Kierkegaard S Influence On Theology German Protestant Theology

Tome I is dedicated to the reception of Kierkegaard among German Protestant theologians and religious thinkers. The writings of some of these figures turned out to be instrumental for Kierkegaard's breakthrough internationally shortly after the turn of the twentieth century. Leading figures of the movement of 'dialectical theology' such as Karl Barth, Emil Brunner, Paul Tillich and Rudolf Bultmann spawned a steadily growing awareness of and interest in Kierkegaard's thought among generations of German theology students. Emanuel Hirsch was greatly influenced by Kierkegaard and proved instrumental in disseminating his thought by producing the first complete German edition of Kierkegaard's published works. Both Barth and Hirsch established unique ways of reading and appropriating Kierkegaard, which to a certain degree determined the direction and course of Kierkegaard studies right up to our own times.

Jürgen Moltmann: Taking a Moment for Trinitarian Eschatology -- Franz Overbeck: Kierkegaard and the Decay of Christianity -- Wolfhart Pannenberg: Kierkegaard's Anthropology Tantalizing Public Theology's Reasoning Hope -- Christoph Schrempf: The ""Swabian Socrates"" as Translator of Kierkegaard -- Helmut Thielicke: Kierkegaard's Subjectivity for a Theology of Being -- Paul Tillich: An Ambivalent Appropriation -- Ernst Troeltsch: Kierkegaard, Compromise, and Dialectical Theology -- Index of Persons -- Index of Subjects

Kierkegaard has always enjoyed a rich reception in the fields of theology and religious studies. This reception might seem obvious given that he is one of the most important Christian writers of the nineteenth century, but Kierkegaard was by no means a straightforward theologian in any traditional sense. He had no enduring interest in some of the main fields of theology such as church history or biblical studies, and he was strikingly silent on many key Christian dogmas. Moreover, he harbored a degree of animosity towards the university theologians and churchmen of his own day. Despite this, he has been a source of inspiration for numerous religious writers from different denominations and traditions. Tome I is dedicated to the reception of Kierkegaard among German Protestant theologians and religious thinkers. The writings of some of these figures turned out to be instrumental for Kierkegaard's breakthrough internationally shortly after the turn of the twentieth century. Leading figures of the movement of 'dialectical theology' such as Karl Barth, Emil Brunner, Paul Tillich and Rudolf Bultmann spawned a steadily growing awareness of and interest in Kierkegaard's thought among generations of German theology students. Emanuel Hirsch was greatly influenced by Kierkegaard and proved instrumental in disseminating his thought by producing the first complete German edition of Kierkegaard's published works. Both Barth and Hirsch established unique ways of reading and appropriating Kierkegaard, which to a certain degree determined the direction and course of Kierkegaard studies right up to our own times.

Kierkegaard has always enjoyed a rich reception in the fields of theology and religious studies. This reception might seem obvious given that he is one of the most important Christian writers of the nineteenth century, but Kierkegaard was by no means a straightforward theologian in any traditional sense. He had no enduring interest in some of the main fields of theology such as church history or biblical studies, and he was strikingly silent on many key Christian dogmas. Moreover, he harbored a degree of animosity towards the university theologians and churchmen of his own day. Despite this, he has been a source of inspiration for numerous religious writers from different denominations and traditions. Tome I is dedicated to the reception of Kierkegaard among German Protestant theologians and religious thinkers. The writings of some of these figures turned out to be instrumental for Kierkegaard's breakthrough internationally shortly after the turn of the twentieth century. Leading figures of the movement of 'dialectical theology' such as Karl Barth, Emil Brunner, Paul Tillich and Rudolf Bultmann spawned a steadily growing awareness of and interest in Kierkegaard's thought among generations of German theology students. Emanuel Hirsch was greatly influenced by Kierkegaard and proved instrumental in disseminating his thought by producing the first complete German edition of Kierkegaard's published works. Both Barth and Hirsch established unique ways of reading and appropriating Kierkegaard, which to a certain degree determined the direction and course of Kierkegaard studies right up to our own times.

This volume explores in detail Kierkegaard's various relations to his German contemporaries. Kierkegaard read German fluently and made extensive use of the writings of German-speaking authors. Apart from his contemporary Danish sources, the German sources were probably the most important in the development of his thought generally. This volume represents source-work research dedicated to tracing Kierkegaard's readings and use of the various German-speaking authors in the different fields in a way that is as clearly documented as possible. The volume has been divided into three tomes reflecting Kierkegaard's main areas of interest with regard to the German-speaking sources, namely, philosophy, theology and a more loosely conceived category, which has here been designated "literature and aesthetics." This second tome of the present volume is dedicated to Kierkegaard's main theological influences. In theology the German and the Danish traditions had long been closely connected via their common source: Luther. In Kierkegaard's time the main influence on theology was probably German philosophy and specifically Hegelianism. Most of the German theologians were in some way in a critical dialogue with this movement. Another important influence was Schleiermacher, who visited Copenhagen in 1833 and was important for several Golden Age thinkers. From his student days Kierkegaard kept abreast of the German theological literature, from which he drew much inspiration.

