{"id":760,"date":"2002-01-01T14:03:20","date_gmt":"2002-01-01T14:03:20","guid":{"rendered":"http:\/\/michael-welker.com\/?p=760"},"modified":"2002-01-01T14:03:20","modified_gmt":"2002-01-01T14:03:20","slug":"203-who-is-jesus-christ-for-us-today","status":"publish","type":"post","link":"https:\/\/michael-welker.com\/en\/203-who-is-jesus-christ-for-us-today\/","title":{"rendered":"203. \u201eWho is Jesus Christ for us Today?\u201c"},"content":{"rendered":"

a.<\/strong> \u201eWho is Jesus Christ for us Today?\u201c, in:\u00a0 Harvard Theological Review<\/em> 95 (2002), 129-146.<\/p>\n

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In 1977 I came to Harvard for the first time in order to examine Alfred North Whitehead’s literary remains. A native of England, Whitehead–mathematician, natural scientist, and philosopher-had taught at Harvard from 1924 onward. To my disappointment I discovered that Whitehead had ordered that all of his unpublished papers be burned after his death, which occurred in 1947. The most important of the few documents preserved in the Houghton library was a copy of F. H. Bradley’s Principles of Logic bearing Whitehead’s critical annotations. In his notes Whitehead emphasizes that a logician must not concentrate only on the universal. The particular and the singular also have their logical structure, which must not be overlooked as one confronts the universal. But how can we avoid the loss of the particular if we want to develop theories of comprehensive realities? How does Whitehead himself avoid neglecting the particular for the sake of the universal, when in his own writings he intends to offer such things as a cosmology, a meta-physics, a theory of religion in the singular, and a comprehensive intellectual and cultural history of modernity?<\/p>\n

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b.<\/strong>\u00a0\u201eQui\u00e9n es Jesucristo para nosotros, hoy?\u201c, in: Selecciones de teolog\u00eda<\/em> 42 (2003) 166, 106-116.<\/p>\n

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c.<\/strong>\u00a0\u201eWer ist Jesus Christus f\u00fcr uns heute?\u201c, in: Lippische Landeskirche, Kleine Schriften<\/em> 9 (2003), 1-23.<\/p>\n

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Der Titel meines Beitrags nimmt eine Frage auf aus Dietrich Bonhoeffers Briefen aus dem Gef\u00e4ngnis. Bonhoeffer stellt sie unter dem Eindruck des 2. Weltkriegs, umgeben von Nazi-Terror und korrumpierter Religiosit\u00e4t. F\u00fcr Akademiker am Anfang des 3. Jahrtausends, die den Geist der Sp\u00e4tmoderne und die Sensibilit\u00e4ten pluralistischer Gesellschaften in sich aufgenommen haben, klingt diese Frage schillernd. Einerseits respektiert sie mit dem Ausdruck “heute” die Zeitbezogenheit und Situationsbezogenheit jeder Bezugnahme auf Jesus Christus. Andrerseits l\u00e4\u00dft sie das “f\u00fcr uns” unbestimmt und scheint das “heute” global besetzen zu wollen. Mediale Gro\u00dfspurigkeit, die eine weltweite Zuh\u00f6rerschaft aktuell zu integrieren sucht, kann man aus der Frage heraush\u00f6ren, aber auch Unsicherheit und Defensive, die geschichtliche und zeiten\u00fcbergreifende Wahrheit scheut.<\/p>\n

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