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A. JOOS (edizione 2016) (S-RP3SB2)

In http://www.webalice.it/joos.andr/S-RP3SB2.pdf, etiam in

http://www.webalice.it/joos.andr/THEOLOGIES_IN_DIALOGUE_-_TEOLOGIE_DEL_XX_-

_XXI_SECOLO_A_CONFRONTO.html, etiam in

https://onedrive.live.com/?gologin=18mkt=it=IT, etiam in

https://sites.google.com/site/andrejoostexts/home, (download file S-RP3SB2.doxt) etiam in

http://urbaniana.academia.edu/AndreJoos (download file S-RP3SB2.pdf) TEOLOGIE OGGI, PANORAMICA DELLE CORRENTI A DIALOGO. CHIAVE DI LETTURA DEI CONFRONTI E CONVERGENZE

NEL XX-XXI SECOLO. VOLUME III. SALVAGUARDARE O RIARTICOLARE PARTE III - LA CHIESA TRA SALVAGUARDIA E RIARTICOLAZIONE

SEZIONE B- UN NUOVO PARADIGMA PER RIPLASMARE OGNI INTENTO ECCLESIALE A VENIRE - DALLA RICERCA DI HANS KNG

CAPITOLO I - IL WELTETHOS GLOBALE DI HANS

KNG RI-PROSPETTANDO LECCLESIOLOGIA NEL

NUOVO PARADIGMA O NELLA NUOVA ERA:

CON OGNI CHIESA VISTA DAL BASSO IN

DIALOGO CON TUTTE LE RELIGIONI?

CHAPTER I H. KNG RE-PROSPECTING ECCLESIOLOGY IN THE GLOBAL WELTETHOS FROM

THE NEW PARADIGM OR THE NEW ERA: VIEWING EACH CHURCH FROM BELOW IN DIALOGUE WITH

ALL RELIGIONS?

A differenza della convenzionalit ecclesiologica corrente, la specificit knghiana sembra

orientarsi verso una apertura dellecclesiologia al di l di s stessa. In questa linea si rimette in

questione tutta linquadratura ecclesiologica ma anche quella teologica dalla svolta teologica

stessa del XX-XXI secolo. La teologia di mestiere o la teologia da scrivania o la teologia da

biblioteca potrebbero essere chiamate a spegnersi per far sorgere una piattaforma che non sia pi

ingessata nelle conformit della ecclesiologia omologata. La Leidenschaft del nostro autore ha

abbastanza a che fare con la necessit metodologica di richiamare lattenzione sulla svolta che vuole

imprimere. Lapparente intransigenza nella sua riarticolazione ecclesiologica pu essere

ricontestualizzata nel fatto che egli parte dalla Chiesa fenomenicamente esistente nella storia per

risalire alle premesse del mistero 1. In ci il nostro autore si discosta dallintento maggiore di Y.

1 D. M. Doyle, HENRI DE LUBAC AND THE ROOTS OF COMMUNION ECCLESIOLOGY, in Theological Studies, 60 (1999), p. 220; etiam in

Internet 2012, http://www.ts.mu.edu/readers/content/pdf/60/60.2/60.2.1.pdf: De Lubac's use of images drawn from Scripture and

tradition to express the reality of the Church stands in stark contrast with the ecclesiological approach taken by Hans Kng. In his Christianity:

Essence, History, Future, Kng excoriates Mhler, Newman, de Lubac, and Balthasar for their Romantic portrayals of the Church. He speaks of

their "idealizations, mystifications, and glorifications which, while not uncritical, have virtually no consequences for the Roman system." 1

Kng

tells a story of how, following a talk he had given in St. Peter's at the time of Vatican II, de Lubac commented that "one doesn't talk like that

about the Church. Elle est quand-mme notre mre: after all, she's our mother!" 2

Kng then goes on to speak facetiously of the many clergy

who suffer from a "mother-complex." He objects to any positing of an ideal essence of the Church that is disconnected from its actual historical

manifestations, including its many dark abominations. One of the major strengths of de Lubac, however, is precisely that he is able to operate

on the level of ideal, mystical speech about the Church while at the same time acknowledging fully the level of dark abominations. 3

Both Kng

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893

Congar e della sua ecclesiologia ecumenica (cfr supra). La chiave maggiore di questultimo quella

del popolo di Dio di fronte alla gerarchiologia come Chiesa. Il dal basso knghiano considera

la Chiesa fenomenica con la sua pesante articolazione strutturale e strutturante da rivedere.

Loperazione congariana -invece- scioglie la strutturologia in quanto tale come poco significativa

o costitutiva delle promesse ecclesiali. Forse H. Kng si lascia distrarre da un insieme di elementi

configurativi che potrebbero impedire di focalizzare le scommesse fondamentali

Considerando limpresa complessiva del nostro autore, c da chiedersi se il suo progetto di

revisione ecclesiologica non si muti in una etica sostitutiva coinvolgendo poi le varie configurazioni

religiose esistenti. Questa apertura si era posta nella dialogica teologica ad opera

dellecclesiocentrismo di Hauerwas (cfr supra). In questa linea lecclesiologia spinta fino alle sue

ultime implicazione si scioglierebbe in una piattaforma dialogica ulteriore che comprendesse le

diverse religioni nella sincronia odierna Lecclesiologia perde il suo statuto di chiave

interpretativa conclusiva della teologia.

Anche lultimo passo della piattaforma cristologica sfocia su un quest finale che re-imposta

la cristologia in avanti, nella sua chiave narrativa 1. Dalla narrativa si coglie poi lesperienza dal

basso 2. Dalla Abba-esperienza di Ges riportata allattualit si muove il notevole ricordo della

teologia esperienziale della Riforma doccidente 3 ed ancora oltre allantica teologia originaria

delloriente cristiano 4.

1

PRENDERE ATTO DELLAPPROCCIO METODOLOGICO

DIVERSAMENTE ARTICOLATO DAL NUOVO PARADIGMA

and de Lubac are highly aware of how speech on this level has been used to mystify and to cover-up by clothing all too human decisions and

failings in the guise of sacral legitimations. Kng, however, takes this insight to such an extreme that he cuts off all access to this traditional

and fruitful avenue toward realizing the depth of what the Church truly is as a dimension of that which has been revealed to Christians by God.

4

The heritage of de Lubac offers a much-needed corrective on this point.

(1

Christianity: Essence, History, Future, trans, by John Bowden (New York: Continuum, 1995 [German orig. 1994]) 4. / 2

Ibid. / 3

Wood shows

how de Lubac is able to avoid the danger, often associated with a Body of Christ ecclesiology, of an uncritical christomonism that can fail to

account for human limitation and failure in the Church. He does this by using a range of images, some of which, like the Bride of Christ,

highlight the distinction between Christ and the Church (Spiritual Exegesis and the Church 88-95). Wood also points out that, though it

remained undeveloped, there exist grounds in de Lubac's work from which the pneumatological dimensions of the Church could be cultivated

(ibid. 149-51). / 4

I do not wish to take away from Hans Kng's profoundly positive contributions to ecclesiology. On this point, however, as

on some others, I think he is wrong.)

1 Cfr la sezione cristologica rivisitata in http://www.webalice.it/joos.andr/S-RP2SB1.pdf, http://www.webalice.it/joos.andr/S-RP2SB2.pdf,

http://www.webalice.it/joos.andr/S-RP2SB3.pdf, nella pagina interna del sito http://www.webalice.it/joos.andr/MONOGRAFIA_-

_TEOLOGIE_IN_DIALOGO_-_THEOLOGIES_IN_DIALOGUE.html.

2 Cfr L. Dupr, EXPERIENCE AND INTERPRETATION: A PHILOSOPHICAL REFLECTION ON SCHILLEBEECKX' JESUS AND CHRIST, in Theological

Studies, March 1982, p. 44, etiam in Internet 2013, http://www.ts.mu.edu/readers/content/pdf/43/43.1/43.1.2.pdf (pdf page 44); etiam

N. A. Jesson, Schillebeeckx: Revelation and experience, Toronto 2002, pp. 8-9, etiam in Internet 2013, http://ecumenism.net/

archive/jesson_schillebeeckx.pdf (pdf pages 8-9); P. Bourgy, Edward Schillebeeckx, in R. Vander Gucht e H. Vorgrimler, Ritratti di teologi, in

idem, Bilancio della teologia del XX secolo, v. 4, Roma 1972, p. 256; L. Boeve, EXPERIENCE ACCORDING TO EDWARD SCHILLEBEECKX: THE

DRIVING FORCE OF FAITH AND THEOLOGY, in Internet 2013, https://lirias.kuleuven.be/bitstream/123456789/117359/1/4.4.pdf (pdf pages

206-207) (citati supra).

3 Cfr lindagine sulle Chiese cristiane ed i movimenti religiosi, situando lapproccio specifico delle tradizioni della Riforma:

http://www.webalice.it/joos.a/CC2COINT.pdf e http://www.webalice.it/joos.a/CC2ACSTR.pdf, nel quadro dello studio

http://www.webalice.it/joos.a/CHRISTIAN_CHURCHES_AND_MOVEMENTS_TODAY_-_CHIESE_CRISTIANE_E_MOVIMENTI_RELIGIOSI_OGGI.html.

4 Cfr la panoramica della teologia orientale ortodossa, con laccenno alla sua metodologia http://www.webalice.it/joos.a/OCICP1SA.pdf, nel

quadro dellindagine sulla teologia delloriente cristiano http://www.webalice.it/joos.a/EASTERN_THEOLOGY_-_AN_INTRODUCTION_-

_INTRODUZIONE_ALLA_TEOLOGIA_ORIENTALE.html.

