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Droga duchowa Hansa Ursa von Balthasara – lata 1940–1988

100%

Gałda W.

Tarnowskie Studia Teologiczne

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2015

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vol. 34

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issue 1

EN

Hans Urs von Balthasar is considered to be one of the most significant Roman Catholic theologians of the Twentieth century. His bibliography is an interesting introduction not only to his original theological writings but also to understand the central motives of the whole theology of the Twentieth century. The years 1940 through to 1988 were a period in Balthasar’s life, which was then generously filled with important events and encounters with people that significantly influenced his life and his theological work.During this time Balthasar lived and worked in Basel, Switzerland, the place he is mostly associated with and where he met Adrienne von Speyr. This meeting had a major influence on his writings as well as his private life (it led him to the difficult decision about leaving the Society of Jesus). According to Balthasar the fruit of his relationship with Adrienne von Speyr and theirs mission – was the foundation of a religious society „Community of Saint John” (Johannesgemeinschaft), a new publishing house Johannes Verlag and especially the new theological thought which was also influenced by the writings of Saint John the Apostle. Furthermore it was a time that the Second Vatican Council was highly significant for Balthasar’s life and in his literary works.These factors and other important events and people he had met in his life may help us to understand the process that led to the publishing of the well-known Balthasar’s Trilogy (Theological Aesthetics, Theo-Drama and Theo-Logic). This major work inspired Balthasar’s Theology of Holy Saturday and led to express the Christian thought with the assistance of tools borrowed from theatrical theory.

PL

Hans Urs von Balthasar był jednym z najwybitniejszych teologów XX wieku. Jego biografia stanowi interesujące wprowadzenie zarówno do jego oryginalnego teologicznego dorobku, jak i do zrozumienia zasadniczych motywów całej XX-wiecznej teologii. Okres przypadający na lata od 1940 do 1988 to czas w życiu von Balthasara obfitujący w ważne wydarzenia i spotkania z osobami, które decydująco wpłynęły na jego losy i teologiczną twórczość. W tym czasie Balthasar związał się z miejscem, z którym najczęściej jest kojarzony, tzn. z Bazyleą w Szwajcarii. Tam właśnie poznał Adrienne von Speyr. Spotkanie to miało kapitalne znaczenie zarówno dla jego dzieła, jak i dla jego osobistej biografii (zwłaszcza doprowadziło go do trudnej decyzji opuszczenia szeregów Towarzystwa Jezusowego).Owocem ich – według oceny Balthasara – wspólnego posłannictwa było powstanie nowej wspólnoty (Johannesgemeinschaft), nowego wydawnictwa (Johannes Verlag), a przede wszystkim nowej myśli teologicznej, które inspirował św. Jan Apostoł. Jest to także oczywiście czas II Soboru Watykańskiego, który miał wielkie znaczenie dla życia i dzieła von Balthasara. Te i inne ważne wydarzenia i spotkane osoby pomagają nam zrozumieć, jak doszło do napisania słynnej Balthasarowskiej „trylogii” (Estetyka teologiczna, Teodramatyka i Teologika), skąd płynęły inspiracje do Teologii Wielkiej Soboty i co doprowadziło do wyrażenia myśli chrześcijańskiej przy pomocy instrumentarium zaczerpniętego z teorii teatru.

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Victima versus Sacrificium. Ambivalenz des Opfers aus der Perspektive der Innsbrucker Dramatischen Theologie

88%

Niewiadomski J.

Studia Gdańskie

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2013

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issue 32

119-140

DE

Im kulturpolitischen und religionstheologischen Diskurs der Gegenwart spielt nicht nur der Opferbegriff eine zentrale Rolle, sondern auch dessen Ambivalenz. Die Opfer werden ja oft zu Tätern und rechtfertigen ihr Tun mit dem Hinweis auf das Opfersein. Der Teufelskreis der Täter‑Opfer‑Täter‑Logik scheint heute ungebrochen zu sein. Unter Rückgriff auf die mimetische Theorie von René Girard sucht die Innsbrucker Dramatischen Theologie den Teufelskreis zu sprengen. Die Unterscheidung zwischen der mythischen Logik des Heidentums, die das Opfer im mimetischen Taumel sakralisiert, damit auch Viktimisierungen fördert und der opferkritischen Logik der biblischen Tradition spielt dabei eine zentrale Rolle. Gott will Opfer nicht, doch nachdem Christus von den Menschen hingerichtet wird, verwandelt er kraft seiner Sohnesidentität die Destruktivität der Viktimisierung in die lebensfördernde Hingabe.

