Catholic Theological Faculty Research Articles

Der Tod Johannes des Täufers: Eine exegetische und rezeptionsgeschichtliche Studie auf dem Hintergrund narrativer, intertextueller und kulturanthropologischer Zugänge

Book Review| April 01 2004 Der Tod Johannes des Täufers: Eine exegetische und rezeptionsgeschichtliche Studie auf dem Hintergrund narrativer, intertextueller und kulturanthropologischer Zugänge Der Tod Johannes des Täufers: Eine exegetische und rezeptionsgeschichtliche Studie auf dem Hintergrund narrativer, intertextueller und kulturanthropologischer Zugänge , Michael Hartmann. Henry Sturcke Henry Sturcke Search for other works by this author on: This Site Google Journal of Biblical Literature (2004) 123 (1): 160–164. https://doi.org/10.2307/3268561 Cite Icon Cite Share Icon Share Facebook Twitter LinkedIn MailTo Permissions Search Site Citation Henry Sturcke; Der Tod Johannes des Täufers: Eine exegetische und rezeptionsgeschichtliche Studie auf dem Hintergrund narrativer, intertextueller und kulturanthropologischer Zugänge. Journal of Biblical Literature 1 January 2004; 123 (1): 160–164. doi: https://doi.org/10.2307/3268561 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectiveSBL PressJournal of Biblical Literature Search Advanced Search The text of this article is only available as a PDF. Article PDF first page preview Close Modal You do not currently have access to this content.

Christobal de Gentil de Rojas y Spinola O.F.M. und der lutherische Abt Gerardus Wolterius Molanus: Ein Beitrag zur Geschichte der Unionsbestrebungen der katholischen und evangelischen Kirche im 17. Jahrhundert (review)

Christobal de Gentil de Rojas y Spinola O.EM. und der lutherische Abt Gerardus Wolterius Molanus: Ein Beitrag zur Geschichte der Unionsbestrebungen der katholischen und evangelischen Kirche im 17. Jahrhundert. By Karin Masser. [Reformationsgeschichtliche Studien und Texte, 145.] (Munster: Aschendorff Verlag. 2002. Pp. 528. euro64.) As students of Early Modern Europe are aware, efforts to reunite the various portions of shattered Western Christendom began almost as early as the division and have continued with greater or lesser intensity to the present day. After the great colloquies of the sixteenth century (Marburg 1529, Regensburg 1541, Poissy 1561), the effort continued on a less official level. The horrors of the wars of religion led some to abandon religion as the glue binding together the peoples of the West, resulting in secularization with the Enlightenment. Those same horrors led others to intensify their efforts to discover the key to union. Perhaps best known among the latter efforts is the correspondence between Bossuet and Leibniz. At the same time as that better-known effort, another pair of representatives eagerly sought to find grounds of agreement. These are the figures brought to life in Karin Masser's work, based on her 2000 dissertation for the Catholic Theological Faculty of the University of Innsbruck. Christobal de Gentil de Rojas y Spinola (1626-1695), despite his Spanish background and name, entered the Cologne friary of the Observant Franciscans in 1636 as a student, then as a friar, priest, lecturer in theology, and Visitor General of the Thuringian Province. From 1661 on, he took part in efforts to co-ordinate the defense of Christendom against the incursions of the Turks, and in this capacity came to believe that the Protestant princes of the Holy Roman Empire, no less than the Catholic Emperor, deplored the division into competing confessions. Over the next several decades, he continued his efforts to achieve understanding, supported by Emperor Leopold I and Pope Innocent XI, in particular, as part of their efforts to unite the West against the continuing threat from the Turks. Along the way, Rojas became Bishop of Knin in Bosnia (1668), but was unable to take up residence as that area was under Turkish rule, and then, in 1685, Bishop of Wiener-Neustadt, where he died ten years later. One of the most fruitful contacts made by Rojas in his efforts to find union was with the Lutheran Abbot of Loccum, Gerardus Wolterius Molanus (1633-1722), born to a professional family of Netherlandish origin in the town of Hameln. …

The spirituality of the development in the Faculty of Catholic Theology at Vytautas Magnus University (1990-2002)

The spirituality of the development in the Faculty of Catholic Theology at Vytautas Magnus University (1990-2002)

Joseph Mausbach (1860-1931) and His Role in the Public Life of the Empire and the Weimar Republic

