The advances of a book are intended to "enticed" any player, but can also be misleading, failing always show all the work in that fragment. After the pages dedicated to the first tastings of the new "chapter", the second of Jesus of Nazareth by Joseph Ratzinger-Benedict XVI (you know the significance of this dual authorship), we try to offer a panoramic view over the whole volume is now available in its entirety. From our reading, we collected an extensive series of notes that now we can only clotted around two pillars, preceded by a preamble. The latter is quickly told and comes to style. One of my old teacher of biblical exegesis, Luis Alonso Schökel, taught that "clarity is love": the style clear, that plan, the essence that goes to the heart of the issues is an act of respect and love toward the reader or the disciple. Well, Ratzinger in this sense is a model that many theologians, lovers of cryptic language and a kind of oracular esotericism should imitate without hesitation and without abdicating to the demands of rigorous analysis.
But we are the first fundamental note. It is a method or, if you will, of perspective. The 'whole methodology "that the scholar of the Gospels should be adopted based on a meeting and a mixture of historical hermeneutics and hermeneutics of faith, by ensuring that" exegesis is both historical and theological discipline "just as the object of His research demands. In fact, the Gospels are not merely a historical documentary biography of Jesus of Nazareth, nor merely a Christology, Jesus as the "real" goes beyond the mere "historical" Jesus. Back in this line of argument an attitude that Benedict XVI has already received the first volume of his work and has reiterated on several occasions. Exemplary in this regard is As he stated in the recent Apostolic Exhortation on the Word of God Verbum Domini (30-9-2010) where it evokes an intervention by the Pope himself during the Synod of Bishops in 2008.
Of course, these are two different approaches, but 'distinguish the two levels does not mean heparin, or set them against, or merely imbue. They are given only in reciprocity; un'improduttiva separation between them generates strangeness between exegesis and theology, "the risk of making the first documentary analysis and the second only a theoretical abstraction. Finding this interaction between history and faith, avoiding the temptation of separateness and even postulate of dualism is not only from the nature of the Gospels and the figure of the real Jesus, who autopone Logos as transcendent, but also as sarx, or "meat" historical documentation (to use John's famous formula). It is an appeal that also arises from the very structure of being and existence. It is not reducible to a mere positivistic phenomenalism, unless you use a simplified design that recognizes the only valid assertions of physical mold and historiography, as the only ones able to explain and exhaust the reality, denying any knowledge and any other way of extra dimension being and existence (just think, for example, on the street or the aesthetics of art of love, just to illustrate to other paths of knowledge similar to those of faith and mystic).
The demonstration of this approach is the unit proceeded with Ratzinger-Benedict XVI through the nine stages of its historical-theological. In each of them we discover that the historical basis of radiation opens another transcendent level, constant in a cross which was already aware of the early Church is to live those experiences in both "remember" and narrate. This interaction is often the work through a rereading of the Old Testament prophecies that become a sort of hermeneutic guide adopted by Jesus himself (and the evangelists) to formulate and formalize the transcendent dimension of the events which he lives. It is this' characteristic style of talking about Jesus with the words of Scripture, he alludes to his fate, by inserting it at the same time in God's logic, the logic of salvation history. " It is interesting to note that this setting is transposed from the same nascent Church, the transmission of which we must necessarily rely: 'it was known strictly committed to fidelity to the essentials, but was also aware that the spectrum of resonance of the words of Jesus with its subtle allusions to texts of Scripture in shaping allowed some nuances, "right in the consciousness of the structural complexity of the events and words of Christ.
Emblematic in this respect are the stages of the Last Supper, the trial, crucifixion and resurrection. As just one example of the process is both sinedrale Imperial - which the advance that has been mentioned above, however, read the papers only in a dialogue with Judaism - the analysis of Benedict XVI points to different "levels that must be seen together to understand the event in its complexity. " Before the Sanhedrin, relying once again to the prophecies, Jesus "took the title of Messiah, who according to tradition had different meanings, but at the same time stated in such a way as to cause a conviction, by a refusal or interpretation attenuated messianism could have avoided .... Instead, he claims the right to sit at the right hand of power, that is, the Son of man coming in the way mentioned in the book of Daniel (c.7), to come to God, to build the final kingdom. " This participation in the very nature of God which Jesus claims before the courts has reached its "connecting with some words of Scripture and expressing its mission," according to the Scriptures "in the words of Scripture itself." Is very suggestive in this regard, the analysis also suggested that the Pope is about the dialogue with Pilate about the link between truth and politics, between truth and truth and between science and theology.
In summary, we can say that "the factum est of the prologue of John (1:14) as a category that is fundamental Christian." On the one hand, "if the historicity of the words and essential events could not be demonstrated in a very scientific, faith would lose its foundation." On the other hand, the very reality of the figure, works and words of Christ reveals an additional dimension that requires special equipment otherwise, because "if the certainty of faith was based solely on historical and scientific investigation It would still be reviewable. " Back then, the requirement that the interaction that has been the lodestar analysis of these pages. However, they want to assign a different matter. This, as we announced, the second point so that we propose only suggestive because it would require an extensive certification course impossible here. With the use of the "conjunction between the two hermeneutics' described so far, you have the opportunity to obtain impressive results on specific issues. We list only a few who, despite having already been explored by the vast existing literature, reveal new hours iridescence.
I think, for example, the interpretation of "time of the Gentiles" must be done between the destruction of Jerusalem and the end of the story (Luke 21.24), "time of the Church of the peoples of the world." I think the recentering of the category 'future' in the 'eschatological discourse "of Jesus, obtained through a meeting between prophecy and apocalyptic:" It is not a new formulation of the description of the future, as would be expected to be visionaries, but it is to include the vision of God's Word now given, whose stability and whose open potential become apparent. The Word of God illuminates the future in its essence, but it gives a description of the future ". Also significant is the reading of the washing of the feet of the disciples that Jesus performed, seen as a sacrament (an effective sign of donation in his death) and as an exemplum to be imitated "not a benefit nell'elevatezza moral, but a communion of love. Important is the interpretation of the priestly prayer of Jesus (John 17) against the backdrop of the Yom Kippur Jewish ritual and with a curious and pertinent reference known and discussed the interpretation offered by the theologian Rudolf Bultmann, which is also reflected in his interpretation of 'anxiety that grips Christ in Gethsemane on the verge of death.
In this latter regard, it is to read carefully the beautiful reflection of Benedict XVI on the two wills, divine and human, compared to Christ during those hours, so as is the deepening of the sentence of the crucified Jesus: "Father, forgive them for they know not what they do", including by St. Paul and his experience shines when a 'combination of scholarly erudition and profound ignorance, "and, paradoxically, be the latter to "make it capable of conversion and forgiveness." Of course capital are the final pages dedicated to the resurrection, the last event and more expressive of the interweaving of history and faith with which we began to Ratzinger and order in the two major genres and expressive paths used by the New Testament, the profession of faith and the narrative. It is "an event inside history, however, breaks the realm of history and go beyond it .... Jesus was not revitalized as any single dead for some time, but in the resurrection occurred an ontological leap that touches being as such, was inaugurated a dimension that concerns us all and who created us all a new area of life, of being with God. " The being "lifted up" is an input in the ascension of Jesus into the infinite and eternal, in the 'own participation in the sovereignty of God over every area .... Ascension, then, is not a leave in an area far in the cosmos, but it's close permanently. "
Gianfranco Ravasi - by Il Sole 24 Ore
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