Benedict XVI. What is Christianity? The Last Writings. San Francisco: Ignatius Press, 2023. 223 pp.
After resigning the papal office in 2013, Pope Emeritus Benedict XVI found himself in a unique position. Very few men are elected as Saint Peter’s successor, and most of them remain in office as universal pastor until their death. Benedict XVI lived nearly a decade after retiring, and it was a retirement rarely seen in Christian history. What did he do with his time? He prayed; he received visitors; he kept writing. What is Christianity? The Last Writings, newly published by Ignatius Press, features an array of the former pope’s writings and speeches, all taken from the years after his retirement.
What is Christianity? covers a lot of ground. Not seeking a direct answer to its title’s question, the book is made up of six very different chapters, each containing a compilation of writings. All told, there are 18 separate works within this 223-page volume, ranging in size from a four-page letter to a 33-page essay. What is Christianity? offers the reader a beautiful insight into exactly what occupied the mind of one of the twentieth century’s greatest theologians following eight years at the helm of the Barque of Peter. His range is immense: We read theological reflections on the priesthood, discourses on ecumenism, and personal reflections about his favorite saints.
In the essay “Monotheism and Tolerance,” Benedict XVI considers Jewish monotheism, characterized by “the adoration of the transcendent God” (39). The God of the Hebrews does not just govern as one God among many. He is the only God, “the Creator of heaven and of earth” (42), who can utilize even Gentile nations in his plans. It was when the Jewish people were conquered and exiled that their understanding of monotheism, of God’s complete transcendence, greatly deepened. Jewish understanding of monotheism, no doubt, impacted early Christian theology.
Benedict XVI describes Christianity as a “revolutionary event” (46) in religious history. “Christianity’s claim to universality is based on the opening of religion to philosophy,” which is how it can “present itself in history as the religio vera” (46). He argues that monotheism must “be associated with the question of truth” (45), and the earliest Christianity conceived of itself as continuing “man’s search for truth” (46). Christianity facilitated an “encounter” between philosophy and the “concrete God of the Hebrew religion,” which is why it is truly universal.
In a penetrating assessment of modernity, Benedict XVI claims that much of the world understands “truth and tolerance . . . to be in contradiction” (47). The world is suspicious because it thinks “the truth is dangerous in itself” (47). But authentic tolerance requires a confident belief that truth is real and worth pursuing. On the other hand, totalitarianism necessitates that a society “sets itself against the truth” (47).
These principles provide a backdrop for a discussion of interfaith dialogue. There is a brief work about Christian-Islamic dialogue, and a sizable section of the book is devoted to Jewish-Christian dialogue. Benedict XVI’s work, “Grace and Vocation Without Remorse,” tackles many topics essential to maintaining fruitful dialogue with Jews. Two works by Arie Folger, an influential rabbi from Vienna, are included, and they serve as helpful context for the Jewish viewpoint in Jewish-Christian dialogue.
The essay “On the Catholic Priesthood” mingles the profound with the personal. Benedict continues thinking about dialogue, addressing questions “that the sixteenth-century Reformation poses to the Catholic priesthood” (122). The pope emeritus underscores the Catholic view that Jesus is “a priest in the proper sense” (140). He proves this with the help of three texts of Scripture that he says “were decisively helpful to me in my journey to the priesthood” (143). Benedict XVI’s exegesis of Psalm 16, Deuteronomy 10, and John 17 develop his argument and invite the reader to ponder the verses of Scripture that Benedict XVI found compelling as a young seminarian on the eve of his ordination to the priesthood. He follows his reflection on the priesthood with an essay on “The Meaning of Communion,” in which he outlines differences between Catholic and Protestant interpretations of the reception of communion. For Catholics, he says, “Eucharist is not only a distribution of offerings or just a ‘meal,’ but embraces the whole reality of redemption” (164). He distinguishes the Catholic notion of the Eucharist from the Protestant view of “the Lord’s Supper,” which maintains that communion is “solely a meal” (164). Benedict XVI pursues dialogue, but without compromising Catholic doctrine. His treatment of interfaith dialogue equips the Catholic with a considerable understanding of the essential points of debate between Catholics and other traditions.
In the closing pages, the former pope includes some personal reflections. Benedict XVI praises Saint Joseph, the spouse of the Blessed Virgin Mary. He opens up about his family’s traditions on the Solemnity of St. Joseph, when at breakfast they brought out the “table-cloth specifically for the feast day” and had fresh-ground coffee, a luxury which they could not afford on a daily basis (222). These last pages impart a sense of personal familiarity with Benedict XVI while revealing some of the intimate details of his lifelong devotion to St. Joseph.
What is Christianity? The Last Writings is a quick read. It flows swiftly thanks to the short length of most of the essays. The eclectic collection of writings rewards the reader, especially if one is acquainted with the life and work of Pope Emeritus Benedict XVI. And for those who have not read anything of Benedict XVI, the wide range of topics provides a fantastic introduction to his theological mind. Although he resigned the papacy, it is clear that Benedict XVI maintained a pastoral heart, constantly thinking of the Church’s welfare. Until the very end of his long life, he dedicated his intellect and his affections to Christ and to the Church.
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