Karl josef kuschel biography template

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Third, reading Moltmann's pain of the father (179) in the light of Alice Miller's For Your Own Good is a devastating move. Noting that laughter and jokes had made it easier for Germans to go to war and to gas Jews in concentration camps, Kuschel, writing in German as a Catholic theologian at Tübingen, concludes: "A Christian theology of laughter protests above all against a laughter from above; at the cost of those who in any case are weak, exploited and socially despised; laughter at the expense of human dignity; laughter as a kind of further delimitation and declassification" (124).

Christians and Jews live on this hope, or they cease being Christians and Jews. 1967-1972 Studium der Germanistik und Katholischen Theologie an den Universitäten von Bochum und Tübingen. This book is a definite contribution to the theodicy discussion at the end of the twentieth century.

Laughter - A Theological Reflection is a fine weaving of literature, biblical scholarship, and Christian theology.

"Laughter and ethical self-restraint belong indissolubly together for Christians" (93).

Finally, Kuschel argues, "... Together, they face the question of theodicy straight on. There is also the human laughter of the fool.

Part Three deals with the Christian sources. Noting that, 45:5-7, the prophet contrasts shalom (peace) and ra' (evil), Gross interprets ra' as socio-political trouble (Unheil) and correctly concludes that both are created by God (45).

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. For Aristotle, on the other hand, laughter cannot be condemned because it is a natural characteristic of human beings; but, it should only be used to refresh and relax, as well as to confound opponents (21-22).

radical paradoxes ... Zugleich war er stellv. 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 (184-96).

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.

Rather, it seems to me, Kuschel should follow his penchant for leaving the question of theodicy open in favor of protest (210) which problematizes God's goodness, not God's power or comprehensibility -- surely, a very biblical position. (206)

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

The experience of this evil becomes the occasion to cry one's own suffering "into the face of God," precisely because God is seen as the ultimate cause of this suffering and it is from God that healing is expected...

Kuschel confronts the holocaust as a young German and as a theologian, asserting vigorously human and divine responsibility.

In the face of evil, theology has the task of articulating before God the experience of evil, of not silencing attacks on God, of expressing and not internalizing or appeasing protest and complaint, of holding God responsible, and self-critically owning up to one's own responsibility -- all this in the ultimate, unbroken hope that God Godself will, in God's own time (if at all), justify Godself in the face of all evil.

The evils of logocentric hierarchicalism, patriarchalism, etc.