
Editorβs Note: Post originally published on May 15, 2019.
Within the initial pages of his monograph on Christology, the pope delineates his aim in writing as simply to unite the Jesus of history with the Christ of faith (xiv). In a post-Enlightenment world, a seemingly ubiquity of scholars appear to be employing an exclusive use of historical-critical methods on the biblical texts in terms of answering the questions of faith. Not denying the usefulness of such methods, the German pope states, βThe historical-critical methodβlet me repeatβ is an indispensable tool, given the structure of Christian faithβ (xvi). But it is important to understand the arena by which such a tool should be used, namelyβ in conjunction with and adherence to Magisterial teaching. The underlying presupposition of Benedict XVIβs Christology is a trust in the Gospels. I will later demonstrate how the retired pope maintains this stance throughout his prose.
Baptism of Jesus

Embarking on his journey toward an authentic portrait of Jesus, the former TΓΌbingen professor presents a lucid and biblical approach to Christology in his book. Benedict XVIβs first chapter outlines the Baptism of Jesus. Here he stresses the importance of Jesusβ inaugurating his public ministry by wading in the place of sinners (p. 18). Moreover, the pope mentions the symbolism of the baptismal watersβ as a sign of death and re-birth. Succinctly put by Ratzinger, βJesusβ Baptism anticipated his death on the Cross, and the heavenly voice proclaimed an anticipation of the Resurrectionβ (p.23). This linkage to the Paschal Mystery is the cipher by which Benedict XVI situates the Baptism of the Lord. It is here he dismisses any liberal exegetical view that reduces this event to a mere vocational experience (pp. 23-24).
Temptation in the Desert
The second chapter in his book concerns the Temptation of Jesus. In the following pages, the German pope discusses the three temptations in depth. He compares the similarities and differences in the Matthean and Lucan accounts. Perhaps the most salient point to be taken from this section regards the second diabolical enticement. According to Benedict XVI, the Devil tries to use the Bible as a tool to tempt mankind. βThe whole conversation of the second conversation of the second temptation takes the form of a dispute between two Bible scholars,β purports the pope (p. 35). Ultimately, what one can garner from this chapter is that the popeβs Christology admits to Jesus being submitted to the devilβs test like all mankind, but never succumbing to it due to his perfect obedience to the Father.
Jesus the New Moses

The following three chapters relate primarily to the content of Jesusβ teaching. With regards to the Gospel of the Kingdom of God, Benedict XVI charts various interpretations and tries to harmonize any βseemingly divergentβ flow of the content of the Kingdom of God to Christ (pp. 48-49). His section on the Sermon on the Mount is rich in detail and quantitatively the popeβs second longest chapter. Here he portrays Jesus as the New Moses and describes the Beatitudes as βa sort of veiled interior biography of Jesusβ (p. 74 ). Subsequently, the German pope spends some time on the Lordβs Prayer and systematically goes through the structure of the βOur Fatherβ. Maintaining the tradition from Nicaea, Benedict XVI affirms Jesus is βSon in the strict senseβ he is of one substance with the Fatherβ (p. 138).
Pontifical Proof
In chapters six and seven, Ratzinger focuses on the ecclesial structure Christ had in mind when he chose the Twelve and gives an erudite rendition of Jesusβ three most famous parables. Being the lengthiest and arguably the most sublime chapter of his monograph, Benedict XVIβs eighth chapter spends nearly seventy pages portraying the principal images in Johnβs Gospel. He candidly refutes any scholarship, in particular Bultmannβs, that attaches a Gnostic cipher to the Johannine text (p. 228). With careful acumen, the former pontiff lists the key passages and meanings of the images of water, vine and wine, and bread within the Fourth Gospel. He also gave an especially detailed account on the motif of shepherds and showed how Jesus is the prime Good Shepherd (pp. 275-284).
Who Exactly is Jesus?

