Jesus of Nazareth: The Infancy Narratives - Hardcover

Buch 3 von 3: Jesus of Nazareth

Pope Benedict XVI

 
9780385346405: Jesus of Nazareth: The Infancy Narratives
Hardcover
ISBN 10: 0385346409 ISBN 13: 9780385346405
Verlag: Image, 2012

Inhaltsangabe

The New York Times bestselling final volume in the Pope’s Jesus of Nazareth series, detailing how the stories of Jesus’ infancy and childhood are as relevant today as they were two thousand years ago.
 
In 2007, Joseph Ratzinger published his first book as Pope Benedict XVI in order “to make known the figure and message of Jesus.” Now, the Pope focuses exclusively on the Gospel accounts of Jesus’ life as a child. The root of these stories is the experience of hope found in the birth of Jesus and the affirmations of surrender and service embodied in his parents, Joseph and Mary.

This is a story of longing and seeking, as demonstrated by the Magi searching for the redemption offered by the birth of a new king. It is a story of sacrifice and trusting completely in the wisdom of God as seen in the faith of Simeon, the just and devout man of Jerusalem, when he is in the presence of the Christ child. Ultimately, Jesus’ life and message is a story for today, one that speaks to the restlessness of the human heart searching for the sole truth which alone leads to profound joy.

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Über die Autorin bzw. den Autor

On April 19, 2005, Cardinal Joseph Ratzinger was elected Pope Benedict XVI and became the 264th successor to Peter as the “Vicar of Jesus Christ.” He may well have been the most accomplished theologian to be elected Pope in modern times. Beginning in 1981, he spent more than twenty years as the Prefect of the Congregation for the Doctrine of the Faith, a role often depicted as the “defender of the faith.” Cardinal Ratzinger was also President of the Pontifical Biblical Commission and of the Preparatory Commission that codified the new Catechism of the Catholic Church, published in 1994. Pope Benedict XVI died in 2022.

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Chapter 1

"Where Are You From?" (John 19:9)

The question about Jesus' origin as a question about being and mission

While he was interrogating Jesus, Pilate unexpectedly put this question to the accused: "Where are you from?" Jesus' accusers had called for him to receive the death penalty by dramatically declaring that this Jesus had made himself the Son of God-a capital offense under the law. The "enlight­ened" Roman judge, who had already expressed skepticism regarding the question of truth (cf. Jn 18:38), could easily have found this claim by the accused laughable. And yet he was frightened. The accused had indicated that he was a king, but that his kingdom was "not of this world" ( Jn 18:36). And then he had alluded to a mysterious origin and purpose, say­ing: "For this I was born and for this I have come into the world, to bear witness to the truth" ( Jn 18:37).

All this must have seemed like madness to the Roman judge. And yet he could not shake off the mysterious impres­sion left by this man, so different from those he had met before who resisted Roman domination and fought for the restoration of the kingdom of Israel. The Roman judge asks where Jesus is from in order to understand who he really is and what he wants.

The question about Jesus' provenance, as an inquiry after his deeper origin and hence his true being, is also found in other key passages of Saint John's Gospel, and it plays an equally important role in the Synoptic Gospels. For John, as for the Synoptics, it raises a singular paradox. On the one hand, counting against Jesus and his claim to a divine mission, is the fact that people knew exactly where he was from: he does not come from heaven, from "the Father," from "above," as he purports to ( Jn 8:23). No: "Is not this Jesus, whose fa­ther and mother we know? How does he now say, 'I have come down from heaven'?" ( Jn 6:42).

The Synoptics tell of a similar dispute that arose in the synagogue at Nazareth, Jesus' hometown. Jesus had ex­pounded the words of sacred Scripture not in the customary manner, but by relating them to himself and his mission with an authority that went beyond the bounds of all exege­sis (cf. Lk 4:21). The listeners were understandably shocked by this treatment of Scripture, by the claim that he himself was the inner point of reference and the key to exegesis of the sacred text. Shock led to denial: " 'Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?' And they took offense at him" (Mk 6:3).

They know perfectly well who Jesus is and where he comes from-he is one among others. He is one like us. His claim can only be presumption. Moreover, Nazareth was not associated with any such promise. John recounts that Philip said to Nathanael: "We have found him of whom Moses in the law and also the prophets wrote: Jesus of Nazareth, the son of Joseph." Nathanael's response is well known: "Can anything good come out of Nazareth?" ( Jn 1:45f.). The or­dinariness of Jesus, the provincial carpenter, seems not to conceal a mystery of any kind. His origin marks him out as one like any other.

