Theologische Beiträge Heft 3; 53(2022)
Theologische Beiträge Heft 3; 53(2022)
- 53,H.3
BIBLISCHE BESINNUNG Reiner Braun: Der zärtliche Jesus und was er zu sexualisierter Gewalt sagt. Predigt zu Matthäus 18,6. (130–135) AUFSÄTZE Klaus Haacker: Das Jesuswort zur Verführung Minderjähriger (Matthäus 18,6). (136–143) Contrary to exegetical tradition Mt 18:6 is not speaking of disciples in general but only of children. Why? Because of the “but” and the “these” as links to v. 4–5 where children are mentioned. Contrary to translations which speak of “cause to sin”, the verb skandalízo is a metaphor for decoying someone into a trap (= into peril). The message of this verse was already obscured when the Vulgata invented the strange verb scandalizare instead of choosing a latin expression for the metaphor or its meaning. Rainer Mayer: Sünde in der heiligen christlichen Kirche. Ekklesiologische und seelsorgerliche Überlegungen. (144–154) If one concentrates the holiness of the church ontologically on the empirically tangible form of the institution church, as is done in the Roman Catholic tradition, one must hold on to the holiness of the church also in the external-institutional sense. But when blatant sin occurs in the church, this concept of church enters a state of crisis. The tendency arises to conceal and cover up transgressions so that the church (apparently) remains holy. The Reformation understanding of church, on the other hand, does not focus primarily on the institutional aspect, but on an act of God. The holiness of the church is drawn into the event of justification. As a result, the holiness of the church tends to be shifted into the realm of the invisible. Therefore, in Protestantism it is readily admitted that the church has sinned and is sinning. However, this easily leads to self-justification. This article proposes that the Protestant understanding of church must not focus solely on God’s act of justification (or even on the invisible church). Instead, Bonhoeffer’s understanding of the church as the “Unity of Act and Being” is helpful in this regard. From this perspective not only the “Protestant culture of guilt” is overcome, but also the lax attitude “we are all sinners anyway” is dealt with. Heinzpeter Hempelmann: Überholt, unbeliebt, intolerant? „Die Wahrheit“ in der Krise. (155–169) Today, the question of truth finds very different, even highly diverse answers. Not only in society, even in church and congregation we meet each other as more conservative, tradition-oriented, or more modern, critical, or more postmodern lovers of individual diversity. These positions, plausible as they are, are all fraught with aporias. To seek the truth in Jesus Christ, on the other hand, provides a promising perspective. Martin Weyer-Menkhoff: … nur einstimmig? Lebensmelodie und Spielräume bei Dietrich Bonhoeffer. (1939–2022). (170–185) In the time of “Life Together” Bonhoeffer demanded that hymns should only be sung in unison to emphasize oneness. How did Bonhoeffer – highly musical – come up with such an idea? Musicological and hymnological research shows that one may speak of two conversions in Bonhoeffer’s life, however, by no means a conversion towards “religionless Christianity”. Against the background of this research and in light of the seriousness of the political as well as the spiritual conditions of his time, his demand for monophony becomes comprehensible: Where the cantus firmus of the gospel is distinctly clear, the penultimate – the counterpoint as the playing field of the polyphony of life, music, love or sports – may unfold itself in marvelous ways. BERICHT Rainer Riesner: Religionsfreiheit – eine Erfindung der Römer, der Aufklärung oder des Christentums? (186–189) BÜCHER: 190–200
0342-2372
BIBLISCHE BESINNUNG Reiner Braun: Der zärtliche Jesus und was er zu sexualisierter Gewalt sagt. Predigt zu Matthäus 18,6. (130–135) AUFSÄTZE Klaus Haacker: Das Jesuswort zur Verführung Minderjähriger (Matthäus 18,6). (136–143) Contrary to exegetical tradition Mt 18:6 is not speaking of disciples in general but only of children. Why? Because of the “but” and the “these” as links to v. 4–5 where children are mentioned. Contrary to translations which speak of “cause to sin”, the verb skandalízo is a metaphor for decoying someone into a trap (= into peril). The message of this verse was already obscured when the Vulgata invented the strange verb scandalizare instead of choosing a latin expression for the metaphor or its meaning. Rainer Mayer: Sünde in der heiligen christlichen Kirche. Ekklesiologische und seelsorgerliche Überlegungen. (144–154) If one concentrates the holiness of the church ontologically on the empirically tangible form of the institution church, as is done in the Roman Catholic tradition, one must hold on to the holiness of the church also in the external-institutional sense. But when blatant sin occurs in the church, this concept of church enters a state of crisis. The tendency arises to conceal and cover up transgressions so that the church (apparently) remains holy. The Reformation understanding of church, on the other hand, does not focus primarily on the institutional aspect, but on an act of God. The holiness of the church is drawn into the event of justification. As a result, the holiness of the church tends to be shifted into the realm of the invisible. Therefore, in Protestantism it is readily admitted that the church has sinned and is sinning. However, this easily leads to self-justification. This article proposes that the Protestant understanding of church must not focus solely on God’s act of justification (or even on the invisible church). Instead, Bonhoeffer’s understanding of the church as the “Unity of Act and Being” is helpful in this regard. From this perspective not only the “Protestant culture of guilt” is overcome, but also the lax attitude “we are all sinners anyway” is dealt with. Heinzpeter Hempelmann: Überholt, unbeliebt, intolerant? „Die Wahrheit“ in der Krise. (155–169) Today, the question of truth finds very different, even highly diverse answers. Not only in society, even in church and congregation we meet each other as more conservative, tradition-oriented, or more modern, critical, or more postmodern lovers of individual diversity. These positions, plausible as they are, are all fraught with aporias. To seek the truth in Jesus Christ, on the other hand, provides a promising perspective. Martin Weyer-Menkhoff: … nur einstimmig? Lebensmelodie und Spielräume bei Dietrich Bonhoeffer. (1939–2022). (170–185) In the time of “Life Together” Bonhoeffer demanded that hymns should only be sung in unison to emphasize oneness. How did Bonhoeffer – highly musical – come up with such an idea? Musicological and hymnological research shows that one may speak of two conversions in Bonhoeffer’s life, however, by no means a conversion towards “religionless Christianity”. Against the background of this research and in light of the seriousness of the political as well as the spiritual conditions of his time, his demand for monophony becomes comprehensible: Where the cantus firmus of the gospel is distinctly clear, the penultimate – the counterpoint as the playing field of the polyphony of life, music, love or sports – may unfold itself in marvelous ways. BERICHT Rainer Riesner: Religionsfreiheit – eine Erfindung der Römer, der Aufklärung oder des Christentums? (186–189) BÜCHER: 190–200
0342-2372