Infinite Love Research Articles

The limits of rational knowledge of God according to Joseph Ratzinger

Joseph Ratzinger’s theological thought is distinguished by the conviction that the Christian knowledge of God is closely associated with the concept of the Logos. Therefore, in his reflection, Joseph Ratzinger is a theologian who seeks to render the mystery of God in positive terms. Yet, it would be a mistake to leave this statement without adding that in the rational knowledge of God, theology should at the same time confront what constitutes the limit of rational knowledge. The aim of this article is therefore to provide an overview of how Joseph Ratzinger pointed to the limits of the rational knowledge of God. A two-step method was adopted to achieve this goal. With reference to the synthetic approach, it first accounts for the place that the question of the rational knowledge of God takes in J. Ratzinger’s theological reflection; then it points out how, according to the German theologian, we should understand the apophatic dimension of all theological knowledge; namely, that God, being the infinite Love, can only be known in aspects, and only in the attitude of surrender. In the next step, the most significant aspects of Joseph Ratzinger’s theological reflection on theological knowledge were selected. The analysis of representative texts demonstrates how the German theologian understands limits in the rational knowledge of God. Thus, the understanding of rationality closed to the knowledge of God was presented first, along with the requirements that reason has to meet in order to open itself to the knowledge of God. Then it was demonstrated which of the most important areas of J. Ratzinger’s theological reflection refer to the limits of rational knowledge, and how they do it. The article concerns the limits of knowledge determined by the Revelation, the mystery of God, and the personal centre of Revelation – Christ, as well as the ecclesiastical nature of the creed.

Liturgiczna pedagogia wiary w liścia apostolskim papieża Franciszka Desiderio desideravi

The aim of this article is to present the pedagogical dimension of the liturgy, which leads a person to a personal encounter with Christ in a liturgical celebration. The liturgy is first and foremost the work of God the Father, performed by Christ in the Holy Spirit. Hence, it is very important to see the liturgy, and especially the Eucharist, as a representation of the saving action of the Holy Trinity. The process of educating to a mature faith takes place in the liturgy and through the liturgy. In the liturgy, because it makes present God's work and God's infinite love. The liturgy is a great gift of love, which the Church has received gratuitously from God. Through the liturgy, because the entire liturgical celebration, under the cover of signs, introduces man into the mystery of God, who is love. For the liturgy to educate to a mature faith, the mystagogy is needed, that is, the explanation of liturgical signs, so that the faithful know their symbolic meaning, leading to an encounter with God. The second factor of education through the liturgy is ars celebrandi, i.e. the beauty and correctness of celebrating the liturgy and conscious involvement in it. Keywords: liturgy, education, pedagogy, faith, Eucharist, representation, mystery, mystagogy

THE JESUS GENEALOGY CONTROVERSY REVEALS THE SECRET OF THE SALVATION PLAN

This study aims to uncover the secret of the plan of salvation that lies in the genealogy of Jesus Christ recorded in Matthew 1:1–17, especially in the context of the presence of foreign and sinful women in Jesus' lineage. In this effort, the method of theological analysis was used to understand the theological significance and moral message contained in the inclusion of women such as Tamar, Rahab, Ruth, and Uriah's wife in the genealogy of Christ. This research delves into the historical and cultural context of Matthew's writing and analyzes how the inclusion of these women complements and illustrates the fulfillment of God's all-encompassing and gracious promise. The findings of this study will deepen understanding of the redemptive narrative woven into the genealogy of Jesus Christ, provide deep insight into the inclusiveness of God's plan of salvation, and offer an evocative testimony of His infinite love and mercy to all mankind.

God, an Event of Proximity, Narrated in Luke 10:25–37

The so-called “phenomenological turn” proposes a return to the world of lived experience, overcoming the rigidity of classical ontology. In this sense, theology also proposes to speak of God migrating from the world of the concept to life itself. Keeping in mind, then, that God gives himself in history as a Mystery of infinite love, it is necessary to find a new category that can express him, being faithful to the biblical testimony. The category chosen is “event,” as proposed by Claude Romano, who understands the event (happening) as the irruption of the unexpected that significantly affects everything that comes into contact with it. The parable of the Samaritan (Luke 10:25–37) reveals God as an event of loving proximity, who mercifully bursts in through the actions of a Samaritan who saves the life of a seriously wounded man. The confirmation of the possibility of using the category “event” to speak of God is given only by means of a narrative method, for which we make use of the hermeneutical contributions of A. Wénin, who makes narrative the most appropriate language to express God’s traits, in this case, his merciful closeness.

