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Revelation in the Theology of Walter Kasper

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Revelation in the Theology of Walter Kasper Department of Systematic Theology University of Helsinki Helsinki Event of the Radically New: Revelation in the Theology of Walter Kasper Tiina Huhtanen Academic dissertation to be publicly discussed, by due permission of the Faculty of Theology at the University of Helsinki in Auditorium XV on the 13th of April 2016 at 12 p.m. Helsinki 2016 ISBN 978-951-51-2045-8 (PBK) ISBN 978-951-51-2046-5 (PDF) Unigrafia Helsinki 2016 Abstract The present study analyses the concept of revelation in the theology of Walter Kasper (b. 1933). The method of the study is systematic analysis, which focuses on ascertaining the commonalities, characteristics and possible inconsistencies in Kasper’s thought. The sources for this study consist of works pertinent to the subject in the corpus of Kasper’s writings from 1965 to 2015. In order to offer a full account of Kasper’s understanding of revelation, this study analyses the philosophical and theological background of his thought. The present study outlines and discusses Kasper’s interpretation of the doctrine of revelation, his understanding of how the Bible should be interpreted and his dogmatic method. This study also discusses Kasper’s understanding of the meaning of revelation in the modern era. In line with previous studies of Kasper’s theology also this study concludes that the three influences that have most affected Kasper’s thought are: German idealist philosophy, the Tübingen School and the Second Vatican Council. This study argues that Kasper’s conception of revelation is dynamic and dialogical. With the help of the concepts of German idealist philosophy, especially that of F.W.J Schelling, Kasper sketches a model of revelation theology based on the idea that, precisely because the human being is finite, he is able to conceive that there must lie an infinite ground that is the ground of being of all reality. In the meaning event (Sinnerfahrung) the human being realises that his or her ground of being must lie in infinite reality. The human being’s true freedom can only be fulfilled in connection to God, who is himself perfect freedom. This study argues that this basic philosophical framework can open possibilities for dialogue with other world views as well. Kasper argues that the Trinitarian God abides in relation (Father, Son and the Holy Spirit), and the immanent reality of the Trinitarian God is thus reflected in the Creation. As God’s creation and God’s image, human beings are intended to be in dialogue, both with God and with other human beings. In his self-revelation God gives his promise: he will be with his people always. In the Exodus narrative this promise culminates in the event of the burning bush, in which God gives his Name to Moses (Ex 3,14). In the New Testament literature the promise finds its fulfilment in the Incarnation. The title of this study is Event of the Radically New. The most important observation concerning the modern, post-Vatican II Catholic understanding of theology of revelation is that revelation consists not only of information but rather that it is primarily an event. It is an event in which God reveals himself anew in each particular historical era. It is radical in the sense that it brings something completely new and completely transforming to our reality. As well, it is radical because it reflects the eternal spirit of the Gospel, the roots (radices) of Christian faith. Thus, paradoxically, revelation is at the same time radically eternal and radically new, open to the future. Kasper’s theology of revelation culminates in Christology. The truth of the Christian faith, the truth that shapes and renews our reality, is the incarnate Word of God, our Saviour, Jesus Christ. In Christ’s full humanity the mystery of the meaning of being human is solved once and for all. Christ is God’s freedom, love and mercy incarnate. He is the answer to all search for meaning. In him, reality is interpreted in a completely new, illuminating light. In Christ the majestic quality of God’s being (grace, Gnade), appears in human history as mercy (Barmherzigkeit). In Jesus Christ, Christians find the fulfilment of their yearning for a new, meaningful experience: a fulfilment that modern man so determinedly, but in vain, tries to find in immanent reality. Acknowledgements Writing a doctoral dissertation can be likened to piecing together a very large jigsaw puzzle. Without the help of many people this dissertation would never have been possible: sometimes the pieces are difficult to locate on one’s own. Sometimes it is challenging to see the big picture. The fun part of this process, however, is to see the puzzle finally completed and to have the opportunity to thank everyone involved in the process of