Abstracts Short Papers

KU LEUVEN invites you to the
ESCT International Congress
in Leuven (Belgium), 17-20 September 2015
The Soul of Theology.
On the Role of Scripture in Theology
SHORT PAPER ABSTRACTS (Alphabetic order, Junior and Main Conference taken together)
Talking About God in Human Language: The Song of Songs as the Soul of Theology in the Middle
Ages
John Arblaster (KU Leuven)
In the 12th-century, the Cistercian monks William of Saint-Thierry and Bernard of Clairvaux and the
Augustinian canon regular Richard of Saint-Victor pioneered a new and radical reading of the Song
of Songs. The Song, which until that time had been read primarily in the spiritual allegorical sense,
was now read in the spiritual moral sense (‘sensus moralis’). Especially thanks to William’s works,
most of which were attributed to his friend Bernard in the later Middle Ages, this caused a veritable
revolution in the understanding of the mystical relationship between the soul and God, and had a
profound impact on later biblical mystical theology in the West, and particularly on the Middle
Dutch and Old French mystics of the 13th and 14th centuries (Hadewijch, Marguerite Porete and
John of Ruusbroec). The aim of this contribution will be to explore how the Song of Songs, a biblical
text that nowhere mentions the Hebrew name of God (at least in the Vulgate, the translation used
by these commentators), became the text par excellence to articulate the relationship between the
soul and God. Inspired by the studies of J.-P. Sonnet (2005), Denys Turner (1995) and others, this
paper will explore (i) the nature of the mystical relationship articulated by William in his Expositio
super Cantica canticorum, (ii) the extent to which this mystical theology rejects or presupposes the
literal, erotic content of the poem, and (iii) whether retrieving medieval approaches to the Bible
might enhance the role of scripture in theology today. What might we learn from the way in which
the most ‘profane’ of biblical books animated the soul of theology in the distant past?
Visualizing the Resurrection. The Symbol of the Phoenix in Classical, Scripturistic and Patristic
Contexts and its Modern Realms
Claudiu-Teodor Arieşan (University of the West, Timişoara, Romania)
The myth of an immortal bird who can regenerate itself through spontaneous combustion and than
resurrects from its own ashes has inflamed the imagination of many antique writers, poets and
historians. A modern sign of its universal popularity is the fact that a graphic representation of the
phoenix has been chosen by J. Chevalier and A. Gheerbrant to illustrate the front cover of the
French original edition of their Dictionnaire des Symboles.
The phoenix became symbolic of rebirth, hope, purity, chastity, good marriage, strong faith,
constancy, eternity, immortality and light. It also was felt as a strong image of the cosmic fire some
believed the world began and will end with. Roman emperors placed the phoenix on many coins
and medals as an emblem of their desire for the Roman empire to last forever. The same imagery
was extremely popular in the Egyptian, Greek, Chinese, Indian or Arabic culture and theology,
proving that a representation can sometimes compete in poignancy with whole thoretic treatises on
a subject.
The ancient Hebrews knew about the phoenix from the apocalyptic book of Baruch and another
jewish mythical bird, Khol, which appears in the biblical book of Job was translated exactly with
phoinix in the Greek version of the Septuagint.
The Fathers of the Church selected of course this splendid allegorical myth and used it to illustrate
the Resurrection of Christ. The first to do so was S. Clemens Romanus, followed by Tertullianus and
other ecclesiastical authors culminating with the cryptic Christian poem De ave phoenice of
Lactantius.
In modern times the phoenix is seen as a legendary bird about which everyone knows, but we think
that the quality of our knowledge should surpass, at least in symbolic ways, those about many real
animals, so that our efforts to understand its arcane popularity became more explicit for the
everlasting human need of visualizing and making sensible aspects of the Faith otherwise very
difficult to interprete and thus enriching the Scripturistic context with striking and perennial
imagery.
Psychological and spiritual (biblical) correlates in counseling of dying and bereaved people. A
literature review
Aurora Carmen Barbat (West University of Timisoara, Romania)
Today, counseling professionals are ethically obligated to competently deal with religion and
spirituality in order to be sensitive to the deepest needs of their patients. We have also to admit
that the Christian concept of the soul has been usurped by modern and postmodern notions of the
‘self’. What is the proper relationship between psychology and theology and how can they act
therapeutically? In the same time, who can deny that even Christian therapists can misplace some
soul’ pains in their striving for the science of the psyche? Therefore, some Christians consider
psychotherapy as a dangerous act. Using an analytic review of the scientific literature (published in
English in some international databases), the aim of the presentation/article is to explore some
intersection of psychotherapy and theology, when counseling the dying and the bereaved people. Is
soul care the shared task of these two fields?
The discussions will explore some deep questions/issues such as:
- Are biblical and theological resources for developing Christian psychology really understood and
accepted?
- Caregivers must first have a comprehensive overview of their practices. Empirical research, both
quantitative and qualitative is the best tool to obtain this information;
- In order to make a patient understand that faith can be an answer, which psychological
approaches are the best to be used?
The conclusions will be centered on practical issues of caring the dying and the bereaved.
A good care of the dying can be defined as a dignity-enhancing care. >From this perspectives, we
will consider that:
• Caring in the moments of life and death ‘is being with the other’ before ‘doing something’;
• Empathy, truth and acceptance remain the major psycho-spiritual tools in caring for souls;
• Theological resources for developing Christian psychology are not (enough) accepted;
• Deep communication between dying persons and caregivers is of great importance.
• The relation between ‘lay’ and ‘scientific’ knowledge about dying realities may be improved;
• Concerning the spiritual needs of dying (patients), the (intelligent) unbeliever (psycho)therapists
should admit that what is unknowable need not to be unbelievable;
Zum Schriftverständnis im religiösen Fundamentalismus
Patrick Becker (Institut für Theologie der RWTH Aachen)
Fundamentalismus ist ein religionsübergreifendes Phänomen. Ein wesentliches Kennzeichen des
jüdischen, des christlichen wie auch des islamischen Fundamentalismus besteht im wortwörtlichen
Verständnis der jeweiligen Hl. Schrift. Faktisch wird allerdings sehr wohl eine bestimmte
Interpretation der Hl. Schriften vorgelegt, die eine bestimmte Antwort auf zeittypische Fragen gibt.
Fundamentalismus ist ein Phänomen der Moderne und muss daher auch anhand seiner
gesellschaftlichen Situierung analysiert werden. Der Beitrag untersucht deshalb die
gesellschaftlichen Ursachen für Fundamentalismus und seine Attraktivität für moderne
Gesellschaften. Dazu vergleicht er diesen an eine Hl. Schrift gebundenen Typus von
Fundamentalismus mit dem Fundamentalismus in anderen Religionen und sucht nach
Konvergenzen, um so das Phänomen besser zu verstehen. Abschließend wird gefragt, ob auf der
Basis heutiger philosophischer Ansätze die Vernunft als Instanz zur Überwindung von
Fundamentalismus taugt.
Inerrancy of Scripture: Bane or Blessing for Systematic Theology? Lessons for and from Evangelicals
And Catholics.
Wouter Biesbrouck (KU Leuven)
Evangelicalism has traditionally given a major role to Scripture in its theology and spirituality. This
cannot be understood apart from the doctrine of the inerrancy of Scripture that is upheld in many
parts of this movement. The last decades, however, have seen increasing dissent from the inerrancy
doctrine within evangelicalism. Much of that discussion is focused on issues within Biblical Studies,
particularly discussions about the historicity of biblical accounts. But the implications are felt most
sharply in other theological disciplines, particularly systematic and moral theology. We will look at
the way evangelical authors use the Bible in systematic theology, and how one’s view on inerrancy
play a role in therein. We will investigate what lessons there are to be learned for a Catholic
systematic theology trying to develop the ‘soul of theology’. In order to do this, we will take
evangelical and catholic approaches to the theology of interreligious dialogue as a case study.
The Epistemological Criteria of “Truth” and “Existence” in Theology
Marcel Smilihon Bodea (University Babes-Bolyai/Faculty of Philosophy)
The epistemology of theology as theological epistemology means a critical analysis of appropriate
epistemic objectives as applied to theology, and can be interpreted as the theory of theological
knowledge. It explores problems like: “the knowledge of God”, “the faith”, “the epistemological
criteria of truth”, “the epistemological criteria of existence” etc. However, not all of these criteria
have equal weight in the argumentation. Some of them are necessary conditions while others are
sufficient conditions of truth or existence. Theology generally means the discourse of God. Theology
is talking about God. Theology is “God in Question”. It is first of all the study of scriptural texts and
their message, which include “theological truths” (“the truths of faith”) and the “theological
attributes of existence”, important in knowing God and God/human, as well as human/God
relations. Generally speaking, in a Christian theological context, “theological epistemology” within
“analytical theology” can be understood as the study of Christianity in the clearest and most
coherent language possible. In this context of theology and analytical epistemology the general
subject of the paper is theological analysis – from the perspective of analytical theology and
analytical philosophy – of two issues of theological epistemology. In this sense the specific objective
of the conference paper is a comparative presentation of two epistemological problems from the
points of view of science and theology: “the epistemological criteria of truth” and “the
epistemological criteria of existence”. For the theological part, direct reference is made to the
Scripture, by examples from the Old and New Testament whose theological and epistemological
interpretation is plausible and relevant for the discussion.
“Theology is the science of faith which means theology is also understood in scientific discipline. It is
the conscious and methodological explanation and explication of the divine revelation received in
faith.” [Karl Rahner, Theology. I. Nature, in K. Rahner, ed., Encyclopedia of Theology: The Concise
“Sacramentum Mundi” (New York: Seabury-Crossroad, 1975), 1687. ]
Le sens spirituel et son actualité selon Henri de Lubac en perspective théologico-fondamentale
Pawel Borto (Université Catholique de Lublin (Pologne), Institut de Théologie Fondamentale)
Henri de Lubac, sans doute, est un des plus importants théologiens de l’époque de la préparation du
Concile Vatican II et du temps de renouveau théologique dans les années suivantes. Un des thèmes
très importants de son travail théologique est constitué par la tradition de l’exégèse spirituelle
caractéristique pour tout le période patristique et pour la théologie médiévale (Histoire et Esprit,
Exégèse médiévale). Pour H. de Lubac cette tradition constituait un fait très intéressant parce
qu’elle témoignait une grande fécondité de ce mode de lire l’Ecriture et en même temps la dureté
de cette tradition indiquait qu’elle ne devrait pas être oubliée totalement.
