Modernist canon lawyer from Germany takes exception to the new head of the Congregation for the Doctrine of the Faith

The Vatican's highest guardian of the faith had criticized the level of knowledge

Schüller contradicts Fernández: German theology is so renowned

Thomas Schüller is a professor of canon law at the Catholic Theological Faculty of the University of Münster, one of the largest and most important in the world. 

In Germany there are "no theologians of the impressive level of the past," complained Víctor Manuel Fernández, the new head of the Congregation for the Doctrine of the Faith. Thomas Schüller, canon lawyer in Münster, one of the largest theological faculties in the world, vigorously contradicts this in an interview with “Kirche-und-Leben.de”.

Professor Schüller, the new highest guardian of the Faith in the Vatican, accuses the Catholic Church in Germany of "serious problems" because it no longer has theologians of the caliber of earlier times. How do you feel about that?

Unfortunately, this is a narrative that is tried again and again by left- and right-wing pressure groups, which, depending on their church-political interests, try to disavow the Catholic Church in Germany because the topics, ideas and priorities do not suit them. One wonders when Archbishop Fernández in distant Argentina stopped paying attention to German and European theology - especially since the undoubtedly great theologians Karl Rahner and Joseph Ratzinger were initially viewed very critically by the magisterium.

You consciously mention not only German but also European theology. Can one no longer be thought of without the other?

One cannot speak of a German-national theology because the theologians from Germany were deeply internationally networked after the Second World War and after the Second Vatican Council - and still are today. If you look at the big questions facing humanity - such as the climate crisis, violence, totalitarian systems - then this only works through international exchange with other theologians. There are excellent networks at European level for this purpose. The fact that Fernández only thinks in German at this point shows the bad ecclesiastical political intentions.

Where do you see the strength of Catholic theology in Germany?

The main strength is the fact that theology in this country is carried out at state universities. We are therefore challenged not to live in our own church four walls like in church universities, but to deal with questions of sociology, the natural sciences, the humanities, and also jurisprudence. We are therefore part of a network of sciences that raise questions for theology - just as we do for our part. Just think of the ethical questions of the beginning and end of life, of peace. This is the great strength of theology in Germany.

Aside from Rahner and Ratzinger – which names make up Catholic theology in this country?

I could list a whole series of living and active theologians from Germany who enjoy worldwide recognition: I would like to mention my predecessor here in Münster, Klaus Lüdicke, whose commentary on canon law is the standard work par excellence. I would like to mention the Jesuit Christoph Theobald, who, as a German in France, wrote wonderful texts for a “théologie nouvelle”, for a spiritual theology. I'm thinking of Margit Eckholt, who, as a student of Peter Hünermann, is currently in conversation with Latin American theology. I am thinking of Walter Kasper, Johanna Rahner or Dorothea Sattler in Münster, who are recognized as experts in ecumenical theology in global ecumenical contacts. I am thinking of the theology department at Goethe University in Frankfurt, which has been focusing on intercultural theology for years. I would like to mention Martin Stuflesser in Würzburg for liturgical studies, Karl-Heinz Menke in Bonn and Jan-Heiner Tück in Vienna, who practice conservative dogmatic theology in the good sense and whose books have been translated into many languages. Last but not least, I would like to mention Michael Seewald in Münster, whose work has received numerous international editions. There are no longer these two or three luminous figures, no schooling around one person. No, theology is more plural – and therefore more compatible.

How do you perceive the relationship between university theological teaching and church teaching?

As always, this is a tense relationship that is rooted in the different roles: scientific theology has the task of constantly translating the Gospel into the respective times and thus always taking up the respective questions of humanity in the light of the Gospel. It therefore also has a critical potential in relation to traditional teaching. Fernández actually says something very strong about this in the interview in question: The “depositum fidei”, i.e. the Church’s deposit of faith, is not a static block. At the same time, the Dicastery for Doctrine of Faith has the task of ensuring that theology remains grounded in Catholic teaching. This sometimes leads to less, sometimes more tension. Under the previous leadership of Cardinal Ladaria, a rather fearful attitude dominated. The new prefect, however, has said that he would like to change that. But he will be recognized by his actions. In any case, he should not stir up prejudices, as happened in this interview. This is populism.

Overall, the Catholic Church in Germany has serious problems and needs to think more about new evangelization, said Fernández. How do you assess this analysis by the new head of the Dicastery of Faith?

This is also a popular narrative: The young church lives in Latin America, Africa and Oceania, where they believe: You in Europe have the money, but are poor in faith. In fact, we in Europe have a problem in continually inculturating our faith. Certain social developments make this really difficult. But the clumsy playing off of new evangelization and a critical theology based on reason is pure Peronism of the Argentine variety. I like to remember Joseph Ratzinger, who said: Faith and reason do not contradict each other, but ideally complement each other. John Paul II addressed this exactly 25 years ago in his encyclical “Fides et ratio”.

Fernández is now considered Pope Francis' chief advisor - and in his writings, "Laudato Si" expressly excluded, we are dealing with a theology that relies on noble vocabulary such as "new evangelization", "synodality", "Holy Spirit". “ is aligned, but not filled with a theologically well-thought-out theology. That is the big shortcoming of this pontificate. Apparently, Fernández is one of the supporting pillars in this pontifical project. This would not bode well for the future.

Source