Hans Küng 1928-
(Hans Kueng) Swiss theologian.
The following entry presents an overview of Küng's career through 1998.
Hans Küng is one of the world's most celebrated and controversial Christian theologians. A Roman Catholic priest, his criticism of Pope John Paul II and his questioning of some of the major tenets of the Catholic religion have caused him to be censured by the Church. Despite the controversial nature of his ideas, critics have praised him for his scholarly, well-researched, and ecumenical approach to questions of theology.
Hans Küng was born on March 19, 1928, in Sursee, Lucerne, Switzerland, to Hans and Emma Küng. He was ordained a Roman Catholic priest in 1954. In the 1960s, Küng was an up-and-coming member of the hierarchy of the Catholic Church. During the reign of Pope John XXIII, Küng was appointed the official theologian to the Second Vatican Council and is recognized as its architect. Küng's relationship with Rome changed during the reign of subsequent popes whom he felt were reversing the important reforms set in motion by Vatican II. In 1979, in response to Küng's controversial examination of Catholic beliefs, the Vatican forbade Küng to call himself a “Catholic theologian” or to examine candidates for the priesthood. Küng was personally devastated by the Church's disciplinary measures, but his commitment to his faith and his career as a theologian continued to flourish. Küng is a professor of theology at the University of Tubingen in West Germany. He has also been a visiting professor at several universities throughout the world.
Küng has been particularly critical of Pope John Paul II and what he considers the pontiff's repressive policies. He has written several articles on the subject. Wozu Priester? (1971; Why Priests?) delineates Küng's conception of the leadership of the Church. As with many of Küng's works, this book raised eyebrows among conservative theologians by espousing that a lifelong, celibate, male priesthood is unnecessary according to the New Testament. In Christ sein (1974; On Being a Christian), Küng described what is common among the various Christian religions and discussed the reasons a person would choose to believe in Christianity. The book focuses on the life and teaching of Jesus Christ and the nature of his divinity. Signposts for the Future (1978) is a collection of essays that reiterates the uniqueness of Christianity explained in On Being a Christian. It further goes on to discuss Christians' relationship with larger society and their relationship with the Church. Beginning with Christentum und Weltreligionen (1984; Christianity and the World Religions), Küng began to focus on the relationship between Christianity and the other major world religions. He collaborated with Julia Ching on Christentum und Chinesische Religion (1989; Christianity and Chinese Religions) in which they analyze the place of Confucianism, Taoism, Buddhism, and Christianity in modern China. Kung's Theologie im Aufbruch (1988; Theology for the Third Millennium) asserts that the postmodern Church lacks direction and proposes a course that will cause it to flourish and bring it to a closer relationship with the other world religions. Projekt Welthethos (1993; Global Responsibility is a continuation of the ideas set forth in Christianity and the World Religions. Kung asserted three points in this volume: our survival is dependent on the development of a world ethic; we can have no world peace without peace between the religions; and there will be no peace between the religions without a dialogue between the religions. In his attempt to foster a greater understanding between people of different faiths, Kung has begun a trilogy tracing the foundations of the major religions, including volumes entitled Judentum (1992; Judaism), Christentum (1995; Christianity), and a proposed volume on Islam.
Even when critics disagree with Küng's assertions, they praise him for his intellectual courage and honesty. Andrew M. Greeley called Küng “a priest and scholar who is doing his best to live that life no matter what the cost in professional envy and institutional isolation.” Reviewers credit his work as scholarly and rooted in the Bible. Carl J. Armbruster asserted that “one of Küng's special merits as a theologian is that he takes the Bible very seriously.” Many reviewers note how Küng's work puts him at odds with liberal theologians and the Roman Catholic Church alike. The former because of his assertion that the typical responses to the evils of capitalism have failed, and the latter for his questioning of the basis of papal authority. Some critics have accused the theologian of going overboard in his criticism of Pope John Paul II, marring some of his otherwise laudable work. While most critics agree that Küng's goal of creating a greater understanding between the religions is a commendable one, there is some disagreement about the effectiveness of his approach. Some reviewers complain that in Küng's attempts to foster understanding and ecumenism, he does not put sufficient focus on the uniqueness of individual faiths and has lost the true meaning of his own religion. Specifically, some critics found Küng's Judaism to be dismissive and patronizing to Jews. Eugene Fisher and Jack Bemporad state, “At some risk of being insufficiently respectful of Küng's well-established reputation, we must report that Jewish readers—with good cause—are likely to find this volume, which purports after all to present their faith and their traditions, to be insensitive and inaccurate.” Robert P. Imbelli summed up Küng's virtues in his review of Küng's Christianity, stating that the book “bears all the marks of Küng's virtues: stunning erudition, moral passion, provocative honesty and sometimes unrelenting polemics.”
