GERMANY
GlobalPost
Küng sees the Vatican’s attempt to rein in the Leadership Conference of Women Religious as “medieval.”
Jason Berry
December 18, 2012
TÜBINGEN, Germany — Fifty years ago in this medieval city with its steep hills and the sprawling campus of one of Germany’s great universities, Hans Küng and Joseph Ratzinger were priests and theology department colleagues.
Emerging out of the University of Tübingen, Küng and Ratzinger were the youngest and most influential progressives to advise bishops in Rome at The Second Ecumenical Council, or Vatican II, which began in the fall of 1962.
When Vatican II concluded in 1965 it unleashed an historic movement in the church toward greater engagement in the daily lives of People of God, as the council documents called rank and file believers. A new sensibility for justice and individual rights arose in the church that would grow to 1 billion Catholics worldwide, with missions of activism in many of the poorest countries on earth.
Back in Tübingen, Küng, a native of Switzerland, and Ratzinger, who had grown up in the Nazi darkness of his native Germany, soon found themselves at odds over the sweeping changes in the church, and a theological debate that would echo across Europe and the global church.
Now on the 50th anniversary of Vatican II, Küng, an internationally renowned scholar, and Ratzinger, known as Benedict XVI since his election as pope seven years ago, are even more at odds. Of the many issues that divide them, Küng sees the attempt to rein in the Leadership Conference of Women Religious as a sign of myopia, a failure of vision.
“You cannot deny that Joseph Ratzinger has faith,” says Küng, in a coat and tie, seated in his office, speaking in calm tones in the blue twilight. “But he is absolutely against freedom. He wants obedience.”
“He is against the paradigm of Vatican II.” Küng pauses. “He has a medieval idea of the papacy.” …
Küng sees the clergy abuse crisis and the crackdown on the leadership council of American nuns as symptoms of a pathological power structure. By his lights, the impact on church moral authority, and finances, is a crisis rivaling the Protestant Reformation.
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