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Tra le osservazioni fatte a Kng si sottolinea che il pensatore non si esprime fino in fondo o

non abbastanza esplicito, lasciando cos limpegno metodologico in parte mancante 1. Certo,

siamo qui in presenza di un progetto di riarticolazione difficilmente anticipabile in tutti i suoi

dettagli Il nervo vitale del cambiamento fondamentale il passaggio verso una nuova era, lera

del dialogo globale 2. Il nuovo paradigma considera la problematica dalla piattaforma storica (se

vogliamo dire da una diacronia dellesperienza umana), con i suoi risvolti costitutivamente

economici e politici. Ma vi sono indagini che cercano oltre nel passaggio odierno (se vogliamo dire

nella sincronia dellesperienza umana). Non si individua innanzitutto una globalizzazione

(economico-politica) ma appare piuttosto una cibercultura. Essa costituirebbe una rete pi

fondamentale dellesperienza, di cui la cosiddetta globalizzazione parte pi ridotta. Si parla di

1 O. Semmelroth, Ernstgenommene Geschichte?, in H. Hring J. Nolte (Hrsgb.), Diskussion um Hans Kng DIE KIRCHE, Freiburg 1971, S. 97:

So angenehm das Buch zu lesen ist, so ist seine dialektische Darstellungsweise Anla fr Miverstndlichkeiten, weil sie nicht voll durchgefhrt

ist. Der Verfasser setzt seinen manchmal berraschenden Thesen immer wieder die ergnzende Antithese in einer Weise gegenber, die

Extreme und Einseitigkeiten einigermaen vermeidet. Es wre aber -wie die Wirkung bei weniger reifen Lesern erfahrungsgem zeigt- gut

gewesen, wenn der Verfasser die Synthese auch selbst ausdrcklicher dargestellt htte. Nicht selten nmlich kann man beobachten, wie sich

Leser seiner Thesen bedienen, um die eigene Vorliebe zu sttzen, ohne die Antithesen ebenso ernst zu nehmen, wie K. selbst es tut.

2 L. Swidler, Toward a universal declaration of a global ethic, in JSRI No.7 Spring 2004 p. 19 ff., etiam in Internet 2016,

http://www.jsri.ro/old/html%20version/index/no_7/leonardswidler-articol.htm: 1. A Radically New Age. Those scholars who earlier in the

twentieth century with a great show of scholarship and historical/sociological analysis predicted the impending demise of Western Civilization

were dead wrong. After World War I, in 1922, Oswald Spengler wrote his widely acclaimed book, The Decline of the West[1]. After the

beginning of World War II Pitirim A. Sorokin published in 1941 his likewise popular book, The Crisis of Our Age[2]. Given the massive, world-

wide scale of the unprecedented destruction and horror of the worlds first global war, 1914-18, and the even vastly greater of the second

global conflict, 1939-45, the pessimistic predictions of these scholars and the great following they found are not ununderstandable. In fact,

however, those vast world conflagrations were manifestations of the dark side of the unique breakthrough in the history of humankind in the

modern development of Christendom -becomes- Western Civilization, now becoming Global Civilization. Never before had there been world

wars; likewise, never before had there been world political organizations (League of Nations, United Nations). Never before did humanity

possess the real possibility of destroying all human life--whether through nuclear or ecological catastrophe. These unique negative

realities/potentialities were possible, however, only because of the correspondingly unique accomplishments of Christendom/Western/Global

Civilization--the like of which the world has never before seen. On the negative side, from now on it will always be true that humankind could

self-destruct. Still, there are solid empirical grounds for reasonable hope that the inherent, infinity-directed life force of humankind will

nevertheless prevail over the parallel death force. The prophets of doom were correct, however, in their understanding that humanity is entering

into a radically new age. Earlier in this century the nay-sayers usually spoke of the doom of only Western Civilization (e.g., Spengler, Sorokin),

but after the advent of nuclear power and the Cold War, the new generation of pessimists - as said, not without warrant: corruptio optimae

pessima - warned of global disaster. This emerging awareness of global disaster is a clear, albeit negative, sign that something profoundly,

radically new is entering onto the stage of human history. There have, of course, also recently been a number of more positive signs that we

humans are entering a radically new age. In the 1960s there was much talk of The Age of Aquarius, and there still is today the continuing fad

of New Age consciousness. Some may be put off from the idea of an emerging radically new age because they perceive such talk to be simply

that of fringe groups. I would argue, however, that the presence of the crazies around the edge of any idea or movement, far from being a

sign of the invalidity of that idea or movement, is on the contrary a confirmation precisely of its validity, at least in its core concern. I would

further argue that if people are involved with a movement which does not eventually develop its crazies, its extremists, the movement is not

touching the core of humankinds concerns--they should get out of the movement, they are wasting their time! Moreover, there have likewise

recently been a number of very serious scholarly analyses pointing to the emergence of a radically new age in human history. Two of them will

be dealt with in some detail. The first is the concept of the Paradigm-Shift, particularly as expounded by Hans Kng[3]. The second is the

notion of the Second Axial Period, as articulated by Ewert Cousins[4]. Then, including these two, but setting them in a still larger context, I

shall lay out my own analysis, which I see as the movement of humankind out of a multi-millennia long Age of Monologue into the newly

inbreaking Age of Dialogue, indeed, an inbreaking Age of Global Dialogue. Of course there is a great deal of continuity in human life

throughout the shift from one major Paradigm to another, from one Period to another, from one Age to another. Nevertheless, even more

striking than this continuity is the ensuing break, albeit largely on a different level than the continuity. This relationship of continuity and break

in human history is analogous to the transition of water from solid to fluid to gas with the increase in temperature. With water there is

throughout on the chemical level the continuity of H2O. However, for those who have to deal with the water, it makes a fantastic difference

whether the H2O is ice, water, or steam! In the case of the major changes in humankind, the physical base remains the same, but on the level

of consciousness the change is massive. And here too it makes a fantastic difference whether we are dealing with humans whose consciousness

is formed within one paradigm or within another, whose consciousness is Pre-Axial, Axial-I or Axial-II, whose consciousness is Monologic or

Dialogic.

([1] Oswald Spengler, Der Untergang des Abendlandes (Munich: Beck, 1922-23), 2 vols. / [2] Pitirim A. Sorokin, The Crisis of Our Age (New

York: Dutton, 1941). / [3] See among others, Hans Kng, Theologie im Aufbruch (Munich: Piper Verlag, 1987), esp. pp. 153 ff. / [4] See

especially Ewert Cousins, A Judaism-Christianity-Islam: Facing Modernity Together, Journal of Ecumenical Studies, 30:3-4 (Summer-Fall, 1993),

pp. 417-425.)

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una terza tappa nella storia complessiva dellumanit. Una prima tappa era quella delle tradizioni

sparse e chiuse su s stesse nelle loro tradizioni: totalit senza universalit 1. La seconda stata

quella dove si afferma una universalit dalla scrittura con una totalizzazione marcata dal senso

unico e superiore imposto allinsieme 2. La terza fase -lattuale- rappresentata dalla

planetarizzazione di inter connettivit ed interazione ma dove esplode il senso unico: universalit

senza totalit 3. Ma vi chi propone una interpretazione pi semplice ancora: vi sono due tappe

della storia umana (two eras), quella dove Dio o gli dei univano dallalto le alterne e contradittorie

vicende dellumanit e la fase recente nella quale una relazionalit multilaterale si crea a distanza e

multi medialmente senza vertice (divino) capace di imprimervi una unit dallalto 4. Quale pu essere

1 P. Lvy, La cyberculture ou la tradition simultane, in Cyberculture, Rapport au Conseil de l'Europe, in Internet 2007,

http://www.archipress.org/levy/cyberculture/cyberculture.htm: on peut distinguer trois grandes tapes de l'histoire : - celle des petites

socits closes, de culture orale, qui vivaient une totalit sans universel, - celle des socits "civilises", impriales, usant de l'criture, qui ont

fait surgir un universel totalisant, - celle enfin de la cyberculture, correspondant la mondialisation concrte des socits, qui invente un

universel sans totalit. Soulignons que les tapes deux et trois ne font pas disparatre celles qui les prcdent: elles les relativisent en ajoutant

une dimension supplmentaire. Dans une premire poque, donc, l'humanit se compose d'une multitude de totalits culturelles dynamiques

ou de "traditions", mentalement fermes sur elles-mmes, ce qui n'empche videmment ni les rencontres ni les influences. Les "hommes" par

excellence sont les membres de la tribu. Rares sont les propositions des cultures archaques censes concerner tous les tres humains sans

exception. Ni les lois (pas de "droits de l'homme"), ni les dieux (pas de religions universelles), ni les connaissances (pas de procdures

d'exprimentation ou de raisonnements reproductibles partout), ni les techniques (pas de rseaux ni de standards mondiaux) ne sont universels

par construction. Certes, sur le plan des uvres, comme nous l'avons vu, les auteurs taient rares. Mais la clture du sens tait assure par

une transcendance, par l'exemple et la dcision des anctres, par une tradition. Certes, l'enregistrement faisait dfaut. Mais la transmission

cyclique de gnration en gnration garantissait la prennit dans le temps. Les capacits de la mmoire humaine limitaient cependant la

taille du trsor culturel aux souvenirs et savoirs d'un groupe de vieillards. Totalits vivantes, mais totalits closes, sans universel.

2 P. Lvy, La cyberculture ou la tradition simultane, in Cyberculture, Rapport au Conseil de l'Europe, in Internet 2007,

http://www.archipress.org/levy/cyberculture/cyberculture.htm: Dans une seconde poque, "civilise", les conditions de communication

instaures par l'criture amnent la dcouverte pratique de l'universalit. L'crit, puis l'imprim, portent une possibilit d'extension indfinie

de la mmoire sociale. L'ouverture universaliste s'effectue la fois dans le temps et l'espace. L'universel totalisant traduit l'inflation des signes

et la fixation du sens, la conqute des territoires et la sujtion des hommes. Le premier universel est imprial, tatique. Il s'impose par-dessus

la diversit des cultures. Il tend creuser une couche de l'tre partout et toujours identique, prtendument indpendante de nous (comme

l'univers construit par la science) ou attache telle dfinition abstraite (les droits de l'homme). Oui, notre espce existe dsormais en tant

que telle. Elle se rencontre et communie au sein d'tranges espaces virtuels: la rvlation, la fin des temps, la raison, la science, le droit... De

l'tat aux religions du livre, des religions aux rseaux concrets de la technoscience, l'universalit s'affirme et prend corps, mais presque

toujours par la totalisation, l'extension et le maintien d'un sens unique.

