|
Walter Kasper
“Dialogue ... is not only dialogue by words and conversations; it is much more than a theological or academic exercise [...it] encompasses all dimensions of our being human; it implies a global, existential dimension and the human subject in his or her entirety [... it] is a communication in a comprehensive sense and means ultimately living with one another and for each other” (Kasper 1). This quote provides a basic understanding of Kasper's theology and passion for ecumenism. Mary Dooley Cardinal Walter Kasper, born in Germany in 1933 is now the head of the Pontifical Council for Promoting Christian Unity, “the Vatican's ecumenical department” (Christian Century 1). He studied at the University of Tubingen and later became a professor there. He was also “assistant to Hans Kung” from 1961-1964 (Christian Century 1). He taught at the Catholic University of America and was ordained a bishop in 1987. He has served as the Catholic representative on the Faith and Order Commissions on the World Council of Churches and was a special secretary of the Synod of Bishops in Rome. In 1989 he became a bishop and in 2001 was appointed a cardinal by Pope John Paul II. His close work with Kung had a major impact on his theology and helped to develop his emphasis on ecumenism. He is widely regarded as progressive in his views, always pushing for dialogue between churches. While before, after and during Vatican II ecumenism was Kasper's main focus, he also has teachings on Lumen Gentium and the office of the bishop. He says, “The council did not offer a new theology of the bishop's office, but retrieved the early church's tradition ... the council wanted to follow in the path of the early church, balancing and completing the doctrine of papal primacy with the doctrine of the bishop's office together with collegiality in the bishop's office. In this way the council wanted to overcome curial centralization” (McDonnell 3). For Kasper, the main goal of Vatican II, in terms of bishops, is the equality of bishops to overcome a powerful papacy. Another focus of the Second Vatican Council is ecumenism. This focus is also the main focus of Kasper's teachings and writings. For him, ecumenism begins with dialogue, which is the central part of any relationship, especially the relationship between individual churches. Jesus is the center of all dialogue and ecumenism and is the ultimate truth discovered through dialogue. In terms of ecumenism and Vatican II, he says, “the Second Vatican Council says that outside the Catholic Church there are many ecclesial elements, especially baptism. This implies that the Catholic Church under the conditions of division cannot recognize her own catholicity. The Catholic Church, therefore, needs dialogue and exchange with other churches and church communities. Being catholic and being ecumenical are not contradictory but are two faces of the one and same coin” (Kasper 2). Kasper also continues his teachings on ecumenism after Vatican II. After Vatican II, Kasper issued six challenges for the council and Catholics to foster a more spiritual ecumenism. The first of these challenges is for a “wider 'reception' of ecumenical dialogues and agreements already reached.” A second challenge is “to find 'institutional forms and structures for the present transitional period ... this can be done ... through councils of churches on the regional and national levels'.” Kasper's third challenge is to “continue our various bilateral and multilateral dialogues”; it is important for church leaders to meet to continue one of the goals of the council and to make “full communion ... a reality.” The fourth challenge is that ordained ministers will become recognized and respected by the different churches. His fifth challenge has two parts: “ecumenism [...] through ecumenical encounters, dialogues and cooperation and ecumenism [...] through reform and renewal.” The sixth and last challenge is that ecumenism continues to be and flow from the Holy Spirit (Epting 272-278). Kasper has said, “In Jesus Christ, who is true God and true man, we have the most intensive and totally unique dialogue between God and man. For Christians Jesus Christ is the centre and the criterion of any dialogue, and the common reference point of dialogue” (Kasper 1). Ecumenism and dialogue between churches are Kasper's main theological teachings. He believes that for the church to continue growing, it is necessary to be in dialogue with other Christians. Works Cited Walter Kasper, Jesus the Christ New York: Paulist Press, 1976 Abstract by Mary Dooley In his book, Jesus the Christ, Walter Kasper discusses many topics relevant to Christ. He begins with a look at Jesus Christ today and then moves into the history of Jesus Christ. In this section, he discusses the death of Jesus, its historical setting as well as the eschatological perspective and soteriological implications. Jesus' death took place during the Passover and is one of the only established facts of his life. He was publicly subjected to the cruel and degrading punishment of crucifixion. This death was so shameful that it was illegal to crucify Roman citizens; it was reserved for slaves and rebels. In his trial before the Sanhedrin, two issues are prominent: the messiah issue and Jesus as a false prophet and blasphemer. Many passages in the Bible show Jesus as having a foreknowledge of his death, they emphasize his voluntary acceptance of his fate; they also treat his passion as a divine necessity. These are post-resurrection accounts of his life, death and resurrection. If Jesus had foretold everything that he is said to have foretold evidence of the Resurrection would have been incomprehensible. All of the gospels agree on the basic aspects of the Passion narrative. It must be assumed that Jesus was prepared for a violent death, anyone who acted as he did must be prepared for extreme consequences. The death of John the Baptist must have also reminded of the possibility of a violent death. Even when facing death, Jesus kept the eschatological character of his preaching and activity. Soteriologically, Jesus' death has been seen as a saving death for all humanity. This has been historically challenged by some and a number of attempts have been made to show that Jesus attributed a soteriological effect to his own death. There are two ways of showing this. One begins with the premise that Jesus thought of his death in relation to his message of the coming of the Kingdom of God which is the essence of salvation, therefore, his death is also the essence of salvation. The second approach is that Jesus was the embodiment of the Kingdom of God. He brought a new community that was the Kingdom of God. His teachings brought on him hostility, from which comes the idea that his death was a sacrifice for his followers. Jesus' death was the culmination of his whole activity, his death gives his work it's final clarity and definitiveness. It also made the hidden character of his message claim clear. A Walter Kasper Bibliography
|