Cette communication dans la première partie présentera les conclusions que H. de Lubac a indiqué
pendant son étude sur la tradition de l’exégèse spirituelle. Ensuite on cherchera d’indiquer les
dimensions de la lecture spirituelle de la Bible qui pourraient être toujours actuelles et on
présentera les conclusions de la perspective théologico-fondamental c’est-à-dire touchant la
connaissance théologique.
Schriftauslegung bei Henri de Lubac
Gloria Braunsteiner (Trnavska Univerzita)
Der französische Jesuit, der in Lyon eine Generation von Studenten geprägt hat, war ein
bedeutender Repräsentant der „Nouvelle Théologie“. Er lebte und wirkte in einer Zeit der Öffnung
der Katholischen Kirche der historisch-kritischen Exegese gegenüber. Er stellte fest, dass ihre
Grenzen überschritten werden müssen, damit das Wort Gottes authentisch ausgelegt werden
könne und entdeckte in seinen patristischen Studien den Wert und die Fruchtbarkeit des dreifachen
Schriftsinns nach Origenes. Im Beitrag wird die Frage gestellt, ob es Lubac gelungen ist, dieses Erbe
in die Theologie – auch im Hinblick auf ein erneuertes Verhältnis von Exegese und Dogmatik – zu
integrieren, und wie er selbst dieses Unterfangen kritisch bewertet
Zukünftig Lehrende lehren – Wie bringe ich die Bibel zu den LehrerInnen?
Judith Breunig (Independent Scholar)
Die Rolle der Bibel in der Theologie – wie auch immer sie genau aussehen mag – ist stark davon
abhängig, wie wir Bibel lehren. Welchen Zugang geben wir unseren Studierenden? Und besonders
brisant: Wie schulen wir angehende Lehrerinnen und Lehrer, die später in der Schule Schü-lerinnen
und Schülern die Seele der Theologie nahebringen sollen?
Mein Beitrag möchte an dieser Stelle das Konzept vorstellen, nach dem ich zwei Semester lang
Studierende in die alttestamentliche Exegese eingeführt habe. Es ist somit eine hochschuldidaktische Reflexion der eigenen Lehrerfahrung, bei der ich auszuloten versuche, wie ich Studierende als
Multiplikatoren ausbilden kann, sodass sie gut gewappnet in den Schulalltag starten können.
Staatlicher Religionsunterricht ist in Deutschland eine der letzten Orte, an denen Jugendliche
überhaupt noch mit Glaube, Kirche, Bibel und Theologie in Berührung kommen. Entsprechend ist
kaum ein Aufwand zu groß, angehende Lehrerinnen und Lehrer bestmöglich auszubilden.
Seeing the Word: A Tapestry of Texts
Mary Brien (Mary Immaculate College, Limerick)
One does not normally look for examples of biblical intertextuality in a Baroque oil painting! But
there is one brilliant example which deserves attention. It is that of the medieval Gnadenbild,
entitled Maria Knotenerlöserin, executed in Baroque style by Johann Georg Melchior Schmidtner
(1625-1707). The original is to be found in a church in Perlach in Augsburg, Bavaria. The central
motif is that of the Virgin Mary standing on the crescent moon, crowned with stars and surrounded
by hosts of angels. Beneath her feet is a knotted snake. In her hands is a knotted skein which she is
unravelling with apparent ease. This work of art, commissioned to celebrate the unravelling of a
marital problem in real life, is so rich in its interplay of biblical and patristic reference that it merits a
lengthy study. This short paper offers a ‘taster’ exploration into some of the key texts and subtexts
which inform Schmidtner’s painting. Some surprising intertextual connections are made from a
wide range of patristic and biblical sources. For example, the painting takes its title from Adversus
Haereses by Irenaeus of Lyons, whose interpretation of Genesis 3:15 links the disobedience of Eve
with ‘the knot of human disgrace’ and the knotted serpent, while the obedience of Mary, the new
Eve, is linked with the undoing of that evil knot. Direct biblical references which underlie
Schmidtner’s work include Gen 3:15; Lk 1:35; Rev 12:1; Tobit 8-12. The presumed subtext is that of
the Marriage Feast at Cana (Jn 2:1-11), where Mary unravels some knotty problems for a newlymarried couple. Angels and the Archangel Raphael inhabit this painting, as well as heavenly bodies
and, notably, Tobias and his dog. A miniature rustic scene at the base suggests the journey of Tobias
as recorded in Tobit 11-12. A complex work of art, Schmidtner’s Gnadenbild offers the viewer the
promise of an exciting journey into the unravelling of a multi-textured, biblically-influenced series of
interlocking themes and subjects.
Encountering the Other(s) in Sacred Scripture: the Hermeneutic Approach of Emmanuel Levinas
Jonathan Burroughs (Pontifical University, St Patrick's College, Maynooth)
Emmanuel Levinas (1906-95), while primarily recognized for his major philosophical contributions
Totality and Infinity (1961) and Otherwise than Being (1974), also published various Talmudic
commentaries and essays on Judaism. His Jewish writings, although different in style and approach
from the philosophical ones, share much of his philosophical vocabulary; themes such as the
Other(s), responsibility, ethics, and the Saying and the Said are present also in his Jewish writings.
Whereas the more usual approach is to investigate the way in which Levinas’ Judaism feeds into his
philosophical writings, this paper shows the influence of his philosophical vocabulary upon his
Jewish writings. In so doing, it seeks to elicit some salient features of his hermeneutic approach to
the Jewish Scriptures. In general, Levinas’ specific reflections on hermeneutics and method (in
terms of reading the Jewish Scriptures) are confined to sporadic, fragmentary comments
interspersed throughout his writings. In extracting those reflections, a specifically Levinasian
approach emerges. In particular, his approach indicates how the Jewish Scriptures can be a source
for thinking and living and, perhaps most significantly, how they become the locus for a possible
ethical encounter with the Other(s). The current paper proposes to unpack these dimensions of
Levinas’ hermeneutic approach, with the underlying aim of exploring how they can contribute to
our understanding of Sacred Scripture as “the soul of theology” (DV 24).
Conséquences théologiques de la redécouverte liturgique de la Parole
Ângelo Cardita (Faculté de Théologie et de Sciences Religieuses - Université Laval)
Les écritures sont un trésor d’où l’on retire des choses nouvelles et anciennes. La redécouverte
liturgique de la Parole de Dieu est l’une de ces choses nouvelles, offertes à l’Église par les efforts du
mouvement liturgique ainsi que de la réforme de la liturgie.
Le danger, ici, serait de ne considérer cette nouveauté qu’un simple réaménagement liturgique avec
une certaine incidence pastorale, mais sans quelque effet sur la méthode et sur la pédagogie
théologiques. En ce sens, la proclamation liturgique des écritures, ainsi que leur explication
homilétique, ne seraient que le résultat ou l’un des champs d’application des enquêtes bibliques et
exégétiques et n’entreraient dans l’univers théologique que par le biais d’une enquête sur
l’incidence des recherches bibliques et exégétiques dans le domaine pastoral et liturgique. Bref, la
proclamation liturgique des écritures ne serait qu’une opération intellectuelle (voire, idéologique)
en contradiction avec son intentionnalité croyante, c’est-à-dire, avec son annonce comme Parole de
Dieu. Les écritures ne sont jamais l’ « âme de la théologie » sans devenir aussi corps et, notamment,
corps liturgique. Dans cette communication, je me concentrerai sur les conséquences théologiques
du devenir liturgique des écritures, proclamées comme Parole de Dieu, sur le plan de la méthode,
de l’interdisciplinarité (à intérieur et à l’extérieur de l’univers théologique) ainsi que de la pédagogie
et de l’enseignement de la théologie. Je commencerai par décrire dans ses traits principaux la
redécouverte liturgique de la Parole de Dieu dans le contexte du mouvement liturgique, pour
poursuivre avec une enquête sur l’importance des Écritures pour le renouveau et la pastorale
liturgiques qui finira par une phénoménologie du devenir liturgique de la Parole. L’écriture assume
ainsi une nouvelle importance non seulement en tant que document littéraire, mais aussi en tant
que ressource pour le dialogue avec la culture actuelle.
Interpretation of Scripture in Christology. The Centrist Approach: A Hermeneutic-Ecclesial
Complementarity
Anthony Chukwuemeka Atansi (KU Leuven)
“Who do people say that I am?” (cf. Mark. 8: 27-33) is a question by Christ that continues to pose
itself for an answer and similarly has continued to engender multiple and varied responses.
Theologians like so many others have been preoccupied with the attempt to offer answers to this
Christological question. With the passage of time, especially from the second half of the twentieth
century, this subject (Christology) that was a simple articulation or narration and elucidation of the
Christian faith in the person and work of Jesus Christ as revealed in the Scripture, took on a very
complex form.
In the effort of scholars and theologians “to conscientiously elucidate the assertion that Jesus is the
Christ,” they tried to reconstruct the figure of Jesus of Nazareth using post-enlightenment
categories and methodologies. As many as there are these approaches and methodologies, there
are and have been so many Christologies ranging from the sociological, psychological,
anthropological and historical to mention just but a few. The question(s) urgently behind the study
now include, how one can effectively go back to Scriptures in such a way that it is the mainstay or
fount of one’s Christological reflections. Should one listen to the Scripture only and entirely in the
effort to really understand the person and work of Christ? To what extent does and should the
Scripture shape our knowledge, understanding, interpretation of and belief in the person and work
of Jesus Christ? What should be the proper methodological interpretation of Scripture in
Christological reflections that integrates the legitimate scientific and critical insights, traditional
portrayals of Jesus Christ and takes account of the ever changing historical-cultural contexts of our
time and the new questions that are being raised?
Hence, the challenge continues to be the quest to provide answers that would be meaningful and
intelligible to the men and women of every time but also that would not undermine or endanger
one’s faith in Jesus Christ as the Son of God made man for the life and salvation of the world. This
paper argues that it is in listening to and employing the genuine insights of the historical-critical
method and side by side with the Christological tradition and witness of ecclesial communities of
every age, that the Sacred Scripture and its interpretation, remains the mainstay of every proper
Christological reflection which is at the heart of theology.
