La teología y el magisterio actual han puesto en el centro de su atención los temas de reforma y sinodalidad. Sin embargo, ambos se hallan imbricados en el movimiento de renovación eclesial que ...preparó, celebró y lleva adelante la recepción inacabada del Concilio Vaticano II. Puede decirse, que el tema es de gran actualidad, aunque tiene ya más de 60 años en la reflexión teológica. El presente artículo se concentra en la relación que se establece entre ambos temas en la teología ecuménica de Hans Küng (1928-2021) El teólogo suizo, ha pensado en sinergia los conceptos de reforma y ecumenismo, los ha puesto en relación, señalado sus contrastes y aportado una visión crítica mostrando los lazos profundos que los unen. La perspectiva del presente estudio, integra el elemento biográfico-teológico como criterio hermenéutico, el cual permite descubrir el aspecto dinámico de su propuesta. Como en todo gran teólogo, también y particularmente en Küng, lo <<biográfico>> adquiere un lugar central para integrar los múltiples matices que ofrece su singular visión, tanto del diálogo ecuménico como del diálogo interreligioso. Por eso, el método adoptado en esta contribución, es el de una teología biográfica, que intenta una propuesta diacrónica-sincrónica de sus múltiples interconexiones, señalando aportes y límites. En el artículo presentamos en cuatro puntos, el desafío de una iglesia sinodal desde un ecumenismo profundizado a todos los niveles, que incluye una reforma en fidelidad al fundamento cristológico, apertura ecuménica con las iglesias cristianas, el diálogo con las religiones y el reto de aceptar una ética mundial. Unas conclusiones abiertas dan cuenta, tanto de lo sugerente de la propuesta del autor como de las críticas que le han acompañado.
Hans Küng’s influence on the church and its theology in the 20th-century theology has been immense. It has also not been without controversy, from his role at Vatican II to the loss of his teaching ...licence and his often-combative relationship with Benedict XVI. In 2021 Hans Küng died at the age of 93. This article offers an autoethnographic response to his work experienced over roughly two decades, from my early days as a theology student, struggles with Church authority, to personal illness. Küng’s work provided a reference point for many of the challenges faced in ‘being a Christian’. The first part of the article establishes an autoethnographic methodological approach, leading to the exploration of four key texts from Küng, highlighting their general value while also noting their connection to my own theological journey. By examining Küng’s work in connection with my own life, I hope to make an argument for the continued relevance of his core ideas, while also introducing his life and work more broadly to those unfamiliar with Küng and his contribution.Contribution This article offers key insights into the theology and relevance of Hans Küng’s work from an autoethnographic perspective. It engages with some of the key texts in Küng’s oeuvre, with the goal of personal and societal changes in mind. It has been written in light of Küng’s recent death in 2021.
The Catholic theologian Hans Kung spent a lifetime studying philosophy and theology, studies marked by an unusual ability constantly to question and to re-examine his own faith and to enquire into ...the faith of others. In the first half of his life he had seen world religions 'only as a horizon with which to view Christianity', but as time went on, his views became both broader and deeper. This led him to formulate the widely published dictum:
The objective of this research is to find the meeting point between the second precept of Pancasila and the global ethics of Kung. The article also discusses the value of the second precept of ...Pancasila as found in the global ethics. This research is intended to recognise human rights as the convergence of the second sila (principle) of Pancasila, namely, ‘a just and civilised humanity’ with Hans Kung’s global ethics. The method used in this research is a literature study containing relevant theories. The second principle of Pancasila, Kemanusiaan yang Adil dan Beradab, is the basis for understanding the life of humanity, unity and justice in Indonesia and becomes the basis for humans to understand themselves and others.Contribution: This research offers significant insights into the value of human rights as a meeting point between the second sila of Pancasila and Hans Kung’s global ethics. The second sila of Pancasila and Hans Kung’s global ethics emphasise that everyone has rights. Human rights do not contradict with the typical Indonesian culture of deliberation and mutual cooperation, because the second principle of Pancasila, namely, a just and civilised humanity, is the basis for ensuring human rights. The Constitution of Indonesia of 1945, article 27 paragraph 1 also guarantees human rights. Human rights do not encourage individualism; instead, they protect individuals and groups. Human rights are not meant to promote egoism, but they help to maintain solidarity among people and ensure the well-being of society. They are a means to respect human dignity and protect the weak.
In this essay, I engage in an exercise of interreligious theology focusing on Muslim and Shin Buddhist perceptions of Jesus. I ask if and how a Christian might take Muslim and Shin Buddhist views as ...genuine insights that may enrich and correct some Christian views. I further hold that lest getting incoherent such an exploration must keep all three perspectives together. It must combine the insight behind Christians' affirmation of incarnation with, on one hand, the insight behind Muslims' concern about the concept of incarnation as such and, on the other hand, the insight behind the concern of Buddhists about the assertion of merely one single incarnation. By interpreting incarnation as an implication of revelation, I suggest that such a Christology is indeed possible.
Inspired by the Catholic theologian Hans Küng, this book searches for a model for global ethics by analysing the contemporary philosophical discussion. It demonstrates that the Western model is ...unable to reckon with exclusivism and difference and presents an alternative model.
The Age of Global Dialogue has dawned, and with it has emerged a profound new sense of interdependence and interconnectedness. Thanks to advances in technology, people are increasingly aware of each ...other. They are also increasingly aware of each other's actions, inactions, and the effects that these can have on their nascent global civilization as a whole. As global culture continues on its path toward connectedness, the desperate need for a globally applicable ethical foundation is more and more apparent. As Leonard Swidler noted, "humankind no longer has the luxury of letting such an ethic slowly and haphazardly grow by itself." This fact is attested to by the continual rise in global conflict, the exploitation of natural resources, and reports of human-rights violations in the name of political and economic progress. Here, Melara discuses global ethic at the grassroots based on the work of Swidler.
In a speech, laureate Hans Kung expresses how he is deeply grateful to the Niwano Peace Foundation for having chosen him as the year's honoree of the prestigious Niwano Peace Prize. He considers this ...distinction as a threefold encouragement and receives the prize precisely for his efforts to promote a global ethic.
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