Page 263 - Stati inu obstati, revija za vprašanja protestantizma, letnik I (2005), številki 1-2, ISSN 1408-8363
P. 263
SYNOPSES, ZUSAMMENFASSUNGEN
place. Their contribution is evident from the Trinitarian theologys they develop.
While Balthasar traces the beginnings of kenosis to the immanent Trinity (proto-
kenosis), Moltmann points to the consequences of the kenosis of the cross –
consequences for humankind, and also for God himself. While Balthasar lingers
on incarnational kenosis, although in such a manner as to lead to the paschal
mystery (Mysterium paschale), Moltmann goes directly to the cross of the Christ,
which is given its indelible place in the life of the Holy Trinity. Therefore both
theologians “meet” at the Easter event of Jesus’ death and resurrection. Only in
the light of this event can we discern the real “essence” of God who is love, and
discover what place kenosis holds in his Trinitarian life and salvific intervention
in creation and history.
The contribution of both theologians should be understood as an “approa
ching” towards the inscrutable mystery, which is the mysterium salutis. Immersion
in this important theological topic and contributions of our theologians, which
should be read in their in complementarity, is at the same time an encouragement
to a drawing together of all Christians. Kenosis is namely that reality which is
progressively becoming an emblem of both protestant and Catholic theology,
as it has long since been of Eastern orthodoxy. I perceive the contribut ion of all
churches in their “symphonicity”, to borrow Balthasar’s expression. I hope I have
at least gone some way towards demonstrating that breadth of ken otic theology
which we shall with great benefit implant in our being and praxis.
Nenad Hardi Vitorović
Moltmann’s “political theology”
Jürgen Moltmann’s concept of “political theology” was not, as he said himself,
an attempt to create a separate theological discipline, or to politicise the church,
but rather a means of raising awareness of the political dimension inherent in all
theology, and hence Christianising church politics and the political engagement
of Christians. In his view there are actually no apolitical theologies, only theolo
gies and churches that are not aware of their own political functions. They may
think and even declare that they are apolitical, but that is never actually the case.
This is the reason Moltmann and his college Johann Baptist Metz decided to use
a term that Carl Schmitt had already used, but to turn it against the meaning
Schmitt had given it. With this transformation they not only reaffirmed the
ancient concept of political theology, but also started to use it in the sense of
socially critical theology. The aim of political theology is then to Christianise
the political being of the church and Christians in line with their following
Christ. So – despite the somewhat ambiguous term – the concept should simply
be understood as meaning consistent and responsible Christian theology. If the
latter is not consistent and responsible, and if the churches are not aware of their
social roles and political functions, then Christianity is in danger of becoming
or remaining a political religion.
261
place. Their contribution is evident from the Trinitarian theologys they develop.
While Balthasar traces the beginnings of kenosis to the immanent Trinity (proto-
kenosis), Moltmann points to the consequences of the kenosis of the cross –
consequences for humankind, and also for God himself. While Balthasar lingers
on incarnational kenosis, although in such a manner as to lead to the paschal
mystery (Mysterium paschale), Moltmann goes directly to the cross of the Christ,
which is given its indelible place in the life of the Holy Trinity. Therefore both
theologians “meet” at the Easter event of Jesus’ death and resurrection. Only in
the light of this event can we discern the real “essence” of God who is love, and
discover what place kenosis holds in his Trinitarian life and salvific intervention
in creation and history.
The contribution of both theologians should be understood as an “approa
ching” towards the inscrutable mystery, which is the mysterium salutis. Immersion
in this important theological topic and contributions of our theologians, which
should be read in their in complementarity, is at the same time an encouragement
to a drawing together of all Christians. Kenosis is namely that reality which is
progressively becoming an emblem of both protestant and Catholic theology,
as it has long since been of Eastern orthodoxy. I perceive the contribut ion of all
churches in their “symphonicity”, to borrow Balthasar’s expression. I hope I have
at least gone some way towards demonstrating that breadth of ken otic theology
which we shall with great benefit implant in our being and praxis.
Nenad Hardi Vitorović
Moltmann’s “political theology”
Jürgen Moltmann’s concept of “political theology” was not, as he said himself,
an attempt to create a separate theological discipline, or to politicise the church,
but rather a means of raising awareness of the political dimension inherent in all
theology, and hence Christianising church politics and the political engagement
of Christians. In his view there are actually no apolitical theologies, only theolo
gies and churches that are not aware of their own political functions. They may
think and even declare that they are apolitical, but that is never actually the case.
This is the reason Moltmann and his college Johann Baptist Metz decided to use
a term that Carl Schmitt had already used, but to turn it against the meaning
Schmitt had given it. With this transformation they not only reaffirmed the
ancient concept of political theology, but also started to use it in the sense of
socially critical theology. The aim of political theology is then to Christianise
the political being of the church and Christians in line with their following
Christ. So – despite the somewhat ambiguous term – the concept should simply
be understood as meaning consistent and responsible Christian theology. If the
latter is not consistent and responsible, and if the churches are not aware of their
social roles and political functions, then Christianity is in danger of becoming
or remaining a political religion.
261