The Stratification of Chastity in the Ideology of Classical Literature

This article conducts a conceptual study of chastity, using classical literature data as the scope of the study. This study seeks to know whether there are changes in the definition of chastity over time and whether the stratification of such changes has been reflected in the understandings of life. This review establishes proposed anti-feminist frameworks that link different assumptions about chastity to gender differences. Social contradictions have been created by aligning chastity with economic perspective and patriarchal thinking. Also, because there are a lot of chastity-related discourses that target only the female gender, the situation where the female gender has to accept its objectification occurs in classical literature. Constructing the state of infinite love as illicit and the state of finite love as chastity, the boundaries of illicit love and the boundaries of chastity are positioned as polar opposites. In particular, there has been an attempt to move the illicit love life towards the point of morality. But since morality has different definitions, it would be antithetical to measure another ideal by the same different yardstick. There have also been obscurantist discussions about the blackout discussions that have also occurred in the classical literature that warn men who drift from morality and punish women who do the same. This study advances the exploration of the cultural components that constitute chastity and uncovers its different hierarchies, thereby calling for some changes in the definitions of chastity.

«Kaddisch» par Ravel dans les miroirs hermeneutiques. Un miroir sonore infini de l’hebraïque «alas»

"We are proposing to situate Maurice Ravel in a refined poetic aesthetic. Our desire is to offer an original philosophical and musicological perspective on Kaddisch, because, personally, this composition determines us to reflect on what is “beyond” Being. We note that there is a particular Hebraic stylistic continuity at the time, and in this sense we also remember Joseph Achron, on the distinguished Hebrew Melody, op. 33. More than that, Yehudi Menuhin devoted himself playing both the composition of Achron and this special composition by Maurice Ravel on the violin. Maurice Ravel composed a part for the liturgical ceremony entitled Kaddish, and critics claim that he did not introduce this song as a novelty, because the composition already existed in the Hebrew tradition. However, behind that, we try to defend Ravel by observing what are the aesthetic-compositional novelties introduced in this beautiful song. Being a mystical song of a man who mourns death but, at the same time, weeps on infinite love, Kaddisch still let us to find various interpretations, whether it is a liturgical text or sheet music. Advancing with the observations along this paper, in the final part of the paper, we made a comparison between Maurice Ravel and Leonard Bernstein’s perspective on Kaddisch. Keywords: “Kaddisch (Kaddish)”; Maurice Ravel; Leonard Bernstein; Alexander Veprik; Yehudi Menuhin; violin’s aesthetic; metaphysical sadness; sacredness; mournfulness; mourning; the Hebrew-ʻalasʼ; the Portuguese ʻalémʼ. "

Religious-Ecocentrism Sustainability Accounting: Beyond Utopia towards Universe Sustainability

This article aims to construct a research methodology in the field of Sustainability Accounting (SA) which refers to the concept of deep ecology based on eco-centrism as well as a religious holistic based on universal values of religious teachings. The construction was carried out to revive SA through an ecosophical philosophy combined with the values of religious teachings, so that SA can rediscover its spirit, soul, or identity, which places the interests of all beings into one unity with self-interest. The construction results found a new methodology, namely Religious-Ecocentrism which can arouse human consciousness at the highest level beyond the Utopian method which views the implementation of SA as referring to ecological ethics based on infinite love for all God's creatures in order to realize universe sustainability

The Evolution of Pastoral Care Ministry through the Ages

People are commanded by Jesus to love one another as he loved us (John 13:34). We are called to be conduits of God’s grace to others in our community. Christ’s love for us should motivate us to love others in response. Pastoral care is then intentional Christian care for others. It derives from God and its goal is that people might experience not only human care but God’s infinite love for humanity. The pastor, priest or minister plays a very decisive role in feeding the church not only spiritually as its shepherd, but also by providing the essential leadership and direction necessary for the church to achieve its chief mission and directive. Pastoral care and counseling represent a means by which the shepherd and leader of the church fulfills his spiritual and social responsibility to the church. Pastoral care and counseling are the needed ingredients in the life of the church. When these are absent, no real tie between the church leadership and parishioners can exist. Pastoral counseling and care are needed to tackle a myriad of challenges members face. This brief research paper sought to acknowledge the historical evolution of pastoral care ministry through the ages. The paper revealed the following themes: definition of what evolution is, an explanation of the notion of pastoral care, what students think about pastoral care, and it ultimately leads to a conclusion on pastoral care. Furthermore, this paper sought to give an impact of the notion of pastoral care to the lives of church members. This paper also revealed the origins and features of pastoral care ministry in the New Testament era. Furthermore the evolution of pastoral care is briefly addressed through a range of historical factors of the church. The functions of pastoral care are also discussed to an extent. Lastly, some dimensions and aims of pastoral care are also addressed.

