread view that there is a first and a second Ratzinger (Tura,
Häring),1 whereas more recent authors (Kräning, Schüsler Fiorenza,
Komonchak, Rowland, Boeve) insist that ‘‘the theological vision of
1. I only place among the notes the secondary bibliography: R. Tura, ‘‘Joseph Ratzinger,’’ P. Vanzan,
H. J. Schulz (eds), Lessico dei teologi del secolo XX (Queriniana: Brescia, 1978), 750–52. This
position is broadly exposed—in line with Hans Küng—by Hermann Häring in Theologie und
Ideologie bei Joseph Ratzinger (Düsseldorf: Patmos, 2001), where the Wende proposal is placed
as a key to interpret all his thought (cf. 22–40); together with this comes the constant accusation of
‘‘Platonism’’ and Meinungsdiktatur (cf. 195–98) of Ratzinger. He in turn accuses him of an ideo-
logical and ‘‘theopolitical’’ focus with historical, sociological and ideological arguments, with a
clear central European stamp on them, at the same time he calls for an alliance with postmodern
thinking (cf. 195–98).
Corresponding author:
Pablo Blanco, Department of Systematic Theology, Faculty of Theology, University of Navarra
Email: pblanco@unav.es
Downloaded from ttj.sagepub.com at UNCU on April 27, 2015

154 Theology Today 68(2)
Ratzinger . . . has proven a clear continuity for more than fifty years’’.2 In this
article I offer support for this second stance. I have divided the fundamental
themes of Ratzinger’s theology into separate areas. First, after a brief historical
excursus, on Ratzinger’s masters and the historical sources of theology, I make
reference to what I call the sources of his theology: together with Scripture, liturgy,
the Church and the arts, especially music, all constitute starting points for his
theology. After these sources, there come the so-called basics: first, the person,
who presents his or her solidarity with faith and reason, truth and love. As regards
the reference to the development and to the concrete expression of all these prin-
ciples, Ratzinger is deeply marked by the ‘‘experience of the Council,’’ the doctrine
of which applies to ecumenism, the theology of the ministry and even ideas on
preaching, eschatology and mariology. So, here I address the area of praxis: as a
bishop, Ratzinger has developed his preaching on the theology of creation and the
eucharistic mystery and, as prefect, his focus of interest has broadened towards the
catechism, Christ and other religions, without forgetting a brief reflection on
the Christian roots of Europe.
1. Sources
Joseph Ratzinger’s masters are numerous and varied. Outstanding among the
modern ones are John Henry Newman and Romano Guardini, whose passion
for the truth is the main element that attracts him. Another element that attracts
him is the modernity of thought that is founded on the instances of conscience and
freedom. Existentialism and personalism are a decisive influence on the young
Ratzinger. The Christocentrism of other authors also has a profound effect on
his thought. At the same time, he has been influenced by Henri de Lubac, and
logically also by Gottlied Schöngen, his Doktorvater, with whom he maintains
interesting coincidences on the lines of his thought. One of these ideas is the impor-
tance of reason and the unity of all theology. The latter writer also introduced
Ratzinger to ‘‘the three great masters,’’ with whom he maintains a constant dia-
logue: Augustine, Bonaventure and Thomas Aquinas. From them he learns the
contemporaneous nature of love and truth. Finally, I also have to refer to his
friends, with whom he collaborated above all from the 1960s onwards: Henri de
Lubac and Hans Urs von Balthasar. This latter theologian entrusted him to the
2. L. Boeve, ‘‘Introduction. Joseph Ratzinger: His Life, Work and Thought’’; G. Mannion, ‘‘Preface.
Mapping a Theological Journey’’; L. Boeve and G. Mannion, The Ratzinger Reader (New York: T
& T Clark, 2010), 12; also on these lines of thought one can see: W. Kraning, ‘‘Einleitung,’’ idem
(ed.), Ich glaube (Leipzig: Sankt-Benno, 1979), 13, where he speakes of a messianische Theologie
which is always coherent with his principles; F. Schüsler Fiorenza, ‘‘From Theologian to Pope: A
Personal View Back, Past the Public Portrayals,’’ Harvard Divinity Bulletin 33.2 (2005): 56–62; J. A.
Komonchak, ‘‘The Church in Crisis: Pope Benedict’s Theological Vision,’’ Commonweal 3.6 (2005):
11–14; C. Gutiérrez, ‘‘Presupuestos de la teologı́a de J. Ratzinger,’’ Ecclesia 2 (2007): 215–16;
T. Rowland, La fe de Ratzinger. La teologıá del papa Benedicto XVI (Granada: Nuevo Inicio,
2008), passim; U. Casale, ‘‘Introduzione,’’ Fede, ragione, verità e amore. La teologia di Joseph
Ratzinger. Un’antologia (Torino: Lindau, 2009), 51, n. 112.

Blanco 155
magisterium of the saints—the true masters—in showing him the importance of

‘‘kneeling theology.’’3
Art and beauty are another starting point for the thought of Joseph Ratzinger,
and this is also due to biographical reasons. From his earliest childhood, he came
close to music and art, and there he sees not only a place where beauty is mani-
fested, but also a source of knowledge. Reason and truth complete each other
mutually, which is why sacred music and liturgy have an extremely important
place (in which the glory of God must occupy a central and essential position).
Moreover, this also means that beauty must accompany worship in churches, so
that the houses of God built by men are an abode of beauty. Ratzinger sees beauty
as being a real human necessity—a superior form of knowledge—that points to the
origin of things, to God. That is why the fullest manifestation of terrestrial beauty
will be that of Christ, ‘‘the most beautiful among the sons of Men’’ (Ps 44 [45]:3).
This, however, will be a crucified, dead and resurrected beauty.4
The liturgy also constitutes a starting point for his thought. He thinks that the
very understanding of the Church must come from the liturgy. After having been a
3. A. Nichols, The Theology of Joseph Ratzinger: An Introductory Study (Edinburgh: T & T Clark,
1988), 27–65; F. Schüsler Fiorenza, ‘‘From Theologian to Pope,’’ 56–62; and my previous approxi-
mations: Joseph Ratzinger. Una biografıá (Pamplona: Eunsa, 2004), 47–57; Joseph Ratzinger. Razón
y cristianismo (Madrid: Rialp, 2005), 34–38, 41–56; ‘‘Joseph Ratzinger. Un retrato teológico,’’ C.
Palos and C. Cremades (eds), Perspectivas del pensamiento de Joseph Ratzinger (Diálogos de
Teologı́a, 8; Valencia: Edicep, 2006), 27–68; ‘‘Los maestros de Joseph Ratzinger,’’ Humanitas
54.2 (2009): 289–306; F. Kerr, ‘‘Comment: Ratzinger’s Thomism,’’ New Blackfriars 89 (2008):
367–68; J. Corkery, ‘‘Joseph Ratzinger’s Theological Ideas: 1. Origins: A Theologian Emerges,’’
Doctrine and Life 56.2 (2006): 6–14; idem, ‘‘Joseph Ratzinger’s Theological Ideas: 2. The Facial
Features of a Theological Corpus,’’ Doctrine and Life 56.4 (2006): 2–12; M. C. Hastetter, ‘‘Einheit
aller Wirklichkeit. Die Bedeutung des symphonischen Denkens des ÐMozarts der Theologie‘‘ für die
Pastoral,’’ M.C. Hastetter, C. Ohly and G. Vlachonis (eds), Symphonie des Glaubens. Junge
Münchener Theologen im Dialog mit Joseph Ratzinger/ Benedikit XVI. (St Otilien: Eos, 2007),
16–21; T. Rowland, La fe de Ratzinger, 43–63; U. Casale, ‘‘Introduzione,’’ 9–24; T. P. Rausch,
Pope Benedict XVI: An Introduction to His Theological Vision (New York: Paulist, 2009), 42–55;
P. Blanco, Benedicto XVI, el papa alemán (Barcelona: Planeta, 2010), 119–26, 141–51.
4. A. Nichols, The Theology of Joseph Ratzinger, 213–19; idem, ‘‘Zion and Philistia: The Liturgy and
Theological Aesthetics Today,’’ The Downside Review 115 (1997): 53–73; idem, ‘‘Benedict XVI on
the Holy Images,’’ Nova et Vetera 5.2 (2007): 359–74; M. J. Miller, ‘‘Cardinal Ratzinger on
Liturgical Music,’’ Homiletic and Pastoral Review 100 (2000): 10, 13–22; J. Piqué, Teologıá y
música. Una contribución dialećtico-transcendental a la sacramentalidad de la percepción este´tica
del misterio (Roma: P.U.G., 2006), 179–80; P. Blanco, ‘‘La Iglesia necesita el arte,’’ M. A.
Labrada (ed.), La belleza que salva. Comentario a la ‘Carta a los artistas’ de Juan Pablo II
(Madrid: Rialp, 2006), 119–30; P. Emmanuel, ‘‘De la musique liturgique selon Joseph
Ratzinger,’’ Aletheia 35 (2009): 183–91; A. Gerhards, ‘‘Vom jüdischen zum christlichen
Gotteshaus? Gestaltwerdung des christlichen Liturgie-Raumes,’’ (Regensburg: Pustet, 2009)
R. Voderholzer (ed.), Der Logos-gemäße Gottesdienst. Theologie der Liturgie bei Joseph
Ratzinger, 111–137; J. Arnold, ‘‘Nüchterne Trunkenheit in liturgicis—Eine evangelische Antwort
auf Joseph Ratzingers Theologie der Liturgie,’’ ibid., 96–101; K. Praßl, ‘‘Psallite sapienter. Joseph
Ratzinger und seine Schriften zur Kirchenmusik,’’ ibid., 278–99; M. Cavagnini, ‘‘Ut in omnibus
glorificetur Deus. Una riflessione sullo stato di fatto della Musica Sacra in Italia e qualche con-
siderazione che ci auguriamo utile anche fuori dell’Italia,’’ ibid., 332–52

