Summary
Title: The Thought of Pope Benedict XVI: An Introduction to the Theology of Joseph Ratzinger
Author: Aidan Nichols
Publisher: Continuum
ISBN: 086012407X
Pro:
• Interesting and informative introduction to Benedict’s theology
• Helps explain background and reasons for many of Benedict’s positions
Con:
• Written in 1988, so doesn’t incorporate recent works
Description:
• Analysis and history of the theology of Pope Benedict XVI
• Originally written when he was still Cardinal Joseph Ratzinger
Book Review
Every book about Joseph Ratzinger touches upon his theology, but because he has spent his career writing and teaching as a theologian, a more systematic approach is needed. Thus far, though, there is only one such work: The Thought of Pope Benedict XVI: An Introduction to the Theology of Joseph Ratzinger, by Aidan Nichols. A Dominican Father in Britain, Nichols wrote his book in 1988, but the analysis remains relevant today.
Most books about Benedict’s life describe his personal background and perhaps a bit of Bavarian history, but Nichols explains how Bavarian geography, politics, and religion may have influenced Benedict’s approach to theological and philosophical issues. This chapter is relatively short and I would have liked to have seen more, but it’s still far more than we get in other books.
Nichols then moves into what may be the most important things to understand about Benedict’s thought: his focus and reliance on Augustine.
- “Ratzinger’s earliest intellectual exploration took the form of a study of Augustine, a writer whom he has never ceased to quote. Indeed, it would not be excessive to place Ratzinger in the succession of those philosophers and theologians, or philosopher-theologians, who, in the course of the intellectual history of Europe, have drawn life from the continuing vitality of Augustinian thought.”
Augustinian thought is more complex and varied than is typically portrayed, but one important issue for Augustine was the essential sinfulness and even corruption of human nature. Augustine was pessimistic about humanity and invested all his hope in the saving nature of God’s grace.
Benedict XVI appears to share Augustine’s pessimistic attitude, dismissing the ability of humans to achieve justice, peace, or stability without relying on God.
Modern secular philosophies like Marxism, not to mention religious philosophies like liberation theology, have promoted the idea that humans might be able to create utopian societies which are just and peaceful. When he was a cardinal, Ratzinger fought vigorously against these positions — one of his primary arguments against liberation theology, a Catholic movement, was its belief in the ability of humans to create a utopian system in the material and temporal realm independent of God.
Of course, Benedict XVI is not a mere copy of Augustine — he sees himself as conducting a dialogue with Augustine, not as someone trying to imitate and transplant Augustine into the modern age.
Nicholas says that Benedict XVI has adopted the perspective of “ressourcement,” a term used during the Second Vatican Council to describe “a return to the biblical, patristic and high medieval sources.” This is contrasted with “aggiornamento,” a term which describes the process of “updating” or “modernizing” the church.
This is not to say that Benedict objects to aggiornamento, but he does object to too much focus on it in the absence of early traditions. Benedict believes that the church exists across time as well as space, thus a faithful understanding of the Catholic faith must include the insights and arguments of even the earliest church fathers. A truly faithful “renewal” of the church must be done with, not against the work of Christians like Augustine.
Nichols writes in a new preface that he would like to write a second edition taking into account more recent writings of Benedict — and there has been quite a bit in the past 13 years — but that the “overall picture” wouldn’t change. Based upon my own readings, I would agree: the analysis which Nichols offers does a lot to explain the things we see Benedict XVI saying and writing. I look forward to Nichols’ analysis of recent work, but anyone interested in learning more about Benedict’s theology will benefit greatly from this current edition.