Rechtfertigung: Die Lehre Karl Barths und eine katholische besinnung [Justification: The Doctrine of Karl Barth and a Catholic Reflection] (nonfiction) 1957
Konzil und Wiedervereinigung: Erneuerung als Ruf in die Einheit [The Coucil and Reunion] (nonfiction) 1960
Kirche im Konzil [The Council in Action: Theological Reflections on the Second Vatican Council] (nonfiction) 1963
Wozu Priester? Ein Hilfe [Why Priests? A Proposal for a New Church Ministry] (nonfiction) 1971
Christ sein [On Being a Christian] (nonfiction) 1974; also published as Die christliche Herausforderung, 1980
Existiert Gott? Antwort auf die Gottesfrage der Neuzeit [Does God Exist? An Answer for Today] (nonfiction) 1978
*Signposts for the Future: Contemporary Issues Facing the Church (articles) 1978
Ewiges Leben? [Eternal Life? Life After Death as a Medical, Philosophical, and Theological Problem] (nonfiction) 1982
Christentum und Weltreligionen: Hinfuehrung zum Dialog mit Islam, Hinduismus und Buddhismus [Christianity and the World Religions: Paths of Dialogue with Islam, Hinduism, and Buddhism] [with others] (nonfiction) 1984
The Church in Anguish: Has the Vatican Betrayed Vatican II? [editor;...
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SOURCE: A review of Why Priests? in Commonweal, Vol. XCVI, No. 19, August 25, 1972, pp. 458-60.
[In the following review, Armbruster analyzes Küng's discussion of the priesthood in Why Priests?]
This latest book by Hans Küng is a fine piece of popularization. Not that it is unscholarly, for Küng's scholarly credentials in the area of ecclesiology have been established elsewhere. But he dispenses with footnotes and references in order to develop in broad strokes his “proposal for a new church ministry” (the subtitle). To those who are well-informed about current trends in the theology of the priesthood, the book offers no startling surprises. However, both for the specialist and for the general public it summarizes and locates the cutting edge of theological thought on the priesthood. It also pushes to the foreground questions which are ripe for discussion and argument.
What does Küng say about the priesthood? First he situates the crisis of the ministry within an ecclesiological context, namely, “a nuanced democratization of the church” (p. 24). The word “nuanced” is important here, for Küng stresses that it is an analogous, even ambiguous political concept that must be critically adapted in the light of the N. T. when applied to the church. Theologically, it means “an increasing co-responsibility of all members of the ecclesial community,” which should...
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SOURCE: “God and Küng,” in Washington Post Book World, November 28, 1976, pp. H1-H2.
[In the following review, Breslin praises Kung's On Being a Christian, stating that “Kung provides a skillfully argued, theologically nuanced and personally appropriated set of arguments for the liberating power of Christianity.”]
Religious bestsellers in this country usually mean inspirational books by Billy Graham or slightly kooky tracts like Hal Lindsey's Late Great Planet Earth. And even when they sell zillions of copies, they don't make the standard bestseller lists because they're sold in bookstores that are not surveyed. They do things differently in Germany, to judge by the startling success of the original edition of this theological work by Hans Kung. For months, it hovered near the top of Der Spiegel's chart, just behind Alexander Solzhenitsyn's Gulag.
That's not likely to happen here, unfortunately, but it's just possible that the combination of Kung's reputation (both as premier theologian and as ecclesiastical maverick) and the current interest in religious questions may save this book from the fate of most theology: professional wrangling followed by popular oblivion.
On Being a Christian is most certainly theology, aimed at the head, not just at the heart, and Kung offers no excuses for raising difficult questions or for...
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SOURCE: “Hans Küng: Embattled Teacher and Priest,” in New York Times Book Review, December 19, 1976, pp. 5, 16.
[In the following review, Greeley praises Küng's On Being a Christian for the author's scholarly and truthful approach.]
The controversial Swiss theologian Hans Küng has written the best defense of traditional Catholic Christianity to appear in this century. Christ Sein sold several hundred thousand copies in its German edition and was on the best seller lists in Germany for several months. It is unlikely, however, that so many American Catholics have the intellectual discipline to plow through a 720-page book on their faith, and more's the pity. They will miss what may well become a religious and spiritual classic.
Küng has earned himself the reputation of being a “radical” by being severely critical of the way authority has been exercised in Rome and by questioning some of the doctrinal foundations of that exercise of authority. In fact, however, he has always been a profoundly conservative person; his concern about the style of papal leadership and the theory behind it has been based on a conviction about the importance of the papacy—a conviction that many other less controversial Catholic theologians have long since given up.
Küng divides his large volume[, On Being Christian,] into four major sections, “The...
