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Truth and Tolerance: Christian Belief and World Religions

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I bought "Truth and Tolerance Christian Belief and World Religions," because I thought that since it was written by Cardinal Ratzinger, who is Prefect of the Congregation for the Doctrine of Faith in Rome, that it would be an articulation of the Catholic Church's position in regards to the relevancy of other religions for helping people along the path of salvation. If that is what you are looking for, don't buy this book, because it does not focus on this type of doctrine and will not help you. Franicis Sullivan's book "Salvation Outside the Church," is probably still the best book on that subject, even though it is mor than ten years old and many papers have been presented by the Vatican since its publication. This book instead explores the role of what an individual's concept of truth should play in society.

By "truth," Ratzinger refers to the values that an individual holds as reference when making decisions. He states that "heaven begins on Earth." And he does not confine the people who are able to realize "truth" to Christians, nor even only believers in any sort of Divinity; agnostics and atheists are capable of this discernment to a degree too.

Being Christian, he believes that Christianity embodies truth in the fullest sense; that God is love and we are all called to know God as love and to spread His love. But he admits that no approach is perfect, since only God is capable of perfect knowledge of truth and love, and people are unable to understand God perfeclty. He concedes that Christianity has been susceptible to "diseases" in the past, such as the mentality that allowed to Crusaders to shed so much blood in Jerusalem.

The book is not an easy read. It is very philosophical and written in a style that is a cross between a philosophical text book and legal writing. The first section of the book briefly outlines and seeks to categorize different approaches of faith. The majority of the essays are from lectures that he has given, and the thoughts are not outlined as clearly as they are in most works presented as papers.

First, he outlines three ways of moving beyond myths, which have been observed in human history as schools of faith: mysticism, monotheistic revolution, and enlightenment.

Monotheism is further divided into three models: spiritual monism of India, universal Christianity, and Islam. I am not quite sure why or if he decided that Islam's approach is separate from Judaism, in the model. Judaism's place is not well articulated. Islam is introduced as having a different concept than universal Christianity because Islam believes itself to be the final revelation "beyond Judaism and Christianity;" and that there is one God. But Christianity believes in a Trinity. According to this logic, I would think Judaism would be closer to Islam. Perhaps, it is the finiteness of the plan that leaves Islam unto itself. The model is not mentioned again, ad this was the biggest lack of clarity I found in the book. It did not impact my comprehension of the rest of the book, because the book is a collection of related topics, rather than a study based on incrementally important chapters.

Next, he discusses a little bit about approaches universal Christianity used as frameworks for validating (or invalidating) the elements of truth that are inherent in religions. These include: inclusivist, exclusivist, and pluralism approaches.

He spends much time defining the terms he talks about, which makes the book dry, but for the persevering reader, deeper insight is introduced for concepts such as truth, democracy, freedom, and responsibility; words that have become over used and empty by society at large, in the second part of the book.

An individual or society's collection of religious beliefs are referenced in the word "truth." He posits that people who have more freedom, have more responsibility to make decisions with reference to truth in their life, in order to make the world a better place. He does not believe that it is possible to create a utopia, but that we actively seek to make the world better in relative to its current state.

The book occasionally mentions Christian teaching, but not any more often than it pulls from examples of Buddhism, Judaism, Islam, Hinduism, as well as from philosphers such as Platao, Socrates, Aristotle, Hegel, Kant, Marx, and many others. He empasizes the importance of not only reading "empty philosphy," but to study the issues that matter in life: such as concepts of truth that explore the meaning of life and that help us to better discern the consequences of our decisons. Rather than promote any one perspective of values, Ratzinger uses the book to exhort the reader to acknowledge whatever values s/he has that are true and to implement them in society to improve the world, with as much freedom as our lives give us the ability to do.

This book by Cardinal Ratzinger, the new pope Benedict XVI, is an exploration of the philosophy of religion. As such, it is an important guide to the philosophical underpinnings of the theological statements made by Ratzinger while he was Prefect of the Sacred Congregation of the Doctrine of the Faith (one of the 'high offices' of the cardinals in the Vatican), and the kinds of philosophical guidelines he is likely to follow in the future.

He explores the construct of religion and religious truth from an historical perspective, drawing from three primary strands - ancient mysticism, the development of monotheism, and the Enlightenment. What we in the West live in today is a post-Enlightenment world, with monotheistic tendency in religion, with continuing strands of mysticism that often impact society in unpredictable and uncomfortable ways.

