CITY 'OF THE VATICAN - In his second book on the life of Jesus, Pope Benedict XVI faces a new analysis of the synoptic Gospels (Matthew, Mark and Luke) as a theologian and reinterprets the most important issues in its history. From the figure of Judas, that of Pontius Pilate, the dates of the Last Supper to the death of the Nazarene and accountability of jew people on the death of the Redeemer.
Crux of the new exegesis of the Pope is the role played by the Jewish people on the crucifixion. It was not the Jews as those who wanted the death of Jesus The Pope denied the interpretation of 'deicide' in a chapter of the Gospel and early today by the Vatican press office in agreement with the publisher Herder of Freiburg, which has Prince edited the volume, deny reading "racist" of Christ's death.
When the Gospel of Matthew speaks of "all people", giving it the application of the death of Jesus, "certainly does not express a historical fact: what might have been present at that time all the people and ask for the death of Jesus?" . For Benedict XVI is "fatal in its consequences," the interpretation that was given to this phrase of Matthew.
"The historical reality - he explains - is so obviously correct in John and Mark. The real group of the accusers - in fact - are the circles of the contemporary church and in the context of amnesty Easter is associated with them the 'mass' of supporters of Barabbas. " The book, entitled Jesus of Nazareth.
The entrance to Jerusalem to the Resurrection (Libreria Editrice Vaticana), will be presented to the press Thursday, March 10 in the presence of Cardinal Marc Ouellet, the prefect of the Congregation for Bishops, and Claudio Magris, writer and Germany. The people of Israel. With regard to the accusers of Jesus, "according to John - the Pope writes - they are simply 'the Jews'." But this expression "no way indicates how the modern reader may tend to interpret - the people of Israel as such, it has even less character 'racist'." Ultimately, in fact, "John himself, as regards nationality, was an Israelite, also like Jesus and all his own." Just as "the whole community was composed of primitive Israel.
In John, therefore, "this term has a precise meaning and strictly limited: he means it with the aristocracy of the temple." But in Mark, "the circle of the accusers - who responded to the question whether free Barabbas or Jesus - it is enlarged. According to Matthew, then "all the people would have said, 'His blood be on us and on our children'." Viewed from the perspective of faith, it means that we all need the purifying power of love, and that strength is his blood.
It is not a curse, but redemption and salvation. " And so "only on the basis of the Last Supper and the theology of the cross across the whole New Testament the word of Matthew about the blood acquires its proper sense." The war. "With the military power alone can not establish any peace," Pope Benedict XVI says in his book.
"If the power, namely the military, is characteristic for the kingship and the reign - none of that is in Jesus why there is not even a threat to the Roman law. This kingdom is not violent. It's not available no legion. " The kingdom of Jesus is based on "truth." But how can truth be the foundation of a "power"?, Ratzinger is asked.
Truth and opinion wrong, truth and falsehood - writes the Pope - in the world are continuously mixed in an almost inextricable. The truth in all its grandeur and purity does not appear. The world is 'real' to the extent that reflects God, effect of creation. " And if today's science seems to have made the world intelligible, and then revealing the 'truth about it, Benedict XVI argues that it is only the "truth functional man" to be "become visible.
But the truth about himself is not can read in this way, "Hence, the reflection of the Pope to Pilate:" The great truth of which Jesus spoke, he remained inaccessible, and the real truth of this case, however, Pilate knew her well. Jesus knew that this was not a political thug, and that the royalty claimed by him was not any political danger - knew by then that he was acquitted.
As prefect, he represented the Roman law which was based on the Pax Romana - the peace of the empire that spanned the globe. This peace on the one hand, he was assured by the military might of Rome. But with military power alone can not establish any peace. "In fact, slipping the pope," peace is founded on justice.
"Jesus and Barabbas." Jesus is not a political revolutionary, his message and his behavior does not constitute a threat to Roman rule, "Benedict XVI writes in the third chapter entitled" Jesus before Pilate "released by the Vatican press office. In the same chapter the Pope also speaks of Barabbas explaining that" John qualification Barabbas, according to our translation simply a 'bandit'.