committed and at the same time critical follower of liturgical development,

Ratzinger rejoiced at its incorporation in the doctrine of the Sacrosantum
Concilium. However, he then soon perceived incoherence in the application of
the reforms of the Council. He thought that, on occasions, what was missing
was a profound understanding of what is being celebrated in the Eucharist, that
is to say, a sense of mystery, such as is felt, for example, in Oriental liturgy. On the
other hand, according to Ratzinger, the Eucharist is not only a sacred banquet of
the community, but it contains the death and resurrection of Christ: it makes
present the whole of the paschal mystery of our Lord. The sacrificial dimension
and the concept of the memorial of the Passover of our Lord form an essential part
of the conception of the Eucharist. That is why it is a supper, a feast and a sacrifice
at the same time. So Ratzinger proposes a new ‘‘liturgical movement,’’ through
which Christ and the celebration of the paschal mystery truly occupy the centre of
the life of the Church. To achieve this, he goes deeper into the cosmic dimension of
the liturgy—and not only its historical aspect—touching on the christological and
trinitarian essence. To celebrate and to attend the liturgical celebration will be to
do the job of Martha and of Mary: to work like Martha and to pray and contem-
plate like Mary.5
5. A. Nichols, The Theology of Joseph Ratzinger, 207–24; J. Aldazábal, ‘‘La liturgia es ante todo obra
de Dios,’’ Phase 236 (2000): 181–86; P. Farnés, ‘‘Una Obra importante sobre la liturgia que debe
leerse en su verdadero contexto,’’ Phase 247 (2002): 55–76; J. F. Baldovin, ‘‘Cardinal Ratzinger as
Liturgical Critic,’’ Studia liturgica diversa (2004) 211–27; P. Blanco, ‘‘Liturgia y Eucaristı́a en la
obra de Joseph Ratzinger,’’ Scripta Theologica 38.1 (2006): 103–30; J. J. Flores, ‘‘Joseph Ratzinger
y la liturgia,’’ Communio 7 (2008): 139–59; J. González Padrós, ‘‘Benet XVI i la litúrgia,’’ Temes
d’avui 27.1 (2008): 83–96; A. L. Loayza, El culto eucarı´stico fuera del la Misa en los escritos de
Joseph Ratzinger—Benedicto XVI (Roma: Pontificia Universidad de la Santa Cruz, 2008), 109–89;
J. Driscoll, ‘‘Joseph Ratzinger and The Spirit of Liturgy,’’ PATH 6.1 (2007): 183–98; H. Verweyen,
Joseph Ratzinger—Benedikt XVI. Die Entwicklung seines Denkens (Darmstadt: Wissenschaftliche
Buchgesellschaft, 2007), 135–43; M. Schneider, ‘‘Primat der Logos vor dem Ethos—Zum theolo-
gischen Diskurs bei Joseph Ratzinger,’’ P. Hofmann (ed.), Joseph Ratzinger: Ein theologisches
Profil (Paderborn Verleger, 2008), 31–34; J. E. M. Terra Joao, Itinerario teologico di Benedetto
XVI, 86; M. C. Hastetter, ‘‘Liturgie—Brücke zum Mysterium. Grundlinien des
Liturgieverständnisses Benedikts XVI,’’ M. C. Hastetter, C. Ohly, G. Vlachonis (eds), Symphonie
des Glaubens, 131–50; T. Rowland, La fe de Ratzinger, 219–53; S. O. Horn, ‘‘Zum existenziellen und
sakramentalen Grund der Theologie bei Joseph Ratzinger/Papst Benedikt XVI,’’ Mitteilungen
Institut Papst Benedikt XVI (2009): 59–63; G. L. Müller, ‘‘Logike´ latreıá—logoshafter gottes-
dienst,’’ ibid., 53–58; J. Arnold, ‘‘Nüchterne Trunkenheit in liturgicis—eine evangelische Antwort
auf Joseph Ratzingers Theologie der Liturgie,’’ ibid., 82–103; M. Schlosser, ‘‘. . .ut fructum redemp-
tionis in nobis iugiter sentiamus. Ein Versuch zum Verhältnis von Liturgie und Kontemplation im
Werk Joseph Ratzingers,’’ ibid., 105–19; R. Blázquez, ‘‘Liturgia y teologı́a en Joseph Ratzinger,’’ S.
Madrigal (ed.), El pensamiento de Joseph Ratzinger, teólogo y papa (Madrid: San Pablo, 2009), 295–
318; H. Hoping, ‘‘Kult und Reflexion. Joseph Ratzinger als Liturgietheologe,’’ R. Voderholzer
(ed.), Der Logos-gemäße Gottesdienst. Theologie der Liturgie bei Joseph Ratzinger (Regensburg:
Pustet, 2009), 12–24; J. Splett, ‘‘Gebet zur ewig alwissenden Allmacht?’’, ibid., 26–44; G. Gregur,
‘‘Fleischwerdung des Wortes—Wortwerdung des Fleisches. Liturgie als logike latreia bei Joseph
Ratzinger,’’ ibid., 46–76; S. O. Horn, ‘‘Zum existenziellen und sakramentalen Grund der Theologie
bei Joseph Ratzinger/Papst Benedikt XVI,’’ Mitteilungen Institut Papst Benedikt XVI (2009): 59–63;
J. Arnold, ‘‘’’Nüchterne Trunkenheit in liturgicis—eine evangelische Antwort auf Joseph

Blanco 157
Scripture is also one of the continual, necessary and obligatory references in the
thought of Joseph Ratzinger. Formed in the school of historical studies and in the
historical-critical method, he insists on the need for a hermeneutic context—rooted
in the faith of the Church—that helps us to understand the text absolutely. Thus
the nexus between exegesis and theology, Old and New Testament, Bible and
church, word and dogma, revelation, Scripture and tradition is re-established. It
is thus a plural reading, in which these different dimensions come into play.
Ratzinger’s habitual integrating perspective makes itself present in these themes,
where he tries to give contemporary exegesis not only validity and respectability,
but also a vision of totality. When confronted with purely historical and philologi-
cal exegesis, the man who would later become the president of the Pontifical
Biblical Commission insists on the need for reason and faith to complete this
vision. Significant in this sense is the case of Jesus of Nazareth (2007–2011), in
which the historical Jesus is not only united with the Christ of the faith, but all the
reasonable and scientific discoveries of modern exegesis are used, which he harmo-
nizes with a more spiritual reading that is present in the fathers of the Church.6
Ratzingers Theologie der Liturgie,’’ ibid., 82–103; M. Schlosser, ‘‘. . .ut fructum redemptionis in nobis
iugiter sentiamus. Ein Versuch zum Verhältnis von Liturgie und Kontemplation im Werk Joseph
Ratzingers,’’ ibid., 105–19; B. Kirchgessner, ‘‘‘Ein Fest, in dem das Große auf uns zutritt’:
Mosaiksteine einer Theologie der Liturgie Joseph Ratzingers - Papst Benedikt XVI,’’ Klerusblatt
89.4 (2009): 78–82; 89.5 (2009): 108–12; C. Sedmak, ‘‘Liturgie und Armutbekämpfung,’’ ibid., 254–
76; M. H. Heim, ‘‘Theologie aus dem Herzen der Kirche: aus der Liturgie,’’ Revista de teologıá
española 69 (2009): 643–67; V. Ivanov, ‘‘Der Geist der Liturgie von Joseph Ratzinger im Lichte der
orthodoxen Theologie,’’ Orthodoxes Forum 21 (2007): 141–52; W. Waldstein, ‘‘Für eine Vielfalt
bewährter Formen: Joseph Ratzingers Liturgie-Verständnis in rechtlicher Sicht,’’ Orthodoxes
Forum 21 (2007): 169–79; S. W. Hahn, Covenant and Communion, 173–85; T. P. Rausch, Pope
Benedict XVI. An Introduction to His Theological Vision, 121–39; G. Mannion, ‘‘Liturgy,
Catechesis and Evangelitation,’’ L. Boeve and G. Mannion, The Ratzinger Reader, 225–29.
6. W. Groß, ‘‘Einheit der Schrift?,’’ Theologische Quartalschrift 170.4 (1990): 304–306; E. Vallauri, ‘‘Il
metodo Storico-critico alla sbarra,’’ Laurentianum 30 (1989): 174–223; P. Blanco, ‘‘Biblia, Iglesia y
teologı́a according to Joseph Ratzinger,’’ G. Aranda and J. L. Caballero (eds), La Sagrada Escritura,
palabra actual (Pamplona: Publication Services of the University of Navarre, 2005), 389–400; a version
that has been adapted and revised in catalan: ‘‘La Bı́blia i Jesús de Natzaret segons Joseph Ratzinger,’’
Temes d’avui 27.1 (2008): 19–37; G. Urı́barri Bilbao, ‘‘Para una interpretación teológica de la Escritura.
La contribución de J. Ratzinger—Benedicto XVI,’’ S. Madrigal (ed.), El pensamiento de Joseph
Ratzinger, teólogo y papa, 25–65; J. E. M. Terra Joao, Itinerario teologico di Benedetto XVI, 71–74,
111–113; R. Piñero Mariño, ‘‘Jesús como fuente de la Revelación: reflexiones sobre el concepto de
Revelación en la obra Jesús de Nazaret de S.S. Benedicto XVI (J. Ratzinger),’’ Cauriensia 3 (2008):
127–72; A. Cordovilla Pérez, ‘‘Siete tesis sobre el libro Jesús de Nazaret de Joseph
Ratzinger—Benedicto XVI,’’ Revista de espiritualidad 67.266 (2008): 123–44; R. Voderholzer, ‘‘Die
biblische Hermeneutik Joseph Ratzingers,’’ Münchener Theologische Zeitschrift 56 (2005): 400–14;
idem, ‘‘Joseph Ratzinger/Benedikt XVI. und die Exegese,’’ P. Hofmann (ed.), Joseph Ratzinger: Ein
theologisches Profil, 99–121; J. H. Morales Rı́os, ‘‘Presentazione del libro Gesù di Nazaret di Papa
Benedetto XVI,’’ Antonianum 82.3 (2007): 415–39; A. Garcı́a Quesada, ‘‘La perspectiva dialogal de la
obra Jesús de Nazaret: el diálogo con la filosofı́a y la cultura,’’ Revista teológica limense 2 (2007): 243–54;
R. Simini, ‘‘I Padri nella riflessione di Joseph Ratzinger-Benedetto XVI in Gesù di Nazaret,’’ Antonianum
82.3 (2007): 441–48; M. Schneider, ‘‘Jesus von Nazareth: zum ersten Buch Papst Benedikts XVI,’’ Geist
und Leben 80.5 (2007): 378–92; H. Verweyen, Joseph Ratzinger—Benedikt XVI. Die Entwicklung seines

The Church constitutes another focus of his reflection. The ecclesiology of

Ratzinger is in firstly a ‘‘theological ecclesiology,’’ that overcomes all the merely
sociological visions, and proceeds from the Trinity to humanity. The ecclesial
model that Ratzinger proposes is the theology of the fathers of the Church, with
a firm reliance on Scripture. So the categories of the people of God and the body of
Christ, the mystical and sacramental dimension are at the same time merged into
the eucharistic ecclesiology of Communion. The Church is the people of God that
live for the body and the word of Christ: that is why she is also the body of Christ.
This theological-sacramental vision includes not only the Eucharist and the other
sacraments, but also the apostolicity represented in the complementary instances of
primacy, collegiality and ministry. The Church presents the christological and
pneumatological dimensions, as well as the sacramental and charismatic conditions
that appear in the Eucharist. At the same time, the Church is also catholic and
apostolic and, that is why she has the complementary elements of primacy and
collegiality, universal Church and local churches. The Eucharist does not only
depend on the bishops, but it also belongs to the Universal Church. Together
with these words and the sacraments, the ministry is given as an element of
unity. The ministerial nature of the Church is inseparable from the episcopacy
and apostolicity. This ministry has also a christological and pneumatological foun-
dation. These are the constitutive elements of communio.7
Denkens (Darmstadt: Wissenschaftliche Buchgesellschaft, 2007), 84–97; R. Sanz Valdivieso, ‘‘Jesús de