With regard to monotheism, he explores through different religious traditions the way in which this concept can be played out in culture. In terms of the Enlightenment, he explores philosophical antecedents in Plato and Aristotle carrying forward through the Phenomenologists of the early twentieth century. This is where Ratzinger's academic strength lies - in philosophy and theology.

Ratzinger also looks at the different ways in which Christian perspectives of the idea of philosophical and theological truth are seen in other religions, including perspectives can lead to the idea of the anonymous Christian (a Rahner-ian concept, often termed inclusive or pluralistic, depending upon the details), as well as an exclusivity standpoint - this is not where Ratzinger ultimately comes down in terms of philosophy.

This book is derived from lectures and sermons, it is clear. There are times when it seems to be survey, and times when it seems to be more argumentative/persuasive. Because it is an academic text, it provides a broader range than a papal encyclical might, but it is still a good resource for exploring the insights of the man now Pope Benedict XVI.

This is an exceptional and exceptionally clear work that covers a complex and sensitive topic: The Truth of Christianity. Of course, as then Prefect for the Congregation for the Doctrine of the Faith, it was his job to defend the Truth of the Church. One would understandably question whether or not he would be able to approach such a controversial topic as the history of religion with any sense of objectivity.

Then Cardinal Ratzinger not only treats a huge and extremely diverse collection of works (Ranging from Hindu writers to Muslim and Jewish scholars, to dissenting and Orthodox Christian theologians) with more charity and respect than readers of "the Catholic Church's Rottweiller" might expect, but he weaves them into a strong narrative as to what really separates the great religions of history - their dogma, their impact with other cultures, their approach to Reason as well as their fruits. What seems to be his arch-enemy, Relativism, is left limbless and defeated, and those who would defend this lie are left intact, but chastened.

In the end, one is left with the sense that the new Pope has put a tremendous amount of work and thought into these complex issues, and has a gift to be able to communicate them clearly and charitably. He disproves as utter nonsense any presumption the reader may have of a closed-minded doctrinaire theologian forcing his viewpoint.

Truth communicated with charity is devastating to the Culture of Lies. I love JPII and miss him dearly, but like many others often had trouble reading his work, and felt rewarded for making the effort. I found no such trouble following Pope Benedict in this work. I can't wait for his first encyclical.

I wanted to write a short review of this very good book by the new Pope. I am a Protestant Christian, but I have benefitted much from some Catholic Scholars. Ratzinger, being one of them. I think his book on Escatology, written in the late 70's, is one of the best on the subject. This book is top notch as well. He is a very pursuasive thinker, in my opinion, and his grasp of the Philosophy of Religion, is better than most. The book is pretty academic at times, but I found that I could not put it down. He knows what the heart of the Christian Revelation is, and is confident it the truth of it. I recommend the book. I think he will be a good pope. Thats my prayer anyways. Rick Woodhouse Bradford PA USA

I picked up a copy of this book because I was curious what the "inflexible chief enforcer of John Paul's fundamentalist prohibitions" had to say on the topics of tolerance and truth. As a scientist, I was exceedingly skeptical of the book and expected to put it away after a few pages. I was wrong; the book not only held my attention, I found it quite fascinating. It is lucidly written and shows an astonishing knowledge and understanding of science and technology and their imprints on present day Western thought. Ratzinger presents a compelling argument for Christianity as the religion of reason, compatible with modern science yet demanding transcendence of the empirical and, of course, ultimately, faith. But I could appreciate his thoughts on a purely secular level.
I always feel that the best compliment I can make an author is that I would like to meet him, in this case definitely not because of his elevated position, but because he has important things to say that might be fun to discuss.

According to Cardinal Ratzinger (now, of course, Pope Benedict XVI), religious relativism, the popular dogma that the major world religions are equally effective ways of attaining human fulfillment and even eternal salvation, is "the central problem for faith in our time."

"Truth and Tolerance" is a collection of essays and speeches addressing this problem. In them, Cardinal Ratzinger explores a variety of approaches - anthropological, philosophical, and theological - but his essential point is that religion cannot prescind from the criterion of truth. Pontius Pilate may have asked it sarcastically, but the person of faith must sincerely pose the question "What is truth?" because truth is an irreplaceable good. The goodness of the Christian doctrines of the Trinity and the Atonement, for example, depends on their being true.

