Project

Walter Kasper and the Tubingen School

Goal: The Tübingen School then and now
In the nineteenth century, the Catholic Tübingen School has marked out in a rigorously scientific and systematic manner the contours of a renewal of theology. In this way, according to Kasper, it initiated ‘a new epoch in the history of the Spirit which has only now arrived at its full development. In other words, at the time of the great theologians of Tübingen there began a new theological Kairos which only today and thanks to the renewal of the Council has reached its full maturity with the retrieval in the universal conscience of the Church of some essential proposals that were made back then.’ It appears, nonetheless, that the heritage of the school in many of its aspects is no more present in today’s theological and cultural debates. Its character is dated in various ways compared to today’s positions and problems. Occupying oneself with it, therefore, means to restrict oneself, with the reserve required by the rules of discourse, to the insistence on learning purely for its own sake; it means to limit oneself to ideas and thoughts fixed in time and space at one point and which, therefore, no longer carry with them any novelty and ultimately no longer display any intellectual vigour. Taking a close look at the cultural situation then and comparing it with that of today, one consequently notices at first sight, according to Kasper, ‘more differences than commonalities’. For example, science (and technology) and scientific questions are more important today than any other subject. Furthermore, the idealistic systems (Hegel, Schelling) had a vaste influence and led to the production and glorification of philosophical systems. Today, more than ever, one is sceptical. Overall, ‘the differences between then and now are thus immense, and it could seem, in a first moment, that there could scarcely exist anything in common between the theology of that time and that of today, insofar as given that today’s theology as much as the theology of the past enters into dialogue with its own time. One could practically have the impression that today’s theology has moved to the opposite extreme.
According to Kasper, even though these differences are evident and incontestable, however, one must not forget the fact that there is something crucial in common which connects the two centuries, the nineteenth and the twentieth. The extent of the importance of this common aspect can become clear if one pays close attention to the problem of history. This is no peripheral matter, but a structure of thought, a bundle of ideas and tendencies which affect central aspects of our lives so much so that one could say that ‘history today is our greatest problem. The Tübingen theology of that period sought to establish this problem of historicity which at the time began to emerge. It understood itself as eminently historical theology, and this historical character has remained its distinctive sign by contrast to other theological currents.

For Kasper, this orientation has not only retained its importance without alteration, but in various successions of historical and theological events has even become the paradigmatic example of an attitude that today has become ‘fundamental for all theology’.


Walter Kasper e la Scuola cattolica di Tubinga
Nel 1964 il giovane Walter Kasper (nato il 1933) consegue, presso la Facoltà di Teologia cattolica di Tübingen, la libera docenza in teologia dogmatica, con una tesi su Philosophie und Theologie der Geschichte in der Spätphilosophie Schellings. L’accostamento a Schelling, già studente nel convitto evangelico di Tübingen, emerge così nell’ambito dei suoi studi universitari, alla scuola J.R. Geiselmann, e va di pari passo con la sua formazione teologica. Perciò, non ci si può formare un’idea corretta di Kasper e di tutta la sua teologia qualora si voglia disconoscere questa formazione, anche perché egli con piena consapevolezza e forza si è sempre riconosciuto e ha visto il suo centro di gravità in essa. Infatti, la sua produzione e il suo pensiero sono stati plasmati in maniera duratura dagli anni universitari, sulla cui linfa egli ha innestato tutta la sua produzione scientifica, tanto da diventare uno dei più noti e importanti nomi della scuola cattolica di Tubinga. Egli si è profondamente ispirato ad essa e le ha così dato un nuovo impulso creativo; «ha sempre messo in risalto le sue radici, non solo come insegnante di teologia, e membro del corpo docente di questa scuola, ma anche come vescovo» e cardinale.