Sacred Self-Expression: Love and Trans Authenticity

Theistic cosmologies have inspired many religious communities to alienate transgender individuals. While the growth in tolerance among congregations and institutions is important, there remains a pressing need to address the cosmologies at the root of intolerance. A re-examination of theological conceptions of God and the human person reveal not only acceptability, but significance, in the trans experience itself. Synthesizing gender studies with theology, this interdisciplinary article argues that God’s nature as deeply personal Love implies a sacredness in gender authenticity. The human person is part of an evolution toward deeply personalized consciousness. Gender, when freed from rigid constraints, is a social expression of this personalized self in a common cultural language. As infinite Love, God actualizes in the universe in deeply personal love. Therefore, by personalizing knowledge of one another and enabling deeper love between human persons, gender authenticity, in its fluidity, ambiguity, and continuous newness, deepens God’s existence. Ultimately, I argue, expressing one’s authentic gender(s) is a sacred act.

Antidote for Inhumanity

Back to table of contents Previous article Next article ViewpointsFull AccessAntidote for InhumanityFrank Clark, M.D.Frank ClarkSearch for more papers by this author, M.D.Published Online:14 Jul 2020https://doi.org/10.1176/appi.pn.2020.7b18AbstractThroughout our history, we have witnessed the impact that music can have on the mind, body, and soul. It is the quintessential antidote that has a proclivity for humanity and that yearns for rejuvenation, resilience, and reflection. It is the universal language that reverberates diversity, inclusion, and equity. It is cost-effective, well tolerated, and available in multiple formats. In my clinical opinion, it is the spiritual cure that is vital in helping dismantle a chronic pandemic: structural racism.I was raised in a household and faith community in which it was commonplace to hear spirituals sung by family and friends. I can recall hearing the lyrics from Nina Simone’s “To Be Young, Gifted, and Black” and John Johnson’s “Lift Every Voice and Sing.” These, along with other hymns, hold a special place in the Black community. They provide a beacon of hope and faith that someday seeds of justice will be sown on fertile and equitable ground. They remind us of our past, our present, and our future. They encourage us to remain steadfast in our fight toward freedom.The carnage of Black America continues to implore many questions. When will we be able to breathe without using our accessory muscles? When will we be able to kneel without feeling shackled by the same hands that pay money to see our athletic prowess on display? When will our white brothers and sisters transition out of their catatonic state to help foster dialogue and action related to criminal justice reform and health care disparities?I have grappled with these questions knowing that the answers I seek are not simplistic. However, during this time of introspection and quarantine, I am reminded of Harry Thacker Burleigh’s famous spiritual, “There Is a Balm in Gilead.” There is a balm that Black America has been praying for incessantly for more than 400 years. The spiritual cure we seek lies in the humility of humanity.Humility and humanity seem like foreign concepts these days. They appear to have fallen on the deaf ears of communities who march to the tune of “All Lives Matter.” These are the same communities who are blinded by their own privilege and fragility. It raises the following question: Are we motivated and willing to respect, validate, and honor the experiences of our fellow human beings?Music does not inquire about our skin pigmentation, but it does embolden us to embrace kindred spirits from all walks of life. It provides a spiritual cleansing that involves the scales falling from our eyes to illuminate the injustices that plague our society. The pursuit of happiness and longevity for Black America is dependent on a soothing balm that welcomes everyone to an inclusive table filled with infinite love. ■Frank Clark, M.D., is medical director and division chief for adult inpatient and consultation-liaison services at Prisma Health-Upstate and a clinical assistant professor at the University of South Carolina School of Medicine-Greenville. He is also a member of the APA Presidential Task Force to Address Structural Racism Throughout Psychiatry and an APA delegate to the AMA’s Section Council on Psychiatry. ISSUES NewArchived