Nazaret según Benedicto XVI: diálogo con J. Neusner,’’ Cauriensia 3 (2008): 93–111; R. L. Carballada,
‘‘Comentario a la obra Jesús de Nazaret, de Joseph Ratzinger/Benedicto XVI,’’ Ciencia Tomista 434
(2007): 571–82; W. Schöpsdau, ‘‘Ein neuer Zugang zum wahren historischen Jesus von Nazareth?,’’
Evangelische Aspekte 18.1 (2008): 34–38; G. Urı́barri Bilbao, ‘‘Para una interpretación teológica de la
Escritura. La contribución de J. Ratzinger—Benedicto XVI,’’ S. Madrigal (ed.), El pensamiento de Joseph
Ratzinger, teólogo y papa, 25–65; T. P. Rausch, Pope Benedict XVI. An Introduction to His Theological
Vision, 65–101; A. Bellandi, ‘‘L’approccio alla Scrittura nelle opere di Joseph Ratzinger,’’ Vivens homo
20.1 (2009): 117–28 (este autor insiste en la sintonı́a del teólogo alemán con las propuestas de DV 12); S.
W. Hahn, Covenant and Communion. The Biblical Theology of Pope Benedict XVI (Grand Rapids:
Brazos, 2009); L. Boeve, ‘‘Theological Foundations: Revelation, Tradition and Hermeneutics,’’ L.
Boeve and G. Mannion, The Ratzinger Reader, 13–18, 33–37, 42–45.
7. R. Tura, ‘‘La teologia di J. Ratzinger. Saggio introduttivo,’’ Studia Patavina (1974): 162–77; M.
Fahey, ‘‘Joseph Ratzinger como eclesiólogo y pastor,’’ Concilium 17.161 (1981): 133–44; A. Nichols,
The Theology of Joseph Ratzinger: An Introductory Study (Edinburgh: T & T Clark, 1988), 27–53,
133–65; D. Tracy, ‘‘The Uneasy Alliance Reconceived: Catholic Theological Method, Modernity
and Postmodernity,’’ Theological Studies 50(1989): 555; J. R. Villar, ‘‘Iglesia universal e iglesia local.
A propósito de unas conferencias del Cardenal Ratzinger en Brasil,’’ Scripta Theologica 23 (1991):
267–86; D. Donovan, ‘‘J. Ratzinger: A Christocentric Empasis,’’ What Are They Saying about the
Ministerial Priesthood? (Mahwah: Paulist, 1992), 60–73; M. Fahey, ‘‘Joseph Ratzinger als
Ekklesiologe und Seelsorger,’’ Concilium 17 (1981): 79–85; D. M. Doyle, ‘‘Communion and the
Common Good: Joseph Ratzinger and the Brothers Himes,’’ idem, Communion Ecclesiology:
Vision and Versions (Maryknoll: Orbis, 2000), 103–18; C. O’Donnell and S. Pié Ninot (eds),
Diccionario de eclesiologıá (Madrid: Paulist, 2001), 909–11; P. MacPartlan, ‘‘The Local Church
and the Universal Church: Zizioulas and the Ratzinger-Kasper Debate,’’ International Journal for
the Study of the Christian Church 4.1 (2004): 21–33; M. Volk, The Church as Communion of the Whole
(Grand Rapids: Eerdmans, 1998), 29–71; P. Franco, ‘‘The Communion Ecclesiology of Joseph

Blanco 159
2. Fundamentals
As far as the person is concerned, Ratzinger manifests himself from the very first
moment to be a fervent supporter of the personalism and existentialism of the begin-
ning of the twentieth century. This personal instance constitutes, in Ratzinger’s judg-
ment, an idea that has a Christian origin, and more concretely, as one which starts
from the elaboration of the doctrine on the Trinity and the two natures of Christ. A
consequence of this is that the human person—as image and likeness of Christ and the
Trinity—has a face: he is not merely a number and he is firmly situated in love and in
truth. This Christian idea of God unites unity and multiplicity, so in the human
person both instances are combined. At the same time, in Christ we find the incar-
nation of truth and of love, of reason and of relation: for the Logos that is made dia-
logos, and is incarnate, dies and resurrects through love. As Christ is a perfect image
of God, he is formed as the perfect model for the human person, created in the ‘‘image
and likeness’’ of God. The mystery of the cross and the resurrection of Christ is a way
Ratzinger: Implications for the Church in the Future,’’ W. Madges (ed.), Vatican II. Forty Years
Later (Maryknoll: Orbis, 2006), 3–25; M. H. Heim, Joseph Ratzinger. Life in the Church and
Living Theology. Fundamentals of Ecclesiology with Reference to Lumen gentium (San Francisco:
Ignatius, 2007), 158–60; J. Martı́nez Gordo, ‘‘El debate de J. Ratzinger y W. Kasper sobre la
relación entre la Iglesia universal y la iglesia local,’’ Scriptorium Victoriense 54.3–4 (2007): 269–
301; J. Morawa, ‘‘Der Glaube der Kirche als Fundament ihrer Einheit und ihrer Theologie
nach Joseph Ratzinger,’’ Analecta Cracoviensia 40 (2008): 241–61; W. Hoeres, ‘‘Benedikt XVI.
und das subsistit: Fragen zur kirchlichen Identität,’’ Una-Voce-Korrespondenz 38.4 (2008): 336–
43; M. M. Surd, Ekklesiologie und Ökumenismus bei Joseph Ratzinger: Einheit im
Glauben—Voraussetzung der Einheit der Christenheit (Sankt Ottilien: EOS, 2009); J. Massa,
The Communion Theme in the Writings of Joseph Ratzinger: Unity in the Church and in the
World through Sacramental Encounter (New York: Fordham, 1996); idem, ‘‘The Priority of
Unity in the Mystery of the Church,’’ Journal of ecumenical studies 42.4 (2007): 589–607; J.
Stöhr, ‘‘Zur Ekklesiologie von Papst Benedikt XVI,’’ Theologisches 38.3–4 (2008): 74–78; S.
Madrigal, ‘‘Esquemas de una eclesiologı́a,’’ Communio 7 (2007): 122–38; idem, Iglesia es caritas.
La eclesiologıá teológica de Joseph Ratzinger—Benedicto XVI (Santander: Sal Terrae, 2008);
idem, ‘‘La ‘‘eclesiologı́a teológica’’ de Joseph Ratzinger,’’ idem (ed.), El pensamiento de
Joseph Ratzinger, teólogo y papa (Madrid: San Pablo, 2009), 195–241; K. Struys, ‘‘Particular
Churches—Universal Church: Theological Backgrounds to the Position of Walter Kasper in
Debate with Joseph Ratzinger—Benedict XVI,’’ Bijdragen 69.2 (2008): 147–71; C. Ohly, ‘‘‘¿El
partido de Cristo o la Iglesia de Jesucristo?’ Sobre las lı́neas principales en la eclesiologı́a de
Joseph Ratzinger,’’ L. Jiménez (ed.), Introducción a la teologia de Benedicto XVI / actas del
Ciclo organizado por el Seminario de Pensamiento ‘‘Ángel González Álvarez’’ de la Fundación
Universitaria Española los dıás 21, 22 y 23 de marzo de 2007 (Madrid: Fundacion Universitaria
Española, 2008), 129–63; T. P. Rausch, Pope Benedict XVI. An introduction to His Theological
Vision, 102–20. I do not share the presumed disrupture and discontinuity in Ratzinger’s eccle-
siology that appears in H. J. Pottmeyer (‘‘Primado y colegialidad episcopal en la eclesiologı́a
eucarı́stica de la communio de Joseph Ratzinger,’’ F. Meier-Hamidi and F. Schumacher [eds], El
teólogo Joseph Ratzinger [Barcelona: Herder, 2007], 171–201): and also reflected by S. Madrigal,
Iglesia es caritas, 451–56; J. Eckert, ‘‘Die christliche Brüderlichkeit in der Ekklesiologie
Ratzingers,’’ Orthodoxes Forum 21 (2007): 131–39; G. Mannion, ‘‘Understanding the
Church,’’ L. Boeve and G. Mannion, The Ratzinger Reader, 81–118; idem, ‘‘Teaching and
Authority: Dimensions of Magisterium,’’ ibid., 179–223.

of explaining more profoundly the enigma of human existence. We thus find ourselves
in a trinitarian moment formed by the Us of God the Father, Son and Holy Spirit; in a
christological moment, in which the ‘‘me’’ of the person finds the You of Jesus Christ;
and an ecclesial moment, in which the ‘‘us’’ of the Church is created.8
Ratzinger applies his personalistic principles to the nature of the faith, where the
categories of the person, reason and relationship find a profound unity. What is the
faith? It is an act that reaches the centre of the person. That is why one can and
must call grace a gift, a present from God. This is the main origin. It is there thanks
to the other person who comes out to meet me, comes into me and makes me open.
His secret is in saying ‘‘you’’ and this truly becomes a ‘‘me.’’ So the faith is a ‘‘yes’’
to God in Jesus Christ. The faith penetrates into what is most personal and inti-
mate—reason and heart, ethics and knowledge—but at the same time it introduces
us to the community of Jesus Christ, that is to say, the Church. And just as Saint
Paul says in ch. 6 of Romans, the faith is found in relation to baptism. In this way it
is easy to see that the sacrament forms part of our faith and this faithful community
in which we find Jesus Christ; and we accede to the Church through baptism. The
faith is a theological act (God gives us faith), personal and interpersonal (through
encountering Jesus Christ), ecclesial and sacramental; we are received into the
Church through baptism.9
8. R. Tura, ‘‘La teologia di J. Ratzinger. Saggio introduttivo,’’ 154, 158–61; A. Ruiz Retegui, ‘‘Joseph
Ratzinger,’’ Gran enciclopedia Rialp, Suplemento (Madrid: Rialp, 1987), 1064–1066; V. Pfnür,
‘‘Mitte des Glaubens und Konturen des konstitutiv Christlichen,’’ AA. VV., Vom
Wiederauffinden der Mitte. Grundorientierungen. Texte aus vier Jahrzehnten (Freiburg, 1997), 20–
21; P. Blanco, ‘‘La teologı́a de la persona en Joseph Ratzinger,’’ J. F. Sellés (ed.), Propuestas
antropológicas del siglo XX, II (Pamplona: Eunsa, 2007), 353–82; E. Dirscherl, ‘‘La figura concep-
tual teológica y antropológica de Joseph Ratzinger a partir de la cristologı́a,’’ F. Meier-Hamidi and
F. Schumacher (eds.), El teólogo Joseph Ratzinger, 97–124; J. Corkery, ‘‘Joseph Ratzinger’s
Theological Ideas: 3. On Being Human,’’ Doctrine and Life 56 (2006): 7–24; M. Schneider,
‘‘Primat der Logos vor dem Ethos—Zum theologischen Diskurs bei Joseph Ratzinger,’’ P.
Hofmann (ed.), Joseph Ratzinger: Ein theologisches Profil, 37–45; T. Rowland, La fe de
Ratzinger, 65–93; H. C. Schmidbaur, ‘‘Teologia ascendente o teologia discendente? Joseph
Ratzinger e Hans Urs von Balthasar di fronte a Karl Rahner,’’ S.M. Lanzetta (ed.), Karl
Rahner, un’analisi critica. La figura, l’opera e la ricezione teologica di Karl Rahner (1904–1984)
(Siena: Cantagalli, 2009), 256–58; U. Casale, ‘‘Introduzione’’ a Fede, ragione, verità e amore. La
teologia di Joseph Ratzinger, 38–39; A. Staglianó, Madre di Dio. La mariologia personalistica di
Joseph Ratzinger (San Paolo: Cinisello Balsamo, 2010), 61–78.
9. R. Tura, ‘‘La teologia di J. Ratzinger. Saggio introduttivo,’’ 150–61; A. Nichols, The Theology of
Joseph Ratzinger: An Introductory Study, 110–11, 225–34; also, V. Pfnür, ‘‘Mitte des Glaubens und
Konturen des konstitutiv Christlichen,’’ AA. VV., Vom Wiederauffinden der Mitte.
Grundorientierungen, 17–24; P. Blanco, Joseph Ratzinger. Razón y cristianismo, 57–105; idem,
‘‘La transmisión de la fe según Joseph Ratzinger,’’ C. Palos and C. Cremades (eds), Perspectivas
del pensamiento de Joseph Ratzinger (Valencia: Edicep, 2006), 197–214; S. Hartmann, ‘‘Joseph
Ratzinger—kirchliche Existenz und existentielle Theologie,’’ Klerusblatt 85.6 (2005): 162–63: M.
Schulz, ‘‘Subjektivität der Offenbarung. Mensch und Kirche als Grundgedanken der
Fundamentaltheologie Benedikts XVI,’’ Katholisches Säkularinstitut Cruzadas de Santa Marı́a,
Kriterien der Wahrheit christlicher Glaubenserfahrung. Aussagen von Theologie und Philosophie
über die religiöse Erfahrung im Christentum (St Ottilien: Pasinger Philothea 1, 2006), 105–30;