3 P. Lvy, La cyberculture ou la tradition simultane, in Cyberculture, Rapport au Conseil de l'Europe, in Internet 2007,

http://www.archipress.org/levy/cyberculture/cyberculture.htm: Or la cyberculture, troisime tape de l'volution, maintien l'universalit tout

en dissolvant la totalit. Elle correspond au moment o notre espce, par la plantarisation conomique, par la densification des rseaux de

communication et de transport, tend ne plus former qu'une seule communaut mondiale, mme si cette communaut est combien!

ingalitaire et conflictuelle. Seule de son genre dans le rgne animal, l'humanit runit toute son espce en une seule socit. Mais du mme

coup, et paradoxalement, l'unit du sens clate, peut-tre parce qu'elle commence se raliser pratiquement, par le contact et l'interaction

effective. No revient en foule. Flottilles disperses et dansantes d'arches abritant la prcarit d'un sens problmatique, reflets brouills d'un

grand tout fuyant, vanescent, connectes l'univers, les communauts virtuelles construisent et dissolvent constamment leurs micro-totalits

dynamiques, mergentes, immerges, drivant parmi les courants tourbillonnaires du nouveau dluge. Les traditions se dployaient dans la

diachronie de l'histoire. Les interprtes, oprateurs du temps, passeurs des lignes d'volution, ponts entre l'avenir et le pass, ractualisaient

la mmoire, transmettaient et inventaient du mme mouvement les ides et les formes. Les grandes traditions intellectuelle ou religieuse ont

patiemment construit des bibliothques hypertextes auxquelles chaque nouvelle gnration ajoutait ses nuds et ses liens. Intelligences

collectives sdimentes, l'glise ou l'Universit cousaient les sicles l'un l'autre. Le Talmud fait foisonner les commentaires de commentaires

o les sages d'hier dialoguent avec ceux d'avant-hier. Loin de disloquer le motif de la "tradition", la cyberculture l'incline d'un angle de 45

degrs pour la disposer dans l'idale synchronie du cyberespace. La cyberculture incarne la forme horizontale, simultane, purement spatiale

de la transmission. Elle ne relie dans le temps que par surcrot. Sa principale opration est de connecter dans l'espace, de construire et d'tendre

les rhizomes du sens. Voici le cyberespace, le pullulement de ses communauts, le buissonnement entrelac de ses uvres, comme si toute

la mmoire des hommes se dployait dans linstant: un immense acte d'intelligence collective synchrone, convergent au prsent, clair

silencieux, divergent, explosant comme une chevelure de neurones.

4 W. F. Fore, The Church and Communication in the Technological Era, in Internet 2007, http://www.religion-

online.org/showarticle.asp?title=632: Dutch philosopher Arend van Leewen suggests that there have been only two basic eras in all of history.

The first is the ontocratic era in which we have lived until now, in which human society has apprehended life as a cosmic totality, where belief

in a God or gods held together the contradictory and confusing elements of the human community. But relatively suddenly --within the past

300 years -- we have moved away from this unifying concept into a multiform system of relationships with no single integrating element to

give meaning to all other things. We have moved into the technological era, Van Leewen says, and this is the great new fact of our time

(Christianity in a World History [Edinburgh Press, 1964]). The communication revolution, the Age of Information and the Information Society

are surface manifestations of the more profound change that is under way in every aspect of life.

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la rilevanza di questa generalizzazione multi-temporale? Vi pu essere una semplificazione

indebita in queste generalizzazioni? H. Kng si forse lasciato convincere troppo rapidamente

dallincidenza decisiva della globalizzazione come nuovo paradigma? Si potrebbe chiarirlo in

questo modo: di fronte a grosse sintesi fatte in chiave omni-storica (partendo cio da un concetto

universalmente esteso dei principi storici ed iscrivendosi nella ormai conosciuta visione storica),

non siamo chiss- ancora in grado di sintetizzare fino ai confini stessi delluniverso. La parola-

chiave non pi global dialogue ma la societ del sapere Penetriamo forse pi profondamente

nelle sorgenti del fenomeno della globalizzazione, al di l della sua sagoma socio-economica?

Si vede poi nella communication age o let (era) della comunicazione una dinamica di

continuo apprendimento tramite la rete comunicativa planetaria a distanza introdotta da Internet in

tutti i campi dellesistenza e dellesperienza (si parler di learning society) 1. Questa learning

society sarebbe lulteriore accelerazione di ci che si sta conformando come societ del sapere,

secondo la terminologia delle organizzazioni internazionali. Ci si chiede per se tutto ci non si

apparenta ad una visione antiquata del sapere stesso e della conoscenza, i quali verrebbero intesi

quasi materialmente come un tipo di risorsa da sfruttare (nel senso ormai classico del materialismo,

marxismo, capitalismo) 2. Certi ambienti ecclesiastici di vertice sembrano immedesimarsi in questa

interpretazione 3. Una tale formulazione rinvia alla visuale del postmodernismo ricorrente 4, che

1 G. Hernes, Emerging Trends in Ict and Challenges to Educational Planning, in Internet 2005,

http://www.schoolnetafrica.net/fileadmin/resources/Emerging%20Trends%20in%20%20ICT%20and%20Challenges%20to%20Educational%20Pl

anning.pdf (pdf page 23): The ICT revolution has been very much about spotting opportunities and inviting everybody to learn to make good

use of them. Indeed, the ICT revolution is perhaps above all else a revolution in learning. Individuals have seen the potential of the new tools

and introduced them into their homes on a vast scale. Firms have applied them to an ever-widening range of activities: bookkeeping, production

control, management, communication, marketing, and drug development. Public authorities have incorporated them into all of their activities,

from vaccination programs to tracking criminals.

2 D. S. Gouvias, Pay as you learn! The Learning Society Rhetoric in the EU-Sponsored Research Projects, in Internet 2008,

http://209.85.135.104/search?q=cache:ldBQCEsnIBYJ:libr.org/isc/issues/ISC23/B5%2520Dionyssios%2520Gouvias.pdf+new+communicatio

ns+learning+society&hl=it&ct=clnk&cd=7&gl=it (htlm page 7): Knowledge and Learning Society? Knowledge is considered by the

dominant discourse, that is a major production factor in a post-materialist, technologically advanced capitalist world. This misinterpretation

masks the fact that, although modern economies are based not only on material resources and traditional industrial-production processes,

but increasingly on abstract, non-manual, mental labour, the relations of production remain invariably what K. Marx had so vividly and

analytically described back in the late 19th century: unequal and exploitative. Our small and dispersed knowledge societies and we are

talking of course about the Western World, not acknowledging the contribution of cheap manual labour to our knowledge-based economies

depend, sometimes almost exclusively, on knowledge that is produced, controlled, transmitted and manipulated by large multinational

corporations, which possess monopolistic or oligopolistic privileges in the world market(s). Thus, instead of giving opportunities for human

emancipation, the new dominant discourse that perceives knowledge as something neutral and objective which is somewhere out there

ready to be grasped and utilised by isolated disempowered individuals paints a rather illusionary picture of the world and entails the danger

of creating new forms of disempowerment, alienation and subordination (Stamatis, 2005, p. 119; for more theoretical elaboration see Kastells,

1996; Hill and Cole, 2001; Rikowski, 2002).

3 D. Martin, First Session of the Preparatory Committee of the "World Summit on the Information Society". Intervention by H.E. Msgr. Diarmuid

Martin. Wednesday, 3 July 2002, in Internet 2007,

http://www.vatican.va/roman_curia/secretariat_state/documents/rc_segst_doc_20020703_ martin-information-society_en.html: In the

social and economic realities of our contemporary world, access to knowledge is a key to an accelerated path to development. The World

Summit on the Information Society is called to consolidate a vital column of the global development architecture. Communications technology

has enabled the globalization process to proceed with rapidity. We must now ensure that it also enables the globalization process to proceed

with equity. Communications technology must be managed to play a central role in ensuring that globalization leads to genuine integration

and inclusion. Pope John Paul II has noted that many people, perhaps the majority today, "have no possibility of acquiring the basic knowledge

that would enable them to express their creativity and develop their potential. They have no way of entering the network of knowledge and

intercommunication that would enable them to see their qualities appreciated and utilized. Thus, if not actually exploited, they are to a great

extent marginalized. Economic development takes place over their heads" (Pope John Paul II, Encyclical Centesimus Annus, n. 33).