Yet the reverse argument is also adduced against Jesus' au­thority, as in the dispute with the man born blind, after he received his sight: "We know that God has spoken to Moses, but as for this man [Jesus], we do not know where he comes from" ( Jn 9:29).

When Jesus preached in their synagogue, the people of Nazareth had said something rather similar, before dismiss­ing him as someone well-known to them and just like them: "Where did this man get all this? What is the wisdom given to him? What mighty works are wrought by his hands!"

(Mk 6:2). Here too the question "where is he from?" arises- only to be dismissed straight away by the reference to his relatives.

Jesus' provenance is both known and unknown, seem­ingly easy to establish, and yet not exhaustively. In Caesarea Philippi, Jesus will ask his disciples: "Who do people say that I am? . . . Who do you say that I am?" (Mk 8:27ff.). Who is Jesus? Where is he from? The two questions are inseparably linked.

The four Gospels set out to answer these questions. They were written in order to supply an answer. Matthew opens his Gospel with Jesus' genealogy because he wants to put the question of Jesus' provenance in the correct light from the very beginning: the genealogy serves as a kind of heading to the entire Gospel. Luke, on the other hand, places Jesus' genealogy at the beginning of his public ministry, as a kind of public presentation of Jesus, in order to answer the same question with a different emphasis-in anticipation of all that is about to unfold in the rest of the Gospel. Let us now try to understand more closely the essential purpose of the two genealogies.

For Matthew, two names are of key significance if we are to understand Jesus' provenance: Abraham and David.

The story of the promise begins with Abraham, fol­lowing the dispersal of mankind after the building of the Tower of Babel. Abraham points ahead to what is yet to come. He is a wayfarer, not only from the land of his birth into the promised land, but also on the journey from the present into the future. His whole life points forward, it is a dynamic of walking along the path of what is to come. Thus the Letter to the Hebrews rightly presents him as a pilgrim of faith on the basis of the promise: "He looked forward to the city which has foundations, whose builder and maker is God" (11:10). For Abraham, the promise refers in the first instance to his descendants, but it also extends further: "all the nations of the earth shall bless themselves by him" (Gen 18:18). Thus the whole history, beginning with Abraham and leading to Jesus, is open toward universality- through Abraham, blessing comes to all.

From the beginning of the genealogy, then, the focus is already on the end of the Gospel, when the risen Lord says to the disciples: "Make disciples of all nations" (Mt 28:19). In the particular history revealed by the genealogy, this move­ment toward the whole is present from the beginning: the universality of Jesus' mission is already contained within his origin.

Both the genealogy and the history that it recounts are largely structured around the figure of David, the king to whom the promise of an eternal kingdom had been given: "Your throne shall be established for ever" (2 Sam 7:16). The genealogy that Matthew puts before us is steeped in this promise. It is constructed in three sets of fourteen genera­tions, at first rising from Abraham to David, then descending from Solomon to the Babylonian captivity, and then rising again to Jesus, in whom the promise comes to fulfillment. The king who is to last for ever now appears-looking quite different, though, from what the Davidic model might have led one to expect.

This threefold division becomes even clearer if we bear in mind that the Hebrew letters of the name "David" add up to fourteen: even in terms of number symbolism, then, the path from Abraham to Jesus bears the clear imprint of David, his name and his promise. On this basis one could say that the genealogy, with its three sets of fourteen gen­erations, is truly a Gospel of Christ the King: the whole of history looks toward him whose throne is to endure for ever.

Matthew's genealogy traces the male line, but in the course of it, prior to Mary who appears at the end, four women are mentioned by name: Tamar, Rahab, Ruth and the wife of Uriah. Why do these women appear in the genealogy? By what criterion are they chosen?

It has been said that all four women were sinners. So their inclusion here...

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Verlag
Image
Erscheinungsdatum
2012
Sprache
Englisch
ISBN 10 
0385346409
ISBN 13 
9780385346405
Einband
Gebundene Ausgabe
Anzahl der Seiten
144
Kontakt zum Hersteller
Nicht verfügbar
Verantwortliche Person
CMN Printpool Inh. Mathis Neumann
https://www.also.com/ec/cms5/en_6000/6000

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Hamburg
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Deutschland

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