Introduction to Christianity (Communio Books)

First, my vantage point in a concise ad hoc auto-analysis: No formal training in theology. Pleasure reader. Good general education and state of knowledge by ordinary standards. A disposition to religiosity. Sixty-three.In my opinion prospective readers of this book would do well to realize that texts on such fundamentals as those it discusses are of necessity more subtle, and more prone to be understood by the reader in a way the writer may not have meant, than texts about, say, historical "facts", empirical sciences, or technicalities. I believe it is a matter of taste whether one likes such reading. Frequently one has to proceed slowly and cautiously, often taking a pause to ask oneself what the writer is trying to say. Not that there is anything that detracts from his ability to express himself. But we are moving about on slippery ground, at the very fringe of human understanding. The writer is - with absolute sincerity - trying to give us a glimpse of the truth beyond the visible and tangible, the actual reality outside our Plato's cave.His convictions are catching, and inevitably his book confers with it some of the beauty and serenity of pure Christianity, giving a reader tuned for receiving such vibes a notion of some inexplicable light shining from somewhere. The book is no "introduction" in the sense of being a statement of dogmas or an enumeration of the elements of the faith, as its title may be perceived as indicating. It is indeed an explanation of the elements of the faith, but in such fundamentals that one has long failed to realize that they are there. In that unexpected way, its title is true and descriptive. It makes challenging reading, which may, if one is interested in theological subtleties and explanations of the very grounds on which the dogmas stand, be much enjoyed in the manner of those who like to have a look at Hawking's Brief History of Time before going to sleep. It is not a book to read in a hurry, but it can be delicious in morsels of suitable size.The book is to a large extent a history of ideas, and yet another reminder that we really do not know of our own accord how, or even what, the world is - for us it is, and remains, what we think it is. Thus the book illustrates the necessity for firm ground from which we can reach out in order to understand (or rather try to). It is interesting and encouraging to access this scholar's reasoning and his explanations of what really took place in Palestine 2000 years ago, and how the most capable minds have interpreted it through the centuries.I am not a native speaker of English, but all the same I can readily see that special thanks are due the translator. It is no small job to translate a book of this kind. Such work demands a number of abilities that few persons can muster. Although I should be capable of detecting Germanisms, I haven't found a trace. The book reads to me as having been written in English from the start. As it happens, I know that exactly this is the hallmark of a good translation.So far, this critique of mine is in every respect positive. Why then only four stars? Well, I have not searched for or stumbled upon any rules for granting stars. Being conservative (strictly in the sense of "prudent"), it seems to me extravagant, as a matter of principle, to grant the maximum number of stars for any endeavour. One could be surprised by something still better some day. I may also mention that the sentences are sometimes longer than I suspect is necessary. Whether this is due to the author or the translator I can`t say, but I happen to know that when translating, one must sometimes chase subtleties of meaning out along branches or into corners. This is because a term in one language seldom corresponds exactly to a term in another, and the translator can not depart from the meaning which he perceives as the author`s. This demands words.The author is now Pope, with all the authority this entails. The question whether the book would have become as widely known if he were not Pope Benedict is one I cannot answer. While such a question may have a bearing on the book's publicity, it has no bearing on its value. All I can say is that heavy stuff as it is, I have found it enjoyable, and in reading it, a repetition of the self-discipline one all too seldom managed to summon in school really pays off. If you have interests in common with the writer - and if you feel capable, with regard to respect for your origins and affiliations, your historical, cultural, religious, national and regional identifications, and your relatives and friends, to study the writer's faith seriously, this book is capable of providing intellectual enjoyment and edification in large measure. It is a ruttier for navigation in very deep waters.

The book arrived in perfect condition and exactly as described.