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SOURCE: “A Passionate Participant,” in Christian Century, Vol. XCV, No. 28, September 13, 1978, pp. 832-33.
[In the following review, Logan asserts that Küng's Signposts for the Future shows the personal side of the author's Christianity.]
Usually a collection of essays such as [Signposts for the Future] (by a leading theologian covering a wide range of topics) is a disappointment. Either the essays were written prior to the publication of a major work which says the same thing better, or the essays are dribblings left over from a major work and simply offer the publisher an opportunity to cash in. In either case, the net result is redundancy.
While there is nothing startlingly new in Küng's volume of essays it does something which his previous works do only indirectly. These essays allow the reader to see Küng—the man and the Christian—in a way which earlier books only hint at. Signposts provides a clear picture of a theologian who is intellectually candid while being a passionate participant in the church of Christ.
Part one (“On Being a Christian: Twenty Theses”) is a propositional outline of Küng's recent major work. The theses will be of considerable help for those studying the larger volume; the theological questions which arise from the earlier work persist. Küng is clearer in what he rejects than in what he affirms...
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SOURCE: A review of Signposts for the Future, in Commonweal, November 24, 1978, p. 767.
[In the following review, Sloyan lauds Küng's Signposts for the Future.]
[Signposts for the Future] is a collection of essays, interviews, and one radio dialogue (with Pinchas Lapide) done by the priest of the diocese of Luzern who is professor of dogmatic and ecumenical studies at the state university of Tübingen in Germany. Like anything the embattled Swiss theologian writes, it is well worth examining. Primarily it shows a Catholic reminding fellow-members of his church in whatever station that their fidelity to the person and teaching of Jesus is their best fidelity to God and his Holy Sprit. A church made up of faithful such as these is worth adhering to. Its teaching is their teaching and conversely. The call Jesus of Nazareth issued was to perfect trust in God and to doing his will, which is nothing other than humanity's total well-being. The ethics or behavior of the Christian is the proof of discipleship.
The author is on the firmest ground in discussing the intra-confessional Christian questions that are his specialty. He acknowledges in a preface that the ecumenical dialogue with Jews is comparatively new to him and proves it discussing the church's origins from Israel and the gospel narratives of Jesus's trial in a spirit bordering on New Testament fundamentalism....
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SOURCE: A review of Eternal Life? Life After Death as a Medical, Philosophical, and Theological Problem, in Theological Studies, Vol. 46, No. 2, June, 1985, pp. 361-62.
[In the following review, Devenish complains that Küng's Eternal Life? fails in comparison to the first two works of the trilogy.]
In this series of nine public lectures given in Tübingen and Ann Arbor, we have the final installment, [Eternal Life?] along with On Being a Christian and Does God Exist?, of K[üng]'s “trilogy” (xvi). His basic approach parallels that taken in On Being a Christian. In the first section, “The Horizon,” K[üng] sets the “background” of his question and poses it from the point of view of medicine, contemporary philosophy, and the history of religions. He confronts the reader with a “decision” between “alternatives”: “a definitive extinguishing in nothingness or an eternal permanence in being” (68). In the second section, “Hope,” he sets out what he takes to be the Christian answer to the question of eternal life. After treating the development of the concept of resurrection in Jewish thought, he sets forth his answer of eternal life as “a new future, wholly different,” based on resurrection as “assumption into the absolutely final and absolutely first reality” of God through a consideration of the “difficulties with the...
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SOURCE: “Rome's Blunt Renegade,” in Maclean's, Vol. 98, No. 46. November 18, 1985, pp. 5, 8.
[In the following essay, Bierman discusses Küng's contentious relationship with Pope John Paul II and the Catholic Church.]
To many conservative Roman Catholics the action appeared treasonous. For many reformists, on the other hand, it seemed courageous. On Oct. 4 and 5, newspapers in Toronto, London, Madrid, Zurich, Hamburg and Rome carried the latest polemic of Dr. Hans Küng, Pope John Paul II's most celebrated and persistent Catholic critic. The two-part article was a 6,000-word onslaught on what Küng says is the reactionary and repressive policies of the pontiff and his church bureaucracy, the Curia. “The old Inquisition is dead; long live the new one,” wrote Küng. “‘Persistent doubt’ about a truth of the faith is punishable with excommunication. No one is burned at the stake any more, but careers and psyches are destroyed as required.”
Küng, 57, a professor of theology at West Germany's secular University of Tübingen and currently a visiting professor at the University of Toronto, is one of the world's most celebrated Christian theologians. But even to many of his supporters his latest attack seemed excessive. After all, Küng himself has not even been expelled from the priesthood, despite his own persistent doubts, freely expressed over the years, about such central...