But in the political context of the time - specific - the Greek word used by him had taken on the meaning of 'terrorist' or of 'resistance fighter' "Judas. The most controversial figures of the apostles, the traitor, in the analysis of Benedict XVI is humanized, in part, taking responsibility away.
In the second part of the book describes Judas as "treasurer of the group of disciples," blinded by money, he himself betrayed by the other disciples. Above all possessed by the devil. "What happened to Judas - says Joseph Ratzinger - for John is no longer psychologically explicable. It 'came under the dominion of someone else who breaks his friendship with Jesus, who shakes off his' sweet yoke', does not find freedom, it becomes free, but instead becomes a slave to other powers, or rather, the fact that he betrays that friendship now comes the intervention of another power, which has been opened.
" But Judah tries one last redemption, he does as he says "I have sinned" to its clients, and "tries to save Jesus, giving it the money." His repentance becomes despair. And then death, self-inflicted. However, this repentance is not true repentance. "It is part of the repentance of the righteous certainty of hope - a confidence that comes from faith in the power greater than the Light made flesh in Jesus." At the end Jesus will save him? In this regard Benedict XVI quotes the famous statement of Pascal for whom "the suffering of Jesus, his agony, endures until the end of the world," emphasizing that we can express this truth, "even from the opposite point of view: Jesus in that hour was charged with betrayal of all time, the suffering that is at all times from being betrayed, so enduring to the end the miseries of history.
" The date of the Last Supper. On the date of the Last Supper is right on the Gospel of John and the Synoptics wrong: "At the time of Jesus' trial before Pilate, the Jewish authorities had not yet eaten the Passover and therefore had to remain still culturally as well." So "the crucifixion did not happen on the day of the festival, but in his eve," writes Benedict XVI in the second half of the volume.
"Jesus - the Pope writes - is dead in the temple at the hour when the Passover lambs were sacrificed. That the Christians saw that after more than pure chance, which recognizes Jesus as the true Lamb, who just so they would find the rite lambs led to its true meaning - then everything is just normal.
" It is unclear why the Synoptics have spoken of a Passover meal. According to Benedict XVI in fact the real story of the Last Supper does not mention Easter. " 
Crux of the new exegesis of the Pope is the role played by the Jewish people on the crucifixion. It was not the Jews as those who wanted the death of Jesus The Pope denied the interpretation of 'deicide' in a chapter of the Gospel and early today by the Vatican press office in agreement with the publisher Herder of Freiburg, which has Prince edited the volume, deny reading "racist" of Christ's death.
When the Gospel of Matthew speaks of "all people", giving it the application of the death of Jesus, "certainly does not express a historical fact: what might have been present at that time all the people and ask for the death of Jesus?" . For Benedict XVI is "fatal in its consequences," the interpretation that was given to this phrase of Matthew.
"The historical reality - he explains - is so obviously correct in John and Mark. The real group of the accusers - in fact - are the circles of the contemporary church and in the context of amnesty Easter is associated with them the 'mass' of supporters of Barabbas. " The book, entitled Jesus of Nazareth.
The entrance to Jerusalem to the Resurrection (Libreria Editrice Vaticana), will be presented to the press Thursday, March 10 in the presence of Cardinal Marc Ouellet, the prefect of the Congregation for Bishops, and Claudio Magris, writer and Germany. The people of Israel. With regard to the accusers of Jesus, "according to John - the Pope writes - they are simply 'the Jews'." But this expression "no way indicates how the modern reader may tend to interpret - the people of Israel as such, it has even less character 'racist'." Ultimately, in fact, "John himself, as regards nationality, was an Israelite, also like Jesus and all his own." Just as "the whole community was composed of primitive Israel.
In John, therefore, "this term has a precise meaning and strictly limited: he means it with the aristocracy of the temple." But in Mark, "the circle of the accusers - who responded to the question whether free Barabbas or Jesus - it is enlarged. According to Matthew, then "all the people would have said, 'His blood be on us and on our children'." Viewed from the perspective of faith, it means that we all need the purifying power of love, and that strength is his blood.