Dependency - A Blessing or a Plague? A Theological Literature Review
Sebastiana Dekany (West University of Timisoara)
We live in a society where the individual strives for independence, self-reliability, competence and
ability to make his/her own way in society. Our way and rhythm of life frames independence as the
ultimate quality in molding us as successful individuals. Thus, it is not surprising that dependency is
seen as something negative, undesirable and unpleasant, an encumbrance which prevents society
to flourish and the individual to be able to fulfill one´s destiny. Dependency makes us depend on
others, while independence holds us above. What makes a society hold together and strive? Is it the
healthy, independent individuals that form it or the ones that acknowledge their dependency on
one another and act upon it through the practice of true humanity, aiding the ones who are
vulnerable and in need? How does theology perceive dependency and how can it act towards a
better understanding of the human nature and needs? Can theology be a resource and a pillar that
can change the view of society on this issue?
The main discussions will include reflections on:
• Theological/biblical perspective on dependency as a part of the human condition. The model of
Christ shows us that a truly ethical society is based on human values of generosity, love and sacrifice
towards the others;
• Caring for dependent people is not an encumbrance or an obligation, but an opportunity to
practise the values that Christ taught us;
• The response of the society to dependency (pressure of society to become a fully independent
individual, role of dominant groups, language discrimination);
The conclusions will focus on:
- How dependency can be integrated in a healthy society where the person is perceived not as an
independent individual that sets one apart, but as a contributor, as a part of an interdependent net
of a community, where each one is dependent and independent at the same time.
- Dependency is not a limitation, a shame or an ailment that must be hidden, forgotten, ignored or
removed, but an opportunity in giving and serving others (an intrinsic condition of a healthy
community, based on the model of Christ);
- Practical ways and examples in which communities can get involved in dealing with dependency.
Enjeux du point de départ dans le rapport entre Ecriture et Théologie
Marie-Thérèse Desouche (Institut Catholique de Toulouse)
Le choix du point de départ, dans une réflexion théologique, a des conséquences sur la place de
l'Ecriture et sur son rapport aux autres dimensions de la recherche en cours. Dans cette
communication, nous présenterons quelques modalités de point départ et nous éluciderons, pour
chacune, la place de l'Ecriture et son rapport à la théologie. Cela nous permettra de mettre en
évidence les enjeux et les limites de chacun ces choix par rapport au rôle donné à l'Ecriture .
Scripture, Virtue Ethics, and Public Life: Justice and Mercy in Isaiah 42/Matthew 12.
Robert Gascoigne (Australian Catholic University)
This paper will focus on the link between Scripture and virtue ethics, with particular reference to
Isaiah 42:1-4, the first ‘song of the servant of the Lord’, and Matthew 12:15-21, which interprets the
ministry of Jesus of Nazareth in its light. A number of recent studies (e.g. William Spohn, Go and Do
Likewise: Scripture and Ethics, New York: Continuum 2009; Lúcás Chan, Biblical Ethics in the 21st
Century, Mahwah, NJ: Paulist Press, 2013) have argued for strong connections between Scripture
and virtue ethics. Isaiah 42:1-4 and Matthew 12:15-21 envision the servant, and Jesus of Nazareth,
as someone who will institute justice with mercy. Pope Francis’ ministry has emphasized the
fundamental role of mercy in the life of the church, and this has also been the subject of an
important work by Cardinal Walter Kasper, Barmherzigkeit: Grundbegriff des Evangeliums –
Schlüssel christlichen Lebens, Freiburg i.B.: Herder, 2012, among others. In secular life as well,
recent works have emphasized the importance of compassion in relation to the justice of public
institutions, notably Martha Nussbaum’s Political Emotions. Why Love Matters for Justice, Belknap
Press, Harvard UP, Cambridge Mass, 2013, as well as raising critical questions concerning the
character of compassion in the liberal humanitarian tradition, e.g. Bruce Ward, Redeeming the
Enlightenment: Christianity and the Liberal Virtues, Grand Rapids, Eerdmans, 2010, and Michael
Banner, The Ethics of Everyday Life: Moral Theology, Social Anthropology and the Imagination of the
Human, Oxford University Press, 2014. This paper will reflect on the ways in which Isaiah 42:1-
4/Matthew 12:15-21 can inspire and inform the practice of justice with mercy, as an example of the
synergies between Biblical studies, virtue ethics, and reflection on public life in both the ecclesial
and secular domains.
Liturgy, Bible and Grace in Martin Luther and Pius Parsch
Dorothea Haspelmath-Finatti (Vienna University)
Both Martin Luther and Pius Parsch entered monastic life in young years. They were both
committed to a life shaped by the liturgy of the hours. They both experienced Latin psalm prayers;
both longed to find a deeper understanding of the biblical texts in liturgy and, as priests, to make
this new understanding of the Bible and liturgy available to the liturgical communities they served.
They both saw the community as a "priestly people”. They promoted Bible readings in the
Vernacular and the communal participation in the Eucharist.
For both, liturgical life and Bible studies brought forth a theology centred in God's saving and
sanctifying grace.
This paper explores similarities and differences in Martin Luther's path to his doctrine of
justification and Pius Parsch's approach to his theology of grace, focussing on the role of the
liturgical and biblical experiences leading to and reflected in their central theological endeavours.
This paper aims to reinforce the understanding of Christian liturgy as a place of intertwinement
between Bible and liturgy, or Word and sacrament, which gives rise to a theology of grace, or of
justification.
In order to do so, this paper draws upon Pius Parsch's liturgical writings, sermons and liturgies
(especially P.P, Das Kirchenjahr im Lichte der Gnade, Klosterneuburg, 1952 and P.P., Volksliturgie,
2004), as well as Martin Luther's autobiographical remarks in his introduction to his 1546 Edition of
his Bible translation and on his main Reformation writings. It includes recent studies in
neurobiology, which expose the implications of the body-and-mind-interconnectedness for an
understanding of liturgy as the place where the grace-giving power of the biblical contents are
made available to humankind.
The Biblical Foundations of a Theology of Desire
Martón Hoványi (Pázmány Péter Catholic University, Budapest)
In my lecture I will deal with the biblical foundations of a theological discussion about desire
(epithymia in Greek). This theological-anthropological dispute seeks the answers of a dual question:
does God have desires (Luke 22:15) and how can the desire in humans, who are made in His image
(Gen 2:7) be described depending on the answer to the first question? After a overview of the
relevant texts in the Old and New Testament, some problematic texts will be discussed (for example
Ex 20:17, Dan 9,23 in LXX, Rom 7:7–8), which play an important role in the history of reception from
the Church Fathers to today’s theology. The theological thinking about desire, which served as a
background for moral, anthropological and dogmatic concepts in the history of Catholic theology,
was forced to use Neoplatonic, Stoic and later psychological concepts partially because it
considered the Biblical treatment to be insufficient. However, the conclusions drawn on this basis
(for example that desire is a sinful inclination) cannot be reconciled easily with the Bible’s existing
teachings. This tension can fuel a re-reading today. In line with the conference theme, I will argue
that the soul of the theology of desire is (again) the Bible.
Jesus Remembered and Jesus with Us: Biblical Hermeneutics of Carlos Mesters and Jon Sobrino
Petr Jandejsek (Charles University, Prague)
I intend to present a paper at the emerging scholars conference. The paper will be based on the
research for my PhD dissertation and on my experience as a teacher of systematic theology at a
school of social work.
Following Dei Verbum´s statement that theology is most powerfully strengthened and constantly
rejuvenated by the Bible (DV 24), the paper will explore biblical hermeneutics and its practical
relevance in the work of two Latin American theologians, Carlos Mesters and Jon Sobrino. In
Mesters I will focus on his well nuanced distinction between text, pre-text and context over against
a more common – and problematic – duality between text and context. With Sobrino I will look at
his historical-theological reading of the Bible, e.g. his use of the concept of historicization
(developed by Zubiri and Ellacuría). I will give space also to some commentators of Sobrino (Daniel
Harrington, Lisa Cahill, Eduardo de la Serna), especially as regards Sobrino´s relation to historicalcritical methods and canonical exegesis.
In the second part of my paper I will give an example of the above elaborated hermeneutics being
situated in an educational context. In particular, I will deal with the professional training of social
workers. I will explore similarities and dissimilarities, possibilities and limits when the biblical
hermeneutics of liberation theology is applied in a different context. Here I will draw on my
experience at Jabok Institute of Social Work and Theology in Prague as well as on the reflections of
some Czech theologians (Pavel Ambros, Michal Opatrný).
Becoming Neighbour
Jan Jans (Tilburg University/St. Augustine College of South Africa)
“Special care must be given to the perfecting of moral theology. Its scientific exposition, nourished
more on the teaching of the Bible, should shed light on the loftiness of the calling of the faithful in
Christ and the obligation that is theirs of bearing fruit in charity for the life of the world” – Optatam
totius, n° 16.
Christians of whatever denomination or Church are familiar with the rightly famous ‘double
commandment’ to love both God and neighbour as spelled out in the (synoptic) gospels. However,
what often seems to be missed is the consequence of the very specific way this is filled out by the
parable in the gospel according to Luke on what happened on the road leading down from
Jerusalem to Jericho. Questioned by a lawyer on how to inherit eternal life – surely the most
important question any person of faith can ask -, Jesus returns the question by asking what the law
is teaching, followed by the ‘double commandment’ in the reply of the lawyer and the approval of
Jesus. This, however, does not end the conversation but leads the lawyer to raise the further
question “And who is my neighbour?”. The reply to this in the form of a parable spells out the
behaviour of a Priest, a Levite and a Samaritan who encounter the victim of a robbery ending again
with a question by Jesus: “Which of these three, do you think, was/became a neighbour to the one
who fell into the hands of the robbers?”. The reply of the lawyer that the one who showed mercy is
the neighbour leads to Jesus’ concluding admonition: “Go, and do likewise”.
The paper comes in three parts. In the first, a brief overview is offered of the common
understanding of the parable, reducing its radical paradigm changing potential to a rather meek
‘everybody is my neighbor’. In the second part, a close reading of the Greek text of the gospel
according to Luke is unpacking this radical change of paradigm by showing how the question of the
lawyer is inverted from ‘Who is my neighbour’ towards ‘Who became neighbour’ – a change from
asking who is included/excluded into the vocation/admonition to become neighbour: go, and do
likewise! Within this subject-centered paradigm, the third part explores the significance of the
Samaritan “being moved with pity” in order show the crucial emotional component of becoming
neighbour.