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SOURCE: “The Way Forward: Talking with Hans Küng,” in Commonweal, Vol. CXIV, No. 2, January 30, 1987, pp. 44-5.
[In the following interview, Küng discusses the current and possible future path of the Catholic Church in terms of reform and tradition.]
Last November Commonweal's David Toolan spoke with Hans Küng in New York City. Among other topics covered were issues of authority and dissent in the Catholic church today.
[Toolan:] What do you think of the Vatican's current actions?
[Küng:] If you want an explication of the context of Rome's present attitude, you have to see that the Catholic church in the Second Vatican Council achieved an integration of the two great paradigm changes after the Middle Ages. We integrated the paradigm change of the Reformation: vernacular language, participation of the people in the liturgy and the church, collegiality, people of God. … We used the arguments for the vernacular that Martin Luther employed four hundred years ago. But we were not absolutely consistent. Had we been, we would have had to introduce the marriage of priests or optional celibacy. Pushed by the American bishops especially, we also achieved the integration of the modern paradigm: freedom of conscience, freedom of religion, and a new attitude toward Judaism and world religions.
The principal compromise here was that,...
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SOURCE: “Religions of the One God,” in Commonweal, Vol. CXIV, No. 5, March 13, 1987, pp. 143, 146-47.
[In the following interview, Küng discusses the similarities and differences between the major world religions and his attempt to create an understanding among different religions with his book Christianity and the World Religions.]
World religions was the major topic of conversation last fall when Commonweal's David Toolan spoke with Hans Küng in New York City. Küng's comments on authority and dissent within the Catholic church [appear above].
[Toolan:] How did you come to write your current book, Christianity and the World Religions: Paths of Dialogue with Islam, Hinduism, and Buddhism? It represents a new direction for you, does it not?
[Küng:] My interest in world religions goes back to my student days in Rome when I first visited North African Muslim countries. I realized that relating Christianity to world religions is an extremely difficult job to do theologically. You may recall that Chapter Three of On Being a Christian contained a big section on world religions as a horizon of Christianity. I indicated there that this relation had to be studied, well aware that I needed many years for that.
Now, after the Roman intervention—which I still find unjust, theologically unfounded, and politically...
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SOURCE: A review of Theology for the Third Millennium: An Ecumenical View, in Christian Century, Vol. 106, No. 9, March 15, 1989, pp. 290-91.
[In the following review, Haggerty discusses Küng's retrospective look at Christian theology and the development of his own theology in Theology for the Third Millennium.]
We live life forward but understand it backward, Soren Kierkegaard observed. For Hans Küng, professor of dogmatic and ecumenical theology at the University of Tübingen and theological thorn in the papacy's side, the observation may apply equally well to theology. In fact, it may help explain why Küng has been at odds with Rome for so long.
In the foreward to [Theology for the Third Millennium], Küng acknowledges that he has never approached theology by doing a detailed analysis of how theology ought to be done. Rather, he says, challenged by ever-changing human experience, he has dealt directly with the substance of theology, trusting that his work would prove itself by eliciting both Catholic and ecumenical consensus. It is hardly surprising then that his work has not won acceptance from the Vatican, which has long been attached to doing theology a priori—shunning experiment and downgrading contrary experience.
Looking back on his theological endeavors of the past 30 years and the opposition he has encountered, Küng concludes that there...
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SOURCE: A review of Paradigm Change in Theology, in Christian Century, Vol. 107, No. 5, February 7-14, 1990, pp. 254, 256.
[In the following review, Crews discusses the exploration of pardigmatic studies by major theologians in Paradigm Change in Theology, edited by Küng and David Tracy.]
“Take my hand,” began a song in the 1953 musical Kismet, “I'm a stranger in paradise.” Those who have been off the theological planet for the past few years could substitute the word “paradigm” at the end of that phrase. Paradigmatic studies became coin of the realm in the '80s. To round out the decade, Hans Küng and David Tracy directed an international symposium of some 70 thinkers to explore the topic in occasionally exhausting detail. A gathering at the University of Tübingen brought together both Protestant and Catholic theologians, including Baum, Boff, Cobb, Gilkey, Marty, Metz, Moltmann, Ogden, Ricoeur and Schillebeeckx. The resulting text[, Paradigm Change in Theology,] provides some wonderful summations of postwar developments in science (Matthew Lamb and Stephen Toulmin) and in theology (Anne Carr and Leonardo Boff). But this book calls for intensive reading and is far from being a primer on the subject. Strangers in paradigm need not apply.
The study is divided into preparatory papers—three in systematics and four in historical analysis—and the...
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SOURCE: “Reflections on Hans Küng's Theology for the Third Millennium,” in Modern Age, Vol. 33, No. 2, Summer, 1990, pp. 157-64.