4 D. S. Gouvias, Pay as you learn! The Learning Society Rhetoric in the EU-Sponsored Research Projects, in Internet 2008,

http://209.85.135.104/search?q=cache:ldBQCEsnIBYJ:libr.org/isc/issues/ISC23/B5%2520Dionyssios%2520Gouvias.pdf+new+communicatio

ns+learning+society&hl=it&ct=clnk&cd=7&gl=it (htlm pages 5-6): The Rhetoric of the Knowledge Society The whole OPEIVT II value-

framework is, among other things, a shrine to post-modernism and the notion of knowledge is used and analysed exclusively through that

theoretical and methodological standpoint. According to post-modernists, the scientific rule as long as I can produce proof it is permissible

to think that reality is the way I say it is, is being currently challenged by the rule (valuable) knowledge must be considered only what can be

http://www.schoolnetafrica.net/fileadmin/resources/Emerging%20Trends%20in%20%20ICT%20and%20Challenges%20to%20Educational%20Planning.pdfhttp://www.schoolnetafrica.net/fileadmin/resources/Emerging%20Trends%20in%20%20ICT%20and%20Challenges%20to%20Educational%20Planning.pdfhttp://209.85.135.104/search?q=cache:ldBQCEsnIBYJ:libr.org/isc/issues/ISC23/B5%2520Dionyssios%2520Gouvias.pdf+new+communications+learning+society&hl=it&ct=clnk&cd=7&gl=ithttp://209.85.135.104/search?q=cache:ldBQCEsnIBYJ:libr.org/isc/issues/ISC23/B5%2520Dionyssios%2520Gouvias.pdf+new+communications+learning+society&hl=it&ct=clnk&cd=7&gl=ithttp://www.vatican.va/roman_curia/secretariat_state/documents/rc_segst_doc_20020703_%20martin-information-society_en.htmlhttp://www.vatican.va/holy_father/john_paul_ii/encyclicals/documents/hf_jp-ii_enc_01051991_centesimus-annus_en.htmlhttp://209.85.135.104/search?q=cache:ldBQCEsnIBYJ:libr.org/isc/issues/ISC23/B5%2520Dionyssios%2520Gouvias.pdf+new+communications+learning+society&hl=it&ct=clnk&cd=7&gl=ithttp://209.85.135.104/search?q=cache:ldBQCEsnIBYJ:libr.org/isc/issues/ISC23/B5%2520Dionyssios%2520Gouvias.pdf+new+communications+learning+society&hl=it&ct=clnk&cd=7&gl=it

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arriverebbe ad una chiave che riferirebbe ognuno individualmente (nel suo capitale umano di

sapere-apprendimento) a questa informazione-sapere-apprendimento in senso del tutto neo-

liberista 1. La discussione aperta I primi passi di questa formulazione risalgono alle riflessioni di

D. A. Rss attorno allidea di cambiamento, poi con Robert M. Hutchins sullinadeguatezza dei

sistemi educativi, poi con Torsten Husn il quale rinvia allesplosione del sapere e sar riassunto

da S. Ranson. Il nesso con la globalizzazione si esplicita con C. Hughes e M. Tight. Tra retorica ed

evocazione ancora vaga, si avverte la necessit di una specificazione pi esplicita 2. Forse, il

riferimento pi sostanziale dellapprendimento alle reti ed al web nella nuova comunicazione

potrebbe essere pi concretamente rilevante 3. Ma vi sono anche altri approcci che considerano la

learning society in modo pi pragmatico come possibilit moltiplicata di connettivit, senza

adottare una idea complessiva su ci che sia il sapere e la conoscenza dallinformazione:

applied and measured according to predetermined performativity criteria (Lyotard, 1984, p.53). This creates a need for experts (that is, high

and middle management executives, computer scientists, cyberneticists, linguists, mathematicians etc.), whom the educational institutions are

called on to train. Outside the Universities, or institutions with a professional orientation, knowledge will no longer be transmitted en block,

once and for all.... rather it will be served la carte to adults... for the purpose of improving their skills and chances of promotion (p. 49). This

mentality is conspicuously present in every policy directive towards the reform of the system, not only at the highest, but also at its lowest

echelons. As it is suggested in most of the official documents of the competent Greek and European authorities, lifelong learning is addressed

to individual learners and is inextricably linked to adaptability and employability. The main aim of the various EU Operational Programs (not

only of the OPEIVT II) is to create: an integrated system which builds complementary links between education, vocational training, access to

the labour market, lifelong learning and the continuous vocational improvement and professional development of the labour force (European

Commission, 2003b, p. 2).

1 D. S. Gouvias, Pay as you learn! The Learning Society Rhetoric in the EU-Sponsored Research Projects, in Internet 2008,

http://209.85.135.104/search?q=cache:ldBQCEsnIBYJ:libr.org/isc/issues/ISC23/B5%2520Dionyssios%2520Gouvias.pdf+new+communicatio

ns+learning+society&hl=it&ct=clnk&cd=7&gl=it (htlm page 11): One more implication of the life-long learning rhetoric which is at the top

of the agenda, not only of the OPEIVT II funding, but also of the Greek governments recent legislation (1) is the increasing cultivation of the

idea of personal responsibility for any future investment that a person may wish to make in order to improve her/his negotiating power in

a highly competitive labour market. In other words, the human capital as a revamped Marxian labour power is now the key-word, and it

is the tool the only tool, some might say that a person can trade in order to survive in a world of uncertainty and high risk (Beck, 1992).

Individuals and not citizens are being seduced to invest in their future well-being, by accumulating credits, learning units, training

certificates, diplomas and many other trading tools, which in turn will have to present to their prospective employers. Flexibility,

adaptability and openness to the labour market in teaching/learning are the main driving forces in the quest for the EU to becoming

the most competitive and dynamic knowledge-based economy in the world (2). As a result, and in line with traditional and modern neo-

liberal principles, what the human capital approach of the OPEIVIT II (and not only) is promoting is a solipsistic individualism, which rules out

every prospect of social solidarity and collective action (Stamatis, 2005, pp.160-169).

((1) In May 2005 a new Bill on Lifelong Learning was passed through the Greek Parliament. The new Law gives to every Higher Education

Institute (University or Higher Technological Institute) the go-ahead for the establishment of Lifelong Learning. This will be developed in

separate administrative units inside each Higher Education Institute, and will have a wide discretion over the necessary funding sources. / (2)

See the Lisbon Strategy, as described above.)

2 Cfr D. A. Schn, Invention and the evolution of ideas, London 1967 (first published in 1963 as Displacement of Concepts); D. A. Schn,

Technology and change: the new Heraclitus, Oxford 1967; D. A. Schn, Beyond the Stable State. Public and private learning in a changing

society, Harmondsworth 1973; R. M. Hutchins, The Learning Society, Harmondsworth 1970; T. Husn, The Learning Society, London 1974; T.

Husn, The Learning Society Revisited, Oxford 1986; S. Ranson, Towards the learning society, in Educational Management and Administration

1992, n 20(2), pp. 68-79; S. Ranson, Towards the Learning Society, London 1994; S. Ranson, A reply to my critics, in S. Ranson (1998) Inside

the Learning Society, London 1998; C. Hughes M. Tight, The myth of the learning society, in British Journal of Educational Studies 1995,

1998, n 43(3), pp. 290-304 (reprinted in S. Ranson, Inside the Learning Society, London 1998); M. K. Smith, The theory and rhetoric of the

learning society, in AA. VV., The encyclopedia of informal education, 2000, in Internet 2008, http://www.infed.org/lifelonglearning/b-

lrnsoc.htm: So what are we to do? It pays to approach the rhetoric of policy makers around the learning society and lifelong learning with

scepticism. As Ranson (1998: 243) has commented: 'There is a need for greater clarity in defining the meaning of the learning society, and

for establishing criteria which allow some rather than all usages to be interpreted as legitimated'. The notion of the learning society may have

some theoretical and analytical potential - but it does require considerable work if that potential is being realized. The strength of the idea of

a learning society as a concept is that in linking learning explicitly to the idea of a future society, it provides the basis for a critique of the

minimal learning demands of much work and other activities in our present society, not excluding the sector specializing in education. Its

weakness is that so far the criteria for the critique remain very general and therefore, like many terms of contemporary educational discourse

such as partnership and collaboration, it can take a variety of contradictory meanings. (Young 1998: 193). It is necessary to deepen our

theorization of the relationship between education and economic life; to appreciate developments in our theorization of learning; and to draw

upon understandings of human beings as active, and cooperative, agents if the notion of the learning society is to move beyond the level of

rhetoric (or even myth). It may well be that, as Richard Edwards (1997) suggests, the idea of learning networks or webs (after Illich) may be a

more appropriate and convivial way forward.

3 Cfr R. Edwards, Changing Places? Flexibility, lifelong learning and a learning society, London 1997.

http://209.85.135.104/search?q=cache:ldBQCEsnIBYJ:libr.org/isc/issues/ISC23/B5%2520Dionyssios%2520Gouvias.pdf+new+communications+learning+society&hl=it&ct=clnk&cd=7&gl=ithttp://209.85.135.104/search?q=cache:ldBQCEsnIBYJ:libr.org/isc/issues/ISC23/B5%2520Dionyssios%2520Gouvias.pdf+new+communications+learning+society&hl=it&ct=clnk&cd=7&gl=ithttp://www.infed.org/lifelonglearning/b-lrnsoc.htmhttp://www.infed.org/lifelonglearning/b-lrnsoc.htmhttp://www.infed.org/biblio/b-learn.htmhttp://www.infed.org/thinkers/et-illic.htm

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lurgenza pi acuta di poter arrivare tramite luso delle tecnologie di comunicazione e

dinformazione allaccesso effettivo per tutti di ogni conoscenza 1. Lintralcio maggiore non si

verificherebbe innanzi tutto nellaccesso materiale ad esse ma nella capacit e disponibilit

dapprendimento delle aziende (o istituzioni nostro accenno) che potrebbero farne uso 2. Ci si

chiede perch H. Kng non si inoltrato pi in l sul terreno comunicazionale a monte del fenomeno

della globalizzazione nel nuovo paradigma come sorgente storico-antropologica dialogica

consistente 3. Basta caratterizzare il passaggio di paradigma come quello che si inoltra dal

paradigma del monologo al paradigma del dialogo globale 4? Linterrogativo rimane se non vi

1 Ch. Courtright Cl. San Sebastin, Conectndonos al Futuro de El Salvador, Project Description, in Internet 2008,

http://www.conectando.org.sv/English/ProjectDescription.htm: What is a Learning Society? It is a society in which knowledge creation and

transfer becomes a fundamental development tool. The revolution in information and communications technologies (ICT) greatly facilitates

this process, but is no guarantee of success. In a learning society, communities, businesses and organizations progress by sharing,

assimilating, applying and systematizing knowledge that they either create or obtain locally, or access from abroad. The learning process is

strengthened when undertaken collectively: in networks, associations, inter and intra-institutional communications, among communities and

nations. A learning society means more competitive and innovative nations and economic actors; it also results in improved standards of living

all around. Learning is both horizontal (among groups, communities, sectors or nations) and vertical (among those more advanced on an issue

or area and those striving to advance). Knowledge transfer has always been a major key to success worldwide, and throughout history. However,

it has been a difficult endeavour particularly for developing countries due to problems of distance and lack of communications infrastructure.