Blanco 161
Ratzinger reminds us of the need to have harmony between faith and reason,
just as Saint Paul suggested in the speech in the aeropagus of Athens and just as
this unity was sought, not without risk, by the first Christian philosophers.
However, this is not exclusive to Christianity, since other religions promote the
harmony between mystery and rationality, such as ancient Judaism. Nonetheless,
this must not be a pure or mathematical reason, this must be a universal reason, an
‘‘amplified reason’’ that is open to religion, art, ethics or feelings. This is a new
reason—more postmodern than antimodern—that has to be shown in harmony
with the Christian faith. This is Ratzinger’s great venture. Reason must be open to
its own basis: to the logos that is also person and love, and that makes sense of all
things. As a consequence, they are intimately united, logos and agape, reason and
relationship, truth and love in Christ, the Logos that is incarnate in love, that
establishes all truth and all rational capacity.10
E. Dirscherl, ‘‘La figura conceptual teológica y antropológica de Joseph Ratzinger a partir de la
cristologı́a,’’ F. Meier-Hamidi and F. Schumacher (eds), El teólogo Joseph Ratzinger, 99–105; U.
Casale, ‘‘Introduzione,’’ Fede, ragione, verità e amore. La teologia di Joseph Ratzinger, 57–58; L.
Boeve, ‘‘Theological Foundations: Revelation, Tradition and Hermeneutics,’’ L. Boeve and G.
Mannion, The Ratzinger Reader, 28–33; idem, ‘‘Chirst, Humanity and Salvation,’’ ibid., 51–79.
10. A. Nichols, The Theology of Joseph Ratzinger, 279–91; V. Pfnür, ‘‘Mitte des Glaubens und
Konturen des konstitutiv Christlichen,’’ AA. VV., Vom Wiederauffinden der Mitte, 17–24; H.
Häring en Theologie und Ideologie bei Joseph Ratzinger, 45–49; ‘‘Fe, razón, verdad (y amor) en
J. Ratzinger. Una teologı́a fundamental sin complejos,’’ Communio 7 (2008): 55–69; revised edition
translated into English: ‘‘Logos and Dialogos: Faith, Reason and Love according to Joseph
Ratzinger,’’ Anglican Theological Review 92.3 (2010): 499–509; M. Schultz, ‘‘Wenn das Salz des
Evangeliums ‘dumm’ geworden ist. Zu Josephs Ratzinger/Papst Benedikts XVI.
Verhältnisbestimmung von Glaube und Vernunft,’’ G. L. Müller, Der Glaube ist einfach.
Aspekte der Theologie Papst Benedikts XVI, 19–52; idem, ‘‘El primado del logos y el concepto
de razón en el pensamiento teológico de Benedicto XVI,’’ L. Jiménez (ed.), Introducción a la
teologia de Benedicto XVI, 87–127; R. Court, ‘‘Raison et religion. A propos de la discussion
Jürgen Habermas–Joseph Ratzinger,’’ Esprit (2005): 5, 38–50; A. Marga, ‘‘Die Debatte
Habermas—Ratzinger. Annäherungen und Auswirkungen,’’ Gewissen und Freiheit 61 (2005):
58–73; H. Verweyen, Joseph Ratzinger—Benedikt XVI. Die Entwicklung seines Denkens
(Darmstadt: Wissenschaftliche Buchgesellschaft, 2007), 99–113; G. L. Müller, ‘‘Die Rationalität
des Glaubens,’’ Revista española de teologıá 69.4 (2009): 535–45; R. Fisichella, ‘‘Verità, fede e
ragione in J. Ratzinger,’’ PATH 6.1 (2007): 27–43; P. Kapuska, ‘‘Fe y ciencias naturales en el
pensamiento de Joseph Ratzinger,’’ S. Madrigal (ed.), El pensamiento de Joseph Ratzinger. Teólogo
y papa, 277–93; M. Welker, ‘‘Habermas und Ratzinger zur Zukunft der Religion,’’ Evangelische
Theologie 68.4 (2008): 310–24; P. Sottopietra, ‘‘Joseph Ratzinger, neoilluminista: le aporie della
tagione moderna e la via cristiana,’’ Revista de teologıá española 69 (2009): 585–623; M. Cozzoli,
‘‘‘‘Religione e ragione vanno sempre insieme’’: la vita campo privilegiato e significativo d’incon-
tro,’’ Lateranum 73.3 (2007): 661–74; W. Kasper, ‘‘Glaube und Vernunft: zur protestantischen
Diskussion um die Regensburger Vorlesung von Papst Benedikt XVI,’’ Stimmen der Zeit 225.4
(2007): 219–28; E. Malnati, ‘‘Ragione e fede: necessaria sinergia per un incontro proficuo tra le
culture,’’ Rivista teologica di Lugano 12.1 (2007): 101–14; P. Lüning, ‘‘Glaube, Vernunft und
Willen: Anmerkungen zum Disput zwischen Papst Benedikt und Jürgen Habermas,’’
Theologische Revue 103.5 (2007): 361–74; M. Schneider, ‘‘Primat der Logos vor dem
Ethos—Zum theologischen Diskurs bei Joseph Ratzinger,’’ P. Hofmann (ed.), Joseph Ratzinger:
ein theologisches Profil, 14–18; Hofmann, Peter, ‘‘ÐFides et ratio’’: Der Glaube und seine
Vernunft—Zu Joseph Ratzingers fundamental–theologischem Ansatz,’’ ibid., 139–59; C.

Ratzinger’s denunciation of the ‘‘dictatorship of relativism’’ just before being

elected bishop of Rome belongs to a defense of truth that he has been proclaiming
for years. Its origins are to be found in Saint Augustine, Newman and Guardini. In
this sense, Ratzinger has long been studying the relationship between truth, free-
dom and different cultures. He found this link between truth and freedom through
the concept of conscience at the same time as he defended the right for truth to take
shape in different cultures. In this vision, both human intelligence and the Christian
faith maintain their relevance for the modern world. This could be a great oppor-
tunity for all of these aspects—faith, reason, cultures—to find light and freedom in
Christ, as Ratzinger proposes. Hence his reference to the paschal etsi Deus daretur
in a world that is dominated, not only by multiculturalism, but also by agnosticism
and relativism.11
Breitsameter, ‘‘Von der Vernunft des Glaubens und vom Glauben der Vernunft: Jürgen Habermas
und Joseph Ratzinger im Gespräch,’’ Analecta Cracoviensia 40 (2008): 79–90; A. Wood, ‘‘Faith
and Reason,’’ Philosophy and Theology 21.1–2 (2009): 165–77; P. Sottopietra, ‘‘Joseph Ratzinger,
neoilluminista,’’ Revista española de teologıá, 69 (2009): 585–623; R. Weimann, ‘‘Glaube und
Vernunft im Denken Joseph Ratzingers,’’ Forum Katholische Theologie 26 (2010): 58–69;
K. Müller, ‘‘Die Vernunft, die Moderne und der Papst,’’ Stimmen der Zeit 227.5 (2009): 291–
306; P. Colognesi, ‘‘Benedikt XVI. Die Wiederentdeckung der Weite der Vernunft,’’ Spuren 5.9
(2006): 11–15. On overcoming rationalism and ‘‘corrección del dogma por la historia,’’ puede
verse: S. W. Hahn, Covenant and Communion. The Biblical Theology of Pope Benedict XVI (Grand
Rapids: Brazos Press, 2009), 30–34, 82–83, 116–23; L. Boeve, ‘‘Theological Foundations:
Revelation, Tradition and Hermeneutics,’’ G. Mannion, ‘‘Preface. Mapping a Theological
Journey,’’ L. Boeve and G. Mannion, The Ratzinger Reader, 18–21.
11 A. Nichols, The Theology of Joseph Ratzinger, 235–40; V. Twomey, ‘‘Zur Theologie des
Politischen. Einführung,’’ Vom Wiederauffinden der Mitte, 219–30; H. Häring, Theologie und
Ideologie bei Joseph Ratzinger (Düsseldorf: Patmos, 2001), 41–43, 50–57; J. Kreiml, ‘‘Gibt es
einen absoluten Bezugspunkt des Denkens? Reflexionen Kardinal Ratzingers über das
Verhältnis des Gewissens zur göttlichen Wahrheit,’’ Klerusblatt 80.2 (2000): 28–29; P. Blanco,
‘‘Joseph Ratzinger: ética, libertad, verdad’’ Empresa y Humanismo 9.2 (2006): 13–42; G. de
Rosa, ‘‘Legge naturale e relativismo etico,’’ La Civiltà cattolica 159.3782 (2008): 167–70; A.
Poppi, ‘‘Sulla dittatura del relativismo,’’ Sapienza 58.4 (2005): 465–74; D. Borel, ‘‘Les enjeux du
relativisme selon Joseph Ratzinger,’’ Aletheia 29 (2006): 53–66; P. Schallenberg, ‘‘Logos vor Ethos:
zum Verhältnis von Dogmatik und Ethik bei Joseph Ratzinger,’’ Theologie und Glaube 97.1 (2007):
43–54; V. Twomey, Benedikt XVI. Das Gewissen unserer Zeit. Ein theologisches Portrait
(Augsburg: Sankt Ulricht, 2006), 91–105; H. Verweyen, Joseph Ratzinger—Benedikt XVI. Die
Entwicklung seines Denkens (Darmstadt: Wissenschaftliche Buchgesellschaft, 2007), 130–34; M.
Schneider, ‘‘Primat der Logos vor dem Ethos—Zum theologischen Diskurs bei Joseph
Ratzinger,’’ P. Hofmann (ed.), Joseph Ratzinger: ein theologisches Profil, 15–47; M. Schulz,
‘‘‘Die Quadratur des Zirkels der Theologie’—Papst Benedikt XVI in Auseindersetzung mit der
Pluralistischen Religionstheologie,’’ ibid., 89–97; Peter Hofmann, ‘‘ÐFides et ratio’’: Der Glaube
und seine Vernunft—Zu Joseph Ratzingers fundamental–theologischem Ansatz,’’ ibid., 154–58; L.
Häberle, ‘‘Anker gegen den Relativismus: zu den Dialogen von Joseph Kardinal Ratzinger mit
Marcello Pera sowie mit Jürgen Habermas und Paolo Flores d’Arcais,’’ Communio 36.6 (2007):
586–616; C. Boureux, ‘‘Etsi non. . . veluti si. . . Deus daretur: une relecture après la modernité,’’
Revue d’e´thique et de theólogie morale 255 (2009): 43–61; L. Häberle, ‘‘Zur "Diktatur
des Relativismus",’’ Die Neue Ordnung 63.1 (2009): 23–32; V. Twomey, ‘‘The Centrality of
Truth in the Thought of Joseph Ratzinger,’’ Inside the Vatican (November 2008): 40–45;

Blanco 163
In the end, Ratzinger insists continuously on the indissoluble union between

love and truth. As soon as he reached the See of Peter, Benedict XVI wrote a
profound study on the nature of love, both human and Christian, and on the
concept of eros and agape, as a way of understanding the main theological affir-
mation, ‘‘God is love’’ (1 John 4:8). God loves us and that is why we can love.
That is why the human eros—which is also present in God and in Christian
charity—needs to be purified, to turn into the true agape. It will come to be
more and more like divine love, which constitutes the very essence of God.
From this point an analysis is made of what Christian charity is, the highest
summit of which is holiness. We can reach it through action, prayer and adoration,
as is explained in Deus caritas est. True Christian charity is a reflection of the love
of God in this world, just as is expressed in the First Epistle of John, to which
Ratzinger makes reference right from the very title.12
3. Development
Joseph Ratzinger has always shown a great interest in ecumenism. First, he pro-
poses a eucharistic ecclesiology that is established around the bishop and the
Eucharist, at the same time as appealing to the words and the mystery not only
as factors of ecclesial communion, but as signs of the presence of Christ. The
Church is the people called by God that meet around the Word and the eucharistic
body of Christ. This sacramental presence of Jesus Christ also has a
S. W. Hahn, Covenant and Communion, 118–19; G. Mannion, ‘‘Teaching and Authority:

Dimensions of Magisterium,’’ L. Boeve and G. Mannion, The Ratzinger Reader, 218–23.
12. G. Aranda, ‘‘La enseñanza bı́blica de la Deus caritas est,’’ Scripta Theologica 38.3 (2006): 993–94,
997–98; P. Blanco, ‘‘Amor, caridad y santidad. Una ‘‘lectura transversal’’ de la encı́clica Deus
caritas est de Benedicto XVI,’’ Scripta Theologica 38.3 (2006): 1041–1068; M. Schulz, ‘‘Die
Quadratur des Zirkels der Theologie’’—Papst Benedikt XVI. in Auseindersetzung mit der
Pluralistischen Religionstheologie,’’ P. Hofmann (ed.), Joseph Ratzinger: Ein theologisches
Profil, 97; S. Guijarro Oporto, ‘‘El costado traspasado. La inspiración joánica de la encı́clica
Deus caritas est,’’ AA.VV., Dios es amor. Comentarios a la encıćlica de Benedicto XVI ‘Deus caritas
est’ (Salamanca: Universidad Pontificia, 2007), 81–100; J. Núñez Regodón, ‘‘‘Él nos ha amado
primero’. La presencia de 1 Jn en Deus caritas est,’’ ibid., 101–22; M. Schneider, ‘‘Primat der
Logos vor dem Ethos—Zum theologischen Diskurs bei Joseph Ratzinger,’’ P. Hofmann (ed.),
Joseph Ratzinger: Ein theologisches Profil, 25–31; K.-H. Menke, ‘‘Die theologischen Quellen der
Enzyklika Deus caritas est,’’ ibid., 47–69; M. Schulz, ‘‘‘Die Quadratur des Zirkels der
Theologie’—Papst Benedikt XVI. in Auseindersetzung mit der Pluralistischen
Religionstheologie,’’ ibid., 89–97; J. L. Martı́nez, ‘‘Deus caritas est: ‘La verdadera moral del
cristianismo es el amor’,’’ S. Madrigal (ed.), El pensamiento de Joseph Ratzinger. Teólogo y
papa, 101–47; A. C. Sciglitano, ‘‘Pope Benedict XVI’s Jesus of Nazareth: agape and logos,’’ Pro
ecclesia 17.2 (2008): 159–85; A. Aguilar, ‘‘La nozione di ‘‘relazionale’’ come chiave per spiegare
l’esistenza cristiana secondo l’Introduzione al cristianesimo,’’ K. Charamsa and N. Capizzi, La voce
della fede cristiana (Roma: Ateneo Pontificio Regina Apostolorum, 2009), 185–216, I. Moga,
‘‘Glaube und Liebe gemäss dem Logos. Die Aktualität der Theologie Klemens von
Alexandriens für das Verständnis des ökumenischen Beitrags von Papst Benedikt XVI.—eine
ortodoxe Interpretation,’’ M. C. Hastetter, C. Ohly and G. Vlachonis (eds), Symphonie des
Glaubens, 51–76.

continuation—as Ratzinger insists—in the apostolicity of the Church that is under-

stood not only in the doctrinal sense, but also in the historical, ontological and
sacramental sense. In this way, he tries to reconcile petrine primacy and episcopal
collegiality. The ecumenical dialogue with Orthodox, Anglicans and Protestants
would be centred not only on prayer and common action, but also on the
theological study of the concepts of Church, authority, sacraments, ministry and
apostolic succession, thus offering a great variety of nuances and the possibility of
ecumenical dialogue.13
13. A. Nichols, The Theology of Joseph Ratzinger, 66–75, 270–95; V. Ziélinsky, ‘‘‘Afin que le monde
croie’. Reflexions sur l’oecuménisme,’’ Nouvelle Revue Theólogique 114 (1992): 161–85; H. Schütte,
‘‘Promotor unitatis christianae. Il cardinale Ratzinger e il ecumenismo,’’ J. Clemens and A. Tarzia
(eds), Alla scuola della verità: i settanta anni di Joseph Ratzinger (San Paolo: Cinisello Balsamo,
1997), 89–110. Also see: V. Pfnür, ‘‘Una rinnovata comunione delle chiese,’’ Rino Fisichella (ed.),
Il Concilio Vaticano II. Recezione e attualità alla luce del Giubileo (Milán: Paoline, Cinisello
Balsamo, 2000), 403–15; J. Brosseder, ‘‘Programmierte ökumenische Folgenlosigkeit? Zur
theologischen Auseinandersetzung mit Kardinal Ratzingers ÐDomina ecclesia romana catho-
lica‘‘,’’ (Otto Lembeck) K.F. Grimmer (ed.), Theologie im Plural. Fundamentaltheologie
—Hermeneutik—Kirche—Ökumene—Ethik. Joachim Track zum 60. Geburtstag (Frankfurt am
Main, 2001), 116–31; H. Wagner, ‘‘Ökumenischer Vordenker,’’ Zeitzeichen 6.6 (2005): 13–15;
G. Wenz, ‘‘Die große Gottesidee ‘Kirche’: Joseph Ratzinger über Katholizismus, Orthodoxie
und Reformation,’’ Münchener theologische Zeitschrift 56.5 (2005): 449–71; P. Neuner, ‘‘Joseph
Ratzingers Beitrag zur Gemeinsamen Erklärung zur Rechtfertigungslehre,’’ Münchener
Theologische Zeitschrift 56 (2005): 435–38; F. Biot, ‘‘Das Orthodoxieverständnis in Kardinal
Ratzingers Buch Zur Lage des Glaubens,’’ Concilium 23 (1987): 345–50; M. Schneider, ‘‘Primat
der Logos vor dem Ethos—Zum theologischen Diskurs bei Joseph Ratzinger,’’ P. Hofmann (ed.),
Joseph Ratzinger: Ein theologisches Profil, 34–37; D. Kaes, ‘‘Joseph Ratzingers Beitrag zum öku-
menischen Dialog: eine Skizze,’’ Zeit-Geschichte und Begegnungen (1998): 79–91; T. Weiler, Volk
Gottes–Leib Christi: die Ekklesiologie Joseph Ratzingers und ihr Einfluß auf das Zweite
Vatikanische Konzil (Mainz: Grünewald, 1997), 317–32; P. Gamberini, ‘‘Subsistit in Ecumenical
Ecclesiology: J. Ratzinger and E. Jüngel,’’ The Irish Theological Quarterly 72.1 (2007): 61–73; M.
M. Surd, Ekklesiologie und Ökumenismus bei Joseph Ratzinger: Einheit im Glauben –
Voraussetzung der Einheit der Christenheit (Sankt Ottilien: EOS, 2009); M. Root, ‘‘Jesus and
the Pope: Ecumenical Reflections on Benedict XVI’s Jesus of Nazareth,’’ Pro ecclesia 17.2
(2008): 152–58; S. Madrigal, Iglesia es caritas?, 156–76, 327–35, 382–402; J. Wohlmuth,
‘‘Anwalt der Einheit. Der Theologe Joseph Ratzinger und die Ökumene,’’ KNA-ÖKI 33(2005):
1–11, Thema der Woche 1–11; C. Barthe, ‘‘Papst Benedikt XVI. und die Stunde der Reformer,’’
Una Voce–Korrespondenz 36.6 (2006): 342–50; J. A. Kanberg, ‘‘Das Papstamt und die Ökumene.
Skizzen zum Verständnis einer kirchlichen Realität,’’ M. C. Hastetter, C. Ohly and G. Vlachonis
(eds), Symphonie des Glaubens, 151–70; B. Ferdek, ‘‘Modele ekumenizmu wed«ug Josepha
Ratzingera [Models of Ecumenism according to Joseph Ratzinger],’’ Studia Salvatoriana
Polonica 1 (2007): 61–76; A. Vletsis, ‘‘Theologie des Petrusdienstes: Joseph Ratzingers Angebot
zur Einheit mit dem Osten? Beitrag zu einem epochalen Wechsel,’’ Orthodoxes Forum 21 (2007):
79–94; M. Root, ‘‘Jesus and the Pope: Ecumenical Reflections on Benedict XVI’s Jesus of
Nazareth,’’ Pro ecclesia 17.2 (2008): 152–58; P. Blanco, ‘‘Ecclesia Christi. La teologı́a ecuménica
de Joseph Ratzinger,’’ Annales Theologici 23 (2009): 353–74; T. P. Rausch, Pope Benedict XVI. An
Introduction to His Theological Vision, 113–16; G. Mannion, ‘‘Christian Unity and Religious
Dialogue: On Ecumenism and Other Faiths,’’ L. Boeve and G. Mannion, The Ratzinger
Reader, 139–45, 160–72.

Blanco 165
In the same way, he takes on the need to develop the theology of the ministry,
from his research in ecumenical and ecclesial dialogue. Ratzinger offers some reflec-
tions on primacy and collegiality, as well the principles of the synods. In this sense,
he seems to proceed in a descending way: starting from ecclesiology, he reaches the
nature and mission of the ecclesial ministry. He reminds us of the simultaneous
horizontal and vertical dimensions of the Church, at once theological and socio-
logical. But he always emphasizes the vertical, the total dependence of the Church
and the ministry of Christ and the trinitarian communion. So together with the
unrenounceable instances of apostolicity and episcopacy, Ratzinger remembers the
essential catholic and petrine ministries, understanding these as a service of unity
and universality of the Church. Ratzinger also insists on the need for the Word,
sacraments and ministry for the construction of the Church, and he recalls the
ontological-sacramental dimension of holy orders—which has priority as regards
functionality—and the radical dependency on Christ.14
Detailed attention is also paid to preaching which, together with the liturgy and
the ministry, constitutes one of the places where Christ is made present in the
Church, as the Augsburg Confession recalls. Ratzinger’s reflection on the liturgy
lays the foundations so that preaching may reflect the voice of Christ. Scripture, the
Church—as a place for the reading of the Word of God—and dogma constitute
three clear references for the preacher. The essential thematic nucleus of preaching
is—according to him—Christ and the Trinity, and there is continuous reference to
the liturgy and to history, as a basis for the Christian kerygma. Also there are
essential themes such as creation as an origin of all moral orientation and logos,
that is to say, of the meaning and sense inscribed in nature. The call to conversion
should remain in preaching, together with the reference to the parables that were
taught by Jesus and the experience of the saints—which is enriching for all the
Church. Thus, preaching, he concludes, must be born through meeting God and
must take people to experience Him and His love.15
14. T. Weiler, Volk Gottes–Leib Christi, 121–33; Z. Gaczynski, L’ecclesiologia eucaristica di Yves
Congar, di Joseph Ratzinger e di Bruno Forte (Roma: Pontificia Universitas Gregoriana, 1998),
127–29; P. Martuccelli, ‘‘Forme concrete di collegialità episcopale nel pensiero di Joseph
Ratzinger,’’ Rassegna di teologia 50 (2009): 7–24; M. M. Surd, Ekklesiologie und Ökumenismus
bei Joseph Ratzinger: Einheit im Glauben—Voraussetzung der Einheit der Christenheit (St Ottilien:
EOS, 2009), 63–64; S. Madrigal, Iglesia es caritas. La eclesiologıá teológica de Joseph
Ratzinger—Benedicto XVI (Santander: Sal Terrae, 2008), 225–26, 249–75; G. Mannion,
‘‘Liturgy, Catechesis and Evangelitation,’’ L. Boeve and G. Mannion, The Ratzinger Reader,
246–51; idem, ‘‘Teaching and Authority: Dimensions of Magisterium,’’ ibid., 187–201; D.
Donovan, ‘‘J. Ratzinger: A Christocentric Emphasis,’’ 60–73; T. Weiler, Volk Gottes–Leib
Christi, 140–45, 166–67; S. Madrigal, Iglesia es caritas?, 211–22.
15. A. Nichols, The Theology of Joseph Ratzinger, 207–25; C. M. Burgaleta, ‘‘Benedict, the Preacher,’’
Homiletic and Pastoral Review 108.8 (2008): 26–31; P. Blanco, ‘‘Palabra y palabras. La predicación
según Joseph Ratzinger,’’ I. Arellano, V. Garcı́a Ruiz and C. Saralegui (eds), Ars bene docendi.
Homenaje al Profesor Kurt Spang, Eunsa (Pamplona, 2009), 111–21; A. Matena, ‘‘Theologie und
Verkündigung: Die Gleichnisse,’’ H. Hoping and M. Schulz (eds), Jesus und der Papst.
Systematische Reflexionen zum Jesus—Buch des Papstes (Freiburg: Herder, 2007), 77–81; U.
Casale, ‘‘Introduzione,’’ Fede, ragione, verità e amore. La teologia di Joseph Ratzinger, 44.