putting the pieces together. First of all I wish to thank Professor Miikka Ruokanen, who encouraged and supported this study from the very beginning. It has been a privilege to work under his guidance. I wish as well to thank my supervisors, Docent Pauli Annala and Docent Jaakko Rusama. Pauli is a true master of explaining most difficult concepts and conceptual systems in a way which makes them simple and easy to understand. He has also been an inspiration for finding the meaning (Sinn) “in, with and under” the sentences. Jaakko has given me his support and guidance even before he was appointed an official supervisor. His warmth, wit, knowledge and practical reason have guided me through many difficulties. I also wish to thank Professor Risto Saarinen for his guidance in the early phases of this work. I want to thank the following friends and colleagues at Das Kardinal Walter Kasper Institut: Professor Dr. George Augustin for warmly welcoming me to the Institute and Dipl. Theol. Stefan Ley and his lovely wife Teresa. Stefan not only welcomed me as his colleague to the Institute, but he and Teresa also welcomed me into their home. Their friend Stephanie Hanich was kind for allowing me to use a photograph of her painting Denn etwas Neues erschafft der Herr as the cover for this work. Dr. Ingo Proft, along with Stefan, helped with many practical issues during my stay in Germany. Professor Dr. Heribert Niederschlag of the Philosophisch-Theologische Hochschule Vallendar has been for me the warmth of the Pallottines (The Society of the Catholic Apostolate) incarnate: cordial, encouraging and caring. Last but definitely not least, I wish to thank Cardinal Walter Kasper for his invaluable comments and remarks on my text. Many friends and colleagues have read my manuscript, asked tough questions and given me help and suggestions. I want to make special mention of the following people: Docent Timo Koistinen for reading and commenting on the section of the dissertation discussing religious language, Docent Olli-Pekka Vainio for his sharp comments and good questions on the Chapter Four, Dr. Timo-Matti Haapiainen for taking the time to read the entire text and comment on it, Docent Pekka Kärkkäinen for his comments and guidance during the last phases of the work, and Docent Jyri Komulainen for first giving me the idea of studying Kasper’s theology. Docent Andrew Newby helped me with the language of my presentations along the way and Dr. Kirsi Valkama was a huge help with the transliterations of the Hebrew words. Docent Tomi Karttunen and Dr. Hans-Christian Daniel helped to clarify the concepts of Gnade and Barmherzigkeit. I also wish to thank the Faculty of Theology of the University of Helsinki and its staff, especially Dr. Hanna-Maija Ketola for her help with practical questions, and my fellow doctoral students for sharing the pains and joys of writing a dissertation. Dr. Grant White performed the task of checking the language of the dissertation. Besides checking the English text for spelling, grammar, and vocabulary, he also made valuable comments and corrections to the theological content of the work. To him I also owe the final refinements of the German translations. He has been always ready to help and support me during the last phases of this work. Very special thanks go to my pre-examiners. Thanks to Professor Gösta Hallonsten for his very thorough and most helpful comments and criticism during the pre- examination process, as well as agreeing to serve as my opponent. Thanks as well to my other pre-examiner, Docent, Bishop Emeritus Juha Pihkala, who read the manuscript twice on two different occasions and who provided comments and criticism. His kind and supportive comments after the licentiate phase of this work gave me the final courage to finish my dissertation. I also wish to acknowledge the financial support for this study provided by the Finnish Cultural Foundation, the Finnish Concordia Fund and the University of Helsinki. I wish to thank my family and friends, especially my sister Ulla Huhtanen and my friend Anu Raitio-Huopaniemi, for always being there for me. My husband Juho Muhonen and our daughters Mii and Menni have given me their love and support during this work. They provide a very welcome reminder of what actually matters most in life. I wish to dedicate this dissertation to my parents, Ilse and Heikki Huhtanen. Without their constant support this work would never have been accomplished. My mom deserves a special word of thanks. She has spent hours discussing the translations of the German text with me and has made corrections and suggestions to the text in order to make it match the original German intention. On top of that, she has also spent countless days and hours babysitting my daughters, thus enabling me to concentrate on the dissertation. Her love and dedication are unparalleled.
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