Cardinal Ratzinger argues persuasively that our postmodern awareness of cultural diversity does not prove the superiority of relativism. Instead, the mass media, the global economy, and other current realities can be seen as signs pointing to our common humanity and our need for universal truths. The truth is that, in the face of contemporary pluralism, the Christian faith offers meaning of universal value.

When Cardinal Ratzinger was elected Pope, many people - Catholics and non-Catholics alike - struggled for an understanding of the man. Previously limited to media-sound-bites and shopworn caricatures drawn by myriads of agenda-driven individuals (both pro- and con-Ratzinger), I felt that the Pope's own writings would best provide the full scope of his beliefs and approach to Catholicism.

TRUTH AND TOLERANCE: Christian Belief and World Religions, brilliantly and beautifully examines the Catholic teaching of salvation through the risen Christ in the light of religious freedom and respect. The author forcefully presents his (and all Catholics' belief) that the fullness of salvation is contained in the Scriptures, Tradition and Magisterium of the Church. Yet, echoing the documents of the Second Vatican Council, he addresses the fundamental universality of salvation to all, who explicitly and implicitly, seek an intimate relationship with God.

Pope Benedict XVI has long been a gifted and disciplined theologian, writing with focus and clarity of expression that yields an abiding sensitivity to other cultures and religions. Yet he never wavers or apologizes for his beliefs in his pursuit of the ultimate expression of truth - the existence of God and the fullness of faith in the Church.

"We must also bid farewell to the dream of the absolute autonomy of reason and of its self-sufficiency . . . When the existence of God is denied, freedom is not enhanced, but deprived of its basis and thus distorted . . . Only the truth makes us free."

The book is beautifully written and organized. As with any theological work, it requires effort. The rewards, however, are a deeper understanding of the Catholic faith.

I will not take up your time to repeat what has been written by others, but to agree that this book is not a leisure-time project. It is a deply thought out paper,a detailed essay of then Cardinal Ratzinger's viewpoint. I bought it as an insight to the mind of the new Pope. In view of the conflict of today's religions it provides a thorough history and a unique viewpoint from a man whose wisdom is evident on every page. A good book for a long plane ride or for quiet moments when you can steal away to concentrate on one's faith.

This book should be read by anyone who wonders why the Church insists that truth is not relative... Ratzinger [now Benedict XVI] makes a strong case for the following:
1. Truth is a reality
2, Truth is not relative
3. Truth can be known
4. This Truth is revealed in Christ
5. Relationship between what Christ showed the world and other forms of belief. Ultimately the author states that beliefs can be broken down into the one Christ revealed in contrast with the Eastern belief that Gdd is not knowable. He goes onto show why this latter belief system is misguided.
Even if you do not agree with his view point, you can clearly see where the battle lines are drawn.
I am not sure you will find a better book on this subject. This Shepherd of the Church will keep you on the straight path!

The matters covered in this book are sundry by its very nature. For that reason, I will not attempt to completely outline the work. Nonetheless, the brief review below will state the general strengths of the text as a whole and partially in particular.

Religious pluralism is a topic of great interest in most modern theology schools. For better or for worse, many schools subordinate much to this question. If this is good or not depends much on the ultimate intention of those who are striving. Are they striving for the Truth or only for relative pluralism? With respect to this, Ratzinger addresses the question from a learned, Catholic standpoint. He is not afraid to draw lines in order to make points when it comes to the differences which exist in this realm. Nonetheless, he also acknowledges where dialogue can begin and how this is related to the Truth.

The true strength of this text is in the fact that it is willing to take up dialogue with (and sometimes against) a variety of philosophies and religions. It is ultimately interested in the turns of the mind which have happened in modernity, making man more interested in incommunicable, unknowable truth that only finds expression in praxis. Ratzinger thus spends much of his time speaking of the questions of Eastern Mysticism as well as Marxism and other modern philosophies.

Because of this open dialogue, this text is most excellent. Ratzinger doesn't give up any ground on the Truth, for the sacrifice of the Truth in dialogue gets man nowhere. I suggest this text very highly and also would suggest his work "Many Religions - One Covenant: Israel, the Church, and the World" as a preparatory investigation into his thoughts on religious dialogue.