In eschatology Joseph Ratzinger tries to develop a biblical and historical disci-

pline, which is critical and ecclesial at the same time. He thus tries to bring together
the apparently contradictory instances of history, metaphysics and eschatology.
Starting from the term historia salutis, he reaches the ontological dimension of
the Christian being: not everything could be pure salvific being. Something must
have stayed in the interior of each saved person, understood according to
Chalcedonian ontology, that would give place to a process of transformation in
Christ, true God and true man. This christification and divinization will also take
place in a total way—if our freedom permits it—at the moment of death. That is
why eschatology must be a ‘‘theology of the resurrection.’’ Ontology, eschatology
and history of Salvation all merge into the resurrection of Christ. He is identified
with the kingdom of God, and in this way, eschatology is above utopias. In the
same way, he underlines the concept of immortal soul, without renouncing the
previous personalist developments. When talking of eternity and resurrection,
heaven, hell and purgatory, Ratzinger maintains the habitual scheme of dialogue,
personalist, communitarian, christological and trinitarian, at the same time as
reaching the final consequences of the existence of freedom as a supreme gift,
which has to reach truth and love.16
Mariology is another of the big fields in which Ratzinger develops profound
theological concepts. First, he seeks to strike a balance between the
Christocentrism of the liturgical movement and the Marian devotion that is present
nowadays. The conciliar debate on the ‘‘Marian theme’’ left a profound impression
on his theology. That is why he also develops a theology of the mystery of the
maternity of Mary. Ratzinger proceeds to conduct a biblical and theological exam-
ination of the figure of Mary, reviewing her Old Testament roots as the daughter of
Sion. On the other hand, he offers an explanation of the title of the Inmaculate
Conception and the dogma of the Assumption, taking as a starting point the lit-
urgy, the biblical texts and related categories. He also relates the figure of Mary not
only with Christology, but with ecclesiology. In this way, the mother of God is also
16. R. Tura, ‘‘La teologia di J. Ratzinger. Saggio introduttivo,’’ 177, n. 126; A. Nichols, The Theology
of Joseph Ratzinger, 155–88; V. Twomey, ‘‘Zur Theologie des Politischen. Einführung,’’ Vom
Wiederauffinden der Mitte, 219–30; F. Schumacher, ‘‘Creo en la resurrección de los muertos. El
fin de los tiempos en la teologı́a de Joseph Ratzinger,’’ F. Meier-Hamidi and F. Schumacher (eds),
El teólogo Joseph Ratzinger, 125–69; H. Verweyen, Joseph Ratzinger—Benedikt XVI. Die
Entwicklung seines Denkens (Darmstadt: Wissenschaftliche Buchgesellschaft, 2007), 70–78; S.
Del Cura Elena, ‘‘Spe salvi y la Escatologı́a cristiana,’’ S. Madrigal (ed.), El pensamiento de
Joseph Ratzinger, teólogo y papa, 149–93; R. Trémblay, ‘‘L’usage de la pensée paulinienne dans
l’Eschatologie de Joseph Ratzinger/Benoı̂t XVI,’’ PATH 8.1 (2009): 85–104; P. Blanco, ‘‘La
escatologı́a de Joseph Ratzinger,’’ Revista teológica limense 43.3 (2009): 287–310; T. Marschler,
‘‘Perspektiven der Eschatologie bei Joseph Ratzinger,’’ P. Hofmann (ed.), Joseph Ratzinger: Ein
theologisches Profil, 161–88; J. I. Ruiz Aldaz, ‘‘La relación interna entre los misterios de la
Inmaculada Concepción y la Asunción según Joseph Ratzinger,’’ Scripta de Maria 6.2 (2009):
159–211; S. W. Hahn, Covenant and Communion, 182–85; T. P. Rausch, Pope Benedict XVI: An
Introduction to His Theological Vision, 143–48; U. Casale, ‘‘Introduzione,’’ Fede, ragione, verità e
amore. La teologia di Joseph Ratzinger, 45–46; L. Boeve, ‘‘Christ, Humanity and Salvation,’’
L. Boeve and G. Mannion, The Ratzinger Reader, 72–75.

Blanco 167
the ‘‘first Church’’ and the ‘‘mother of all believers’’, because her co-redeeming
efficiency comes from the ‘‘fiat’’ pronounced before God, in close collaboration
with the redeeming mission of her Son, as can be seen at the wedding in Cana (John
2:1–12).17
4. Praxis
One of the themes he developed in his homilies during his Episcopal ministry is the
Eucharist, which he had already developed in theory as a teacher beforehand.
Specifically, we might think of the memorable and illustrative article on transubs-
tantiation published in 1967, in which he combines this concept with the modern
concept of eucharistic presence, without renouncing the ontological dimension.
This constitutes a good example of how to unite tradition and modernity in the
theological development of the eucharistic mystery, while at the same time taking
on board the criticisms that are formulated by reformed theology. In this way, he
clearly calls for unity between the convivial dimension and the sacrificial nature of
the Eucharist; banquet, sacrifice and resurrection in Christ are presented as united,
not only with the paschal mystery of Christ, but also with the sacramental memo-
rial. There is also a ‘‘Sunday’s theology,’’ from the concept of Eucharist as a ‘‘feast
of the resurrection.’’ Ratzinger seems to place more importance on worship so
there can be truth and a real actuosa participatio by all the faithful that attend
the celebration. In the end, he concludes this development with the statements on
Eucharistic Ecclesiology, which had been developed in the very early days of his
first studies, and which establish the eucharistic communion as the culminating
point of ecclesial communion and origin of the mission of the Church.18
17. F. Courth, ‘‘Mariens leibliche Verherrlichung. Zu einem Entwurf von J. Ratzinger,’’ Trierer
Theologische Zeitschrift 88 (1979): 34–42; A. Nichols, The Theology of Joseph Ratzinger, 200–
206; M. Farina, ‘‘Maria, la Madre, nella terra ferma dell’amore,’’ PATH 6.1 (2007): 115–39; M. G.
Masciarelli, Il segno della donna. Maria nella teologia di Joseph Ratzinger (San Paolo: Cinisello
Balsamo, 2007); H. Harbecke, ‘‘Marı́a y la(s) mujer(es). Lı́neas mariológicas de Joseph Ratzinger/
Benedicto XVI en el diálogo con ideas del feminismo de la diferencia,’’ Concilium 327 (2008): 141–
54; P. Blanco, ‘‘Marı́a en los escritos de Joseph Ratzinger,’’ Scripta de Maria 5 (2008): 309–34; S.
Rieger-Goertz, ‘‘Maria—glorreiche Mutter, Schwester im Glauben und antijudaistisch benutzt,’’
Concilium 44.4 (2008): 513–16; J. I. Ruiz Aldaz, ‘‘La relación interna entre los misterios de la
Inmaculada Concepción y la Asunción según Joseph Ratzinger,’’ Scripta de Maria 6.2 (2009): 159–
211; J. C. Garcı́a Paredes, ‘‘Para una espiritualidad eucarı́stico–mariana,’’ Ephemerides
Mariologicae 59.3–4 (2009): 393–406; C. Martı́nez Oliveras, ‘‘Marı́a, ‘‘mujer eucarı́stica’’ e
‘‘icono de la Iglesia’’,’’ Ephemerides Mariologicae 59.3–4 (2009): 325–40; U. Casale,
‘‘Introduzione’’ a Fede, ragione, verità e amore. La teologia di Joseph Ratzinger, 44–45; A.
Staglianó, Madre di Dio. La mariologia personalistica di Joseph Ratzinger (San Paolo: Cinisello
Balsamo, 2010); S. de Fiores, ‘‘Presentazione,’’ ibid., 7–22.
18. P. Blanco, ‘‘Iglesia, Eucaristı́a y presencia real en los escritos de Joseph Ratzinger,’’ Liturgia y
espiritualidad 9 (2007): 415–29; S. O. Horn, ‘‘Zum existenziellen und sakramentalen Grund der
Theologie bei Joseph Ratzinger/Papst Benedikt XVI,’’ Mitteilungen Institut Papst Benedikt XVI
2(2009): 59–63, esp. 61–63; M. Schlosser, ‘‘. . .ut fructum redemptionis in nobis iugiter sentiamus. Ein
Versuch zum Verhältnis von Liturgie und Kontemplation im Werk Joseph Ratzingers,’’ ibid.,

When Ratzinger was archbishop he was concerned to talk about creation. In the
first place, he established a correlationship between the divine Logos—a creative
reason—and the internal logos of the creation and of human reason. This principal
of logos is determining and structural in his theology. This emanation, which is not
neoplatonic but theological and real, is really useful to sustain all the defense that
he makes, not only of human reason and conscience, but also of natural law and of
all creation. In this context, the notion of conscience appears, which is capable of
uniting the human being with nature. Ratzinger is optimistic about the scope of
this, because he can hear the voice of nature and he can discover and know natural
law. This is a ‘‘rational law,’’ which can be known by reason. The defense of the
Ten Commandments is not only a confessional defense, but also a meeting point
between the different Christian confessions and the different religions. The
instances of reason, conscience, natural law and creation constitute a good argu-
ment against the ‘‘dictatorship of relativism’’ in the moral ambit. The Ten
Commandments are a universal grammar for all—believers and non believers—
who can use it in their relation to God, with their neighbour and in the
environment.19
Together with the nature and the method of theology, the prefect Ratzinger
takes note of the almost daily problem of the catechesis in the Church, of which
he took care with attention and in detail. On numerous previous occasions he had
referred to the ‘‘crisis of catechesis.’’ The story of the years after the Second
Vatican Council led to a historical occasion for the writing of a new catechism
that would bring together the best of recent theology and the work of the
105–19; R. Blázquez, ‘‘Liturgia y teologı́a en Joseph Ratzinger,’’ 305–307; S. Oster, ‘‘‘. . .anwesend
afu personale Weise’. Joseph Ratzinger und die Lehre von der Transutantiation,’’ R. Voderholzer
(ed.), Der Logos-gemäße Gottesdienst. Theologie der Liturgie bei Joseph Ratzinger, 205–31; T. P.
Rausch, Pope Benedict XVI. An Introduction to His Theological Vision, 143–48.
19. R. Voderholzer, ‘‘Die biblische Hermeneutik Joseph Ratzingers,’’ Münchener Theologische
Zeitschrift 56 (2005): 400–14; P. Blanco, ‘‘Logos. Joseph Ratzinger y la historia de una palabra,’’
Lı´mite 14.1 (2006): 57–86; N. P. Austriaco, ‘‘Reading Genesis with Cardinal Ratzinger,’’ Homiletic
and Pastoral Review 106.5 (2006): 22–27; I. Moga, ‘‘Glaube und Liebe gemäss dem Logos. Die
Aktualität der Theologie Klemens von Alexandriens für das Verständnis des ökumenischen
Beitrags von Papst Benedikt XVI.—eine ortodoxe Interpretation,’’ M. C. Hastetter, C. Ohly
and G. Vlachonis (eds), Symphonie des Glaubens, 51–76; M. Schneider, ‘‘Primat der Logos vor
dem Ethos—Zum theologischen Diskurs bei Joseph Ratzinger,’’ P. Hofmann (ed.), Joseph
Ratzinger: Ein theologisches Profil, 18–21, 41–44; T. Rowland, La fe de Ratzinger, 65–93, 194–
98; A. Rauscher, ‘‘Benedikt XVI. und das natürliche Sittengesetz. Auseinandersetzung mit pro-
blematischen Zeitstr,’’ ibid., 123–38; M. Schulz, ‘‘‘Die Quadratur des Zirkels der
Religionstheologie,’’ ibid., 84–87; V. Twomey, Benedikt XVI. Das Gewissen unserer Zeit. Ein
theologisches Portrait (Augsburg: Sankt Ulricht, 2006), 96–102; C. Schönborn, ‘‘Papst Benedikt
XVI. über ‘Schöpfung und Evolution’,’’ Theologische Beiträge 40.3 (2009): 211–18; idem, ‘‘El
primado del logos y el concepto de razón en el pensamiento teológico de Benedicto XVI,’’ L.
Jiménez (ed.), Introducción a la teologia de Benedicto XVI, 87–127; F. Quesada Rodrı́guez, ‘‘Logos
en la teologı́a de Joseph Ratzinger. La argumentación racional del sistema teológico,’’ Senderos
95.1 (2010): 35–72; T. P. Rausch, Pope Benedict XVI. An Introduction to His Theological Vision,
143–48.

