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    Remembering and Resisting: The New Political Theology
    Remembering and Resisting: The New Political Theology
    Remembering and Resisting: The New Political Theology
    Ebook130 pages2 hours

    Remembering and Resisting: The New Political Theology

    By Johann Baptist Metz

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    About this ebook

    At a time when we have never known more about our globe or shared more information, we live--paradoxically--in a driven, disconnected world. In science, in economics, our communications industry, and even in the public sphere, the human person tends to disappear from consideration or evaporate into an abstraction. The new political theology tries to break the spell of this cultural amnesia. These essays and interviews invite readers to consider the future by asking Where are we headed and what do we stand for. Johann Baptist Metz's theology emerged as an attempt to understand shifting borders and threatening situations. It does not prescribe a political agenda or policies, but it does ask where we might stand if we are to shape a meaningful future together rather than in isolated or in ideological camps. Beginning with the spiritualty of his popular Poverty of Spirit, Metz developed a new method of theological inquiry for our anxious times. These essays represent the mature clarification of his earlier work.
    LanguageEnglish
    PublisherCascade Books
    Release dateAug 18, 2022
    ISBN9781666710328
    Remembering and Resisting: The New Political Theology
    Author

    Johann Baptist Metz

    DDr. Johann Baptist Metz ist emeritierter Professor für Fundamentaltheologie an der Universität Münster.

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      Book preview

      Remembering and Resisting - Johann Baptist Metz

      Part I

      A Theology of the World

      chapter 1

      Facing the World

      A Theological and Biographical Inquiry

      My theological biography is inscribed with one name above all: Karl Rahner, my teacher and friend. Through him I entered the weave of the Catholic theological tradition. When Rahner died in 1984, he was considered by many to be the most significant and influential Catholic theologian of his time and a tremendous inspiration and challenge for his church. If Catholic theology today sees more and sees differently than he did, this is so largely on his account. With his anthropological turn in talking about God, he led theology into a critical and productive discussion with the spirit of modernity as hardly any one before him had.

      Rahner is a classic of modern critical theology, which means he is someone from whom one can still learn even if one has already begun to question and disagree with him. I know whereof I speak. I began questioning and arguing about his view of the philosophical grounding for this anthropological turn in Christian talk about God. This turn cannot, in my opinion, be carried out purely in light of the preconditions of consciousness, namely, the transcendental. Rather, it must from the very beginning proceed with a view to the human person in history and society; it must be dialectical. That is why I have spoken of political theology as an approach to fundamental theology.

      Forty years ago I published a book called Theology of the World.¹ It was in its inception completely imbued with Rahner’s universalist pathos in speaking about God. Rahner fought against the danger—as do I—of an ecclesiological encryption of God-talk. For him—as for me—the God of the Bible and tradition was not just a church issue but a human issue.²

      So, what was the view of the world in this theology of the world, which already in that early book was represented as the search for a political theology of the relationship of the church and the world? Even then, it was not about the world or humankind in their abstract, quasi-ahistorical universality, but rather about the world in its concrete historical singularity, about the world in its public historical situation as it breaks into the supposedly self-contained world of private faith and tests its hope (see 1 Pet 3:15). Deprivatization of the language of faith was the early catchphrase for this attempt at a new political theology.³ I want to theologically and biographically⁴ elaborate a few of those experiences of interruption upon which and for which this theology facing the world seeks to establish itself as a theological part of the church’s storeroom of memories. And so these sketches have a systematic rather than a genealogical intent.

      The World of War: World War II

      Too many dying, too many young men dead for one sixteen-year-old pressed into the military at the end of this war. This biographical background, with which I have burdened my students and which I have publicly discussed in detail, still sets the tone for my theological work. In my theology, for example, present danger plays a central role. This theology does not want to let go of the apocalyptic metaphors of its religious tradition; it mistrusts most of all a flattened out eschatology devoid of all dangers. In this theology, biblical apocalyptic is not at its core nurtured by any frivolous or zealous fantasy of destruction, but rather by a perception of the world that peels back the cover and reveals, unadorned and without illusion, what really is happening, what really is the case. Thus, this theology works against the constant tendency of all religious worldviews to mythically or metaphysically camouflage the horrific disasters in the world and also works against a speculative retouching and an idealistic smoothing out of the actual course of history in order finally to make the victims invisible and their screams inaudible. But to talk about the God of the biblical tradition means to give a memory to those cries and to give time its temporality, its limit.⁵

      Let me add this clarification in more academic language: through the years, an increasing sensitivity to theodicy runs through my theological work; that is, there is a growing awareness that to speak of the God of the biblical traditions is to speak in the face of the abysmal history of suffering in the world—in God’s world. How can one, in the face of this history of suffering, blithely ask only about one’s own salvation? Early on I recognized that whoever talks of God the way Jesus does accepts the violation of preconceived religious certainty by the horrendous tragedy of others. At the root of Christian theology there always lies a matter of justice, the question of justice for those who suffer, of unjust and innocent suffering. Deus caritas est—Deus iustitia est. For this reason, Christianity is committed not to a faceless, quasi-innocent inner piety, but to a face-seeking mysticism with eyes open—which I will discuss later. The biblical monotheistic talk of God can only be universal, can only be meaningful, for all humankind, if it awakens our sensitivity and responsibility to the suffering of others, as Jesus’ apocalyptic parable of the Last Judgment (Matt 25:31–46) makes

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