The theology of the Bible elaborated by Pope Benedict XVI in the course of almost fifty years might be summarized in ten theses.That is from an excellent essay, "Pope Benedict XVI: Theologian of the Bible", by Fr. Joseph T. Lienhard, S.J., which is posted on the Homiletic & Pastoral Review site. I've linked to it once before (here and on Ignatius Insight), but wanted to draw attention to it again since it is a very fine introduction to the topic and serves as a helpful guide to reading the writings of Ratzinger/Benedict focused on Scripture. Some of those works include:
1. The word of God must be approached with sympathetic understanding, a readiness to experience something new, and a readiness to be taken along a new path (cf. God’s Word, 116).
2. A true understanding of the Bible calls for a philosophy that is open to analogy and participation, and not based on the dogmatism of a worldview derived from natural science (cf. God’s Word, 118).
3. The exegete may not exclude, a priori, the possibility that God could speak in human words in this world, or that God could act in history and enter into it (cf. God’s Word, 116).
4. Faith is a component of biblical interpretation, and God is a factor in historical events (cf. God’s Word, 126).
5. Besides being seen in their historical setting and interpreted in their historical contexts, the texts of Scripture must be seen from the perspective of the movement of history as a whole and of Christ as the central event.
6. Because the biblical word bears witness to revelation, a biblical passage can signify more than its author was able to conceive in composing it (cf. God’s Word, 123).
7. The exegetical question cannot be solved by simply retreating into the Middle Ages or the Fathers, nor can it renounce the insights of the great believers of all ages, as if the history of thought began seriously only with Kant (cf. God’s Word, 114 and 125).
8. Dei Verbum envisioned a synthesis of historical method and theological hermeneutics, but did not elaborate it. The theological part of its statements needs to be attended to (cf. God’s Word, 98-99).
9. Exegesis is theological, as Dei Verbum taught, particularly on these points: (1) Sacred Scripture is a unity, and individual texts are understood in light of the whole. (2) The one historical subject that traverses all of Scripture is the people of God. (3) Scripture must be read from the Church as its true hermeneutical key. Thus, Tradition does not obstruct access to Scripture but opens it; and, conversely, the Church has a decisive say in the interpretation of Scripture (cf. God’s Word, 97).
10. Theology may not be detached from its foundation in the Bible or be independent of exegesis (cf. God’s Word, 93).
• Saint Paul
• Credo For Today: What Christians Believe
• Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration (paperback edition, with a new index)
• Behold
the Pierced One• Called to Communion
• Charity in Truth (Caritas in Veritate)
• Daughter Zion
• The Feast of Faith
• God Is Love/Deus Caritas Est
• God Is Near Us: The Eucharist, the Heart of Life
• The God of Jesus Christ: Meditations on the Triune God
• God's Word: Scripture, Tradition, Office
• Gospel, Catechism and Catechesis
• Heart of the Christian Life: Thoughts on the Holy Mass
• Introduction to Christianity
• Jesus, The Apostles, and the Early Church
• Many Religions, One Covenant
• Mary, The Church at the Source (with Hans Urs von Balthasar)
• Meaning of Christian Brotherhood
• Nature and Mission of Theology
• New Outpourings of the Spirit
• On The Way To Jesus Christ
• Pilgrim Fellowship of Faith: The Church As Communion
• Seek That Which Is Above
• Spe Salvi (Saved In Hope)
Fr. J. Lienhard's comprehensive view gives us valuable components in BXVI Theology of the Bible. Regarding Scripture one is bound to admit how the forcible challenge brought by Modernism impacted the Church; studies done by experts (i.e.:Loisy et al) were prepared with practical understanding of original languages. Extensive, detailed investigation made the historical criticism relevant, void of any frivolous touch. So much so that eventually the Vatican, after some years, impelled Pius XII to write Divino Afflante Spiritu, by which from then on Exegesis was done by experts knowledgeable in original languages.
Dealing with History is not an easy task. It depends on Reason and Imagination. Samples abound to prove potential weakness, limitations or even mischief among notable historians. Herodotus, the oldest greek historian had a great imagination and hesitated little to invent quite a bit. Good and bad could be told about Thucidides and Xenophon among the greeks or, among the romans, Livy, Quintus Curtius Rufus or even the great Tacitus. The factor of History in Scriptures is of unimaginable importance when the narrative offers not just facts but it further pictures life and habits surrounding the story to be told.
Of Faith we are well aware of but on Tradition we can already detect bitter animosity and lack of acceptance in the XIX century when in England critics could not admit our Church's authority in the interpretation of Scriptures.
It is noteworthy that Philosophy is mentioned only once in the list we have from Fr Lienhard while Theology is four times that. One has to concur that the key question during Vatican II (where BXVI had such important participation) was Faith and History.
Posted by: Manuel G. Daugherty Razetto | Sunday, September 12, 2010 at 05:48 PM