Blanco 169
magisterium. This is the catechism of the Second Vatican Council. The work of
writing, harmonizing and putting it together was placed under the then cardinal
Ratzinger, by the personal wish of John Paul II. It was an immense task that few
thought possible. Christocentrism and the place of the catechism as regards the
revelation—or more concretely, Scripture—was one of the continuous insistences
of Ratzinger as coordinator. He was also entrusted with coordinating the writing of
the essay for a compendium of this same catechism, which he managed to finish
before the death of John Paul II.20
As Cardinal, Ratzinger was very much a Europhile, with his own idea of Europe
and America as a continuation of this culture. First, he went back to the roots of
our continent: to the logos and the democracy of the Greeks, to the biblical dabar
and the Christian faith, the continuation of this cultural inheritence by Romans
and Slavs, as well as the invasions by Barbarians and Islam. Modernity, the
Reformation and the Enlightenment are indispensable episodes in European and
Western history, as he reminds us. Reason and liberty are thus turned into the
foundations of the Western world, which in turn find their only firm roots in God.
Ideologies rise against these basic ideas, fundamentalism and economicism that,
according to Ratzinger, could undermine the very roots of Western society.
Ratzinger calls not only on ethics, but also on law and the principals of social
order. The case of the defense of life would be one of these clear points of collab-
oration, as would the principles of reason. Christianity has always provided a
guarantee for the true European identity. God has saved and can still save
Europe, Ratzinger concludes, despite the skepticism of some Europeans.21
20. E. Kevane, ‘‘Cardinal Ratzinger and Catechetics: The Crisis in Catechetics Is Being Met,’’
Homiletic and Pastoral Review 84 (1983): 2, 22–29; R. Marlé, ‘‘Une conférence du Cardinal
Ratzinger à Lyon et à Paris,’’ Études 358 (1983): 419–24; F. Gautier, ‘‘Transmettre la foi selon
le cardinal Ratzinger,’’ Revue thomiste 83.3 (1983): 430–44; P. Eyt, ‘‘Réflexion sur la conférence du
Card. Ratzinger ‘Transmission de la foi et Sources de la foi’,’’ Transmettre la foi aujourd’hui
(1983): 62–77; U. Hemel, ‘‘Zur katechetischen Rede Kardinal Ratzingers in Frankreich,’’
Katechetische Blätter 109 (1984): 35–42; G. B. Mondin, Dizionario dei teologi (Bolonia: ESD,
1992), 492; A. Läpple, ‘‘Der Katechismus in seiner Bedeutung für Glaubensverkündigung und
Glaubenszukunft,’’ Klerusblatt 87.4 (2007): 78–85; F. Meier-Hamidi, ‘‘Dinámica de la transmisión.
El cardenal Joseph Ratzinger y la catequesis,’’ F. Meier-Hamidi and F. Schumacher (eds),
El teólogo Joseph Ratzinger, 221–43; P. Blanco, ‘‘Joseph Ratzinger y la catequesis,’’ J. Sesé and
R. Pellitero (eds.), La transmisión de la fe en la sociedad contemporánea (Pamplona: Eunsa, 2008),
237–51; J. F. O’Callaghan, ‘‘A New Catechism for an Old Tradition,’’ Homiletic and Pastoral
Review 109.4 (2009): 58–65; G. Mannion, ‘‘Liturgy, Catechesis and Evangelitation,’’ L. Boeve and
G. Mannion, The Ratzinger Reader, 229–33, 240–56.
21. N. Nichols, The Theology of Joseph Ratzinger, 254–70; T. Ricci, ‘‘Das wirkliche Europa. Kardinal
Joseph Ratzinger hat sechs Predigten und Aufsätze veröffenlich,’’ 30 Tage in Kirche und Welt 1
(1991): 12, 76–77; J. Corkery, ‘‘The Idea of Europe according to Joseph Ratzinger,’’ Milltown
Studies 31 (1993): 91–111; H. Häring, Theologie und Ideologie bei Joseph Ratzinger, 188–95; J. E.
Pérez Asensi, Ética de la fe en la obra de Joseph Ratzinger. Hacia una propuesta e´tica para Europa
(Valencia: Edibesa, 2005); P. Blanco, ‘‘La Europa de Joseph Ratzinger,’’ Nuestro Tiempo 624.6
(2006): 99–108; P. H. Hildmann, ‘‘Auf der Suche nach der ‘Seele Europas’: Joseph Ratzinger über
politisch–gesellschaftliche Fundamente,’’ Orthodoxes Forum 21.1–2 (2007): 65–78; J. V. Schall,
‘‘Ratzinger on Europe,’’ Homiletic and Pastoral Review 105.4 (2005): 41–45; J. E. Pérez Asensi, ‘‘El

Ratzinger has also dealt with the theology of religions from the very beginning,
when he was a professor in Freising and Bonn. First, he took care of the impor-
tance of reason in Christianity; this proved highly successful in the world of reli-
gions. As we have seen, Christianity joined its most difficult ally: reason. This is a
feature that distinguishes it from other religions. Christianity is presented in this
way not only as a ‘‘religion of the logos’’ and of the agape, but foremost as a sieve
and catalyst. In it, ‘‘yes’’and’’no’’ are combined, assumption and sieve. Thus reli-
gions have a positive function, that is to say, a ‘‘provisional and pre-cursory’’
function, as regards Christianity. The different value of religions is manifested in
a special way in the case of Judaism. Hebrews and Christians share one mission and
common responsibilities. At the same time, Christianity carries on underlining this
truth, which has been made flesh in the person of Jesus Christ. Ratzinger overcame
in a decisive way not only the theory of the ‘‘anonymous Christian’’ of Rahner or
the so-called ‘‘religious pluralism’’ of Depuis, but also the hypothetical exclusivisim
of Barth and Bonhoeffer.22
ambiente moral europeo, según el cardenal Joseph Ratzinger,’’ Archivum historiae pontificiae 43
(2005): 263–93; V. Twomey, Benedikt XVI. Das Gewissen unserer Zeit. Ein theologisches Portrait,
75–90; L. Boeve, ‘‘Europe in Crisis: A Question of Belief or Unbelief? Perspectives from the
Vatican,’’ Modern Theology 23.2 (2007): 205–27; E. Romero-Pose, ‘‘El pensamiento sobre
Europa del Cardenal J. Ratzinger,’’ Revista española de teologıá 3 (2005): 301–50; H. Verweyen,
Joseph Ratzinger—Benedikt XVI. Die Entwicklung seines Denkens (Darmstadt: Wissenschaftliche
Buchgesellschaft, 2007), 125–30; J. Clemens, ‘‘Europa y Joseph Ratzinger/ Benedicto XVI,’’ L.
Jiménez (ed.), Introducción a la teologia de Benedicto XVI, 247–79; T. Rowland, La fe de Ratzinger.
La teologıá del papa Benedicto XVI (Granada: Nuevo Inicio, 2008), 189–217; H. Moll, ‘‘Die
christliche Identität Europas nach Joseph Ratzinger bzw. Papst Benedikt XVI,’’ M. Hauke
(ed.), Maria als Patronin Europas (Ratisbona: Pustet, Regensburg, 2009), 236–61; L. Boeve,
‘‘Christian Faith, Church and World,’’ L. Boeve and G. Mannion, The Ratzinger Reader, 119–38.
22. R. Tura, ‘‘La teologia di J. Ratzinger. Saggio introduttivo,’’ 174–77; G. B. Mondin, Dizionario dei
teologi (Bologna: ESD, 1992), 496–97; D. Kaes, Theologie im Anspruch von Geschichte und
Wahrheit (St Ottilien: pro manuscripto, 1997), 49–51; H. Häring, Theologie und Ideologie bei
Joseph Ratzinger (Düsseldorf: Patmos, 2001), 43–45; F. X. Clooney, ‘‘Dialogue and
Monologue: Benedict XVI and Religious Pluralism,’’ Commonwealth 132 (2005): 12–17; H.
Bürkle, ‘‘Zu den ‘theologischen Qualifikationen der Religionen’ bei Benedikt XVI. (Joseph
Ratzinger),’’ Studia missionalia 55 (2006): 1–25; idem, ‘‘‘Den Originalton in den Religionen wahr-
nehmen’. Benedikts XVI. theologische Orientierungen im Religionsdiskurs,’’ Communio 35.6
(2006): 573–94; idem, ‘‘Glaube, Wahrheit, Toleranz: das Christentum und die Weltreligionen,’’
Orthodoxes Forum 21.1–2 (2007): 153–68; P. Coda, ‘‘Sul posto del cristianesimo nella storia
delle religioni. Rilevanza a attualità di una chiave di lettura,’’ PATH 6.1 (2007): 239–53;
L. Gerosa, ‘‘Religioni, ragione umana e dialogo sui fondamenti dei diritti dell’uomo,’’ Rivista
teologica di Lugano 12.1 (2007): 65–80; M. Schulz, ‘‘‘Die Quadratur des Zirkels der
Religionstheologie,’’ P. Hofmann (ed.), Joseph Ratzinger: Ein theologisches Profil, 71–97; P.
Blanco, ‘‘Cristo y las religiones en la obra de Joseph Ratzinger,’’ S. Sanz Sánchez and G.
Maspero (eds), La natura della religione in contesto teologico. Atti del X Convegno Internationale
della Facoltá di Teologia. 9–10 marzo 2006 (Roma: EDUSC, 2008), 423–38; S. Madrigal, Iglesia es
caritas, 403–34; P. Rodrı́guez Panizo, ‘‘El cristianismo y las religiones según Joseph Ratzinger,’’ S.
Madrigal (ed.), El pensamiento de Joseph Ratzinger, teólogo y papa, 243–75; T. P. Rausch, Pope
Benedict XVI. An Introduction to His Theological Vision, 58–62; G. Mannion, ‘‘Christian Unity