Today, the ICT revolution places communications, as well as unlimited quantities of information, at the reach of almost everyone. Information

necessary for learning, and for social and productive activities, can be easily transferred, infinitely duplicated and broadly disseminated. Those

who lack access to information and communications are at a serious competitive disadvantage. However, even more important than information

access is its use. Information is only the representation or codification of human knowledge. Learning is achieved by transforming knowledge

and applying it to local situations. It means identifying opportunities and putting them to work through the assimilation of world knowledge

and local realities.

2 H. Hollenstein, Determinants of the Adoption of Information and Communication Technologies (ICT). An Empirical Analysis Based on Firm-

level Data for the Swiss Business Sector, in Internet 2008, http://66.102.1.104/scholar?hl=it&lr=&q=cache:PoGBvYRA02kJ:e-

collection.ethbib.ethz.ch/show%3Ftype%3Dincoll%26nr%3D736%26part%3Dtext+author:%22Hollenstein%22+intitle:%22Determinants+of+the

+adoption+of+Information+and+...%22+ (pp. 7-8): The firms ability to absorb knowledge from external sources and exploit them for its

own innovative activities is another major determinant of innovation performance in general and of technology adoption in particular. There

are mainly two aspects of a firms absorptive capacity for new technologies: firstly, the firms overall ability to assess technological

opportunities in (or around) its fields of activity in terms of products and production techniques which depends primarily of the endowment

with human and knowledge capital (Cohen and Levinthal, 1989); secondly, learning effects that may arise from earlier use of ICT or a

predecessor of a specific ICT element which embodies constituent elements of later applied, more advanced vintage; evidence for the

importance of learning effects is presented, for example, by Colombo and Mosconi (1995), McWilliams and Zilberman (1996) or Arvanitis and

Hollenstein (2001). Both elements of absorptive capacity should be positively related to early and intensive use of ICT.

3 Cfr http://www.webalice.it/joos.andr/NUOVA_COMUNICAZIONE_E_CHIESA..html (NUOVA COMUNICAZIONE E CHIESA. COME RIPLASMARE

L'ESPERIENZA DELLA FEDE - NEW COMMUNICATION AND CHURCH. RESHAPING THE EXPERIENCE OF FAITH), i file

http://www.webalice.it/joos.a/NC-C-IN1.pdf, http://www.webalice.it/joos.a/NC-C-IN3.pdf, http://www.webalice.it/joos.a/NCCP1SA1.pdf,

http://www.webalice.it/joos.a/NCCP1SA2.pdf, http://www.webalice.it/joos.a/NCCP1SB1.pdf, http://www.webalice.it/joos.a/NCCP1SB2.pdf,

http://www.webalice.it/joos.a/NCCP1SB3.pdf.

4 L. Swidler, Toward a universal declaration of a global ethic, in JSRI No.7 Spring 2004 p. 19 ff., etiam in Internet 2016,

http://www.jsri.ro/old/html%20version/index/no_7/leonardswidler-articol.htm (pdf pages 29-30): 6. The Age of Global Dialogue. Ewert

Cousins has basically affirmed everything Hans Kng has described as the newly emerging contemporary paradigm-shift, but Cousins sees

the present shift as much more profound than simply another in a series of major paradigm-shifts of human history. He sees the current

transformation as a shift of the magnitude of the First Axial Period which will similarly reshape human consciousness. I too want to basically

affirm what Kng sees as the emerging contemporary Major Paradigm-Shift, as well as with Cousins that this shift is so profound as to match

in magnitude the transformation of human consciousness of the Axial Period, so that it should be referred to as a Second Axial Period. More

than that, however, I am persuaded that what humankind is entering into now is not just the latest in a long series of major paradigm-shifts,

as Hans Kng has so carefully and clearly analyzed. I am also persuaded that it is even more than the massive move into the consciousness

transforming Second Axial Period, as Ewert Cousins has so thoroughly demonstrated. Beyond these two radical shifts, though of course

including both of them, humankind is emerging out of the from-the beginning-till-now millennia-long Age of Monologue into the newly

dawning Age of Dialogue. The turn toward dialogue is, in my judgment, the most fundamental, the most radical and utterly transformative

of the key elements of the newly emerging paradigm, which Hans Kng has so penetratingly outlined, and which Ewert Cousins also perceptively

discerns as one of the central constituents of the Second Axial Age. However, that shift from monologue to dialogue constitutes such a radical

reversal in human consciousness, is so utterly new in the history of humankind from the beginning, that it must be designated as literally

Arevolutionary,@ that is, it turns everything absolutely around. In brief: Dialogue is a whole new way of thinking in human history. To sum up

and reiterate: In the latter part of the twentieth century humankind is undergoing a Macro-Paradigm-Shift (Hans Kng). More than that, at this

time humankind is moving into a transformative shift in consciousness of the magnitude of the Axial Period (800-200 B.C.E.) so that we must

speak of the emerging of the Second Axial Period (Ewert Cousins). Even more profound, however, now at the edge of the Third Millennium

humankind is slipping out of the shadowy Age of Monologue, where it has been since its beginning, into the dawn of the Age of Dialogue

http://www.conectando.org.sv/English/ProjectDescription.htmhttp://www.conectando.org.sv/English/Knowledge.htmhttp://www.conectando.org.sv/English/Knowledge.htmhttp://www.conectando.org.sv/English/Connectivity.htmhttp://66.102.1.104/scholar?hl=it&lr=&q=cache:PoGBvYRA02kJ:e-collection.ethbib.ethz.ch/show%3Ftype%3Dincoll%26nr%3D736%26part%3Dtext+author:%22Hollenstein%22+intitle:%22Determinants+of+the+adoption+of+Information+and+...%22http://66.102.1.104/scholar?hl=it&lr=&q=cache:PoGBvYRA02kJ:e-collection.ethbib.ethz.ch/show%3Ftype%3Dincoll%26nr%3D736%26part%3Dtext+author:%22Hollenstein%22+intitle:%22Determinants+of+the+adoption+of+Information+and+...%22http://66.102.1.104/scholar?hl=it&lr=&q=cache:PoGBvYRA02kJ:e-collection.ethbib.ethz.ch/show%3Ftype%3Dincoll%26nr%3D736%26part%3Dtext+author:%22Hollenstein%22+intitle:%22Determinants+of+the+adoption+of+Information+and+...%22http://www.webalice.it/joos.andr/NUOVA_COMUNICAZIONE_E_CHIESA..htmlhttp://www.webalice.it/joos.a/NC-C-IN1.pdfhttp://www.webalice.it/joos.a/NC-C-IN3.pdfhttp://www.webalice.it/joos.a/NCCP1SA1.pdfhttp://www.webalice.it/joos.a/NCCP1SA2.pdfhttp://www.webalice.it/joos.a/NCCP1SB1.pdfhttp://www.webalice.it/joos.a/NCCP1SB2.pdfhttp://www.webalice.it/joos.a/NCCP1SB3.pdfhttp://www.jsri.ro/old/html%20version/index/no_7/leonardswidler-articol.htm

899

qualcosa di antropologicamente pi fondamentale che rende il dialogo possibile ed operante? vero

che lambito non per niente precisato e rimane fluttuante, ma allora anche la perentoriet

dellautore sul quale ci fermiamo lascia nel dubbio

CONDIZIONE PREALABILE PER UNA RIPROSPEZIONE METODOLOGICA

La prima precondizione di fare piazza pulizia delle interpretazioni non pi rilevanti tra cui

le modalit di mitologizzazione pure se ci pone la questione stessa del significato della mitologia

in quanto tale 1. Il dubbio rimane se la valutazione knghiana sulla mitologizzazione non sia in

qualche modo una scorciatoia 2. Linterrogativo che si fa strada dalla ricerca di H. Kng potrebbe

riassumersi nella scelta da fare tra la prosecuzione (anche modificata o adattata) della teologia con

il suo metodo o di impostare la prospettiva in modo pi ampio tanto da poter essere recepito in un

mondo ed in un tempo di notevole e riconosciuta pluralit dintenti. Con H. Kng, diversi autori

connessi sono talvolta raggruppati e bollati come esponenti della metodologia di ambiguit 3. La

(Leonard Swidler). Into this new Age of Dialogue Kngs Macro Paradigm Shift and Cousins= Second Axial Period are sublated (aufgehoben, in

Hegels terminology), that is, taken up and transformed. Moreover, as Ewert Cousins has already detailed, humankind=s consciousness is

becoming increasingly global. Hence, our dialogue partners necessarily must also be increasingly global. In this new Age of Dialogue, dialogue

on a global basis is now not only a possibility, it is a necessity. As I noted in the title of a recent book - humankind is faced with ultimately

with two choices: Dialogue or Death![1].

[1] Leonard Swidler et alii, Death or Dialogue (Philadelphia: Trinity Press International, 1990).

1 E. Fahlbusch, Kirche gestern und morgen, in H. Hring J. Nolte (Hrsgb.), Diskussion um Hans Kng DIE KIRCHE, Freiburg 1971, S. 71: Der

Frage, ob es ein von mythologischen Elementen gereinigtes Kerygma berhaupt geben kann, ob die eschatologische Gottesherrschaft auch

ohne die Voraussetzung gerade des antiken Weltbildes zu denken ist, stellt sich Kng freilich nicht. Er ist davon berzeugt und beruft sich

auf die existentiale Interpretation, als ob sie mehr leiste, als das Daseinsverstndnis der biblischen Autoren (wozu ihr Weltbild nun einmal

gehrt) zu verstehen und es in subjektiver Entscheidung, in existentieller Betroffenheit zu bernehmen. Es ist auch nicht einsichtig, warum

eigentlich nur die Aussageform Produkt der Geschichte ist, der Inhalt aber nicht. Hat Jesus nur aus pdagogischer Rcksicht auf seine

Zeitgenossen, ihrem Verstehens Horizont gem, mythologisch geredet, selbst aber das antike Weltbild fr Unsinn gehalten? Wenn Jesu

Botschaft die eschatologische Gegenwart und die zuknftige Vollendung einer Gottesherrschaft meint, dann doch nur unter der Voraussetzung

der geschichtlich bedingten Erwartungen und Hoffnungen seiner Zeit. Oder soll das von Mythologien gereinigte Kerygma doch etwas

bergeschichtliches sein?.