On Using a Phenomenological, Hermeneutic, Mystagogical Methodology to Explore the Child’s
Experience of Meditation
Noel Keating (Waterford Institute of Technology)
While much research has been conducted into the physical, psychological, cognitive and emotional
benefits of contemplative practice on adults, very little is known about its impact on children, their
experience of mystery through the practice and its spiritual fruits in their lives. In addition, most of
the extant studies have been quantitative rather than qualitative. This study seeks to fill these gaps.
The researcher has chosen to use a phenomenological, hermeneutic and mystagogical methodology
based on the writings of Max van Manen, Sandra Schneiders and Kees Waaijman. This paper sets
out the rationale for the chosen methodology, describes its application in a pilot study prior to the
main research and examines its effectiveness in eliciting from children their experience of mystery
in the practice of meditation.
Twenty-two children aged from 7 to 11 years were interviewed for the pilot study. Each child was
interviewed twice for approximately 30 minutes on each occasion. The researcher is currently
engaging with a further 48 children from three primary schools using a revised protocol. He is
confident that the processes he has designed to enliven the conversations with the children are
yielding rich fruits and offer a method that can be replicated and adapted by others engaged in
researching spirituality.
Die Role des Kirchenrecht in dem Dialog über wiederverheiratete Geschiedene
Gabor Kiss (Theological College of Pecs)
Betrachten wir den Streit über den Status der wiederverheirateten Christen, dann haben wir mit
einem der heiklesten und problematischsten Bereiche des heutigen Kirchenrechts zu tun. Da das
Thema nicht nur im abstrakt juristischen Denken und nicht nur auf Theorieebene, sondern auch als
alltägliche und dringliche Frage der kirchlichen Rechtsstiftung und Rechtssprechung vorhanden ist,
kann es zu einem umfassenden, noch nie dagewesenen Diskurs kommen. Als eklatantes Beispiel
dafür dient die im Oktober 2014 beginnende außerordentliche bischöfliche Synode. Die Frage lautet
dann nicht mehr, ob dieses Ereignis an sich die Aufmerksamkeit verdient oder nicht, sondern wie
das rechtliche und dadurch pastorale, spirituelle und praktische Ordnen der Lebenssituation von
Christen, die nach katholischem Kirchenrecht in irregulärem Status leben, funktionieren kann. Wie
ist eine Synthese von der starren Lehre der kirchlichen Tradition und das kirchenrechtliche Prinzip
der Zuerkennung von Würde möglich? Die Antwort auf diese Frage trägt mitunter auch die Lösung
des Problems in sich.
Schöpfungsauftrag im biotechnischen Zeitalter
Katica Knezovic (Universität Zagreb)
Die Schöpfung als der religiöse und biblische Begriff der jüdisch-christlichen Tradition und somit der
Grundbegriff der Schöpfungstheologie bildet die Basis zur Bewertung der menschlichen Handlung
an der Natur, darunter auch im biotechnologischen Zeitalter. Dem biblischen
Schöpfungsverständnis nach ist der Schöpfungsbegriff umfassender als seine nichtreligiöse
Entsprechung Natur und Umwelt, da er das Ganze der Wirklichkeit in ihrem theologischen
Verweischarakter und Zusammenhang reflektiert. Vor dem Hintergrund der ökologischen Krise und
des daraus gewachsenen Bewusstseins über die Bedeutung menschlicher Handlung in der Natur
werden die biblischen Aussagen kritischer denn je zuvor gelesen. Es werden zunächst die beiden
biblischen „Schöpfungsdarstellungen“ unter dem Blickwinkel ihres jeweiligen Schöpfungsauftrages
befragt, inwieweit sich aus dem ursprünglichen Gottesauftrag – sich die Erde zu unterwerfen (Gen
1,26) bzw. sie als den Garten von Eden zu bebauen und zu hüten (Gen 2,15) – ein Bezug auf die
grüne Gentechnik als gegenwärtige Pflanzenkultivierung herstellen lässt. Das biotechnische Zeitalter
bringt den homo technicus wie keine andere Epoche ins Spannungsfeld des Schöpfungsauftrages
von Kultivieren und Konservieren. Seine Errungenschaften eröffnen ihm immer größere
Möglichkeiten für Neuschaffung, jedoch mit der Erfahrung, sowohl der positiven als auch der
negativen Auswirkungen, die ihm die Notwendigkeit des Bewahrens ständig ins Bewusstsein rufen.
Auf jeden Schritt und Tritt seines Bewegens im Neuland der biotechnischen Erfindungen und
Entdeckungen ist er der Versuchung ausgeliefert, das Gleichgewicht zwischen Verändern und
Erhalten zu missachten, und den scheinbar einfacheren – in jedem Fall verlockenderen – Weg
einzuschlagen, indem er alles technisch Machbare tatsächlich verwirklicht. Dass nicht jede
Kultivierung zugleich eine gewollte Kultur schafft, zeigt unter anderem auch die lange Geschichte
der Pflanzenkultivierung auf, mit ihrer Überfülle an Fällen, wo Kultursorten zu verheerenden
Veränderungen in der ökologischen und agronomischen Systemen geführt haben. Eine verfehlte
Kultivierung ist jede, die auf Kosten der biologischen und genetischen Vielfalt der Pflanzen und
Tierwelt geht, womit die Verarmung und Verminderung der landwirtschaftlich genützten und
wildlebenden Exemplare verbunden ist.
Can New Testament Parables understood as Thought Experiments?
Gusztáv Kovács (Theological College of Pécs)
The article tries to answer the question, whether New Testament parables bear similar features as
thought experiments in contemporary ethics. It tries to draw a comparison between the pragmatic
role of the two genres by investigating the contexts in which they are uttered. Just as modern
thought experiments in moral philosophy, such as The trolley problem, The burning IVF facility, or
the Dying violinist, New Testament parables, such as the Parable of the good Samaritan, also tend
to challenge the moral intuitions of the audience. They both arrest the hearer by questioning their
everyday moral apprehension, and force them to reconsider their view of reality. The understanding
of New Testament parables as thought experiments may help us to understand the way these
functioned in ancient Christian communities and in their missionary work.
Über die Rolle der Bibel in der Grundschule
Lisa Krasemann (TU Dortmund, Institut für Katholische Theologie)
Horst Klaus Berg gelangt 1989 in seiner Umfrage zur Bibel und der Wichtigkeit dieser für
Schülerinnen und Schüler zu der Einschätzung, dass diese die Bibel in der Regel nicht zu den
Themen zählen, welche sie im Religionsunterricht bevorzugen. In der Studie befragt er Schülerinnen
und Schüler, ob für sie die Bibel relevant sei. Seine Analyse zeigt, dass zwar ein Interesse an einem
lebens- und erfahrungsorientierten Bibelverständnis vorhanden ist, dass umgekehrt jedoch von
kaum einem ein Zugang gefunden wurde und somit ein Mangel an Erfahrungen vorherrscht. Dieser
Mangel führt dazu, dass die Bibel als irrelevant für das eigene Leben betrachtet wird.
Verstärkt wird diese Tendenz durch die abnehmende religiöse Sozialisation. Diverse Studien zeigen
auf, dass eine Glaubenserziehung kaum noch stattfindet. Daraus folgt, dass die Bibel nicht mehr
länger als lebensrelevantes und existenzielles Buch kennengelernt wird. Auch hat es Auswirkungen
auf den Umgang mit der Bibel.
Wenn Eltern und Umfeld die religiöse Sozialisation nicht mehr übernehmen, wie kann die Bibel in
ihrer Bedeutung an Schülerinnen und Schülern herangeführt und für diese bedeutsam gemacht
werden?
Wenn Schülerinnen und Schüler in ihrem Umfeld keinen Kontakt zu Religion, Tradition, Glauben und
Bibel haben, so stellen die Religionslehrerinnen und Religionslehrer der Grundschulen den ersten
Kontakt zu diesen her. Hier ergibt sich eine große Chance, aber auch ein enormer Anspruch an
Lehrerinnen und Lehrern.
Berg folgert aus seiner Umfrage, dass mit Blick auf den biblischen Unterricht Defizite erkennbar
sind. Es muss gefragt werden, wie diese aufgearbeitet werden können. Nur wenn die Arbeitsweise
der Lehrerinnen und Lehrer mit der Bibel bekannt ist, können Lösungsansätze gefunden werden.
An dieser Stelle setzt meine Studie an. Die Umfrage an Grundschulen in Nordrhein-Westfalen
ermittelt die Relevanz der Bibel, die Häufigkeit ihrer Nutzung sowie ihre Bedeutung für den
Unterricht und ihrer Thematisierung in selbigem.
Ist der Ist-Zustand gefunden, müssen bibeldidaktische Konzepte validiert, nach dem didaktisch
Notwendigen gefragt und im Rahmen dessen bereits vorhandene Methoden, analysiert und
bewertet werden.
Danach können bestehende Methoden gefestigt, überarbeitet oder gegebenenfalls neue Methoden
etabliert werden.
Für eine Validierung durch die Studie eigenen sich Methoden, die keine religiöse Sozialisation
voraussetzen und stark von der Lebenserfahrung der Schülerinnen und Schüler profitieren. Laut Uta
Pohl-Patalong ist der Bibliolog eine solche, da er die genannten Kriterien erfüllt. Er existiert in der
Balance zwischen Erzähltext und Erzählwelt und bietet so bei minimaler Voraussetzung eine
komplexe Berührung mit der biblischen Welt.
The Person of Jesus Christ in Benedict XVI's Book Jesus of Nazareth
Danuta Krupa (Pontifical University of John Paul II in Cracow)
In his Jesus of Nazareth, Benedict XVI presented Jesus Christ as a person who enters into the real
human history “from the perspective of His community with Father, which is the characteristic
centre of the personality of Jesus without it, you cannot understand anything". The Pope wants to
address the situation of the modern person who tries to find the sense and the purpose of his life
apart from Christ. At the same time, the same person experiences a growing confusion and
uncertainty. Through his personal witness of faith, Benedict XVI endeavors to help the man of today
to discover true, historical Jesus, as well as Christ of faith - the Son of God, who wants to enter into
the lives of concrete humans, establish a personal relationship with them and give them a deep,
true sense of life.