Pedagogiczne implikacje antropologii teologicznej

The author claims that the theological conceptions of humans, even though they are empirically unverifiable (just as is the case with all theology), can be inspiring for pedagogical theory and practice. According to the author, among the most important and inspiring theological statements we can indicate the creation of the human soul directly by God.Understanding and treating people as directly created by Infinite Love suggests that interpersonal relations (love) are the most important things in a human life. This perspective enables the construction of an appropriate hierarchy of aims, objectives and instruments in upbringing and education. The ability to create deep, lasting, interpersonal relationships should be treated as the most important aim of upbringing. One should never forget that interpersonal relationships are a crucial factor (we may even say the most important instrument) in education. Paying too much attention to technological conditions and information technology tools in education, while disregarding more important issues such as the personality of teacher/educator, would be a grave error.

Duch Święty w kontekście współczesnej teologii komunijnej

Pneumatologia przeżyła swoje specyficzne odrodzenie dzięki obudzeniu się na nowo myśli komunijnej. Komunijna analiza relacji wewnątrztrynitarnych prowadzi do budowania modeli trynitarnych, które w nowy sposób próbują ukazać także miejsce i rolę Ducha Świętego w łonie Trójcy Świętej. Należą do nich również komunikacyjne i komunijne modele Trójcy Świętej, ukazujące Ducha Świętego jako jednoczące i pośredniczące „środowisko sensu” oraz „przestrzeń” nieskończonej miłości w Bogu, co ma także znaczenie dla całej teologii.

ПОЭТИЧЕСКАЯ ИНТЕРПРЕТАЦИЯ И ХУДОЖЕСТВЕННЫЙ СЮЖЕТ В ТЕТРАЛОГИИ

In this article, the talented writer Muhammad Ali describes the psychological traits in the first part of the tetralogy "the Great reign" in the book Jahongir Mirzo. It explores the chronology of news, the principles of artistic conflict and the psychological picture, as well as how researchers from all over the world and Uzbekistan react. The wonderful pain and sadness surrounding the soul of the wonderful Jahongir Mirzo give a beautiful illustration of his great and infinite love.

ECCLESIASTIC LOVE IN EVANGELISATION

Evangelisation is an important part of the Church’s mission and its aim is to bring man to meet with God the Saviour. Preaching the Gospel cannot be reduced to words, but it requires testimony in the form of deeds. Acts of love, for which the best source is the conduct of Jesus, described in the Gospels, are the most credible. The Church not only tries to imitate Jesus, but also to make Him present in God’s words that it preaches and in the ministry of charity. The truth of His infinite love is the most important truth that it communicates to the faithful. Therefore, evangelisation is always a form of communicating God’s love. The testimony of the faith in Christ, confirmed by acts of love, is extremely convincing and clear. Therefore, evangelical activities of the Church must always include Christian caritas, i.e. ministration to the needy.

Religion’s Ambivalent Relation with Violence: From Scott Appleby to Emmanuel Levinas

The recent debate on the relation between certain religious traditions and violence has offered us multiple perspectives on this issue. Some scholars accept the conflictual image of religion in the contemporary time projected by the media, seeking the reason for religion’s supposedly violent nature. Some scholars have completely rejected the association between violence and religion, defending religion against what they see as a myth. Faced with difficulty reaching any consensus, R. Scott Appleby addresses the complexity of the phenomenon through the notion of ambivalence. His approach accommodates the revolutionary moments of religion and offers us a comprehensive perspective on the violence used by religious actors. In this paper, however, I will argue that Appleby fails to distinguish between violence on an ontological level and violence as means to achieve justice. I will introduce the notion of ambivalence as it appears in Emmanuel Levinas’s philosophy to construct an alternative theory about religion’s ambivalent attitude towards violence, where violence is limited to its role in justice but is yet transcended by religious infinite love. With this extended meaning of ambivalence, I will be able to confirm that the interhuman encounter implied in one’s relation to the sacred should be prioritised in addressing religious violence.