2 G. H. Tavard, Opzion fr das Ursprngliche?, in H. Hring J. Nolte (Hrsgb.), Diskussion um Hans Kng DIE KIRCHE, Freiburg 1971, S. 87-88:

Hans Kng begeht nach meiner Meinung einen methodischen Migriff, wenn er die in der nachbultmannschen Exegese beherrschende - und

von jeher in Luthers Haltung dem Neuen Testament gegenber potentiell vorhandene - Suche nach einem Kanon im Kanon, nach einer Norm

innerhalb der biblischen Norm aufnimmt. Er betont, wir sollten auf "die lteste Schrift des Neuen Testaments" (S. 216) schauen, auf die

Paulinischen Briefe, die zweifellos authentisch sind. Was spteren Datums ist, obwohl es durchaus noch zum Neuen Testament gehrt, wird

sekundr oder gar tertir. Natrlich vertritt Kng auch die Meinung, da das neutestamentliche Zeugnis als Ganzes betrachtet werden und

dementsprechend auch die "frhkatholischen" Tendenzen bei Lukas und in den spteren Briefen bercksichtigt werden mssen. Doch diese

mssen "historisch" verstanden werden, an ihrer rechten Stelle im Kanon, und daher als von sekundrer Beweiskraft, die ihrerseits nach der

Norm der primren, der authentisch paulinischen bewertet werden mu. Leider ist diese Art archologischen Interesses fr das lteste und

Ursprnglichste weithin abhngig von einer kritischen Exegese, die den Wissenschaftlern die ausschlieliche Verantwortung fr die Aufstellung

der theologischen Norm zuweist ... [Zit. Kirche 521].

3 R. Fastiggi, The Methodology of Ambiguity: Richard McBrien's Revised Catholicism, in catholicculture.org, etiam in Internet 2016,

https://www.catholicculture.org/culture/library/view.cfm?recnum=6583: As is well-known, though, we cannot judge a book by its cover, and

the question that must be asked is whether Fr. McBrien has presented Catholicism as it really is or Catholicism as he would want it to be. Of

course, credit should be given where credit is due. Any book of over 1200 pages surely deserves some recognition for the work that went into

it, and if one is looking for a quick summary of the thought of theologians like Edward Schillebeeckx, Hans Kng and Johannes Metz, McBrien's

book is certainly useful. However, if one is looking for a clear and faithful exposition of authentic Catholic teaching, one would be well-advised

to steer clear of McBrien's opus and concentrate instead on the Catechism of the Catholic Church While many more examples of McBrien's

ambiguous methodology can be given, perhaps the most damaging to the life of faith is his treatment of conscience (pp. 968 ff.). McBrien

defines Christian conscience as "the radical experience of ourselves as new creatures in Christ, enlivened by the Holy Spirit" (p. 969; his italics).

While this definition might seem vague but benign, he follows it up with a series of half-truths about decisions of conscience being "necessarily

incomplete and partial" because our circumstances "are always historically, socially and culturally defined." McBrien then nods with approval at

Pope John Paul II's recognition that conscience is not infallible (Veritatis splendor, n. 32). McBrien, however, wants to suggest that conscience

is not infallible because moral absolutes are impossible to ascertain in a culturally conditioned world. The Pope's recognition of the fallibility

of conscience, though, stems from his recognition of human ignorance and sin (see Veritatis splendor, 62-63). Here is a perfect example of

McBrien invoking the authority of a papal encyclical to support a position which the encyclical does not support at all. McBrien ultimately

undercuts the Church's authority as a moral teacher by asserting that "the Church has never claimed to speak infallibly on a moral question,

so there is probably no instance as yet of a conflict between an individual's fallible decision in conscience and a teaching of the Church which

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mentalit di tali osservazioni ben percepibile!... Occorre focalizzare ci che si intende con

lindicazione multifunzionale di metodologia.

LA PREMESSA DEL PARADIGMA NUOVO

Si fa riferimento al paradigma nuovo -tenendo conto di questa tematica presa in

considerazione da H. Kng e che rinvia alle ricerche di Kuhn ed ulteriormente trattato da Bosch- per

specificare la via nel trattare della metodologia 1. Il nostro autore si discosta -qui- dallimpostazione

gi recepita sui modelli in teologia (troppo ristretti - con possibili slittamenti verso la chiave dei

centrismi [teo-, cristo-, ecclesio-] che diventano interpretamenti dalle riflessioni di Schillebeeckx)

2. Il paradigma nuovo coinvolge anche la dinamica delle missioni 3. Si guarder pure

is immune from error" (p. 973). The net effect of this view is an atmosphere of moral ambiguity in which a Catholic can clearly "differ with an

official moral teaching of the Church" as long as there is "antecedent attention and respect to such teachings" (p. 980). The distance of this

conclusion from teachings of Veritatis splendor and the Catechism is striking. McBrien utterly fails to appreciate that there are infallible moral

judgments of the Catholic Church based on the unchanging natural law, scripture and the constant and traditional teachings of the Church (cf.

Veritatis splendor, 80-81). If he has any doubts about this, he should carefully read the Pope's recent encyclical, Evangelium vitae, in which

the condemnations of the killing of innocent human life, direct abortion and euthanasia are given with magisterial certitude. McBrien's

Catholicism is a dangerous book-dangerous because it cloaks dissent in the vocabulary of the language of Catholicism itself. Its methodology

is one of deliberate ambiguity in which many teachings of the Church are either obscured or so qualified that they lose their full significance

and authority. The potential impact of this text on the faithful is frightening. The book deserves a monitum from both the U.S. bishops and

the Holy See.

1 Br. Long, How is Mission-shaped Church changing Church of England missio-ecclesiology in the light of classical Anglicanism?, (Thesis code

AVH501 MF Norwegian School of Theology Spring 20112.4), in Internet 2016,

http://brage.bibsys.no/xmlui/bitstream/handle/11250/161171/Mission-shaped%20Church.pdf?sequence=1 (pdf pages 19-20): Paradigm

conflicts If we transpose the Paradigm Theory (given that this is yet another model of understanding and open to all the crit icism above)

advocated by Thomas Kuhn and endorsed by David Bosch in Transforming Mission, incongruity should not come as a surprise. For the most

part, Bosch argues, we are, at the moment, thinking and working in terms of two paradigms. 1 This is a time of deep uncertainty for the

Church as it wrestles with modernity and postmodernity. As paradigms blur and shift there will be polarization, mutual incomprehension,

inability to communicate, frustration, and discouragement in the Church. 2 Kuhn believes real change occurs only through revolutions as

opposed to evolutions: These are terminated, not by deliberation and interpretation, but by a relatively sudden and instructed event like the

gestalt switch. 3 Pioneers see the norm as riddled with anomalies which cannot be solved through the existing paradigm. Only through

lightening flash moments of conversion can the pioneer see a different future. 4 These innovative ideas create tensions between the

traditionalist and the avant-garde. Even if the world in which both groups live is the same, their perception of reality is so different that it is

as though they live in different worlds. According to Bosch, this explains why defenders of the old order and champions of the new frequently

argue at cross purposes. 5 This can trigger deep emotional reactions, notably from the traditionalists, as new views threaten to destroy their

very perception and experience of reality, indeed their entire world. 6 They can react by nostalgic reaction, immunization against the new,

continuation in the old ways, romanticizing the past, all in the hope of riding the storm and the retrieval of inherited glories.

((1) David Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Orbis Books, New York, 2008), 349. / (2) Dulles, Models of

Church, 24. / (3) Thomas S. Kuhn, The Structure of Scientific Revolutions (Chicago, The University of Chicago Press, 1970), 122. / (4) Ibid.,

122 and 151. / (5) Bosch, Transforming Mission, 185. To illustrate this, a well-known evangelical pastor and writer, John Piper met with

Emergent Church leaders Tony Jones and Doug Pagitt to discuss theology. Piper concluded, I just dont understand the ways these guys think.

There are profound epistemological (the theory of how we know) differences ways of processing reality that make the conversation almost

impossible, as if we were just kind of going by each other... We seem to differ so much in our worldviews and our ways of knowing that Im

not sure how profitable the conversation was or if we could ever get anywhere. I came away from our meeting frustrated and wishing it were

different but not knowing how to make it different. Cited by Jim Belcher, Deep Church: A Third Way beyond Emerging and Traditional (Downers

Grove, InterVarsity Press, 2009), 11. / (6) Ibid., 185.)

2 Cfr R. Gibellini, La teologia del XX secolo, Brescia 1992, p. 360; etiam L. Boeve, EXPERIENCE ACCORDING TO EDWARD SCHILLEBEECKX: THE

DRIVING FORCE OF FAITH AND THEOLOGY, in Internet 2013, https://lirias.kuleuven.be/bitstream/123456789/117359/1/4.4.pdf (pdf page

203; Cfr Th. Guarino, The View from South Bend, in First Things, issue archive 1995, etiam in Internet 2012, http://www.

firstthings.com/article/2008/09/005-the-view-from-south-bend-10; F. Khaled Allam, Le religioni in dialogo sulla figura di Ges.