Benedict XVI bases his reflection on the person of Jesus on the Gospel message. The Pope wants to
look intently at lively, evangelical Jesus, to listen to Him, to approach Him. This kind of attitude
permits him to find Christ and experience a personal meeting with Him. That is why it seems
necessary to me to refer to the hermeneutic of faith which I believe constitutes the main
interpretative key for the Gospel in the work of Benedict XVI. In his trilogy, the Pope draws the
picture of the authentic Jesus who can be discovered in the Gospels.
Last decades showed different pseudo-scientific attempts to solve the “secret” of Jesus trying to
reconstruct His figure in a light often strange to the Gospels. That is why, the person shown by
Benedict XVI in the book Jesus of Nazareth, depicts Jesus as well-embedded in the truth of the
evangelical message. Such representation of Jesus I argue is reliable and convincing; it speaks of
true Jesus of the Gospels.
Critical Analysis of Joseph Ratzinger’s contribution to Biblical Interpretation
Branislav Kuljovsky (KU Leuven)
The present paper will elaborate a critical-constructive analysis and evaluation of the contribution
of the German theologian and Church leader Joseph Ratzinger to biblical interpretation. This goal
will be realized in the following three steps. In the first step, we will trace the emergence of
Ratzinger’s thought on biblical interpretation throughout his theological career up until his most
recent Jesus books. Secondly, we will compare his thinking as a theologian with the official
documents of the Church’s Magisterium, focusing on the similarities and differences. In the final
step we will discuss the critical voices dealing with Ratzinger’s methodology of biblical
interpretation, which, after the publication of his first Jesus book, has become a subject of a broad
academic discussion.
The use of Scripture in Systematic Theology: a case-study of three Portuguese theological journals
(2004-2014)
Jose Pedro Manuel Angélico/ Lázaro Pulido (Catholic University of Portugal)
Within the context of Portuguese theological research and publication, there are three major
journals: “Theologica” (Faculty of Theology, Braga), “Didaskalia” (Faculty of Theology, Lisbon), and
“Humanística e Teologia” (Faculty of Theology, Porto). Considering the existent distance, so often
assumed by both theologians and exegetes, between systematic and biblical theology, our aim is to
see how much (biblical references) and in what manner (method, hermeneutics) Scripture is used
by systematic theologians in their essays. In order to make this visible, we will try to track such use
of Scripture in articles recently publised by those three above-mentioned journals, focusing on a
time span of ten years (2004-2014) and on subjects only related to systematic theology.
Le rôle de l`Écriture dans la théologie bonaventurienne : le Breviloquium
Manuel Lázaro (Universidade Católica Portuguesa)
Nous essayons de montrer le rôle de l’Écriture chez le Prologue du Breviloquium et essayer de
montrer la herméneutique bonaventurienne à partir de une approche plutôt voisin à l’histoire de la
théologie. Implicitement on se demande s’y existe une « théologie herméneutique » ou plutôt une
« herméneutique théologique », en tant que approximation théologique come utile pour y parvenir
a un fin déterminé. Question que nous essayerons de répondre à partir d’un texte –le prologue– où
le Docteur Séraphique montre l’Ecriture comme source de la théologie
“Scripture is the soul of theology”. A study of a metaphor popularized by Vatican II
Chin Hei Leong (KU Leuven)
The theological axiom is generally considered as one of the greatest pronouncement by Vatican II in
DV 24. But what does this metaphor really involve? Does it simply mean that the study of the
Scriptures is very important to theology? Does it bear deeper meanings? For an answer to these
questions, three points are essential. First, The council fathers used the axiom in a very specific
perspective i.e., the renewal of theological reflection and teaching. Secondly, as the vehicle of this
metaphor, “soul”, is the key to the meaning of the statement, we have to investigate what “soul”
stands for in the Council’s language. Thirdly, although the axiom has a history earlier than Vatican II,
i.e. in the papal documents Providentissimus Deus of Leo XIII in 1893 and Spiritus Paraclitus of
Benedict XV in 1920, this history seems to be neglected in the reception history of this axiom.
Therefore, this paper first traces the history of this axiom from its conception in PD and SP to its
birth in DV. We shall show the differences, sometimes even oppositions of literary and theological
context in PD/SP and DV. In the second part, we shall shortly survey two things: what the notion of
“soul” meant in the Thomistic theology that dominated the pre-Vatican II catholic theology, and
what it meant in the Nouvelle Théologie that played an important role in Vatican II. In the third part,
we shall explain how the meaning of the axiom in PD/SP, as influenced by Thomistic theology, and
its meaning in DV, as influenced by the Nouvelle Théologie, differ. In the fourth and last part, we
shall study how this metaphor has been received and further developed in post-Vatican II
magisterial documents.
Revelation as the soul of theology and the theological use of Scripture. The contribution of Andrés
Torres Queiruga’s theological Work
Jose Pedro Lopes Angélico (Catholic University of Portugal)
One of the major achievements of contemporary theology, considering the key moments of its
twentieth century development (nouvelle théologie, II Vatican Council, and the emergence of
fundamental theology as a discipline) was doubtless the retrieving of Scripture as the authentic
source of any theological enterprise, and hence happily surpassing the extrinsecist use of the Bible
commonly adopted by the so-called neoscholastic theology as well as by the Catholic apologetics.
Nevertheless, to say that Scripture is the soul of theology is no less problematic, and that mainly
because of three main issues: to what extent is the anthropological concept of sould the most
appropriate term to express such relation [1]? Is there any reasonable difference to be pointed out
between Scripture and Revelation [2]? And finally, what does exactly mean the notion of revelation
itself within the context of Christian theology? Andrés Torres Queiruga, a well-known contemporary
Galician theologian and philosopher, is probably one of the best companions to walk these rocky
roads of faith and thought.
Scripture and the Untying of Gordian Knots in Theologies of Divine Providence
Richard Miller (Creighton University)
The purpose of this paper is to consider how a perennial problem in theology was generated from a
too limited survey of scripture. It will then examine a recent example where the employment of
canonical criticism, with the aid of the historical-critical method, opened up new possibilities in
systematic and philosophical theology for dealing with the problem.
Western Christianity has not reached wide agreement on a way to theologically articulate the
sovereign operation of God and the capacity of free creatures for genuine choice. One could read
much of the history of western theology on this question as echoing Augustine’s experience: “I
worked hard in defense of the free choice of the human will, but the grace of God conquered.”
A problematic assumption that runs through the history of Christian theology is that God’s
sovereignty requires that God’s election or decrees cannot be frustrated in individual instances. This
paper will first briefly explore some important moments in the history of the treatment of God’s
sovereignty and human free choice in order to illuminate the many problems that this assumption
generates. Second, I will indicate how this assumption originated from theologians’ too limited
survey of scripture. Third, I will examine the work of John H. Wright, S.J. (1922-2009). In his two
volume work Divine Providence in the Bible: Meeting the Living and True God, Wright employs
canonical criticism, with the aid of the historical-critical method, across the whole of scripture. I will
argue that Wright’s approach to scripture opens up new theological possibilities for reconciling
God’s sovereign operation with human free choice.
Scripture and negative theology
Hilary Anne-Marie Mooney (University of Education Weingarten / Pädagogische Hochschule
Weingarten)
Scripture, the soul of theology? Scripture, the soul of spirituality?
These are the questions which my paper addresses. What answers are available when the theology
in question emphasises the ineffability of God? Can scripture represent the soul of a theologia
negativa? What is the relationship between scriptural concepts and the ascent to the divine within
the context of a theology which regards God as unlimited, incomprehensible and inexpressible?
The question extends from the area of academic theological reflection to the area of spirituality and
prayer. How may a reverence for scripture be cherished within a mystical tradition which aspires to
transcend words? How does this tradition ‘use’ biblical words and phrases? Furthermore, one may
ask whether this ‘use’ is not in danger of degenerating into a mere ‘instrumentalisation’? Is the role
of scripture here described not in danger of being reduced to that of a crutch which helps the
human to hobble, in this case to hobble up to a higher wordless sphere of human-divine
interaction?
The paper starts by reviewing historical authors (above all Gregory of Nyssa and Dionysius the
pseudo-Areopagite) who stand within the classical tradition of theologia negativa. It examines what
they say about the human inability to express things divine in words. Then it looks at the very
positive role which these authors assign to scripture. Next it turns to these authors’ theory of
mystical ascent to God. The authors’ opinions on various forms of prayer (individual prayer,
liturgical prayer) will be reviewed. Here too, the role of scripture will be examined.
Finally the paper hopes to identify some notions which make a lasting contribution to a discussion
of scripture as the soul of theology and the soul of spirituality. It outlines what a contemporary
theology and the contemporary attempt to approach God in prayer may learn from these historical
sources.
“When the Word becomes flesh”: An analysis of Biblical Images of Disfigured Bodies in the Light of
Ethics and Theology of Incarnation
Khrystyna Mykhaliuk (Ukrainian Catholic University and Catholic University of Leuven)
This article is an attempt to show how the Bible may be a dialogue partner for both contemporary
ethics of the representation of victims and the systematic-theological concept of Incarnation.
According to current opinion, the Bible is full of scandalous and offensive texts – to such an extent
that some Christians would rather deny adhering to the Scripture in order to pay tribute to victims.
However,in my opinion, it is not that mature position. Rather, we are obliged to confront ourselves
with “unsuitable” texts of the Bible. Yet, neither a confrontation with, nor spiritualization of the
violent texts are “the” solutions – they just prepare a ground for it.
Given that the spread of democratic values does not bring the decrease of the bodily violence in the
world, theologians and ethicists are always looking for the ways to restore the justice to the victims,
to bring the relief and sense of life to the survivals of violence, or at least to humanize them. In
contemporary media age, not only the evil actually done, but even more its representation in overly
sensationalist way in the media becomes a real problem. The image of terror prolongs and
reinforces the terror as such, as Derrida says. It raises the ethical questions regarding the
appropriate representation of the victims in order to prevent further victimization. Some biblical
“fleshly” depictions of disfigured bodies seem to be very outrageous and sensationalist, as in case
with the horrifying deaths of the Bethlehem Concubine, of the queen Jezebel, of Amasa, or of the
victims of bloody massacres... Are they imaginatively prolonging the terror?
