Encounters with Hans KüngFrank Hoffman, of Drury, South Auckland, has called twice on the famous Swiss theologian, Hans Küng, – in 1975 and this year. He reports on Küng’s struggles with Rome and his wonderful ecumenical endeavours.Hans Küng has lived and worked for many
years in Tübingen, near the Black Forest,
in Germany. I have been there twice and visited
Küng each time. Tübingen has a refreshing
environment: it’s a place dominated by
the young, away from the rat race atmosphere
of many German cities. It is a major University
town, a little like Dunedin. In the market
place you see the young people miming and playing
music, while displaying a healthy disrespect
for authority! |
All the ground floor of the building
where Küng now lives is taken up by the
headquarters of the Global Ethic Foundation,
which he founded. The students thought that I
would have difficulty getting past Küng’s
secretaries. But when I phoned it was Küng
who answered, and when I said I had come from
New Zealand, he said at once he would see me.
When I arrived at the house, he welcomed me and
put me at ease by inviting me to sit out on the
balcony looking over his beautiful garden. Sitting opposite this man on his balcony, I felt here is a person motivated by an earnest desire to help bring an ailing church back to health. I reminded him of my visit in 1975, when he already lived in the shadow of dismissal from his chair of doctrinal theology. So how had he felt, I asked, when this dismissal actually happened a full four years later? “I have shown in the last 25 years that one can get on well in the world without a Roman driver’s licence when one has earned an international one instead. I have fought for and won a freedom which has enhanced my credibility within my church and outside it.” I noted he had been encouraged by Cardinal Lehmann, in Ulm, to speak openly of his vision for the future of our church. So how had he responded to that? “ For the church in the 21st century it seems to be the most important task to strip off the eggshells of the 11th century (the celibacy rule, clerical tutelage, papal centralism and absolutism), and to replace those mediaeval church practices by reflecting instead on the constantly relevant Gospels. “ Instead of the personality cult of a ‘façade’ church, I would like to see more effective help for the many parishes in Germany who have no priests. Instead of closing doors we should be opening windows, as John XXIII did. We need a pope who is Gospel orientated. My hope is the next pope will be more of a John XXIV than a John Paul III. “ Our present pope, on his travels, advocates justice, peace and dialogue. Hopefully the next pope will realise these in the church itself. Contrary to the intentions of Vatican II, the Catholic church, under John Paul II, has returned to an authoritarian system with totalitarian traits. “ Critical theologians have been muzzled, there is discrimination against women, discussion of key topics is prohibited, mutual participation in the Eucharistic meal with other Christians is prohibited, the desires of the people are ignored, and denunciations are encouraged. The bishops should regain their voice so that they will be known as leaders of their dioceses recognised by the people of God, rather than ‘sacristans of the Vatican’.” Küng had been summoned to Rome after the Council and offered advancement. He declined because he would not “sell his soul for the sake of power in the church”. Otherwise he might today have been Cardinal Hans Küng! “I could not have taken a different road,” he said, “It was not just for the sake of freedom – which I value – but for the sake of truth. Cardinal Ratzinger took the other road. I hope he is now as happy and contented as I am”. He told me about his travels in his new work for establishing a Global Ethic, and how he had gone beyond Christian ecumenism and had visited the East to make contact with the other great world faiths. Küng maintains that without peace between the religions of the world there can be no peace between peoples. He felt his vocation was to work for this peace. I think that Küng, being a person of great faith, used his dismissal as an opportunity for a new vocation. It was his moment of kairos, of new beginning. K üng is not bitter about the way the church has treated him. I found him very cordial and he put me at ease. He looks to me to be a contented human being. He told me he was very pleased with his meeting with Cardinal Lehmann and hoped that it wouldn’t end there. He felt that people in Germany expected more. Not all the German bishops, however, would be happy with the Cardinal’s initiative. Küng pulls no punches. He is a Swiss, and the Swiss are like the Scots: they say what they think without beating about the bush! Both Küng and Schillebeekx were summoned to Rome. But Küng would not go until he knew what he was being accused of. Küng is not a diplomat, like Cardinal Koenig or Schillebeekx. So he was censured. Yet in his book Infallibility, an Inquiry he is careful not to debunk the principle of infallibility, but only to question certain aspects and propose definitions which could make this controversial dogma more acceptable. When British Prime Minister Tony Blair visited Tübingen and spoke with Hans Küng, he endorsed the need for Küng’s foundation. When the students booed Tony Blair, Küng apologised, but Blair said: “Don’t worry; I get worse treatment back home!” I feel we in New Zealand could contribute substantially to Küng’s new enterprise. We could certainly make it better known here. I am also keen that the concerns of the Global Ethic Foundation should extend to care of the earth. I wrote to Küng’s successor, Karl-Josef Kuschel, suggesting the Foundation should embrace this too. He agreed and promised to send me further material, concluding: “Our environment should not be thrown as fodder to the Moloch of economy”. |