Testimonianza islamica, in AA. VV., Chi dite che Io sia, Roma 1992, p. 151; N. Nissiotis, The Importance of the Doctrine of the Trinity for

Church Life and Theology, in A. J. Philippou, The Orthodox Ethos, Oxford 1964, vol. 1, pp. 35-36; J. D. Zizioulas, The Teaching of the 2nd

ecumenical Council on the Holy Spirit in historical and ecumenical Perspective, in AA. VV., Credo in Spiritum Sanctum, Vatican City 1983, p. 46

(citati supra)

3 G. Colzani, Theology of Mission After Vatican II. Seeking a new paradigm for mission, in Omnis Terra, n. 313, January 2001, etiam in

Internet 2016, http://sedosmission.org/old/eng/colzani.htm: With D. Bosch we are convinced that mission is a moment of profound

change; beyond the way in which he rebuilds the paradigm that should be left behind, the certainty of travelling towards a different age is

widespread and undisputed. The search for new paradigms, for new models able to interpret and orient the missionary path, has advanced the

historical-salvific aspect by theologically going beyond Barthism. In this regard reflection on salvation, above all in its Christological foundation

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allinterpretazione elaborata dalle correlazioni, ripresa dalla prospettiva neo-culturale di Tillich,

evitando i corto-circuiti correlativi 1. Il paradigma nuovo dovrebbe guardare oltre la modernit,

il parametro occidentale, ed il razionalismo di ponente senza negare il valore dellintelletto, come

lo indica la prospettiva della teologia pluralista con E. Panikkar 2.

Il dubbio espresso da certi commentatori riguarda innanzi tutto il modo assai sciolto di

adoperare la chiave del paradigma in paragone con gli ispiratori di questo tipo di rinvio 3. La

and in its ecclesiological dimension, has become fundamental. Already in 1972, J. Amstutz had introduced a distinction between explicit

salvation and implicit salvation: summarizing the former in Gods relationship with Israel and in Gods work with Churches and through them,

he did however come to recognise an implicit form of salvation even outside the Church. On this perspective, which further developed the

thesis of the Church as the universal sacrament of salvation, both Protestant and Catholic theologians would converge for different reasons,

from Hoekendijk to Rtti, from Rahner to Schlette, from Kng to Van Engelen, from Hick to Knitter. One of these forms, perhaps the most

important one, which accounts for this presence of salvation beyond the Church is the one that is centred on Gods kingdom. Distinguishing

between the kingdom and its values, also the Magisterium Redemptoris Missio, n. 20, Dialogue and Proclamation, n. 35 would

acknowledge an "inchoate" presence of the kingdom beyond the Church but would be careful to maintain it in relation to the Church. Above

all those who are deeply concerned with a new liberating presence of the Church in societies agree on these theses but so do others; Glasser

of the Church-growth movement, for example, would maintain that the kingdom is the unifying principle of the whole missionary discourse.

To develop these theses with a minimum of coherence, we must above all maintain a close relationship between Jesus and the kingdom: the

Messianism of the kingdom is a Christological Messianism. But the Incarnation of Jesus Christ according to the classical patristic expression

quod non est assumptum non est sanatum, is not placed at the centre, but rather preaching and practice. His pre-resurrection life thus

becomes the guiding principle of mission; in this way the notion of the kingdom does not evoke a formal and symbolic scheme but a concrete

and free way of being in history, that of pro-existence. The Gospel of the kingdom is not a sum total of good intentions but the power able to

transform history. Certainly the impossibility of separating Jesus work from his person means that only an adequate explanation of his person

can give an unquestionable foundation to his work. For this reason every attempt to return to a theocentrism or a soteriocentrism, as in P.

Knitter, is destined to fail. Linked to Jesus, the Gospel of the kingdom does not end its course when he, arisen, returns to the Father (Jn 16:28),

on the contrary, it will be entrusted to his disciples until all things are brought together in Christ. This Gospel of the kingdom lies before the

world both as an alternative to its power and as an offering of salvation for its expectations. Since the kingdom is but the fulfilment of the

sovereignty of the divine king all over the world, one can understand missiologys interest in this subject. The proclamation of the Gospel of

the kingdom and the power of transformation that it possesses have represented an important missiological chapter. Thus one can understand

better the role that missiologists such as M. Arias and E. Castro, C. L. Mitton and J. Scherer, and among ourselves, J. Dupuis, have attributed

to it. As for the connection between the kingdom and the Church, recalled by Redemptoris Missio, it must be said that it would be seen in

many different ways. What we must stress here is that the radiation of the saving force of the kingdom in the socio-historical context would

give rise to different ways of perceiving mission. If M. Spindler would perceive mission as a fight for the salvation of the world and L. Newbigin

as an expedition to the extreme ends of the earth, liberation theology would use other accents. Th. Sundermeier, who signs the headword

Mission in Lexikon Missions-Theologischer Grundbergriffe, gathers these ideas around a convivial image: the Christ who welcomes the poor

and the needy at the table of his kingdom is the real icon of mission. In short, mission proclaims and accomplishes in the world that divine

justice that is not and cannot but be eschatological.

1 Cfr L. Boeve, EXPERIENCE ACCORDING TO EDWARD SCHILLEBEECKX: THE DRIVING FORCE OF FAITH AND THEOLOGY, in Internet 2013,

https://lirias.kuleuven.be/bitstream/123456789/117359/1/4.4.pdf (pdf pages 203-204) (citato supra).

2 Cfr P. Vicentini, Panikkar e la crisi del mondo moderno, in Internet 2000, http://estovest.hypermart.net/prospettive/panikkar.html; etiam

M. Azkoul, What are the Differences between Orthodoxy and Roman Catholicism?, (Reproduced with permission from The Orthodox Christian

Witness), Vol. XXVII (48), Vol. XXVIII (6) and (8) (Copyright, 1994 St. Nectarios American Orthodox Church), in Internet 1996,

http://www.ocf.org/OrthodoxPage/reading/ortho_cath.html; D. B. Clendenin, A Protestant Examines Orthodoxy, in Internet 1996,

http://www.ocf.org/TheChristianActivist/AProtestantExamines.html; L. De Chirico, Levangelismo tra crisi della modernit e sfida della

postmodernit, in Studi di teologia, 1997 n 1 (Modernit e postmodernit), pp. 18-19 (citati supra).

3 E. Koster, DOES THEOLOGY NEED A PARADIGM? LEARNING FROM ORGANIZATION SCIENCE AND MANAGEMENT RESEARCH (Received 30

December 2004), in European Journal of Science and Theology, March 2005, Vol.1, No.1, 27-37, etiam in Internet 2016,

http://www.ejst.tuiasi.ro/Files/01/27-37Koster.pdf (pdf pages 34-35): 5. Does Theology need a Paradigm? The discussion about paradigm

development in organization science and management research provides some clues for the question of this paper: does theology need a

paradigm? A few remarks have to be made before treating this question. 5.1. Paradigms in Theology? Firstly, the question is not whether

religion needs a paradigm. From the understanding of a paradigm as an exemplar, the Christian religion may be seen as a paradigm. The life

of Christ has an exemplary status: Christians are supposed to manage the problems of their lives in accordance with the model Does Theology

need a Paradigm? 35 provided by the Gospels [1]. However, I am raising the question about theology and paradigms. This question has been

raised in the literature as well. Actually there is a large amount of books on the relationship between on the one hand theology and on the

other hand paradigms or other subjects from the field of the philosophy of the natural sciences. Considering the differences between the

natural sciences and theology such a comparison is far from obvious. One may wonder whether a discussion between the social sciences and

theology would not be more fruitful. In many aspects the social sciences seem to be more close to theology than the natural sciences. The

second remark results from the first. Since theology is in many aspects very different form the natural sciences, the use of the concept

paradigm in theology has to be well defined. It has to be made clear that there is some justification to use this concept at all. These demands

are not always met when theologians speak about paradigms. Hans Kng for example, who edited an influential work on Theology and Paradigm

Change, prefers to understand paradigms as interpretative or explanatory models rather than exemplars [2]. Theologians following Kng are

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questione diventa se si pu arrivare ad una metodologia condivisa in teologia o se la metodologia

trascina lambito teologico fuori del suo proprio vaso stagno? Non meraviglia pertanto che la

permeabilit prospettata da Hans Kng, si estenda -per esempio- verso la spiritualit vissuta e

nella condivisione di diversi autori e pensatori della svolta teologica del XX-XXI secolo quali Karl

Rahner, Mary Collins, Charles Curran, Margaret Farley, Gustavo Gutirrez, Monika Hellwig, Bernard

Lonergan, Rosemary Radford Ruether, Edward Schillebeeckx, and Dorothe Soelle 1.

therefore not always looking for a unity of method [3], or other forms of rigorous consensus in the sense of Kuhn and Pfeffer. Sometimes their

use of the concept paradigm in spite of referring to Kuhn and the natural sciences seems to fall into the third category of Mark Smith. It

can be concluded that many theologians use the concept paradigm in a very loose way and that the supposed connections to the origins of

the concept are lacking. In the third place, because of the aim of learning from organization science and management research, in this section

paradigms are taken as falling into the second category of Smith. This means that a paradigm in theology has to be characterized by a certain

degree of consensus about methods and skills and that new problems arising in a community can be solved along the lines suggested by the

exemplars. Only then we are able to answer the central questions of this article: (1) Is the divergence in theology productive or does theology

need consensus about methods, theories and assumptions? (2) Can a paradigm in theology be developed or does the nature of theology

prevents such paradigmatic consensus?.

([1] I. G. Barbour, Myths, Models and Paradigms. The Nature of Scientific and Religious Language, SCM Press, London, 1974, 147. / [2] H. Kng,

Paradigm Change in Theology: A Proposal for Discussion, in Theology and Paradigm Change, Hans Kng and David Tracy (eds.), Crossroad,

New York, 1989, 3. / [3] Chester Gillis, Pluralism: A New Paradigm for Theology, Peeters, Louvain, 1993, 16.)