I suggest that the crossroad of biblical scholarship with the contemporary ethics of representation
of victims may bring some refreshing perspectives; not only because there are similarities between
victims in the Bible and in the media, but, even more importantly, because there are significant
differences. One more perspective, a systematic-theological notion of “incarnation”, has a potential
to do what the ethics is not able to do – to give the meaning to representation of something that is
un-representable. The fact that God is able to reveal Himself also in a very earthly, material, ugly
ways, shades a light on some other bodily representations. In a way, the pictures of horror and
violence are undoubtedly a “stumbling block”, but a sincere reader of the Bible has to overstep it.
A neoteric reading of the Marian References in the Post-Synodal Apostolic Exhortation Verbum
Domini and their theological-anthropological relevance in view of Luke’s concept of discipleship
Isabell Naumann (Catholic Institute of Sydney)
Verbum Domini opens with the statement of God inviting humanity to enter into this dialogue and
share in the love of the Trinity. At the heart of the divine life is communio, the absolute gift.
Humanity is thus offered the un-surpassing gift of divine friendship. It is the Church’s mission to
explicitly proclaim this.
This proclamation can only be done on the basis of true dialogue which is rooted in genuine
empathy. From a theological-anthropological perspective a classical representation of this human
capacity is given in the Mother of God, in whom we can see the truth about the Word and what it
affects in us.
Although there are few references to Mary in the document, the significance of these outweighs the
brevity of text, for the document places her fairly centrally, in that she is shown as the one who
listens and hears the Word and gives the appropriate response thus demonstrating the true
ecclesial attitude of the believer in and for the world. Thus, the theology of the Word corresponds
to a theology of discipleship, exemplified in the Mother of the Word, in her responsive faith and
active faithfulness to the Word. Particularly in the Lucan work, Mary appears as a paradigm of the
authentic theological response to the Word.
This ties in with Congar’s point of “what is passed on is received by a living, active subject. If faith,
the initial reality of salvation, is transmitted, it must be received, actively received…. A word is
intended to make some impression; for the person to whom it is addressed it is a call… it creates,
virtually, an interpersonal relationship…. Thus, the Word of God serves to create a relationship: the
religious relationship which takes root in us through faith.” Mary stands for precisely this reality.
Aspects of this important theological theme within the Lucan context shall be presented here from
a new marian-theological/anthropological approach & perspective in view of the Gospel and its call
for a prophetic aptitude.
Safeguarding the Environment in Light of the Covenant
Dominik Opatrny (Palacky University, Olomouc, CZ)
We who live in developed and rich countries share an ambiguous experience: on one hand, the
media make us aware of the unsustainable way of life we lead. On the other hand, we are not able
to change the main source of these troubles: our consumer behaviour patterns. The dilemma is
technically unsolvable. Nevertheless, the Compendium of the Social Doctrine of the Church states
with respect to certain Old Testament passages, that "this reflection permits us to look to the future
with hope, sustained by the promise and the covenant that God continually renews."
I argue that the theology of covenant (not only with Noah) could and should supplement the
traditional biblical themes used in the environmental discussion, ie. creation and Sabbath. A hope
based on the gift of covenant saves us from the despair at apocalyptic visions. Such optimism,
however, would be irresponsible without proper commitments. Luckily, the covenant is connected
to the gift of law, which imposes responsibility on us.
Communicating the Gospel in a Family Context
Elzbieta Osewska (Cardinal Wyszynski University in Warsaw)
According to the Church documents, the family is placed at the service of the building up of the
kingdom of God in history. But what is the situation in 21st century? Does the family still proclaim or
communicate the word of God? In this paper, I want to present that communicating the Gospel is
still relevant in the families and show various ways in which it may be stimulated.
Biblische Grundlagen der Moraltheologie in der Sicht der Dokumenten der Päpstlichen
Bibelkommission
Janusz Podzielny (Theologische Fakultät der Universität in Opole, Polen)
In diesem Paper möchte ich die biblischen Grundlagen der Moraltheologie im Licht der letzten
Dokumenten der Päpstlichen Bibelkommission präsentieren. Eine der wichtigsten Anforderungen
des Zweiten Vatikanischen Konzils im Bereich der Moraltheologie war eine stärkere Wertschätzung
der Bibel: "Besondere Sorge verwende man auf die Vervollkommnung der Moraltheologie, die,
reicher genährt aus der Lehre der Schrift, in wissenschaftlicher Darlegung die Erhabenheit der
Berufung der Gläubigen in Christus und ihre Verpflichtung, in der Liebe Frucht zu tragen für das
Leben der Welt, erhellen soll" (Optatam totius, 16).
Es ist also wichtig diese biblische Exegese immer neu in der Vorlesung der katholischen
Moraltheologie zu betonen. Biblische Exegese hat in der Moraltheologie ihre Geschichte und
Gegenwart. Sie ist wie ein dramatischer Prozess, in dem eine Spannung zwischen dem wörtlichen
Sinn (der in der wissenschaftlichen Studium der Bibel entdeckt ist) und dem geistigen Sinn (der ein
Ergebnis der religiösen Meditation ist) bemerken kann. Nur in diesen Rahmen kann die
Notwendigkeit und Bedeutung der Interventionen des Lehramtes der katholischen Kirche
verstanden werden. Besonders geht hier um die Deutung für Moraltheologie der drei letzten
Dokumenten der Päpstlichen Bibelkommission (Die Interpretation der Bibel in der Kirche; Das
jüdische Volk und seine Heiligen Schriften in der christlichen Bibel; Bibel und Moral. Biblische
Wurzeln des christlichen Handelns), die alle an die Bibel und Moral betreffen.
The Role of Scripture in St. Augustine’s Condemnation of Lying: A Contribution to Understanding the
Concept of Intrinsic Evil
Nenad Polgar (Catholic Theological Faculty, University of Vienna)
One of the most disputed concepts in contemporary Catholic theological ethics is that of intrinsically
evil acts (i.e. those acts that may never be done, no matter the intention of the agent or
circumstances of the act), while the issues surrounding this concept range from its origins and
meaning all the way to its relevance for and applicability within contemporary theological ethics. In
this paper, the author will examine one of the principal figures responsible for the development of
the concept (although not the term) of intrinsically evil acts, namely St. Augustine and his
condemnation of lying. Although determining the way in which Augustine establishes his position
would already justify such a study, since it would contribute to understanding of the origins of the
concept of intrinsic evil, our main focus in this paper will be to take a closer look at the way he
utilises Scripture in reaching and justifying his position. Of particular interest to us will be to
compare Augustine’s Scriptural hermeneutics that he used in order to arrive at his condemnation
(God as the Truth, imago Dei, etc.) with the one he utilises when he discusses Scriptural examples of
lying. By taking into consideration both aspects of his Scriptural hermeneutics, as well as his position
on lying in general, we will try to determine whether Augustine’s position is not only justified and
well argued, but can it also claim the authority of the Scripture for itself. An affirmative answer to
this question would legitimise the position of those contemporary ethicists who invoke Augustine as
an important witness of the Scriptural foundation of moral absolutes. Furthermore, such an answer
would be a strong endorsement of Augustine’s approach when it comes to our contemporary
disputes on the role of Scripture in theological ethics. On the other hand, if Augustine’s position on
lying and/or his usage of Scripture prove to be problematic, such a conclusion would demonstrate
the need for a more complex model of the relationship between the Scripture and theological ethics
and point towards one of the reasons for the contemporary debate on the concept of intrinsically
evil acts.
Ecriture et Tradition/ La table de la Parole et du Corps du Christ: enjeux théologiques du lien d'unité
Frederique Poulet (UCO Angers)
La constitution dogmatique du concile Vatican II Dei Verbum mentionne à deux reprises un lien
d'unité constitutif avec l'Ecriture et la Parole. Au n°9 la Tradition Sacrée et la Sainte Ecriture sont
présentées comme découlant de la même source et au n° 21 la constitution parle de "la Table" de la
Parole comme du Corps du Christ.
Si cette unité constitutive est significative du caractère vivant de l'Ecriture appelée à devenir Parole
elle demande également de penser théologiquement une nécessaire altérité pour répondre d'une
telle unité. Quels sont les enjeux théologiques des affirmations de Dei Verbum ? Comment penser la
place spécifique de l'Ecriture comme source vivifiante de l'acte théologique tout en maintenant la
spécificité de la théologie systématique ? Cette question sera traitée à partir des recherches de
différents théologiens que l'on mettra en dialogue.
Revelation and Scripture. Exploring in scriptural foundation of sacra doctrina in Aquinas
Piotr Roszak (Nicolaus Copernicus University)
The roots of the medieval practice of theology remain immersed in the reading and commenting of
the Bible, which became the starting point of systematic reflection. A good example of this attitude
is Thomas Aquinas. For studying this dependency of theology from the Bible in Aquinas, we will
consider two points. First, we will analyze the relationship between Scripture and Revelation which
Aquinas depicts remembering that Scripture is 'revelata et tradita'. Aquinas underlines that
Scriptura is 'propter nos', it is not for itself, but it has a salvific dimension. But he also exposed more
general observation, manifestation of his understanding of the theology, that it should not go
beyond Bible: 'nos non plus extendimus ad agnoscendum divina, quam lumen sacrae Scripturae se
extendit'. The consequence is a balance of biblical and speculative terminology, the superiority of
Scripture, which is the indirect way in which God communicates himself to the man. Scripture in
theological work full quadruples role of teaching, correcting, the reversal of bad and conduct
towards good. In the second part we will explore the Aquinas’s exegetical epistemology presented
primarily in his biblical commentaries. There we can find some interesting metaphors of Scripture
(as a table, bow, open heart of Christ, pasture, vineyard etc.), but our goal will be the analysis of
two important topics. One is referred to the ‘excess of the truth’ (veritatis excessu) hiding in
Scripture’s word, the capacity of the word as a medium of revelation, as well as the apparent
contradiction among biblical passages The second topic will focus on the different forms of
depravatio Scripturae, which consists in some kind of ‘sterilization’ of spiritual meaning of the Bible.
That is why it is important to cultivate 'devotio mentis', which is an attitude expected from every
theologian-exegete.
Tradition as Translation. A Dialogical Theology from the Bible
Leopoldo Sandonà (FTTR - Facoltà Teologica del Triveneto - Padua/Vicenza (ITA)
INRODUCTION Dialogue forms of divine inspiration show a "dialogical environment" that becomes
milestones of many dialogues animated from Holy Writing. How this reverberates on "theology in
dialogue"?