Практика втілення комуністичного виховання в 1920–1930-х роках (Батьки і діти)

The article is based on a study that was published in a previous issue of the newsletter. In this case, examples are given of the upbringing of children by the authorities in relation to parents, and by orphans in relation to society. Unfortunately, the initial stage of the formation of communist education did not bring anything good with it. The authorities tried to give freedom to the relationship between a man and a woman, but got hundreds of couples who could not come to the desired equality or infinite love. The authorities tried to paint how children should be raised, but in fact, it turned out that it is better for children to grow under the control of their parents, and not state representatives. The authorities suggested creating special orphanages to help the homeless, but in reality it turned out that they lived in conditions of bullying, malnutrition, and violence. Starting with the struggle against all “enemies”, the state remained in a policy of constant struggle (not only with the external enemy, but also with the internal one), leading to the alienation of relations between children and parents, between brothers and sisters, between relatives. Remember the program “Wait for me”, during which people told their own stories of someone who was lost. The experiment of the Soviet government failed, in the end everything returned back (the circle closed). But were all these experiments worth it? And who had to answer for them?

Albert L. Rhoton Jr., MD: His Philosophy and Education of Neurosurgeons.

Dr. Rhoton’s key philosophies included “Keep working hard.”, “Make surgery more accurate, gentle and safe”, “We want perfect anatomical dissections, because we want perfect surgical operations”, “Competence without compassion is worthless. Compassion without competence is meaningless”, “Neurosurgeons share a great professional gift; our lives have yielded an opportunity to help mankind in a unique and exciting way” and “There is no finish line for this effort”. His words reveal his passion for microneurosurgery and infinite love for humankind. Although his reknown rested on his reputation as a researcher, Dr. Rhoton was also a devoted educator. The principal aim behind the enormous amount of work he performed was that of educating neurosurgeons worldwide, so that they could be better surgeons. His work included: (1) numerous dissection courses, (2) numerous lectures and publications including about 160 original papers (3) the textbook “RHOTON” and Rhoton Collection (4) the education of 119 research fellows. The projects directed in his lab, produced the international dissemination of neuroanatomical knowledge. The ultimate goal of his microsurgical research was to improve the care of patients with neurosurgical diseases around the world. The technical contributions and humble character of Dr. Rhoton should be remembered as we care for patients.

Sakrament pokuty pomocą w drodze do małżeńskiej świętości

Powołanie do świętości jest dla ochrzczonych darem i zadaniem. Jest to wspaniały dar nieskończonej miłości Boga, poprzez które Chrystus dał samego siebie jako ofiarę przebłagalną za grzechy ludzi. W Nim Kościół staje się święty. Przejawia się to w uświęceniu jego członków. Kościół grzeszników staje się Kościółem świętych.W sposób szczególny, sakramentalni małżonkowie uczestniczą w miłości Chrystusa. Są Oni zaproszeni do wzięcia udziału w tej "wielkiej tajemnicy" miłości "aż do końca". Uczestniczą w nim i co stają się one w sposób zamierzony przez samego Stwórcę. Pomocą na ich drodze jest regularne doświadczenie sakramentu pokuty w połączeniu z kierownictwem duchowym.

Book Review: Ask the Beasts: Darwin and the God of Love

Ask Beasts: Darwin and God of Love. By Elizabeth A. Johnson. London: Bloomsbury, 2014. xvii + 323 pp. $32.95 (cloth).Taken as a whole, Elizabeth Johnson's of work can be read as a prismatic attempt to develop a doctrine of trinitarian God who seeks full flourishing of all life. Johnson has pursued this work because, as she first put it in her groundbreaking 1992 book, She Who Is, she wants us to perceive that the of God functions. Although reality of God always exceeds human thought (which is why she writes of symbol of God rather than simply of God), how we imagine God to be, Johnson thinks, informs kind of Christians we are and, accordingly, kind of world we create. Johnson has now added one more facet to this ongoing project in Ask Beasts: Darwin and God of Love. Here, she asks what focusing our attention on God as Creator contributes to our theology of God.Logically enough, Johnson thinks that it only makes sense, when inquiring about character of Creator, to consider creation as significant theological data. This does not mean producing a natural theology. Instead of reading a doctrine of God from world, she examines extents to which scientifically described qualities of world we inhabit are both consonant with and pose challenges to scripture, tradition, and practice of Christian faith. What, she wonders, are theological implications of what science is teaching us about our cosmos? After a lengthy, detailed, and nuanced appreciation of Darwin's life and work, Johnson spends balance of book elaborating several trajectories for further consideration. NeoDarwinian understandings of evolution, contemporary cosmology, genetics, and theoretical physics combine to paint a picture, when rendered using a theological palette, of a creation established and mysteriously sustained by a God of infinite love who has endowed that creation with freedom to realize itself in an open, undetermined manner, over barely imaginable eons of time. In this portrait of creation, chance and contingency provide opportunities for life to emerge in ever-greater complexity, carried forward and mysteriously informed (but not determined) by breath of life that is Holy Spirit. The Christian God is life-giver: God who creates, sustains, and redeems out of unalloyed love that this God is.The matter that composes creation described by science is neither relatively neutral stuff' of scientific materialism nor evil flesh of gnosticizing currents that have historically tended to denigrate body over soul or spirit in Christianity. …