[In the following essay, Lambert outlines Küng's vision for the Church in the twenty-first century as expressed in his Theology for the Third Millennium.]
If Erasmus returned to the earth today would he be a Catholic or a Protestant? There is one who believes he would be a Küngian.
Hans Küng, Catholic theologian at Germany's University of Tübingen, whose books, On Being a Christian and Does God Exist?, provoked broad discussion in the seventies among both Catholics and Protestants, has brought his thinking of the past thirty years into focus with another book, Theology for the Third Millennium: An Ecumenical View.1 Küng believes the Church is drifting into the postmodern age without any sense of where it is going and so offers a proposal to set it on a true course, one which will not only guarantee the Church's survival but also help it find common ground with other great world religions.
Küng's program calls for more than casual review, since he is regarded by many Protestants to be the Catholic of the future and a prophet of Christian restoration and unity.2 He is certainly not unrepresentative of certain Catholic thinking I have run into despite his conflict with the Curia, and...
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SOURCE: “The New Ethics: Global Responsibility,” in New Perspectives Quarterly, Vol. 8, No. 2, Spring, 1991, pp. 44-9.
[In the following interview, Küng details his ideas for the future of religious understanding and a common world ethic.]
[Gardels:] Is this the last modern century?
[Kung:] I would be more radical than that. Strictly speaking, modernity ended in 1918. World War I shattered the belief in inevitable progress toward peace and prosperity, “the end of history,” as Hegel put it. And the hegemony of Europe—cradle of the Enlightenment and the secular ideology of Reason—began splintering with the breakdown of the colonial system and the devolution of power to several centers including America, the Soviet Union and China.
And, already by 1918, the bad faith of nihilism, the moral detritus of modernity, had become the key concern of writers and intellectuals.. .
Yes, after all, Nietzsche, who died in 1900, had already pronounced that once the supreme value of God was discarded, other values would also disintegrate, leaving only unbounded power to fill the void.
At the end of the 20th century, mass consciousness has caught up with the historical facts and the cutting-edge, turn-of-the-century intellectuals. Now, the malaise of spiritual homelessness and moral arbitrariness afflicts the whole...
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SOURCE: “Credo in Unum Humanum,” in Times Literary Supplement, August 16, 1991, p. 27.
[In the following review, Race asserts, “Hans Küng's Global Responsibility aims to provide a rationale for overcoming the tragic fissure between peace and truth, both within and between the world religions.”]
While the moral summons to peace ought to instil friendship between the religions, their neurotic desire for the absolute truth, as the respective traditions have symbolized and defended it, has driven them to war. If religions have historically placed a premium on truth over peace, then the declining state of the globe now cries out for a reversal of priorities. Hans Küng's Global Responsibility aims to provide a rationale for overcoming the tragic fissure between peace and truth, both within and between the world religions. It is an extension of his earlier Christianity and the World Religions (1984), where the author was in dialogue with Islam, Hinduism and Buddhism. Since then, Küng has engaged more seriously with Judaism and the Chinese religions. His resulting aspiration has become a threefold slogan: “No survival without a world ethic. No world peace without peace between the religions. No peace between the religions without dialogue between the religions.” Given the world's radical plurality, the conceptual difficulties of a “world ethic” seem virtually...
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SOURCE: “Paradigms Lost and Found,” in Spectator, September 12, 1992, pp. 36-7.
[In the following review, Carr outlines Küng's investigation of Judaism in his book by the same name.]
Hans Küng is Professor of Ecumenical Theology and Director of the Institute for Ecumenical Research in Tübingen. The thesis of his long and learned book (90 pages of dense footnotes) is that religion, rightly conceived, offers humanity its last chance for peace and justice in what he terms the post-modern world. There can be
no peace among the nations without peace among the religions; no peace among the religions without dialogue between the religions; no dialogue without investigation of the foundations of the religions.
The present book[, Judaism,] is the first volume of a trilogy that will investigate the foundations of the three great monotheistic world religions which share a common founding father in Abraham: Islam, Judaism and Christianity. It is their shared belief in one God, the ‘Abrahamic ecumene’ that can be the basis of a new world order.
For his investigation of Judaism Küng takes from the philosopher of science, Thomas Kuhn, the notion of ‘paradigm shifts’. Paradigms are those ‘entire constellations of beliefs, values etc’ which are shared by a ‘given community’. Just as in the exact...
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SOURCE: A review of Judaism: Between Yesterday and Tomorrow, in America, Vol. 167, No. 13, October 31, 1992, pp. 332-34.
[In the following review, Modras asserts that Küng's Judaism will not change the course of Judaism or Mid-East politics, “But here is a book that religious leaders and theologians in all three Abrahamic communities can read with profit, a book that all interested laity can understand.”]