It is not a curse, but redemption and salvation. " And so "only on the basis of the Last Supper and the theology of the cross across the whole New Testament the word of Matthew about the blood acquires its proper sense." The war. "With the military power alone can not establish any peace," Pope Benedict XVI says in his book.
"If the power, namely the military, is characteristic for the kingship and the reign - none of that is in Jesus why there is not even a threat to the Roman law. This kingdom is not violent. It's not available no legion. " The kingdom of Jesus is based on "truth." But how can truth be the foundation of a "power"?, Ratzinger is asked.
Truth and opinion wrong, truth and falsehood - writes the Pope - in the world are continuously mixed in an almost inextricable. The truth in all its grandeur and purity does not appear. The world is 'real' to the extent that reflects God, effect of creation. " And if today's science seems to have made the world intelligible, and then revealing the 'truth about it, Benedict XVI argues that it is only the "truth functional man" to be "become visible.
But the truth about himself is not can read in this way, "Hence, the reflection of the Pope to Pilate:" The great truth of which Jesus spoke, he remained inaccessible, and the real truth of this case, however, Pilate knew her well. Jesus knew that this was not a political thug, and that the royalty claimed by him was not any political danger - knew by then that he was acquitted.
As prefect, he represented the Roman law which was based on the Pax Romana - the peace of the empire that spanned the globe. This peace on the one hand, he was assured by the military might of Rome. But with military power alone can not establish any peace. "In fact, slipping the pope," peace is founded on justice.
"Jesus and Barabbas." Jesus is not a political revolutionary, his message and his behavior does not constitute a threat to Roman rule, "Benedict XVI writes in the third chapter entitled" Jesus before Pilate "released by the Vatican press office. In the same chapter the Pope also speaks of Barabbas explaining that" John qualification Barabbas, according to our translation simply a 'bandit'.
But in the political context of the time - specific - the Greek word used by him had taken on the meaning of 'terrorist' or of 'resistance fighter' "Judas. The most controversial figures of the apostles, the traitor, in the analysis of Benedict XVI is humanized, in part, taking responsibility away.
In the second part of the book describes Judas as "treasurer of the group of disciples," blinded by money, he himself betrayed by the other disciples. Above all possessed by the devil. "What happened to Judas - says Joseph Ratzinger - for John is no longer psychologically explicable. It 'came under the dominion of someone else who breaks his friendship with Jesus, who shakes off his' sweet yoke', does not find freedom, it becomes free, but instead becomes a slave to other powers, or rather, the fact that he betrays that friendship now comes the intervention of another power, which has been opened.
" But Judah tries one last redemption, he does as he says "I have sinned" to its clients, and "tries to save Jesus, giving it the money." His repentance becomes despair. And then death, self-inflicted. However, this repentance is not true repentance. "It is part of the repentance of the righteous certainty of hope - a confidence that comes from faith in the power greater than the Light made flesh in Jesus." At the end Jesus will save him? In this regard Benedict XVI quotes the famous statement of Pascal for whom "the suffering of Jesus, his agony, endures until the end of the world," emphasizing that we can express this truth, "even from the opposite point of view: Jesus in that hour was charged with betrayal of all time, the suffering that is at all times from being betrayed, so enduring to the end the miseries of history.
" The date of the Last Supper. On the date of the Last Supper is right on the Gospel of John and the Synoptics wrong: "At the time of Jesus' trial before Pilate, the Jewish authorities had not yet eaten the Passover and therefore had to remain still culturally as well." So "the crucifixion did not happen on the day of the festival, but in his eve," writes Benedict XVI in the second half of the volume.
"Jesus - the Pope writes - is dead in the temple at the hour when the Passover lambs were sacrificed. That the Christians saw that after more than pure chance, which recognizes Jesus as the true Lamb, who just so they would find the rite lambs led to its true meaning - then everything is just normal.
" It is unclear why the Synoptics have spoken of a Passover meal. According to Benedict XVI in fact the real story of the Last Supper does not mention Easter. "
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