Blanco 171
As regards the figure of Christ, Ratzinger proposes a ‘‘spiritual Christology,’’ in

which ontology and soteriology are united, the theology of the cross and of the
incarnation, christology, pneumatology and ecclesiology. Christ, true God and true
man, is the key to articulate all these theological perspectives, of which the divinity
of the Son of God constitutes the main essence. That is why the rupture between
the historical Jesus and the Christ of the faith must be overcome, and we must
defend the homousios and the divinity of Jesus Christ as defined in Nicaea and III
Constantinople. The Christology of Chalcedon is of decisive importance. Ratzinger
remembers as a consequence the central nature of the salvific figure of Christ, of
which we must remember not only his divinity, but also his unique character as
mediator in salvation. He is not just another prophet or avatar of divinity: he is the
Son of God, made man ‘‘for us’’ and ‘‘for our salvation.’’ Jesus of Nazareth had an
‘‘unrepeatable uniqueness and singularity.’’ Only He can be the mediator and
redeemer. The quest for the face of Christ culminates in Benedict XVI’s last theo-
logical work.23
and Religious Dialogue: On Ecumenism and Other Faiths,’’ L. Boeve and G. Mannion, The
Ratzinger Reader, 145–60, 172–78.
23. H. Hoping, ‘‘Gemeinschaft mit Christus. Christologie und Liturgie bei Joseph Ratzinger,’’
Communio 35 (2006): 558–72; M. Theobald, ‘‘Die vier Evangelien und der eine Jesus von
Nazaret,’’ Theologische Quartalschrift 187 (2007): 157–69; J. Martı́nez Gordo, La cristologıá de
J. Ratzinger—Benedicto XVI a la luz de su biografıá teológica (Barcelona: Cuadernos CJ, 2008);
idem, ‘‘La ‘cristologı́a espiritual’ de Joseph Ratzinger,’’ J. A., Martı́nez Camino, ‘‘Jesucristo,
plenitud de la Revelación. El centro de la teologı́a de Joseph Ratzinger,’’ L. Jiménez (ed.),
Introducción a la teologia de Benedicto XVI, 59–86; J. Prades, ‘‘El Dios de Jesucristo en Joseph
Ratzinger,’’ Revista española de teologıá 69.4 (2009): 625–42; G. del Pozo, ‘‘Contemplar el rostro
de Dios en el rostro de Cristo: la teologı́a existencial de Joseph Ratzinger,’’ Revista de teologıá
española 69 (2009): 547–83; T. P. Rausch, Pope Benedict XVI. An Introduction to His Theological
Vision, 78–80, 84–101; J. Vidal Taléns, ‘‘Lı́neas maestras de la cristologı́a de J. Ratzinger,’’
Communio 7 (2008): 97; puede verse also: R. Tura, ‘‘La teologia di J. Ratzinger. Saggio intro-
duttivo,’’ 156–61; H. Häring, Theologie und Ideologie bei Joseph Ratzinger (Düsseldorf: Patmos,
2001), 63–171; E. Dirscherl, ‘‘La figura conceptual teológica y antropológica de Joseph Ratzinger
a partir de la cristologı́a,’’ F. Meier-Hamidi and F. Schumacher (eds.), El teólogo Joseph
Ratzinger, 106–14; J. Vidal Taléns, ‘‘Mirar a Jesús y ‘‘ver’’ al Hijo de Dios, hecho hombre para
nuestra Redención. Aportación de J. Ratzinger a la Cristologı́a contemporánea,’’ S. Madrigal
(ed.), El pensamiento de Joseph Ratzinger, teólogo y papa, 67–68; Ahı́ se afirma que es además una
cristologı́a bı́blica, eclesial y litúrgica (cf. ibid.); R. A. Krieg, ‘‘Kardinal Ratzinger, Max Scheler
und eine Grundfrage der Christologie,’’ Theologische Quartalschrift 160 (1980): 106–22; D. Berger,
‘‘Christologie, Ekklesiologie und Sakramentenlehre,’’ Theologisches 34.2 (2004): 113–22; F.
Mußner, ‘‘Hermeneutische Überlegungen zu den Evangelien. Ein Versuch im Anschluss an
Joseph Ratzinger/Papst Benedikt XVI. Jesus von Nazaret,’’ Mitteilungen Institut Papst Benedikt
XVI 2(2009): 59–63; J. A. Martı́nez Camino, ‘‘Jesucristo, plenitud de la Revelación. El centro de la
teologı́a de Joseph Ratzinger,’’ L. Jiménez (ed.), Introducción a la teologia de Benedicto XVI, 59–
86; E. Borgman, ‘‘Jesus von Nazaret: der Anfang einer neuen Geschichte,’’ Concilium 44.3 (2008):
322–33; M. Schneider, ‘‘Primat der Logos vor dem Ethos—Zum theologischen Diskurs bei Joseph
Ratzinger,’’ P. Hofmann (ed.), Joseph Ratzinger: ein theologisches Profil, 21–24; M. Gronchi, ‘‘Il
Gesù storico dei Vangeli di J. Ratzinger–Benedetto XVI,’’ Euntes docete 61.1 (2008): 151–68; V.
Battaglia, ‘‘Elementi di cristologia spirituale nel libro Gesù di Nazaret di Joseph Ratzinger/
Benedetto XVI,’’ Ricerche teologiche 19.2 (2008): 311–30; idem, ‘‘Una lettura ‘contemplativa’

The principles of Christ, and his love, truth and beauty are useful to circum-
scribe the theological thought of Joseph Ratzinger. For him, theology must come
from Scripture and the liturgy, read and received in the living tradition of the
Church. That is why the bread and the Word, the Eucharist and preaching, are
the ‘‘places’’ where Jesus Christ is made present in his Church, hence the impor-
tance of the priestly ministry, as the Second Vatican Council reminds us. Thanks to
these, the people of God become the body of Christ. Then the Church is able to do
its mission ad intra (ecumenism) and ad extra (religions, Weltethos). For this work
it is essential not just to deepen our faith, but also to have the courage of reason,
and to seek a true freedom. To proclaim this message of truth that was revealed by
Christ in his Church, theology must be taken into account, as well as catechesis and
preaching. Mariology and its true christological and ecclesial sense are also an
object of Ratzingers’ reflection. The central interpretative nucleus that unites, sit-
uates and gives sense to each one of these elements is without doubt Christ. Art and
beauty has no mere ornamental value in this development.
In the theology of Joseph Ratzinger there is a synthesis that matures what had
been obtained by the biblical, liturgical, ecumenical and patristic movements of the
years previous to the Second Vatican Council, as well as some of the best theology
of the twentieth century. In Ratzinger’s theological thought, the main principles of
Scripture and liturgy, of the person and the Church, of reason and the theology of
the fathers have a central and structural place. The ‘‘experience of the Council’’
makes a deep impression on his theological vision. Themes such as Mary, the
ministry, religions or the relationship between the Church and the world have to
be seen as a ‘‘continuity of the renovation of the only theme, the Church,’’ just as
dell’esistenza filiale di Gesù: alla ‘fonte’ dell’esperienza cristiana,’’ Cauriensia 3 (2008): 113–25; M.
Ebner, R. Hoppe and T. Schmeller, ‘‘Der "historische Jesus" aus der Sicht Joseph
Ratzingers: Rückfragen von Neutestamentlern zum päpstlichen Jesusbuch,’’ Biblische Zeitschrift
52.1 (2008): 64–81; G. del Pozo, ‘‘Contemplar el rostro de Dios en el rostro de Cristo: la teologı́a
existencial de Joseph Ratzinger,’’ Revista de teologıá española 69 (2009): 547–83; A. Carrasco
Rouco, ‘‘Consideraciones sobre el libro ‘‘Jesús de Nazaret’’ de Joseph Ratzinger—Benedicto
XVI,’’ Revista española de teologıá 68.3 (2008): 213–27; A. C. Sciglitano, ‘‘Pope Benedict XVI’s
Jesus of Nazareth: agape and logos,’’ Pro ecclesia 17.2 (2008): 159–85; M. Menke-Peitzmeyer, ‘‘Die
‘Freilegung einer undeutlich gewordenen Ikone’: zum (neuen) Jesus–Buch Joseph
Ratzingers—Papst Benedikt XVI,’’ Theologie und Glaube 98.4 (2008): 428–40; P. Petzel, ‘‘Jesus
von Nazareth: Antworten—Diskussionen—Kontroversen,’’ Concilium 44.3 (2008): 380–83; J.
Kreiml, ‘‘Der Christusglaube der Kirche: einige Aspekte der Christologie bei Joseph
Ratzinger,’’ Mittler und Befreier (2008): 426–42; M. Gronchi, ‘‘Il Gesù di Nazaret di
J. Ratzinger–Benedetto XVI,’’ Discussione sul Gesù storico (2009): 169–80; J. Prades,
‘‘El misterio de Dios contemplado y vivido por J. Ratzinger,’’ Communio 7 (2008): 97–121;
idem, ‘‘El Dios de Jesucristo en Josep Ratzinger,’’ Revista de teologıá española 69 (2009): 625–
42; T. Rowland, La fe de Ratzinger, 65–93; N. Capizzi, ‘‘Il Gesù storico,’’ K. Charamsa and N.
Capizzi, La voce della fede cristiana (Roma, 2009), 111–28; A. Valle, ‘‘The Christological
Hermeneutic of Joseph Ratzinger: From Introduction to Christianity to Today,’’ Krysztof
Charamsa and N. Capizzi, La voce della fede cristiana (Roma, 2009), 129–60; T. P. Rausch,
Pope Benedict XVI. An Introduction to His Theological Vision, 78–96; U. Casale,
‘‘Introduzione,’’ Fede, ragione, verità e amore. La teologia di Joseph Ratzinger, 40–42; L. Boeve,
‘‘Christ, Humanity and Salvation,’’ L. Boeve and G. Mannion, The Ratzinger Reader, 65–75.

Blanco 173
he proposed in his homily to the cardinals—having just been elected Pope—on 22

December 2005. His experiences as pastor—bishop, prefect and now successor of
Peter—helped him to detect the so-called ‘‘first postconciliar crisis,’’ at the same
time as offering an enlarged and universal scope to his theology. We could say that
this has now been ‘‘globalized.’’ Even though we cannot consider the theology of
Joseph Ratzinger as a systematic project—in the usual sense of the term—we can
consider it to be an organic, integrated and symphonic development of his reflec-
tion on faith and the Christian doctrine. Everything revolves around love, truth
and beauty, that are incarnated in the person of Jesus Christ.
Author biography
Pablo Blanco is catholic minister and doctor in philosophy and theology, has also
studied philology. He teaches ecumenism and systematic theology in the Faculty of
Theology in the University of Navarra (Spain).

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Ratzinger: Nuclear Ideas sagepub.co.uk/journalsPermissions.nav

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magisterium of the saints—the true masters—in showing him the importance of

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committed and at the same time critical follower of liturgical development,

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The Church constitutes another focus of his reﬂection. The ecclesiology of

Denkens (Darmstadt: Wissenschaftliche Buchgesellschaft, 2007), 84–97; R. Sanz Valdivieso, ‘‘Jesús de

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Ratzinger’s denunciation of the ‘‘dictatorship of relativism’’ just before being

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In the end, Ratzinger insists continuously on the indissoluble union between

S. W. Hahn, Covenant and Communion, 118–19; G. Mannion, ‘‘Teaching and Authority:

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continuation—as Ratzinger insists—in the apostolicity of the Church that is under-

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In eschatology Joseph Ratzinger tries to develop a biblical and historical disci-

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As regards the ﬁgure of Christ, Ratzinger proposes a ‘‘spiritual Christology,’’ in

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he proposed in his homily to the cardinals—having just been elected Pope—on 22

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