EN

In contemporary discussions on cultural, political, religious and theological issues, aimportant place is occupied not only by the victim, but the ambivalence that is assoated with it. Victims often become offenders. They refer to the fact of being a victim, that justifies this type of behavior. It seems that there is no way of „diabolical circoffender‑victim‑offender. The Dramatic Theology which was developed in Innsbrucgives an opportunity to find a way out of this circle. It uses the results of René Girarmimetic theory. It is important to distinguish between the mythical logic of pagaism, in which the process of sacralization takes place, and the biblical tradition whiccondemns this logic. Christ preaches the Gospel (Good News) of his Father who is entirely free of violence. As a result he himself becomes an object of people’s aggressioWithout compulsion he responds with no violence and in this way he transforms tdestructive forces of sacral violence in loving devotion to the Father.

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Fallibilismus als Anwalt der Opfer Der kritische Schlüssel René Girards und seine Parallelen im kritischen Rationalismus

75%

Paulin M.

Studia Gdańskie

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2013

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issue 32

15-38

DE

Die mimetische Theorie René Girards mit ihrem Instrumentar zur Opferkritik einerseits und die von Karl Popper entwickelte Methodologie des kritischen Rationalismus, welche im heutigen wissenschaftstheoretischen und erkenntnistheoretischen Diskurs fak tisch als allgemein akzeptiert gelten kann, andererseits weisen eine große systematische Affinität zueinander auf. Dies weist dieser Beitrag zunächst mit einer Analyse des Girard’schen Wissenschaftsverständnisses nach. Da nach werden typische Missverständnisse und Engführungen der beiden Ansätze in ihrer Analogie betrachtet und ihr Zustandekommen aus der mimetischen Perspektive heraus erklärt. Dabei zeigt sich, dass auch die Mimetische Theorie einen – recht verstandenen – Fallibilismus impliziert, der theoretisch wie auch ethisch‑praktisch motiviert ist.

EN

Providing a critical instrument to identify structures of victimization, René Girard’s program is in fact very affine to Critical Rationalism methodology as developed by Charles Popper and widely assented in contemporary epistemology. In order to proof this thesis, in a first step, Girard’s understanding of epistemology is reconstructed. His occasionally very strict objection to any form of relativism thereby is shown to be due to an obviously polemic context. In claiming his theory to be scientific, Girard indeed knows very well that it is the specification of science to approach things not apodicti cally, but hypothetically, and he clearly assents this principle. In a second step, typical misunderstandings of both the Mimetic Theory and Poppers fallibilism are analysed and parallelized. They properly consist in an exaggeration of some aspects, while com plementary aspects are suppressed. With the Mimetic Theory, just this uneven exag geration can be explained as happening precisely in constellations of rivalry, as among the „hostile brothers”, and yet as happening unintentionally and therefore being so hard to detect. Therefore, the claim of showing this connection, as raised by the Mimetic Theory, itself cannot be presented in an apodictic manner because it so would force the counterpart into rivalry about the alleged truth, which would so again deform it, NB on both sides of the disputation. Besides this rather „ethical” reason, there also is a strongly „epistemic” reason why Mimetic Theory and the uncovering of scapegoat mechanism should consider themselves to be hypothetical and fallible: Without a continuous rising of this self‑critical attitude, the self‑vindicatory and self‑enclosing spell of myth would have never been broken.

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2 Studia Gdańskie

1 Tarnowskie Studia Teologiczne

1 Gałda W.

1 Niewiadomski J.

1 Paulin M.

1 2015

2 2013

Droga duchowa Hansa Ursa von Balthasara – lata 1940–1988

Victima versus Sacrificium. Ambivalenz des Opfers aus der Perspektive der Innsbrucker Dramatischen Theologie

Fallibilismus als Anwalt der Opfer Der kritische Schlüssel René Girards und seine Parallelen im kritischen Rationalismus