DIALOGUE IN THE BIBLE. There are Biblical elements that show the Dialogical - againts dialectic
thought - of word and silence, divine Inspiration and human word, intra-biblical elements such as
dialogue between Old (First) Testament and New (Second) Testament, and more broadly the
theological question of the relationship between Judaism and Christianity.
DIALOGUE FROM THE BIBLE: EMERGING QUESTIONS. But our attention is especially reserved for
elements of a theology "outgoing", biblically inspired. The renewal of theology biblical sources
becomes not only a method for intra-biblical and intra-theological Dialogical, but especially for a
theological dialogue in the public arena, able to intercept the most burning issues of the "secular
age". In this direction, some emerging theoretical issues such as language and speech, finitude and
temporality, history and community, transcendence and immanence, relational knowledge and
epistemological meeting space will be put into action in contemporary secular issues: how to talk
between different cultural and religious traditions? How to talk to the new cultures that arise every
day in society? How to enjoy a relationship with the TRADITION that becomes TRANSLATION with
the look to the future? How to make theology a living space among other disciplines and with other
disciplines? The Holy Word, that is text [testo], is also the tissue [tessuto] that allows us how to
rediscover, first and beyond theoretical questions, the great questions of the existence of the whole
man and of all men.
IMPLICATIONS. In the history of philosophical and theological thought, this discovery will show the
fruitfulness of a dialogical thinking that, in his return to the biblical sources, represents one of the
largest resources for the current theological and philosophical landscape, n a content as much as
methodological direction.
La référence à l’Ecriture dans l’action morale chrétienne
Calin Saplacan (Université Babes-Bolyai/Faculté de Théologie Greco-Catholique)
Quand on ne sait pas quoi faire, il faut se demander qui on est. C’est par le billet de l’anthropologie
que nous essayons de jeter le pont entre la théologie morale et les Ecritures.
Les théologiens moralistes sont soucieux aux défis de la société actuelle (par exemple le progrès
scientifique et des biotechnologique qui permettent de réparer, transformer ou perfectionner
l’homme, au point de se demander où commence et où finit l’humain). Face à ces défis, le souci du
Concile Vatican II d’enraciner la théologie morale dans les Ecritures semble aujourd’hui difficile car :
- il est difficile de trouver des références précises sur un sujet ou autre dans les Ecritures ou encore
une morale universelle au niveau des écritures
- il y a un décalage culturel entre les textes bibliques et la société actuelle (les problèmes éthiques
n’étaient pas le même non plus)
- face à la complexité de la réalité ou il faut tenir compte d’autres disciplines en dehors de la
théologie ; le pluralisme éthique actuel (aussi bien à l’intérieur de l’Eglise catholique que dans nos
sociétés) met en cause une éthique universelle.
Comment dépasser ces difficultés qui mettent en doute les bases d’une référence à l’Ecriture en
théologie morale ? Nous partons de l’idée que l’homme n’est pas accompli : il doit passer de ce qu’il
est à ce qu’il devrait être (dans une structure d’appel et de réponse). Et pour cela il doit agir. C’est
seulement dans l’action qu’il s’accomplit comme homme. La référence aux Ecritures dans l’action
morale prend tout son sens dans le fait que les Ecritures disent quelque chose sur l’homme. Et cela
à travers la manière dont il est révélé à lui-même par Dieu. La référence aux Ecritures dans l’action
morale chrétienne doit passer par une anthropologie où les Ecritures offrent un horizon de sens
pour la réflexion éthique, un lieu de dialogue entre exégètes et moralistes, et une responsabilité
partagé concernant l’humanité de l’homme. De plus l’anthropologie permet un dialogue avec
d’autres disciplines et ouvre les perspectives d’une éthique universelle.
Wie heilig ist die Heilige Familie? Zieh den Kreis nicht zu eng! Über biblische Aussagen zum Thema
Familie und ihre möglichen Implikationen für eine heutige Theologie der Familie
Kerstin Schlögl-Flierl (Universität Augsburg)
In meinem Paper möchte ich erstens untersuchen, wie in der Schlussrelatio der Dritten
Außerordentlichen Vollversammlung der Bischöfe 2014 auf biblische Stellen zum Thema Familie
zurückgegriffen wurde. Hier steht von einer „ursprünglichen“ (Ehe und) Familie geschrieben (vgl. Nr.
15). Es wurde also an dieser außerordentlich wichtigen Stelle, am Beginn von möglichen
Veränderungen, auf die Bibel rekurriert, aber in welcher Weise und mit welchem Ziel? Dem
gegenüber möchte ich den Umgang von Walter Kardinal Kasper mit der Referenzquelle Bibel in
seinem Buch „Das Evangelium der Familie“ stellen, der versucht ein umfassendes biblisches Porträt
von Familie zu zeichnen.
Nach diesen zwei unterschiedlichen Texten und ihrem je unterschiedlichen Gebrauch der
Rekursinstanz Bibel soll in einem zweiten Schritt systematisch erarbeitet werden, welche Aussagen
des Alten und Neuen Testaments verantwortet für eine heutige Theologie der Familie
heranzuziehen wären und sind. Grundsätzlich kann gesagt werden, dass die Familie nicht so
festgefügt von ihrer Gestalt (als Kernfamilie) her gedacht werden sollte, wenn die Aussagen zum
Thema Familie hermeneutisch verantwortet der Bibel entnommen werden. Mit Blick auf das Alte
Testament ist die Gestalt der Familie nicht unbedingt patriarchal zu denken. Nimmt man die
neutestamentlichen Aussagen zum Thema Familie ernst, stellt sich vehement die Frage nach der
Heiligkeit der Heiligen Familie. Darüber hinaus wird der Kreis der Familie ausgeweitet auf die
Jünger, wenn sie auf das Wort Gottes vertrauen. Aber was bedeutet dies alles für eine heutige
Theologie von Familie?
Seit dem II. Vatikanischen Konzil wurde der Moraltheologie vordringlich die Aufgabe mitgegeben,
reicher genährt aus der Heiligen Schrift zu arbeiten. Worin ist die stimulierende Funktion der Bibel
für den heutigen Diskurs um die Familie und im Ringen um eine adäquate Theologie der Familie zu
sehen? Mit dieser abschließenden Frage soll auf die Rolle der Bibel als Seele der Theologie für das
Fach Moraltheologie reflektiert werden.
Wieviel Sinn schöpft die Moraltheologie aus der Bibel?
Inocent-Mária Vladimír Szaniszló (College Danubius, Sládkovicovo, Slovakia)
Man kann die Identität der christlichen Moraltheologie und deren theologisches Charakter nur dann
garantieren, wenn sie sich auf die Bibel bezieht. Viele moderne Moraltheologen hören heute lieber
der Hl. Schrift zu und suchen nach dem jeweiligen Kontext und dem Blick auf das Ganze und das
alles mit Reflexion über dem Schweregrad der biblischen Ideen und ihrer Aussagen. Hier aber muss
bemerkt werden, dass die Bibel bei der Beantwortung der Kants Frage: Was und wie man handeln
soll? nicht direkt und erheblich an der Ethik des menschlichen Lebens Interesse hat. Die Bibel
offenbart nämlich Gott, der sich aus der Gnade mit dem Menschen beschäftigt und zeigt auch Sein
Handeln für ihn. Gerade dieses Handeln ermöglicht und erfordert richtiges Handeln des Menschen.
Es geht hier also um die menschliche Antwort auf das Handeln Gottes. Diese Antwort bleibt
unerlässlich für das ordnungsgemäße und effiziente Verständnis und Umsetzung des menschlichen
und christlichen moralischen Lebens. Die Moraltheologie deduziert nämlich aus dem Handeln
Gottes Antworten auf die oben gestellte Frage. Jedoch die sog. Ethik der Bibel, die nicht wirklich
etwas Neues bringt, nur das natürliche Sittengesetz findet, ist nach Ruston ein Missverständnis der
Autoren. Im Gegensatz zur einseitigen Rationalismus ist wichtig zu bedeuten, dass die Vernunft
nicht der einzige Ansatz des Menschen zur Wirklichkeit ist. Dazu gehören auch die Macht der
Intuition und die Führung von dem Heiligen Geist. Es gibt Inspirationen, die nicht von der Vernunft,
sondern aus dem Herzen kommen. Ihre Bewertungsmethode ist nicht Logik, sondern Kontemplation
und Offenheit des Geistes. So verstandener Glaube benötigt tatsächlich Hilfe für das Verständnis
der moralischen Ansprüche. Dieser Glaube ist eindeutig eine besondere Form der Verwirklichung
durch die biblische Offenbarung, die aber nicht einfach nur von dieser Offenbarung begrenzt bleibt.
Holy Scripture - strength, comfort and aid for the terminally ill people and caretakers. A quantitative
analysis
Claudia Tartan (West University of Timisoara)
Despite all scientifical and interdisciplinary approaches, death and dying still remain a taboo subject.
As a result, the sufferings of dying persons and the needs of their family often remain unfulfilled.
Are we, as family and care givers really prepared to cope with them, when there is no more time?
Time for talking, time for forgiveness, time for sharing. How can a Christian therapist make today
count?
In caring for souls, there are rich biblical and ecclesiological traditions which remain insufficiently
explored. Therapists (Christian or not) often take the expert position. They simple “know” how to
determine the needs of people in a particular condition. The danger here is to forget some other
ways in learning the needs of dying people, such as:
Asking them (if still possible) what they really want, without assuming to know;
Watching what they are really (not) doing in fulfilling their own needs.
Aim of the study: to evaluate the importance of faith and its practice when approaching death.
Method: a quantitative research. The study included ca. 100 employees of a multinational company
from Timisoara, Romania. They answered a 30-item questionnaire covering convictions and
attitudes about terminal illness, death, end-of-life care, and euthanasia.
Respondents were people with a good socioeconomic status, highly educated who have (not)
experienced the reality of a terminal illness in their (loved ones’) life(s).
