As one of his final papal acts, Benedict XVI mandated a small but theologically charged revision to the Order of Baptism of Children: "The Christian community welcomes you. . ." became "The Church of God receives you. . . ." While the change also served to clarify ambiguities inherent in the phrase "Christian community," this essay argues that it is best understood in light of the Ratzinger-Kasper exchanges of the late 1990s and early 2000s. Against that backdrop, the revised baptismal text expresses Benedict's conviction about the ontological and temporal priority of the universal Church in relation to particular churches. The change directly reflects his ecclesiological insights in that exchange and can be read as a final installment in the Cardinals' debate.
The abdication of Pope Benedict XVI was amongst the most significant events of the modern papacy. Adopting the title "pope emeritus," his new role was represented in various ways, retaining certain elements of papal insignia while setting others aside. That canon law foresees the conferral of "emeritus" status in a general way, but provides no specific legislation governing an emeritus pope, led to much (and varied) commentary. In light of the norms of the Apostolic Constitution Universi Dominici Gregis and the 1998 Ordo Exsequiarum Romani Pontificis, this article argues that a key to understanding how the Church conceived of the role of pope emeritus exercised by Benedict XVI is the liturgical celebration of his funeral rites.
Joseph Ratzinger identified the "eclipse of God's priority in the liturgy" as the deepest cause of the crisis in the contemporary Church. The present essay examines the roots of that eclipse and suggests ways towards the renewal of God's priority. It looks first at Ratzinger's analysis of the deprioritization of God, particularly through Christological and Trinitarian reductionism. Second, it presents the priority of God in his liturgical thought, focusing on a recovery of ad orientem worship, not least as a counter to idolatry. It concludes by reflecting on several implications-e.g., the intersection of earthly and heavenly liturgy, a more expansive conception of human reason-of this divine priority for Christian liturgy and life.
This article examines the concept of vicarious representation (Stellvertretung) in Joseph Ratzinger's The Spirit of the Liturgy, proposing it as a key category that unifies his theology. Rooted in the liturgical understanding of sacrifice, the concept reveals its soteriological depth in Christ's self-offering, where justice, mercy, and love converge. Against the insufficiency of "replacement" cults, Ratzinger presents Christ as the true representative who draws humanity into his obedience and restores communion with God. This representation is dynamically realized in the liturgy, which enables participation in Christ's Paschal Mystery and transforms human freedom into self-giving love. Thus, worship, salvation, and Christian existence are integrated within a single theological vision.