WILHELM RIBHEGGE* TRANSLATED BY RALPH KEEN Among the archives of the University of Munster is an unusual condolence document. Numerous letters of sympathy were sent upon the death on January 31, 1931, of Joseph Mausbach, a moral theologian and cathedral provost who for almost forty years had taught at Munster. 1 Cardinal Secretary of State, Eugenio Pacelli, who had been papal nuncio in Germany (1917-1929) and would later become Pope Pius XII, assessed the loss suffered not only by the faculty or the Bishopric of Munster,but all of Catholic Germany.2 dean of the Evangelical Theological Faculty wrote to the dean of the neighboring Catholic Theological Faculty: With the senior member of your faculty has departed one of the most notable personalities of German Catholicism, one of the best-known Catholic theologians of Germany, a defender of the faith among the German people, a leader in the defense against the present-day powers hostile to Christianity.3 Almost all the documents point to the role that Mausbach played in German public life. Together with a colleague from the Catholic Theological Faculty at Munster, Franz Hitze, Mausbach was a delegate to the Weimar National Assembly in 1919 as well as a leading member of its constitutional committee. He co-operated in the preparation of the artides of the Weimar Constitution dealing with the relation of church and state, which were incorporated into the Basic Law of the Federal Republic of Germany in 1949. This legislation was seen as a significant historical compromise after the collapse of the state church in the wake of the revolution of 1918. It was a compromise achieved among social democrats, liberals, and conservatives; between Protestants and Catholics; and between the mainline churches and the small religious communities: a distinct advance, accompanying the transition from German society under the Empire to the modern democracy of the twentieth century. Mausbach became a professor in 1892 at age 32; his appointment, like that of the young Catholic social reformer Franz Hitze to the newly created chair of Christian social science in 1893, came at a time when the Munster Academy was transforming itself into a university. of ficial in charge of higher education for the Prussian Ministry of Culture, Friedrich Althoff, strove to modernize Prussian higher education during his administration (1882-1907) and thereby also supported the work of younger Catholic academics, in order to facilitate the integration of Catholics into the new empire after the Kulturkampf.4 Thus Mausbach's academic career in the Empire advanced without evident problems or hindrances. But his life, so far as it reflects public affairs, was beset with conflicts which cannot now be easily imagined: ecclesiasticalreligious, spiritual, political, national, and international. It was Mausbach's official calling to take a position with regard to all these conflicts, for his teaching responsibilities in Munster were moral theology and apologetics.5 Born in 1860 in the village of Wipperfeld, the son of the mayor, Mausbach attended the Gymnasium in Wipperfurth and the Apostles' Gymnasium in Cologne, after which he took up theology at the Academy in Munster. The theological faculty of the Academy at that time had suffered less under the Kulturkampf than Bonn had, Mausbach reported in his memoirs.' tendency toward Neo-Thomism was spiritually influential at this Academy; the then Pope Leo XIII had recommended it as an anchor and support in the face of contemporary philosophical and scientific turmoil: against historicism in the human sciences, against scientism in the natural sciences, and against the general confidence in scientific progress to which the academic elite in particular clung in the nineteenth century? Transcending this, Neo-Thomism united Catholic theologians of various nationalities: German, Swiss, French, Belgian, Italian. In Munster, even during the Bismarck regime, people were loyal to Rome, or romtreu. …

The nations and the Churches in Yugoslavia∗

This paper was originally a lecture I was invited to give to an audience of historians, economists and scientists. For me as a theologian this was an unusual experience. Like other westerners, the Dutch are not used to theologians contributing to debate about the identity of the state or nation. Since 1945 the Dutch have not had to worry much about their freedom, wellbeing or security; this fact might explain why there is in the Netherlands so little understanding of developments in Yugoslavia, especially over the past four or five years - developments that are deeply rooted in history and have led to the present catastrophe. So-called specialists on international affairs have spoken arrogantly on television about these 'primitive' nations in the Balkans, which are known mainly for their propensity to fight each other and commit limitless cruelties and atrocities. The most cynical among the commentators saw no better solution than to let the fire burn itself out. They suggested, in effect, a strategy of 'wait and see'; in their view, 'civilised' Europe would be unable to settle the conflict in a peaceful way by diplomatic intervention or by any other form of economic or political pressure. My reaction to this kind of 'analysis' was one of shock and shame. In my view, western specialists have an obligation to approach the historical background of the Balkans with respect, if not indeed with compassion, and to be rigorous in their analysis of the reasons for the emergence of the first and the second Yugoslav states and the reasons why those states were unable to remain united. Instead, superficial analyses of the Yugoslav crisis have dwelt on the 'populism' of the various Yugoslav leaders, the 'primitivism' of the peoples concerned and the 'anachronism' of the concept of the nation state, which is allegedly the objective of the different sides and the ultimate cause of war. Between 1978 and 1983 I studied ecumenical theology at the Roman Catholic Theological Faculty in Zagreb under the guidance of the late Dr Josip TurcinoviC. The central topic I want to address is the relationship between national identity and religion. I have the feeling that hardly any subject is more controversial than this one. There are so many fixed and conflicting images and prejudices in this area that it might seem quite impossible to do the subject adequate justice. A lot depends of course on the point of view from which one is going to speak. A historian will try to give insight into the historical dimensions of that relationship, whereas a sociologist will throw light upon the socio-political and national structures in which religious communities function. For politicians, religious sentiments and religious communi