The discussions and conclusions will focus on the following issues/questions:
Which are the social worker tasks in counseling the dying people, considering his/her both (secular)
professional and spiritual values?−
How can a therapist remain himself/herself in the therapeutically process, considering the
temptations of denying some of the new responsibilities, anguish, and death’s mystery?−
Noticing that institutionalized beliefs and values are more connected to health than spiritual
practice alone, how can we make dying people love and accept the healing sacraments?−
Reading Lady Wisdom texts through the lenses of Social Memory Theory
Halyna Teslyuk (Ukrainian Catholic University)
Recent years have shown an interest in memory theory as useful tool to read and interpret biblical
texts. In this paper by engaging such notions as malleability and persistence of memory, I will argue
that the memory of the ancient Israelite goddess Asherah survives in the divine female figure of
Lady Wisdom in post-exilic writings. In fact, in the Hebrew Bible/Old Testament we encounter two
female figures with similar characteristics—Asherah and Wisdom. Apparently, these two emerge in
different sections of the Bible and their paths never cross. Thus, one may encounter Asherah and
her cultic representation in books that purport to reflect the pre-exilic and/or exilic periods of
ancient Israel (Exod, Deut, Judg, 1-2 Kgs, Isa, Jer, Mic and 2 Chr. At the same time, Wisdom appears
in texts that we consider to be written in or to reflect the post-exilic era (Job, Prov, Sir, Bar and Wis).
The similarities between these two divine figures as well as the disappearance of Asherah and the
appearance of Wisdom in the historical sequence of the biblical books indicate the persistence of
the Bible itself in presenting a female divine figure in the context of God’s cult. Some scholars
observe that the appearance of Wisdom in the post-exilic writings signals the noticeable need for a
feminine representation of the divine and fills a niche that had been left by the elimination of the
goddess Asherah. In this regard the issues of power, stratification and contestation in the process of
transmitting the past and/or shaping particular versions of the past become important for our
understanding of how memory works. Since the past is to a great extent produced in the present,
the images of the past are subject to manipulations for particular purposes, depending on interests
of certain groups within cultural frameworks. At the same time, certain pasts while being somewhat
malleable are still considerably persistent over time. People developed a variety of mnemonic
systems and practices to store and to transmit their memories: in images and symbols, in oral and
written language, in bodily gestures and in ritual. This paper therefore aims to present how the
application of social memory theory to the study of Asherah and Lady Wisdom sheds light on the
processes and dynamics of memory that led to the inclusion of Wisdom as a divine figure in the
monotheistic framework of early Judaism.
Relay-Race? – The Special Case of the Scriptural Foundations of Dogmatic Eschatology
Beáta Tóth (Sapientia College of Theology Budapest, Hungary)
As Nicholas Lash has once argued, the relay-race model – which sees the task of the biblical scholar
in producing the package of ‘original meanings’ to be then passed on to the systematic theologian
for transposition into a coherent system in the current cultural context – is inadequate for grasping
the complex relationship between scripture and systematic theology (see Lash: ‘What Might
Martyrdom Mean?’). Truly, eschatology is a field where the relationship between biblical theology
and dogmatic reflection presents particular challenges. What was dubbed, by Karl Rahner, as the
hermeneutics of eschatological statements in Scripture has posed special problems for the
systematic theologian up to the present and so a number of questions arise. Does one need
different hermeneutic standards for the interpretation of eschatological assertions than for any
other areas of dogmatic theology? Should one take more distance from the language of scripture in
the case of eschatological themes than in any other issues? What would be an adequate way to
conceive scripture as the soul of systematic eschatology? The paper will seek answers to these
questions by examining the actual procedure of some systematic theological accounts.
The Animated Reading of Scripture
Anton ten Klooster (Tilburg School of Theology)
Scripture may be called the soul of theology, but it is often read in dry and lifeless way. The
historical-critical method cuts the words of Scripture into pieces until nothing is left. Theology needs
a breath of fresh air, and it needs to read Scripture in a different way in order to get it. An animated
reading is a way of reading Scripture with the help of others, along with one’s own critical mind.
Now, reading Scripture becomes the exciting exercise it should be. As a result, theologians will be
more inspiring in the different forms of ministries in which they serve.
Animated reading presumes that the Holy Spirit is active in the long stream of interpretations of
Scripture that were made before us. Drawing from that stream, the theologian receives new
perspectives on the passage he is studying. Using his critical ability, he is able to distinguish what is
valuable in those interpretations from what is outdated and needs to be rejected. The concrete
example of Thomas Aquinas’ interpretation of the beatitudes will show how an animated reading is
not a mindless repetition of what others said, but opens up perspectives on the Bible that otherwise
remain closed. From this new perspective, it becomes possible to engage in a wide range of
discussion with Christians and non-Christians alike. Examples from history, from Augustine and
Luther to Nietzsche and Gandhi, will show what criticisms the beatitudes invited, and how an
animated reading can answer to these criticisms.
Theologians in all sorts of ministries will benefit greatly from this animated reading. It will help them
to interpret the gospel in away that is inspiring to the church and to the world. A dry and lifeless
reading roots out the faith of the people of God. An animated reading promotes a critical and lively
relationship to the words of the Bible. Teaching becomes interesting again, and preaching becomes
relevant to people in all life phases. In the upcoming Holy Year of Mercy, the specific example of the
beatitudes will help theologians to explain pope Francis’ program, which revolves around the words
“Blessed are the merciful”.
The Fruit of Internal and External Prayer: The Components of the Pastoral Care of Silence
Gabriele Ausra Vasiliauskaite (Vytautas Magnus University)
In monastic life, a lot of attention is paid to internal and external prayer. Also silence plays in
important role in this way of life. According to most people, the monks’ work is a prayer. They have
to put effort in order to carry out such work in their everyday life. Even though this approach is
correct, it is one-sided. The main characteristic of this prayer life is often forgotten, viz. that prayer
takes place within people and invites them to meet the Triune God himself. But also a question has
to be raised if the fruit of an internal and external prayer is not Silence – God himself, who is also
not incapable.
The fact that even in a contemplative life, pastoral care is an ongoing process that affects other
people is not considered. But God works and maybe the result of that work is pastoral care of
Silence. In this way, pastoral care of Silence becomes the fruit of an internal and external prayer in a
monastic life. In order to understand this pastoral care of Silence and its components, it is important
to briefly highlight silence hermeneutics itself by providing the concept of silence in St. Benedict‘s
Rule, and subsequently to define a completely new term pastoral care of Silence. Surely, from the
already known pastoral hermeneutical-communicative model, which successfully functions in
monastic communities, two different terms could be pointed out: silence in pastoral care and
pastoral care of Silence. A question arises, which of these terms can be a new context for pastoral
HCM model. This question is important in monastic life, because components required for this topic
can only be highlighted only after highlighting the differences between these terms and
determining which can be defined as the main context, involving pastoral HCM. It is only after
highlighting these pastoral care of Silence features or properties, the answer can be given to the
question if the revealed pastoral care of Silence components can be really seen and noticed in
pastoral care as the fruits of an internal and external prayer.
The Song of Songs: A Thorn in the Eye of Biblical Theology?
Danilo Verde (KU Leuven)
Although the importance of the Scriptures for theology is now generally undisputed, the
relationship between modern biblical exegesis and current theological reflection sometimes
appears quite problematic. The Song of Songs can be considered a prime example of a particularly
challenging biblical text for exegesis, theology, and the relationship between the two. The main
problematic aspect is the significance of the poem for current theology. Whereas in the past both
Jewish and Christian theology – with few exceptions – read the Song as an allegory of the
relationship between God/Christ and Israel/the Church/the soul, with impressive and suggestive
theological and mystical resonances, on the contrary within the horizon of modern biblical exegesis
the consensus view of biblical scholars – despite some dissonant opinions – is that the Song is
nothing more, but also nothing less, than an erotic poem about human love. As a result, the
religious relevance of the poem has become much less evident. The question is whether and to
what extent an erotic poem can be still considered 'theo-logia', namely both a word of God and a
word about God, and whether human 'eros' can be considered a 'locus theologicus' in its own right.
The purpose of this study is i) to present a 'status quaestionis' of the theological meaning of the
Song within the horizon of modern biblical exegesis, ii) to question the relationship between the
‘literal meaning’ and the ‘spiritual meaning’ in light of modern hermeneutics, iii) to connect the
Song to its more immediate literary context, namely the biblical canon in general and biblical
wisdom literature in particular, and iv) to show that the Song can still be ‘anima theologiae’, not
despite but rather thanks to modern biblical exegesis.
Catholic Education - Is The Well Dry?
Elaine Walsh (Waterford Institute of Technology)
This paper proposes to explore how Catholic schools can maintain and foster a genuine Catholic
ethos within Irish education. I will examine the development of what I refer to as a "pseudo-ethos"
which promotes Catholic education as a "fix all" addition to the necessary educational/curricular
stipulations which are associated with other forms of schooling.
This inaccurate portrayal of the Catholic school is damaging to what could potentially develop as
authentic Catholic education with a definite Christian identity. I will examine the thirst for spiritual
expression among a generation who by and large do not relate to the Church in the manner that
previous generations did. I will develop the necessity of Catholic schools to adapt to the "signs of
the times" through its rituals, its policies and its vision.
For the purposes of this paper, I will expand on my concept of Catholic Leadership Certification
directed at students in Voluntary Secondary schools. Without a religiously literate and liturgically
experienced student body, who will lead the Church in their generation?
Rachamim – A Short Theology of Mercifulness
Mariéle Wulf (School of Catholic Theology of Tilburg University)
The notions justice and mercifulness represent a certain tension in ethics. The notion ‫ ַר ֲחמִים‬has a
wide significance in the Old Testament. It is related to God’s love (‫) ֶחסֶד‬, to his faithfulness (‫ ) ֱאמֶת‬and
to his benignity (‫)חַנּוּן‬. Five thesis will show the different dimension of this notion: The etymology
may show a certain relation to the notion ‫ ֶרחֶם‬womb. May be that the word later got a theological
connotation (1). In the womb a new life and a threatening death are very close to each other. So in
mercifulness (‫)ר ֲח ִמים‬
ַ which may be the point of inflection from condemnation and death to
salvation and life (2). God’s mercy cannot be deserved by one’s own effort – this divine gift opens
up the Tun-Ergehen-Zusammenhang for the greater possibility of for-giving and life (3). As the
standards of justice are not sufficient, the notion “mercy” can contribute an explanation for a
reinterpretation of history (4). ‘Mercifulness’ is a specifically divine characteristic which comes forth
from his sovereignty and his love (5). The two movements of God’s hart, justice and mercy,
complement one anoth-er so that redemption can renew life.