1 S. M. Schneiders, SPIRITUALITY IN THE ACADEMY, in Theological Studies, 50 (1989), etiam in Internet 2016,

http://cdn.theologicalstudies.net/50/50.4/50.4.3.pdf (pdf pages 676-677): The contemporary interest in spirituality on the part of the laity,

seminary students, and ministers has been documented and analyzed repeatedly in the recent past by scholars, publishers, and cultural

commentators.1 The World Council of Churches, increasingly aware of the thirst for spirituality among its membership as well as the importance

of spirituality in the dialogue with non-Christian religions, convened consultations on spirituality in 1984, 1986, and 1987.2 Academic

consultations on spirituality, resulting in published proceedings, have been held at Oxford,3 Louvain,4 Villanova,5 and elsewhere. The American

Academy of Religion, the Catholic Theological Society of America, and the College Theology Society now have ongoing seminars on spirituality.6

The increasingly serious attitude toward spirituality in the academy7 is due in no small measure to the fact that the major theologians of the

conciliar era have made explicit the roots of their constructive work in their own faith experience and their conscious intention that their work

should bear fruit in the lived faith of the Church as well as in its speculation and teaching. Karl Rahner's conviction that "the Christian of the

future will be a mystic or he or she will not exist at all"8 has its academic parallel in the evident conviction of such theologians as Mary Collins,

Charles Curran, Margaret Farley, Gustavo Gutirrez, Monika Hellwig, Hans Kng, Bernard Lonergan, Rosemary Radford Ruether, Edward

Schillebeeckx, and Dorothe Soelle that only a theology that is rooted in the spiritual commitment of the theologian and oriented toward praxis

will be meaningful in the Church of the future.9 .

(1A Protestant, Bradley Hanson, "Christian Spirituality and Spiritual Theology," Dialog 21 (1982) 207-12, attributes the upsurge of interest in

spirituality to the crisis of meaning generated by the events of the 1960s. Anglican Tilden H. Edwards, "Spiritual Formation in Theological

Schools: Ferment and Challenge. A Report of the ATS-Shalem Institute on Spirituality," Theological Education 17 (1980) 7-52, reports on the

factors accounting for the increased interest in spirituality in seminaries. Among Catholic authors Joann Conn, "Books on Spirituality," Theology

Today 39 (1982) 65-68, attributes the increased interest in spirituality to the spiritual maturation of Catholics since Vatican II. John Heagle, "A

New Public Piety: Reflections on Spirituality," Church 1 (1985) 52-55, singles out the increased desire to integrate faith and life, especially the

justice agenda. Eugene Megyer, "Theological Trends: Spiritual Theology Today," The Way 21 (1981) 55-67, focuses on the factors, especially

the biblical and liturgical renewals, on the eve of the council which favored the development of the interest in spirituality. Ewert Cousins,

"Spirituality: A Resource for Theology," Catholic Theological Society of America Proceedings 35 (1980) 12437, chronicles the development of

interest in spirituality and lists its salient characteristics, while Joseph A. Tetlow, "Spirituality: An American Sampler," America 153 (1985) 261-

67, notes that 37 million Americans bought books in spirituality during 1985, publishers of spiritual books prospered, and outlets handling

publications in spirituality multiplied. / 2 Ans J. van der Bent, "The Concern for Spirituality: An Analytical and Bibliographical Survey of the

Discussion within the WCC Constituency," Ecumenical Review 38 (1986) 101-14, describes the process, beginning in 1948, of the gradual

integration of the concern for spirituality into the WCC agenda. / 3 Andrew Louth, Discerning the Mystery: An Essay on the Nature of Theology

(Oxford: Clarendon, 1983), is the volume on the relation of spirituality to theology which resulted from the Oxford program. / 4 H. Limit and

J. Ries, eds., L'Exprience de la prire dans les grandes religions (Louvain-la-Neuve: Centre d'Histoire des Religions, 1980), is the acts of a

colloquium studying prayer across historical periods and religious traditions, both pagan and Christian. 5 Francis Eigo, ed., Dimensions of

Contemporary Spirituality (Villanova: Villanova University, 1982), and Contemporary Spirituality: Responding to the Divine Initiative (Villanova:

Villanova University, 1983). 6 The AAR Seminar on Spirituality meeting at the 1988 national convention was centered on the question, "What Is

Spirituality?" and discussed unpublished papers on this topic by Ewert Cousins of Fordham University, Carlos Eire of the University of Virginia,

Bradley Hanson of Luther College, Sandra Schneiders of the Graduate Theological Union, and F. Ellen Weaver of the University of Notre Dame.

The participants were not in agreement about the nature of either the subject matter or the discipline which studies that subject matter; but

as the discussions proceed, it is becoming clearer what questions must be answered. 7 Vernon Gregson, at the 1982 CTSA convention, remarked

that "the theological use of spirituality is an obvious and significant change in recent Roman Catholic tradition." See "Seminar on Spirituality:

Revisiting an Experiential Approach to Salvation," Catholic Theological Society of America Proceedings 37 (1982) 175. 8 Karl Rahner, "The

Spirituality of the Future," in The Practice of the Faith: A Handbook of Contemporary Spirituality, ed. . Lehmann and . Raffelt (New York:

Crossroad, 1986) 22. This collection of writings by Rahner on topics related to spirituality includes (313-14) the references to the original

location and publication data of each essay. 9 See the excellent article by Regina Bechtle, "Convergences in Theology and Spirituality," The Way

23 (1985) 305-14. She discusses the work of Rahner, Lonergan, Pannenberg, Soelle, and the liberation theologians and concludes that their

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RIVEDERE OGNI IMPOSTAZIONE METODOLOGICAMENTE ARTICOLATA DALLALTO O DAL DOPO

Il criterio dal basso appare sufficientemente chiaro dalle priorit di H. Kng. Ma quale la

specificazione di questo dal basso? Un altro autore ha insistito su questo nodo interpretativo: E.

Schillebeeckx (cfr supra). Una modulazione propria sembra per distinguere la nuova quest ed il

ribaltamento ecclesiologico: la base comune dalla quale partire per Schillebeeckx lesperienza

umana (anche Bultmann, Fuchs, Ebeling, Pannenberg, Tillich, Ricoeur, Ramsey) 1, mentre per laltro

la realt 2. Per le simboliche dallalto, si potrebbe riassumere nella dottrina del Corpo mistico

lapproccio convenzionale del passato: dottrina dellunit ecclesiastica, dottrina della salvezza dal

Cristo, dottrina della ricapitolazione da Dio 3 Per la verifica ecclesiologica di Bonhoeffer

nellesperienza traumatica della prima met del XX secolo, le frontiere della Chiesa sono le frontiere

stesse della salvezza 4. Lecclesiologia si integra e si fa assorbire dalla soteriologia. A nel tentativo

knghiano di sintesi ecclesiologica si guarda pi complessivamente al rapporto trinitario che non

solo introduce un riferimento pi incisivo allo Spirito Santo ma che d spazio alla chiave

ecclesiologica delleucaristia 5. La corrente di ecclesiologia eucaristica (vol. I, parte IV, sezione A)

esplicita il passaggio a questo prospetto nella dialogica della svolta teologica del XX-XXI secolo (cfr

infra). Si entra cos dai fondamentali ecclesiologici alla diacronia teologica o cio il percorso della

indagine intercristiana. La preoccupazione appare chiaramente: ogni struttura verso lalto potrebbe

work makes clear that unless theology is grounded in the taste of mystery and in search of God through conversion, it is empty and steri le.

But unless spiritual experience is involved in the search for understanding and thus in the movement of reflection, it remains inarticulate for

itself and for others.)

1 Cfr D. Rochford, THE THEOLOGICAL HERMENEUTICS OF EDWARD SCHILLEBEECKX, in Theological Studies, 2002 n 63, pp. 251-267; etiam

in Internet 2013, http://www.ts.mu.edu/readers/content/pdf/63/63.2/63.2.2.pdf (pdf pages 251-252); etiam P. Bourgy, Edward

Schillebeeckx, in R. Vander Gucht H. Vorgrimmler (ed.), Bilancio della teologia del XX secolo, volume IV, Ritratti di teologi, Roma 1972, p.

255; H. Mynarek, Mensch und Sprache, Basel 1967, S. 77; L. Boeve, EXPERIENCE ACCORDING TO EDWARD SCHILLEBEECKX: THE DRIVING FORCE

OF FAITH AND THEOLOGY, in Internet 2013, https://lirias.kuleuven.be/bitstream/123456789/117359/1/4.4.pdf (pdf pages 201-202).

2 Cfr H. Kng, Die Kirche, Freiburg 1967, S. 54.

3 E. Mersch, Le Corps Mystique du Christ, Paris 1951, vol. I, p. 339: Cette doctrine du corps mystique, chez Irne comme chez les Pres

apostoliques, n'est pas expose pour elle-mme: elle se confond avec une autre doctrine. Cette autre doctrine, chez les Pres

apostoliques, tait d'ordinaire celle qu'ils mettaient le plus en vidence, c'est--dire, la doctrine de l'unit ecclsiastique. Chez Irne,

elle est encore la doctrine sur laquelle il insiste le plus. Mais elle n'est plus la doctrine de l'unit ecclsiastique; elle est plutt la

doctrine qui exprime comment, dans l'glise, nous vient le salut et l'union Dieu, comment, dans l'unit de l'glise, nous sommes

tous, et tout entiers, mme avec notre corps, unis les uns aux autres et tous ensemble Dieu, dans le Sauveur qui rcapitule tout. Au

fond, c'est encore une doctrine de l'glise, une ecclsiologie, mais la doctrine se dploie et prend peu peu, par l'assistance de l'Esprit,

toute sa grandeur; il s'agit maintenant de la faon dont l'glise est un tablissement de salut, il s'agit d'une ecclsiologie qui est une

sotriologie.

4 D. Bonhoeffer, Gesammelte Schriften, II, Mnchen 1965, S. 238-239: Extra ecclesiam nulla salus. Die Frage nach der

Kirchengemeinschaft ist