The Humanae vitae debate opened my eyes to my critical
responsibilities as a theologian.
Not exact matches
Since it sees the mandate
as a relationship between the bishop and the
theologian rather than the university, the Bevilacqua proposal also places the
responsibility for securing the mandate on the Catholic
theologian, not on the university.
Yet in the late sixties and throughout the seventies, while continuing to contribute to discussions of hope and freedom, process
theologians lagged far behind in the discussion of Christian
responsibility for public affairs, especially
as these are politically conceived.
Joy Bussert writes: «Christian
theologians like Luther projected «uncontrolled sexuality» and thus
responsibility for the fall, onto women,
as the object of sexuality, since sexuality appears to be what they feared most in themselves.
The criticism of Scripture
as norm has also come from those
theologians who have been most deeply affected by Christian
responsibility for the Holocaust.
In proposing this fresh presentation of classic moral truths in a delicate area of pastoral care, the Cracovian
theologians drew on the pioneering work done by their archbishop, Karol Wojtyla, in Love and
Responsibility — work that Wojtyla,
as John Paul II, would later develop in the Theology of the Body.
And where else but in such a department can a Christian
theologian have the glorious if frightening
responsibility of training, e.g., future Jewish
theologians,
as well
as those who may contribute to turning the church toward new
responsibilities?
On the other hand, those
theologians for whom a specifically political
responsibility is the demand of faith itself so react against what they take to be misguided attempts to separate faith and justice
as to give every appearance of simply identifying them.
But one still looks in vain among the writings of liberation
theologians to find discussions of the indispensable institutions of democratic (republican) government, such
as guarantees of rights of minorities against the tyranny of the majority or divisions of
responsibilities and functions that avoid dangerous concentrations of power.
It is for this reason that I consider it the first and primal act of ethical and theological consideration what the well - known
theologian of the «phenomenon of man», Pierre Teilhard de Chardin, refers to
as the
responsibility of «seeing», of being able to «understand» the «phenomenon» and the «facts» of history and human development that are taking place within the wider spectrum of the movement of the human spirit to move beyond where it currently stands into a different and perhaps higher level of its manifestation.
Further, even if professors of theology decide to function
as theologians anyway, they are socialized into understanding their professional
responsibility narrowly.
In the worship of the community, by the hospital bed, in the home of the neighbor we are confronted by our
responsibility as priest -
theologians.