Damnation and the Trinity in Ratzinger and Balthasar

Damnation and the Trinity in Ratzinger and Balthasar Joshua R. Brotherton (bio) Introduction: A Crucial Difference The formative influence of the thought of Hans Urs von Balthasar on the theology of Joseph Ratzinger is common knowledge. Ratzinger pays tribute to him on more than one occasion.1 There are two theological novelties that rush to the mind of any student attempting to characterize Balthasar’s peculiar thought: (1) his doctrine of Holy Saturday, or the descent of Christ into the hell of the damned,2 and (2) his quasi-universalist argument in favor of a theological hope for the salvation of all men. There is a third dimension of Balthasar’s thought that takes up these two features into a higher plane, as it were: the infinite love of the Trinity itself is ur-kenotic. In other words, central to his theology is the dual claim that the descent of Christ into hell is the most perfect reflection of the self-surrender that constitutes the trinitarian life and that it is most fitting for the triune God to embrace (by first “undergirding”) hell in all its New Testament horror (i.e., the “second death” of Rev 20–21), freely surrendering impassibility in the economy of salvation, wherein the Second Person of the Trinity “becomes sin.”3 [End Page 123] Ratzinger also reflects on the painful descent of Christ and its impact upon the reality of damnation, but it remains to be seen to what extent he may agree with the most radical points of Balthasar’s theology and how much (or little) influence the trinitarian thought of the latter had upon him. I will assert that even if Ratzinger is likewise reticent to proclaim divine impassibility unqualifiedly, the descent for him, although understood in a very similar way to Balthasar, relates to damnation and the Trinity in a way that is fundamentally different from the way these three elements interact functionally in Balthasar’s theology. Rather than attempt to summarize Balthasar’s detailed treatment of each of the terms in this relation and then develop Ratzinger’s relationship to that treatment, I will briefly take up in chronological order what in each of their major works directly pertains to damnation and its relationship to the triune God.4 It will become clear that while Balthasar’s eschatological concerns cause his understanding of the triune God to center on the hellish passion of Christ and his “being-dead” on Holy Saturday, Ratzinger understands Christ’s vicarious descent on the Cross in terms of the Son’s economic “being-for,” which proceeds from his own “being-from” the Father (and the two are one in the unifying gift of “being-with” that is the Holy Spirit). Ratzinger’s trinitarian thought is therefore an ontology of relation, comprising at once a “negative theology” and a foundation for a more disciplined soteriology and eschatology than is exhibited in Balthasar. This contrast is a significant one that no one, to my knowledge, has exposed as of yet, given that many of Ratzinger’s admirers also, if not primarily, consider themselves disciples of Balthasar and therefore do not wish to drive a wedge between the two thinkers. While some may want to turn a blind eye to differences between the two thinkers, it is imperative to recognize Ratzinger’s theology for what it really is, namely, something entirely distinct from, even though very influenced by, the theology of his senior theological confrere and close friend, Hans Urs von Balthasar. [End Page 124] Ratzinger’s Nuanced Relation to Balthasar’s Controversial Theses Many may not realize that not only did Balthasar’s thought on these matters not receive definitive shape until the 1980s with the publication of the final volumes of the Theodramatik, but it is not at all clear that Balthasar’s earliest formulations of the significance of Christ’s descent preceded Ratzinger’s earliest comments on the same, as is commonly assumed by those who emphasize Balthasar’s influence on Ratzinger.5 Therefore, I will turn first to Ratzinger’s Introduction to Christianity before I compare its remarks to Balthasar’s Mysterium Paschale. Commenting on a thought presented by Jean Danielou,6 perhaps the...