Date: 26 May 2019 - 30 October 2023

Updates
0 new
0
Recommendations
0 new
0
Followers
0 new
6
Reads
0 new
70

Project log

Antonio Russo
added 2 research items
Il Card. Georges M. Cottier e mons. Peter Henrici parlano dei libri di Antonio Russo Russo (H. de Lubac) e Massimo Borghesi (Romano Guardini), Roma, Pontificia Università Gregoriana 27 maggio 1991
Presentation of A. Russo, Henri de Lubac, Rome 1990 and M. Borghesi, Romano Guardini, Rome 1990
Antonio Russo
added 2 research items
Henri de Lubac, Du concile Vatican II à nos jours
On Henri de Lubac from "Humani generis " (1950) to Vatican II
Antonio Russo
added a research item
On Henri de Lubac and the Résistance en France
Antonio Russo
added a research item
On Henri de Lubac's Idea of Theology
Antonio Russo
added 2 research items
On Henri de Lubac and his teaching in Lyon
Antonio Russo
added a research item
Referee(s)'Comments to Author (Antonio Russo) https://www.tandfonline.com/doi/abs/10.1080/21692327.2017.1417149?fbclid=IwAR0j82tNepx0oycZUzekuAkdc2_uO88_LTIQpmZoilcjOOf_JBy1DaJRG5U&journalCode=rjpt20
Antonio Russo
added 24 research items
Walter Kasper, 2018 In 1964, the young Walter Kasper (born in 1933) was granted by the Faculty of Catholic Theology at Tübingen the licence to teach dogmatic theology on the basis of a thesis on Philosophie und Theologie der Geschichte in der Spätphilosophie Schellings (Philosophy and Theology of History in Schelling's Late Philosophy). Kasper's interest in Schelling, himself a student at the Evangelisches Stift at Tübingen, thus originated in the context of his university studies in the school of J.R. Geiselmann and developed in parallel with his theological education. For this reason, it is impossible to form a correct idea of Kasper and his whole theology unless one is willing to take into account this background, not least because he himself has always consciously and forcefully recognised this fact and seen in it his own centre of gravity. Kasper's work and thought were shaped in a lasting manner during his university years. In fact, his entire academic oeuvre has been nurtured from this fecund origin so much so that he became one of the most well known names associated with the Catholic school at Tübingen to which he gave a new, creative impulse having himself been profoundly inspired by it. 'He always emphasised his own roots not only as a teacher of theology and a member of the teaching faculty of this Institution, but also as Bishop' and cardinal. The principal intention of the present article is precisely this: to return to this beginning and elucidate these decisive years for Kasper in broad outline by way of a Relecture and interpretation of his book on The Absolute in History and the particular manner in which he interpreted the so­called second Schelling, an author whom he approached in the wake of Walter Schulz and at practically the same time as Xavier Tilliette. The analysis will subsequently move on into the more properly theological field.
An Ecumenical theological anthropology Hans Küng and the Dialogue with Karl Barth This paper examines Hans Küng’s (1928 -) dissertation Justification: The Doctrine of Karl Barth and a Catholic Reflection (1957). In his first work Küng compared the doctrine of justification, as understood by the Protestant theologian Karl Barth (1886-1968) to the classic Catholic theology affirmed by the Council of Trent (1545-1563), which remained the Church's doctrine for the next four hundred years. Küng expressed the idea that there is a fundamental agreement between Trent and Barth's doctrine and that the divergent viewpoints "would not warrant a division in the Church." The book has become a classic work and «marked the dawn of a new era of positive ecumenical discussion of a doctrine which had hitherto been seen largerly as an insuperable obstacle to such dialogue» (A. E. McGrath). The main purpose of this essay is to clarify the anthropological-theological structure of Küng’s book. It is intended as a critical analysis and a contribution to our current discussions.
Antonio Russo
added a project goal
The Tübingen School then and now
In the nineteenth century, the Catholic Tübingen School has marked out in a rigorously scientific and systematic manner the contours of a renewal of theology. In this way, according to Kasper, it initiated ‘a new epoch in the history of the Spirit which has only now arrived at its full development. In other words, at the time of the great theologians of Tübingen there began a new theological Kairos which only today and thanks to the renewal of the Council has reached its full maturity with the retrieval in the universal conscience of the Church of some essential proposals that were made back then.’ It appears, nonetheless, that the heritage of the school in many of its aspects is no more present in today’s theological and cultural debates. Its character is dated in various ways compared to today’s positions and problems. Occupying oneself with it, therefore, means to restrict oneself, with the reserve required by the rules of discourse, to the insistence on learning purely for its own sake; it means to limit oneself to ideas and thoughts fixed in time and space at one point and which, therefore, no longer carry with them any novelty and ultimately no longer display any intellectual vigour. Taking a close look at the cultural situation then and comparing it with that of today, one consequently notices at first sight, according to Kasper, ‘more differences than commonalities’. For example, science (and technology) and scientific questions are more important today than any other subject. Furthermore, the idealistic systems (Hegel, Schelling) had a vaste influence and led to the production and glorification of philosophical systems. Today, more than ever, one is sceptical. Overall, ‘the differences between then and now are thus immense, and it could seem, in a first moment, that there could scarcely exist anything in common between the theology of that time and that of today, insofar as given that today’s theology as much as the theology of the past enters into dialogue with its own time. One could practically have the impression that today’s theology has moved to the opposite extreme.
According to Kasper, even though these differences are evident and incontestable, however, one must not forget the fact that there is something crucial in common which connects the two centuries, the nineteenth and the twentieth. The extent of the importance of this common aspect can become clear if one pays close attention to the problem of history. This is no peripheral matter, but a structure of thought, a bundle of ideas and tendencies which affect central aspects of our lives so much so that one could say that ‘history today is our greatest problem. The Tübingen theology of that period sought to establish this problem of historicity which at the time began to emerge. It understood itself as eminently historical theology, and this historical character has remained its distinctive sign by contrast to other theological currents.
For Kasper, this orientation has not only retained its importance without alteration, but in various successions of historical and theological events has even become the paradigmatic example of an attitude that today has become ‘fundamental for all theology’.
Walter Kasper e la Scuola cattolica di Tubinga
Nel 1964 il giovane Walter Kasper (nato il 1933) consegue, presso la Facoltà di Teologia cattolica di Tübingen, la libera docenza in teologia dogmatica, con una tesi su Philosophie und Theologie der Geschichte in der Spätphilosophie Schellings. L’accostamento a Schelling, già studente nel convitto evangelico di Tübingen, emerge così nell’ambito dei suoi studi universitari, alla scuola J.R. Geiselmann, e va di pari passo con la sua formazione teologica. Perciò, non ci si può formare un’idea corretta di Kasper e di tutta la sua teologia qualora si voglia disconoscere questa formazione, anche perché egli con piena consapevolezza e forza si è sempre riconosciuto e ha visto il suo centro di gravità in essa. Infatti, la sua produzione e il suo pensiero sono stati plasmati in maniera duratura dagli anni universitari, sulla cui linfa egli ha innestato tutta la sua produzione scientifica, tanto da diventare uno dei più noti e importanti nomi della scuola cattolica di Tubinga. Egli si è profondamente ispirato ad essa e le ha così dato un nuovo impulso creativo; «ha sempre messo in risalto le sue radici, non solo come insegnante di teologia, e membro del corpo docente di questa scuola, ma anche come vescovo» e cardinale.