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With 1600 titles Joseph Ratzinger/Pope Benedict XVI. is the most academically published pope in Church history. His stature as a theologian is only comparable to that of Leo the Great or Gregory the Great. In an age that has lost an appreciation for the human being as a person, the peritus Ratzinger introduced at the Second Vatican Council the notion that divine revelation is ultimately identical with the Godman Jesus Christ. In his view, Jesus Christ, as a divine person with both divine and human natures, redeems the postmodern human being from solipsistic self-preoccupation and existentialist despair. Such is the result of a positivistic and rationalistic approach to the figure of Jesus Christ. At the beginning of the 21st century, Pope Benedict XVI inaugurated an epochal, personalist, and Christocentric shift by penning the Jesus of Nazareth trilogy, taking serious Kant’s critiques and writing thus the first “post-critical” Christology presented to postmodernity. Nowhere else does Ratzinger write so extensively on “the man from Nazareth”. Full article

This article has three main goals: (1) To explain in a clear and comprehensible way the difficult basic-word “I-Thou”, which is the basis of Buber’s concept of dialogue, and in fact is the core of his entire teaching (even though it eventually spread over many fields). My main argument in this article is that “I-Thou” is not the “dialogue” that is often spoken of in the name of Buber (not only on the popular level but also in academic circles, and even commonly among those who deal directly with Buber’s teaching) but, rather, that “I-Thou” is a pointing-toward-word—pointing the way for the one whose heart is willing to direct his life to the path of devotion to God—a life whose practical meaning according to Buber is the effort to make room for the presence of the divine (“Shekhinah”) within the stream of earthly normal life, the flow of physical, instinctive life, the flow of life as they are, within “This-World” as it is. (2) This article attempts to follow the sources in Buber’s writings to clearly explain Buber’s faith (which Buber saw as the core of the movement of Hasidism that preceded him). Who is the God that Buber clings to? Why did Buber try to replace the common appellation “God” with a new term of his own: “The Eternal Thou”? (3) It aims to show how the researchers who tried to present Buber as a social or political thinker and removed from his teaching the centrality of his faith entirely distorted his teaching and displaced from it the core of the foundation on which all of Buber’s teaching rests. Full article

Martin Buber conceives human potential through the trope of pregnancy and birth. His portrayal of this phenomenon in I and Thou comprises a natural connection between mother and child during pregnancy and the potential for future, spiritual connections, articulated as I–Thou relations, which the child may accordingly achieve with their surroundings. Analyzing this model reveals Buber’s literary-philosophical engagement with the works of Plato and Søren Kierkegaard, and illuminates his perspective on human abilities and limits. Moreover, the context of Plato and Kierkegaard elucidates the way Buber connects an inborn human yearning (Sehnsucht) for I–Thou relations to participation in the divine creation of the world. This connection between Sehnsucht and creation, between I–It and I–Thou relations, diminishes the gap between human and God, emphasizing the significant role divine creation plays in the I–It reality. Full article