Publishers are known for hyperbole. When the dust jacket claims this is the “most important book written by a Christian about Judaism in this century,” it sounds exactly like that mix of audacity and gall known in Yiddish as chutzpa. But when one skims the notes, the subject index and the page upon page of authors cited, even so bold a claim suddenly appears quite plausible.
For any other scholar this encyclopedic tome[, Judaism: Between Yesterday and Today,] would be the work of a lifetime. For the Rev. Hans Küng, it is but the first part of a trilogy, with books to follow on Christianity and Islam in the same programmatic scheme of creating a foundation for what he calls “Abrahamic ecumenism.” His productivity long ago warranted Küng the reputation of being a one-man cottage industry, but there is a passion behind this particular effort whose reasons may not be immediately apparent.
A clue, I believe, is to be found in the...
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SOURCE: “Opportunities Missed,” in Commonweal, Vol. CXX, No. 2, January 29, 1993, pp. 29-30.
[In the following review of Judaism,Fisher and Bemporad complain that “Jewish readers—with good cause—are likely to find [the work] insensitive and inaccurate.”]
When a scholar of great stature enters a new, albeit related field of endeavor to his own, it is an event of significance for both his usual followers and those in the field itself. For the potential for creative insights is great. So it is with anticipation that one approaches Küng's monumental volume on Judaism and Jewish-Christian relations. Küng attempts here a critical survey of all of Jewish history and thought, as well as an analysis of and major contribution to the present historic dialogue between Christians and Jews.
As he notes in his introduction, Küng utilizes “paradigm theory” as a means of organizing the enormous body of literature and history with which he deals. Similarly, he states in the same context, “for the first time in my books of this length I have taken care to make use of additional teaching aids (such as charts and graphs) … to make it easier to grasp the composition and conception of this long and multi-level book.” There are, then, methodological innovations in the text that will be of interest to scholars.
The volume is divided into three general...
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SOURCE: A review of Judaism: Between Yesterday and Tomorrow, in Christian Century, Vol. 110, No. 9, March 17, 1993, pp. 299-301.
[Bryant is professor emeritus of constructive theology at United Theological Seminary of the Twin Cities in New Brighton, Minnesota. In the following review, he praises Küng's Judaism for its scholarly merit and its accessibility to the general reader.]
Hans Küng, director of the Institute for Ecumenical Research at the University of Tübingen, is internationally recognized as a foremost participant in ecumenical dialogue. He wrote his doctoral dissertation on Karl Barth at a time when that topic was still unusual for a Roman Catholic scholar. Since then he has continued to foster friendly Catholic-Protestant exchanges around the world. By his critical-historical and systematic studies on the church, the dogma of infallibility and other traditional teachings, he has continued to embody the progressive spirit of Pope John XXIII and Vatican II. He has thus inspired those who would follow in that way but provoked the ire of more cautious Catholic hierarchs.
This book[, Judaism: Between Yesterday and Tomorrow,] is the first volume in an ambitious trilogy titled The Religious Situation of Our Time. The second volume will be on Christianity and the third on Islam. Küng describes the conviction motivating the trilogy: “No peace among...
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SOURCE: “The Christology of Hans Küng: A Critical Analysis,” in Journal of Ecumenical Studies, Vol. XXX, Nos. 3-4, Summer-Fall, 1993, pp. 372-88.
[In the following essay, Williamson traces Küng's Christology and explains the difficulty of using such a Christology to further a Jewish-Christian dialogue.]
The purpose of this essay is to criticize Hans Küng's Christology in light of his intention to develop a Christology that will support a theological conversation with Jews and contribute to mutual understanding and cooperation. Upon analysis, Küng's is a historical-Jesus Christology, in which Jesus' identity is formed by locating him at the center of a quadrilateral conflict with four ideal types of Judaism. This historical Jesus is the criterion and base for Christian truth. The conclusion is that such a Jesus does not serve the development of mutual understanding with Jews and that a different christological model is required for that purpose, as well as for the task of formulating a Christology appropriate to the gospel. A Jesus who “shatters” and “overcomes” Judaism will not serve Küng's stated purpose. What is required is a Christology that locates Jesus firmly within the context of the covenant between the God of Israel and the Israel of God. Jesus Christ must be understood in terms of the graciousness of the God of Israel and as a gift to the church...
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SOURCE: A review of Credo: The Apostles' Creed Explained for Today, in Christian Century, Vol. 111, No. 7, March 2, 1994, pp. 231-32.
[In the following review, Green calls Küng's Credo “worth the effort.”]