This is certainly a magnificent introduction to Christianity. The core beliefs of Christians as formulated in its creeds is at the heart of this book. It takes a step back to deal with the expressed faith experience of humanity outside formal structures versus what is expressed formally through the Church, specifically as represented in the Apostles' Creed.Ratzinger does a marvelous job of extracting from the Apostles' Creed six salient principles on which he shares with his readers profound insights into the Christian narrative of "the God who has turned his face to us". He demonstrates how these principles play a significant part in shaping our faith and in turn capture the "spirit of Christianity".Ratzinger writes in a style and language that is appropriate for the "new millennium" impatient with irrationality and superficiality. His approach, appropriately, is eclectic. Adroitly he moves from the language and thought-processes of Jean Paul Sartre to Tielhard de Chardin to Rudolf Bultmann; from metaphysics to ontology (a la existentialism). Metaphysics and ontology to describe the parallel concepts of the Incarnation and the Cross; Sartrean language to describe our existence in terms of being and its dynamic Christian model of "being for"; Chardin provides the paradigm for his insights on the Resurrection; Bultmann's demythologizing proposition, as Ratzinger applies it to Heaven and Hell, resonates with the secularized world of the twenty-first century.The legacy of philosophical inquiry of the Early Christians anticipates and facilitates Ratzinger's efforts to dialogue with the rational mind of the "new millennium". Ratzinger does acknowledge the contribution of philosophy to Christian theology. Christian theology he indicates got its stimulus very early from gentile converts who were philosophers. They brought to their new found faith the propensity to inquire, rationalize and conceptualize. While, as Ratzinger recognizes, this was the foundation of Christian theology, he cautions that there is a fundamental difference between philosophy and Christian theology that must be considered in order to avoid incorrect understanding and hence incorrect articulation of the Christian faith. Philosophy is essentially an individualistic enterprise that seeks to discover the truth through reflection. Whereas Christian theology seeks to understand and articulate what is given. The Word of God is given rather than discovered through reflection. Hence, philosophy should be used as a supplementary tool to help Christians express their faith in clear and precise manner. This is exactly what Ratzinger does in a masterful way.There is one disturbing note. There is no evidence that gender equality has penetrated Ratzinger's consciousness. Today, no reflection on Christianity should fail to embrace women. And no writer should hide behind the veneer that the masculine term as used is generic. It is reprehensible that when Ratzinger speaks about "being for" he does not address the shabby treatment of women. Obviously women are not included in the "for". The model does not apply to them because they're not "God's partner in a dialogue...". They're are excluded because it is only man who "is the being that can think of God, the being opened onto transcendence." It is man whom God allows to become a part of his "entirely Other". And I suppose these are the reasons why women are excluded from the ordained priesthood. This might not be what Ratzinger intended but nevertheless his statements reflect a mindset that precludes women from the ordained priesthood.However, despite this particular flaw, Ratzinger is still the great apologist of the Christian faith for our millennium. He shows remarkable awareness of cultural trends and challenges of millennia. And so his writing is on target to equip Christians with the intellectual tools to dialogue with the rest of the world.I found his insights on the Apostles' Creed to be profound and refreshing. I felt inspired by his meditations which blended in well with theological propositions. It was a personal touch which engaged my mind and endeared me to the Christian faith. I am happy I read this book and I strongly recommend that all millennia do the same.

Absolutely brilliant. I'm amazed at the difference between how Ratzinger is imagined to be - boring, stuck in the past, traditionalist, out of touch - and how he really is - a genius, full of insight, genuinely engaging with the questions and challenges of modernity, without merely giving way to modernity. What does it mean to be a Christian in today's world? What sense can post-enlightenment people make of an ancient faith? These questions are properly addressed, without compromising the integrity of the faith.I was also pleasantly surprised by his love for Teilhard de Chardin's radical ideas

Then - Prof Ratzinger launched this book as a cardinal & archbishop, now - Pope Benedict XVI. Formally 'just' an exposition of the Apostles Creed, in reality a wide ranging, deeply probing, assessment of the spiritual needs of the world via philosophy and Christianity and through exploring the text of the creed and it's OT & NT Biblical sources. It is absorbing. It requires concentration. It is thought provoking. Sometimes he just gives his opinion on a topic, at other times he gives a brilliantly constructed series of arguments to a biblically based simple (not simplistic) statement. Every minute spent in this book is rewarding. He is that important combination of a widely respected academic with a pastoral heart for individuals, the church, and a lost and wandering world. You need to be reasonably well read at least in theology, the history of theology, and philosophy of religion to really get much out of this book. As a protestant (small 'p') conservative evangelical my heart and mind sings in many places along with this man of God.

Fine

Another tour de force from a great thinker.His honesty in quietly and systematically facing the challenges, objections and difficulties is refreshing and inspiring.

By no means an easy read or simple introduction but highly rewarding if you put the effort in.