The penultimate and final chapters represent decisive events in Jesusβ life. Marking Peterβs Confession as a pivotal act in the Gospels, Benedict XVI shows that previously people were simply guessing at Jesusβ identity (i.e. Elijah or John the Baptist) and interpret him solely in terms of the past (p. 292-293). Furthermore, it is at the Transfiguration that Peter recognizes that the messianic times have begun (p. 315). Lastly, the pope focuses on the two appellations by which Jesus referred to himself asβ βSon of Manβ and βSonβ. He covers these titles by providing Old Testament context and delineation of New Testament sayings for the βSon of Manβ and juxtaposed the ancient political referent of βSonβ with Jesusβ meaning of the term (pp. 336-345).
Review of Benedict’s Analysis
Standing in lieu of the recent bifurcation of the Christ of faith from the historical Jesus, Benedict XVIβs Christology opposes this approach. His goal in writing this book was to portray Jesus in light of his communion with the Father. Benedict XVI constructed this book in the context of Scripture. IΒ found that the German pope achieved this objective and can give a copious amount of evidence to support it.

Firstly, Benedict XVI does a masterful job of showing Jesusβ awareness of the Old Testament and how a proper understanding of Godβs events in Israelβs history is fulfilled by Christ. He shows that Jesus perfects and encapsulates the tripartite Old Testament offices of priest, prophet, and king. Furthermore, the pontiff in his chapter on Beatitudes portrays Jesusβ recapitulation and perfection on the Mosaic Law.
Dovetailing from the prior point, the pope also provides implicit critiques to the one-handed nature of modern scholarship regarding Christology. He goes on to refute the possibility of the Bible being viewed in an exclusively historical way. The word of God is not limited to the space-time continuum of history. Because of this, βThe saints are the true interpreters of Holy Scriptures,β the German theologian asserts (p. 78). One learns about Christ not only through academics, but an active living of the faith.Β A mere horizontal gaze at Jesus leads to a type of cynicism regarding his Sermon on the Mount teaching. In stark contrast to Nietzsche seeing Christβs attitude toward the poor as a religion of resentment and envy, the pontiff rightly understands this novel teaching as Godβs revelation of himself descending in love (95-97).
Interpreting Jesus’ Parables
Within the chapter on parables, Benedict XVI talks of the ever-present struggle in interpreting Christβs parabolic messages. Once again he overtly points to the limits of historical-critical exegesis and says, β[it] cannot give us any definitive informationβ (184). After presenting his view to properly interpret Jesusβ words, his argument culminates by stating the hermeneutic of unlocking the parables is the Cross.
Ultimately, for Benedict, Jesusβ messages are a portent of the Paschal Mystery (p. 191). In his outline of the parable of the Good Samaritan, the former theology professor gives a laconic layout of various interpretations of Luke 15:11-32, and goes on to show an implicit Christology can be gleaned from the text through βattention to the historical contextβ (p. 207). This is because Jesus himself is a revelation of the Father.
Christology of B16
Along with his amicable refutations of modern scholarship, it is reading Benedict XVIβs final chapter that one can truly appreciate his contribution to Christology. Here he provides a meticulous delineation of occurrences and frequencies of the appellations Jesus attributes to himselfβ Son of Man and Son. With the former title, he shows its connection to the Old Testament (book of Daniel) and the latter portrays the relationship Jesus had to God. In fact, Benedict XVI shows that Markβs Gospel alone uses this designation fourteen times and with the exception of Stephen in Acts 7:56, all references of βSon of Manβ come from Jesusβ lips (pp. 321-322).
As an authentic Nicene theologian the German pope points out βOnly the Son truly βknowsβ the Fatherβ¦Truly to know God presupposes communion with him [as Son]β (p. 340). Benedict XVI further fleshes out the consubstantiality of the Son with the Father in his outline of the Johannine βI AMβ sayings in his concluding pages.

Finally, in brief fashion he shows how Nicaeaβs term homoousios was not a Hellenistic infiltration of the faith or a jettisoning of biblical authority, but provided a stable foundation for theology and ultimately Christology (p. 355).
In sum, I foundΒ Jesus of Nazareth to be a well-written and digestible read for both lay and scholar alike. Benedict XVI remained steadfast in his goal to portray Jesus from the Bible while using historical science to augment his points. This work is a hailing back to patristic Christology which trusted the Gospels and did not separate faith from history. Finally, he provided a salubrious and professional critique to the modern approach to Christology and any student of Catholic theology should be sure to check this monograph out.Β Β