J. S. Drey and the Search for a Catholic Philosophy of Religion

Someone not a specialist in nineteenth-century German Catholic theology might well wonder whoJ. S. Drey was and why anyone would be interested in him.' I must concede from the start that Drey is scarcely to be numbered among the great heroes of Christian thought and is not nearly so distinguished a figure as his pupil Johann Adam Mohler. Be that as it may, there is still reason enough to devote some attention to Drey. In the first place, he is commonly regarded as the founder of the Catholic theological faculty of Tiibingen. Second, and much more important, Drey's case is an example of the action of certain trends that gave to later nineteenth-century and twentiethcentury Catholicism its basic character. I say Drey's case because in respect to his own church Drey, though often an insider, was equally often an outsider.

Australian Churches at War: Attitudes and Activities of the Major Churches, 1914–1918. By Michael McKernan. Sydney: Catholic Theological Faculty and Australian War Memorial, 1980. vi + 207 pp. $15.00.

Australian Churches at War: Attitudes and Activities of the Major Churches, 1914–1918. By Michael McKernan. Sydney: Catholic Theological Faculty and Australian War Memorial, 1980. vi + 207 pp. $15.00.

The Emergence of an Australian Catholic Priesthood 1835–1915 By K. T. Livingston. (Studies in the Christian Movement, 3.) Pp. xvi + 270. Sydney: Catholic Theological Faculty, 1977. $15.

The Emergence of an Australian Catholic Priesthood 1835–1915 By K. T. Livingston. (Studies in the Christian Movement, 3.) Pp. xvi + 270. Sydney: Catholic Theological Faculty, 1977. $15.

Religious Correlates of Fear of Death

Hogan, Michael Charles Queensland. 1978 The Catholic Campaign for State Aid. A Mol, Hans Study of a Pressure Group Campaign in 1971 Religion in Australia. A Sociological N.S.W. and the A.C.T. 19501972. Sydney: Investigation. Melbourne: Nelson. Catholic Theological Faculty. O'Farrell, Patrick Kemp, D. A. 1977 The Catholic Church and Community in 1978 Society and Electoral Behaviour in Australia. A History. Melbourne: Nelson. Australia St. Lucia, Qld.: University of

Lord Acton and the First Vatican Council: a Journal. Edited by Edmund Campion. (Studies in the Christian Movement, 1). Pp. xvi + 76. Sydney: Catholic Theological Faculty, 1975. Aust. $15.

Lord Acton and the First Vatican Council: a Journal. Edited by Edmund Campion. (Studies in the Christian Movement, 1). Pp. xvi + 76. Sydney: Catholic Theological Faculty, 1975. Aust. $15. - Volume 28 Issue 1

Studies in Early Church HistoryL'eucharistie et la pénitence durant les six premiers siècles de l'église. G. RauschenCyprian und der Römische Primat. Hugo Koch

Beginning with the closing decade of the last century and continuing to the present time, there has been displayed a marked activity in discussing the subjects of the eucharist and penance. This discussion, as it has been developed both by Catholics and Protestants, has been summarized with eminent fairness and success by Professor Rauschen of the Catholic Theological Faculty of the University at Bonn.' Nor is the work a mere summary of others' opinions; Rauschen, himself, takes part in the discussion and speaks authoritatively for Catholic scholarship, particularly, for example, in the sections on Public Penance, and Public Confession. That he has acceptably represented the views of Catholic scholars is attested by the almost immediate translation of his work into Italian and French. It is in the latter form that Professor Rauschen's book has reached this Review. Besides giving an orientation on the subjects of the eucharist and penance, Professor Rauschen's book serves anew to emphasize a fact of interest to scholarship at large, namely, the tendency on the part of Catholic and Protestant scholars to be drawn onto common ground by their mutual allegiance to truth. Thus, for instance, while Protestants were formerly unwilling to admit the existence of belief in the Real Presence either in the second or the third century, representative Protestant scholars like Loofs and Harnack now hold that this belief was widespread as early as the time of Justin Martyr. On the other hand, we find Rauschen ready to agree with Drews that the Roman canon of the mass underwent a considerable change in the fifth century. Furthermore, one sees Protestant and Catholic scholars contesting against Protestants and Catholics over the interpretation of Pope Callixtus' (217-22) decree concerning penance. In the case of Wieland, one even sees a Catholic maintaining not only that the idea of an objective sacrifice cannot be found in Justin (going beyond Loofs in this respect), but also that the idea cannot be found at all in the primitive church. zL'euckaristie et la penitence durant les six premiers sidcles de l'tglise. G. Rauschen. Traduit par Decker et Ricard. Paris: Gabalda et Cie, 19go. xi+ 245 pages. Fr. 3.