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Concilium 192 Orthodoxy and Heterodoxy
Concilium has long been a household-name for cutting-edge critical and constructive theological thinking. Past contributors include leading Catholic scholars such as Hans Küng, Gregory Baum and Edward Schillebeeckx, and the editors of the review belong to the international "who's who" in the world of contemporary theology. Published five times a year, each issue reflects a deep knowledge and scholarship presented in a highly readable style, and each issue offers a wide variety of viewpoints from leading thinkers from all over the world.
154 pages, Paperback
First published January 1, 1987
About the author
Johann Baptist Metz
69 books16 followersJohann Baptist Metz is a Catholic theologian. He is Ordinary Professor of Fundamental Theology, Emeritus, at Westphalian Wilhelms University in Münster, Germany.
A student of Karl Rahner, he broke with Rahner's transcendental theology in a turn to a theology rooted in praxis. Metz is at the center of a school of political theology that strongly influenced Liberation Theology. He is one of the most influential post-Vatican II German theologians. His thought turns around fundamental attention to the suffering of others. The key categories of his theology are memory, solidarity, and narrative. Works in English include: The Emergent Church, Faith in History and Society, Poverty of Spirit, and Hope Against Hope. Collected articles can be found in A Passion for God: The Mystical-Political Dimension of Christianity, translated by Matthew Ashley and in John K. Downey, ed., Love's Strategy: The Political Theology of Johann Baptist Metz.
Fundamental to Metz's work is the concept of "dangerous memory," which relates to anamnesis in the Greek New Testament, a term which is central to the theology of the Eucharist. Metz speaks variously of "the dangerous memory of Jesus Christ," "the dangerous memory of freedom (in Jesus Christ)," the "dangerous memory of suffering," etc. One of the motivating factors for this category is Metz's determination, as a Christian theologian from Germany, to rework the whole of Christian theology from the ground up in light of the interruptive experience of the Holocaust. This need explains in part his break with Rahner, whose transcendental method appeals to historicity as a category but does not come to terms with actual history. Metz has been in dialogue with progressive Marxism, especially Walter Benjamin and the authors of the Frankfurt School. He levels a fierce critique of what he calls bourgeois Christianity and believes that the Christian Gospel has become less credible because it has become entangled with bourgeois religion. His work Faith in History and Society develops apologetics, or fundamental theology, from this perspective.
A student of Karl Rahner, he broke with Rahner's transcendental theology in a turn to a theology rooted in praxis. Metz is at the center of a school of political theology that strongly influenced Liberation Theology. He is one of the most influential post-Vatican II German theologians. His thought turns around fundamental attention to the suffering of others. The key categories of his theology are memory, solidarity, and narrative. Works in English include: The Emergent Church, Faith in History and Society, Poverty of Spirit, and Hope Against Hope. Collected articles can be found in A Passion for God: The Mystical-Political Dimension of Christianity, translated by Matthew Ashley and in John K. Downey, ed., Love's Strategy: The Political Theology of Johann Baptist Metz.
Fundamental to Metz's work is the concept of "dangerous memory," which relates to anamnesis in the Greek New Testament, a term which is central to the theology of the Eucharist. Metz speaks variously of "the dangerous memory of Jesus Christ," "the dangerous memory of freedom (in Jesus Christ)," the "dangerous memory of suffering," etc. One of the motivating factors for this category is Metz's determination, as a Christian theologian from Germany, to rework the whole of Christian theology from the ground up in light of the interruptive experience of the Holocaust. This need explains in part his break with Rahner, whose transcendental method appeals to historicity as a category but does not come to terms with actual history. Metz has been in dialogue with progressive Marxism, especially Walter Benjamin and the authors of the Frankfurt School. He levels a fierce critique of what he calls bourgeois Christianity and believes that the Christian Gospel has become less credible because it has become entangled with bourgeois religion. His work Faith in History and Society develops apologetics, or fundamental theology, from this perspective.
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