" 'I can be understood only after my death,' Kierkegaard noted prophetically: the fulfillment of this expectation for the English-speaking world a century and a quarter later is signified by the English translation in authoritative editions of all his works by the indefatigable Howard and Edna Hong. . . . The importance of [the Papirer] was emphasized by Kierkegaard himself. . . . The essentially religious interpretation he gave to his mission in life and his personal relationships is now documented clearly and exhaustively. . . . Obviously, these editions are essential for academic and large general collections." —Library Journal "From this point on, anyone interested in tracking down a Kierkegaardian theme will have to consult the Hong presentation as well as the books of Kierkegaard." —Annual Review of Philosophy "The translations are entirely excellent. One envies the Hongs their capacity in language, the breadth of their reading in Kierkegaard and his sources, and the dedication they brought to this Herculean task. The assistance of Gregor Malantschuk has contributed materially to the notes which serve as trenchant summaries of Kierkegaard's thought on the topics. . . . This is indeed a monumental work." —Review of Metaphysics " . . . [an] astonishing labor of editing and translating . . . " —International Studies in Philosophy "Howard and Edna Hong have brought to the task solid scholarship, linguistic competence, an imaginative and useful arrangement of the material, and a scrupulous self-effacement before the work. No one could ask for more." —Citation of the Judges at the National Book Awards "We must be grateful to the Hongs for their enormous labor. . . . Kierkegaard's Journals and Papers are worth having for angry days, or 'inward' days; especially when they have been translated in as lively and sensitive a manner as are the texts in this first volume." —Nation The incidental writings of Søren Kierkegaard, published in the twenty-volume Danish edition of the Papirer, provide direct access to the thought of the many-faceted nineteenth-century philosopher who exerted so profound an influence on Protestant theology and modern existentialism. This important material, which Danish scholars regard as the "key to the scriptures" of Kierkegaard's other work, spans his entire productive life, the last entry of the Papirer being dated only a few days before his death. These writings have been previously inaccessible in English except for a few fragmentary selections; the most significant writings are now being made available in this definitive seven-volume edition under the editorship of two expert scholars and translators. Kierkegaard's scattered writings fall into three main subject groupings: journal entries of varied content, notes and early versions of his published material, and personal reactions to his reading and study. In length and degree of polish they range from brief and cryptic notes to extensive lecture material, finished travel sketches, and extended philosophical speculation. The translators provide annotations, copious notes, and a collation of entries with the Danish Papirer. The editors group the selections in Volumes I through IV by theme, with all entries on a given subject under the same heading. Within subject headings, entries are arranged chronologically, making it feasible to trace the evolution of Kierkegaard's thought on a specific topic. Volumes V and VI are devoted to autobiographical material. Volume VII contains an extensive index with topical crossreferences.

This second tome of the present volume is dedicated to Kierkegaard's main theological influences. In theology as well, the German and the Danish traditions had long been closely connected via their common source: Luther. In Kierkegaard's time the main influence on theology was probably German philosophy and specifically Hegelianism. Most of the German theologians were in some way in a critical dialogue with this movement. Another important influence was Schleiermacher, who visited Copenhagen in 1833 and was important for several Golden Age thinkers. From his student days Kierkegaard kept abreast of the German theological literature, from which he drew much inspiration.

Although he is not always recognised as such, Søren Kierkegaard has been an important ally for Catholic theologians in the early twentieth century. Moreover, understanding this relationship and its origins offers valuable resources and insights to contemporary Catholic theology. Of course, there are some negative preconceptions to overcome. Historically, some Catholic readers have been suspicious of Kierkegaard, viewing him as an irrational Protestant irreconcilably at odds with Catholic thought. Nevertheless, the favourable mention of Kierkegaard in John Paul II's Fides et Ratio is an indication that Kierkegaard's writings are not so easily dismissed. Catholic Theology after Kierkegaard investigates the writings of emblematic Catholic thinkers in the twentieth century to assess their substantial engagement with Kierkegaard's writings. Joshua Furnal argues that Kierkegaard's writings have stimulated reform and renewal in twentieth-century Catholic theology, and should continue to do so today. To demonstrate Kierkegaard's relevance in pre-conciliar Catholic theology, Furnal examines the wider evidence of a Catholic reception of Kierkegaard in the early twentieth century-looking specifically at influential figures like Theodor Haecker, Romano Guardini, Erich Przywara, and other Roman Catholic thinkers that are typically associated with the ressourcement movement. In particular, Furnal focuses upon the writings of Henri de Lubac, Hans Urs von Balthasar, and the Italian Thomist, Cornelio Fabro as representative entry points.