If Hans Küng's 21st book[, Credo: The Apostles' Creed Explained for Today,] were listed on a computer disk, its file name might be Küng.sea, indicating that this is a compressed file in the form of a “self-expanding archive.” Compression shrinks computer files to use less space on the disk. To make the files usable again, they must be expanded. One of contemporary Roman Catholicism's best-known theologians, Küng has created a compact reader with far more content than its 190 pages would suggest.
Küng introduces each of his six chapters with an example of Christian iconography. He then draws on his admirable mastery of biblical, scientific, psychological and artistic arguments to compare that traditional image of faith with a contemporary conception. Küng writes for people who want to believe, but cannot do so in the manner of earlier times. “Too much has changed in the overall constellation of our time. Too much in Christian faith seems alien, seems to contradict the natural sciences and the humanities and indeed the humane impulses of our time. This book is meant to help here.” Each article of the creed, therefore, is explored both from the...
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SOURCE: “The Promise of a Global Ethic,” in Christian Century, Vol. 111, No. 17, May 18-25, 1994, pp. 530-33.
[In the following review, George briefly outlines A Global Ethic, developed by the Parliament of the World's Religions and edited by Küng and Karl-Josef Kuschel, and briefly compares it to John Paul II's encyclical on Roman Catholic moral theology, Veritatis Splendor.]
“Come together in unity. Speak in profound agreements. May your minds converge (in deep consensus). May your deliberations be uniform and united in your hearts. May you be firmly bound and united in your intentions and resolves.” In this way a Hindu sacred text (Rig Veda X-191, 2-4) encourages and blesses its hearers. Despite its complexity, politics and even pratfalls, one could argue that the Parliament of the World's Religions in Chicago last summer was vivid testament that exhortations believed to be divinely inspired sometimes find their mark.
The full significance of the parliament, which drew 6,500 participants from virtually every religious community, is not easily assessed. But one tangible result was a 20-page consensus statement on a global ethic. Given the fact of religious diversity, which too often degenerates into bloodshed, one can hardly imagine a greater challenge. Even with this achievement, one is left to ask just what has been accomplished and what it all means....
(The entire section is 3546 words.)
SOURCE: A review of Credo: The Apostles' Creed Explained for Today, in Theology Today, Vol. 51, No. 4, January, 1995, pp. 618-24.
[In the following excerpt, Currie states, “Earnest, eager to resolve doubt, anxious not to give offence, Credo is remarkable in its breadth of learning, yet is strangely non-threatening, hardly disturbing to either the faithful or the unbelieving.”]
[Daniel L. Migliore's The Lord's Prayer: Perspectives for Reclaiming Christian Prayer] delights in no small part because it invites us more deeply into the gospel and enables us to see connections there that cast new light on the world. Unfortunately, Hans Küng's book, Credo, has neither this intent nor this effect. As the sub-title indicates, Küng seeks not so much to understand what faith believes as to “explain” the faith. In so doing, his “explanations” aim at a world in which the “Christian faith seems alien, seems to contradict the natural sciences and the humanities and indeed the humane impulses of our time.” By employing the insights of depth psychology, recent findings in cosmology, biology, and chaos theory, and in conversation with other great traditions (for example, Protestantism and Greek Orthodoxy), as well as other great religions, (for example, Hinduism, Buddhism, Islam, and Judaism), Küng hopes to translate the insights of the Apostles' Creed into the language of a...
(The entire section is 706 words.)
SOURCE: “A Jesus for Everyone, A Christ for None,” in Christianity Today, Vol. 39, No. 11, October 2, 1995, pp. 40, 42.
[In the following review, Bloesch calls into question Küng's historical focus on the life and teaching of Jesus, instead of Jesus's preexistence as a member of the Trinity, in Christianity, although he praises the book's comprehensiveness.]
In [Christianity: Essence, History, and Future], which the author presents as the culmination of a lifetime of study and reflection, noted Catholic theologian Hans Küng undertakes a comprehensive theological history of Christianity, showing its biblical roots and global implications. Küng differentiates the ceremonial and doctrinal embellishments of the Christian faith from its essence—the historical person of Jesus Christ. Küng seeks to get beyond a “Eurocentric” understanding of the Christian religion to a “universal historical view” that nevertheless maintains continuity with the original New Testament message. He sees Christianity not as an outmoded traditionalism but as a “radical humanism”—“being human to the full.”
He calls for a Christology from below—beginning with the historical life and teachings of Jesus rather than the creedal interpretation of the early church, where he discerns a shift from the New Testament paradigm to the Hellenistic paradigm in which the faith was...
(The entire section is 918 words.)
SOURCE: A review of Christianity: Essence, History, Future, in America, Vol. 173, No. 12, October 21, 1995, pp. 23-4.
