Mislim da će to biti svojevrsno pripremanje bržeg i dubljeg zbližavanja protestanata i katolika u svezi eknciklike o jedinstvu kršćana - Ut unum sunt - i enciklike o nadi..
Grupa Benedicktovih 40etak učenika će rehabilitaciju prikazati
kao ispravljanje interpretacije povijesti odnosa Luthera prema katoličkoj crkvi kako bi se uklonile zablude oko toga da se u katoličkom vjerništvu misli o Lutheru kao raskolniku koji je htio rušiti katoličku crkvu a ne očistiti od prepreka zaustavljanja skretanja od opravdanja vjerom kako ističe kardinal Kaspar koji naglašava da se od Luthera može puno naučiti..
Benedickt XVI je u encikliki o nadi postavio teološku osnovu kritičkog razmišljanja o slabostima ali i odlikama Lutherovog prijevoda Hebrejima 11,1:
Spe salvi (November 30, 2007)[
Dutch,
English,
French,
German,
Italian,
Latin,
Polish,
Portuguese,
Spanish] :
"7. We must return once more to the New Testament. In the eleventh chapter of the
Letter to the Hebrews (v. 1) we find a kind of definition of faith which closely links this virtue with hope. Ever since the Reformation there has been a dispute among exegetes over the central word of this phrase, but today a way towards a common interpretation seems to be opening up once more. For the time being I shall leave this central word untranslated. The sentence therefore reads as follows: “Faith is the
hypostasis of things hoped for; the proof of things not seen”. For the Fathers and for the theologians of the Middle Ages, it was clear that the Greek word
hypostasis was to be rendered in Latin with the term
substantia. The Latin translation of the text produced at the time of the early Church therefore reads:
Est autem fides sperandarum substantia rerum, argumentum non apparentium—faith is the “substance” of things hoped for; the proof of things not seen. Saint Thomas Aquinas[
4], using the terminology of the philosophical tradition to which he belonged, explains it as follows: faith is a
habitus, that is, a stable disposition of the spirit, through which eternal life takes root in us and reason is led to consent to what it does not see. The concept of “substance” is therefore modified in the sense that through faith, in a tentative way, or as we might say “in embryo”—and thus according to the “substance”—there are already present in us the things that are hoped for: the whole, true life. And precisely because the thing itself is already present, this presence of what is to come also creates certainty: this “thing” which must come is not yet visible in the external world (it does not “appear”), but because of the fact that, as an initial and dynamic reality, we carry it within us, a certain perception of it has even now come into existence. To Luther, who was not particularly fond of the
Letter to the Hebrews, the concept of “substance”, in the context of his view of faith, meant nothing. For this reason he understood the term
hypostasis/substance not in the objective sense (of a reality present within us), but in the subjective sense, as an expression of an interior attitude, and so, naturally, he also had to understand the term
argumentum as a disposition of the subject. In the twentieth century this interpretation became prevalent—at least in Germany—in Catholic exegesis too, so that the ecumenical translation into German of the New Testament, approved by the Bishops, reads as follows:
Glaube aber ist: Feststehen in dem, was man erhofft, Überzeugtsein von dem, was man nicht sieht (faith is: standing firm in what one hopes, being convinced of what one does not see). This in itself is not incorrect, but it is not the meaning of the text, because the Greek term used (
elenchos) does not have the subjective sense of “conviction” but the objective sense of “proof”. Rightly, therefore, recent Prot- estant exegesis has arrived at a different interpretation: “Yet there can be no question but that this classical Protestant understanding is untenable”[
5]. Faith is not merely a personal reaching out towards things to come that are still totally absent: it gives us something. It gives us even now something of the reality we are waiting for, and this present reality constitutes for us a “proof” of the things that are still unseen. Faith draws the future into the present, so that it is no longer simply a “not yet”. The fact that this future exists changes the present; the present is touched by the future reality, and thus the things of the future spill over into those of the present and those of the present into those of the future.
8. This explanation is further strengthened and related to daily life if we consider verse 34 of the tenth chapter of the
Letter to the Hebrews, which is linked by vocabulary and content to this definition of hope-filled faith and prepares the way for it. Here the author speaks to believers who have undergone the experience of persecution and he says to them: “you had compassion on the prisoners, and you joyfully accepted the plundering of your property (
hyparchonton—Vg.
bonorum), since you knew that you yourselves had a better possession (
hyparxin—Vg.
substantiam) and an abiding one.”
Hyparchonta refers to property, to what in earthly life constitutes the means of support, indeed the basis, the “substance” for life, what we depend upon. This “substance”, life's normal source of security, has been taken away from Christians in the course of persecution. They have stood firm, though, because they considered this material substance to be of little account. They could abandon it because they had found a better “basis” for their existence—a basis that abides, that no one can take away. We must not overlook the link between these two types of “substance”, between means of support or material basis and the word of faith as the “basis”, the “substance” that endures. Faith gives life a new basis, a new foundation on which we can stand, one which relativizes the habitual foundation, the reliability of material income. A new freedom is created with regard to this habitual foundation of life, which only
appears to be capable of providing support, although this is obviously not to deny its normal meaning. This new freedom, the awareness of the new “substance” which we have been given, is revealed not only in martyrdom, in which people resist the overbearing power of ideology and its political organs and, by their death, renew the world. Above all, it is seen in the great acts of renunciation, from the monks of ancient times to Saint Francis of Assisi and those of our contemporaries who enter modern religious Institutes and movements and leave everything for love of Christ, so as to bring to men and women the faith and love of Christ, and to help those who are suffering in body and spirit. In their case, the new “substance” has proved to be a genuine “substance”; from the hope of these people who have been touched by Christ, hope has arisen for others who were living in darkness and without hope. In their case, it has been demonstrated that this new life truly possesses and is “substance” that calls forth life for others. For us who contemplate these figures, their way of acting and living is
de facto a “proof” that the things to come, the promise of Christ, are not only a reality that we await, but a real presence: he is truly the “philosopher” and the “shepherd” who shows us what life is and where it is to be found.."
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Očekujem da će se protestanti morati bolje teološki pripremiti na ovu svojevrsnu rehabilitaciju..Mnogi su navikli kretati se u šancevima i bunkerima noseći još srednjovjekovnu odoru..
I protestanti moraju izići iz srednjega vijeka kao i kaktolici te suočiti se sa svojom odgovornošću za napuštanje zabluda..
Re: Martin Lutherpet 02 oľu 2007, 17:17
