Karl josef kuschel biography sample

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Book guest room Rent meeting rooms Location Download area. Media library. Meetings and overnight stays. Home Media library Referees Prof. Dr Karl-Josef Kuschel. From the event archive. Certainly, YHWH has undertaken a broad, difficult, and daily realm of responsibility; YHWH is at least co-responsible mitverantwortlich not only for healing but also for sickness These people held YHWH very concretely, stubbornly, and comprehensively responsible for their fate.

Only to thank YHWH for their good fortune Kuschel does a remarkable job in epitomizing these sources, noting that the classical tradition rejects evil as an ontological reality and, hence, affirms evil as having no substance. The preservation of human free will, together with unjust suffering, created the problem of theodicy though the term is Leibnizian.

The classical answers are: that evil is permitted or tolerated by God as a means to some other end; that evil is part of some larger order of the universe; and that evil is a function of human free will which has been corrupted by the fall. Kuschel concludes: "The existence of evil is regarded as an aspect of reality that has been permitted by God but for which humanity bears the final responsibility"italics original.

Reflecting critically on this Church tradition from within modernity, Kuschel sets the stage for the next part as follows: "In spite of all the freedom and responsibility that humanity as "player" has on the stage of the world, God who is the author and director cannot be left out of the play" Part Three, "Literary Perspectives," starts by noting that post-war Christian theologians such as Barth, Tillich, von Balthasar, and Guardini [and Jewish theologians such as Heschel, Kaplan, Buber, Soloveitchik, Finkelstein, and Reform Jewish thinkers] acted as if they could write theology as if nothing formative had happened.

Literary figures, on the other hand, tried to come to grips with radical evil and Kuschel deals with four authors. Reinhold Schneider developed the idea of God as "the co-sufferer on earth This led Schneider to give up belief in the resurrection and life-after-death Wolfgang Hildesheimer developed the theater of the absurd and maintained the incomprehensibility of life, the unintelligibility of meaning and, hence, the impossibility of binding responsibility This led Hildesheimer to see evil as the caprice of God and to generate the term, "God's guilt" Elie Wiesel developed the idea of unrelenting protest against an unjust God Harmut Lange proposes very boldly that God is guilty, that God karl josef kuschel biography sample be forgiven by humanity, and that this forgiveness must be extended within worship to God Reflecting critically on literary responses, Kuschel concludes:.

Jonas rejects the omnipotent God of the tradition in favor of a God with limited power, invoking the medieval Jewish mystical tradition of zimzum. Moltmann teaches that suffering and love go together, invoking Gethsemane and the crucifixion. And Greshake proposes that suffering is the price of love and freedom. In a series of very strong objections, Kuschel rejects this entire line of reasoning: Theologically, one simply cannot admit the positive value of suffering.

Evil is evil; suffering is not good. Citing Metz, Kuschel notes that suffering is not a sign of love; it is a sign of the inability to love. Psychologically, it is no help to know that God suffers too; misery may love company, but company does not justify evil. And biblically, there is no justification for a weak or suffering God.

On the contrary, such passages speak of weakness and suffering as the sign of humanity, not God, and emphasize God's sympathy with, but not co-experiencing of, humanity's suffering In Part Five, "Afterthoughts on God's Might and Power in the Face of Evil," Kuschel moves to three reflections on the theodicy problem seen at the end of the twentieth century: First, as Isaiah 45 indicates, God is creator of evil as well as good.

As such, God is also master of evil as well as good, and this is ground for Jewish and Christian hope:.

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God bears the responsibility for reality in all its aspects, including darkness and trouble Insofar as God created darkness and trouble, God is also the Master of darkness and trouble, which God can in some way use for the gooditalics original God did not spare God's "people," even God's Son, the ultimate in evil, even the ultimate in innocent suffering.

Rather, God let them suffer unbelievably God also did not leave God's Son in the pillory and the grave. Rather, God took him up into eternal life and made him into lord over the universe Phil. With this, God proved Godself God, Who in the end has victory over suffering, Who triumphs over wrongdoing, and Who takes the sting from death. Evil, wrongdoing, death, suffering do not have the last word with God Christians and Jews live on this hope, or they cease being Christians and Jews.

Second, protest is legitimate; it is a religiously faithful form of reaction to evil, an appropriate response to the theodical problem:.