[In the following review, Imbelli calls Küng's Christianity “a monumental, if flawed, achievement,” and goes on to delineate the book's problems.]
In the course of a theological career of almost 40 years, Hans Küng has performed singular service to Christian theology and ecumenical understanding. His early works of the 1960‘s on the church helped prepare and promote the reform movement of Vatican II. His major works of the 1970’s, On Being a Christian and Does God Exist?, attempted to set forth the meaning of Christian faith in God and his Christ and to engage in sympathetic but critical dialogue with believers and non-believers alike.
Most recently Küng and his Institute for Ecumenical Research in Tübingen have embarked upon an extraordinary undertaking. Under the rubric of “No World Peace Without Religious Peace,” Küng is seeking to further religious dialogue through a writing project that will comprise a trilogy of volumes on each of the “Abrahamic faiths”: Judaism, Christianity and Islam. This is not a “least common denominator” ecumenism. Küng wants to identify the distinctive parts of the different faiths, precisely in order to further understanding and draw upon deep commonalities of these religions,...
(The entire section is 1086 words.)
SOURCE: “Küng's Synthesis,” in Christian Century, Vol. 112, No. 37, December 20-27, 1995, pp. 1250-51.
[Ross is a lecturer in historical theology at the Catholic Theological Union of Chicago and Mundelein Seminary of the University of St. Mary of the Lake in Mundelein, Illinois. In the following review, he asserts that Küng's Christology in Christianity derives from his desire to reconcile Christianity with Judaism and Islam.]
Hans Küng is both predictable and unpredictable. He is scholarly yet populist, fascinating yet shocking, hopeful yet desperate. And his latest book[, Christianity: Essence, History, and Future,] gives every indication of being one more Küng battlefield. Cardinal Joseph Ratzinger and his Congregation for the Doctrine of the Faith will be neither pleased nor amused. The very first page sets the book's tone and direction: “Don't many people even in our ‘Christian’ countries and especially Catholic countries associate Christianity with an institutional church greedy for power and lacking in insight, with authoritarianism and doctrinaire dictatorship, which so often breeds anxiety, has complexes about sex, discriminates against women, refuses to engage in dialogue and treats with contempt those who think differently?”
Though all the Christian traditions are Küng's target, he saves his most destructive and loudest salvos for his own, the...
(The entire section is 874 words.)
SOURCE: A review of Christianity: Essence, History, and Future, in Theological Studies, Vol. 57, No. 2, June, 1996, pp. 363-65.
[In the following review, Galvin criticizes Küng's Christianity for “the thin description of the essence of Christianity, the general aversion to high Christology (even in John) and to trinitarian theology, the reticence in speaking of soteriology, and the frequent glossing over of complex issues through rhetorical questions and appeal to simplistic alternatives [which] prevent the work from achieving its objective of fostering deeper understanding of the Christian faith.”]
This massive volume[, Christianity,] is but the second of a planned trilogy. Preceded by Judaism and soon to be followed by Islam, it is part of a grand project, supported by the Bosch Jubilee Foundation and the Daimler-Benz Fund, for promoting world peace by fostering peace among religions through an interreligious dialogue rooted in investigation of each religion's foundation. Yet even the trilogy will not complete the project, for Küng reserves for a future work a treatment of the Church in non-European areas and a full presentation of his proposals for Christianity's future. Accordingly, apart from a systematically important but brief account of the essence of Christianity, the present volume is largely devoted to an analysis of Christianity's history....
(The entire section is 1053 words.)
SOURCE: A review of Christianity, in Hudson Review, Vol. L, No. 4, Winter, 1998, pp. 697-98.
[In the following excerpt, Bawer traces the different shifts in Christianity which Küng's Christianity presents.]
Godsey, Taylor, and Borg seek to help readers move beyond narrow dogmatism to an understanding that the essence of Christianity is not about dogma but about spiritual experience. This is also a key part of the message of Hans Küng's Christianity: Essence, History, and Future. Küng, the Swiss architect of Vatican II who may be the greatest theologian of the century but who is currently persona non grata at the papal palazzo, has produced a magisterial, scholarly 900-page treatise that is at the same time thoroughly accessible to general readers. Though it covers a lot of historical and theological ground, the book's main point is a simple one which recalls Brian Taylor's observation that “religion is just a form”—namely, that while Christianity's predominant form has undergone many radical shifts over the centuries, from the early Christians' apocalyptic paradigm to the early Church's Hellenistic paradigm (which survives in today's Eastern Orthodoxy) to the medieval Roman Catholic paradigm (which led to present-day Catholic authoritarianism) to Reformation Protestantism (which bequeathed us Protestant fundamentalism) to the “Enlightenment modern paradigm”...
(The entire section is 403 words.)