Hans Küng

2.1. University of Tübingen

After teaching for a year at the University of Münster, Küng was appointed professor of fundamental theology at the University of Tübingen in Germany in 1960. That same year, he launched his writing career with The Council, Reform and Reunion, a book that outlined much of what would become the program of the upcoming council and proved to be a bestseller in several countries.

In 1964, he became the Director of the Institute for Ecumenical Theology at Tübingen University. A significant aspect of his early career at Tübingen was his relationship with Joseph Ratzinger, who later became Pope Benedict XVI. Küng instigated Ratzinger's appointment as a professor of dogmatic theology at Tübingen. However, their cooperation gradually ended as Ratzinger adopted a more conservative stance, particularly in response to the German student movement of 1968.

2.2. Second Vatican Council

In 1962, Pope John XXIII appointed Küng as a peritus (theological expert or advisor), making him the youngest theological advisor to the participants of the Second Vatican Council. He served in this capacity until the Council's conclusion in 1965, actively contributing to its reformist spirit and advocating for specific changes within the Catholic Church.

During a 1963 tour of the United States, Küng delivered a lecture titled "The Church and Freedom" to enthusiastic audiences of over 25,000 at various universities across the country. However, he was not permitted to speak at the Catholic University of America, as its rector, William J. McDonald, refused to invite him along with other proposed speakers, including John Courtney Murray. The resulting publicity in both Catholic and secular media helped to make Küng's tour a success. That year, he received the first of many honorary doctorates from the Jesuits' St. Louis University, although the institution was reprimanded by Rome for not seeking permission for the honor. In April 1963, Küng accepted an invitation to visit John F. Kennedy at the White House, where Kennedy introduced him to a group of politicians, remarking, "this is what I would call a new frontier man of the Catholic Church."

2.3. Papal Infallibility Controversy

In the late 1960s, Hans Küng became the first major Catholic theologian since the late 19th-century Old Catholic Church schism to publicly challenge the doctrine of papal infallibility. He articulated his critical stance in his 1971 book, Infallible? An Inquiry, which was published three years after the Vatican had first asked Küng to address accusations against his earlier work, The Church. Following the publication of Infallible?, Vatican officials requested his appearance in Rome to answer charges. Küng firmly held his ground, demanding to review the file the Church had amassed against him and to engage directly with whoever was evaluating his work. Beyond papal infallibility, Küng also criticized the mandatory celibacy for priests, advocated for opening the clergy and diaconate to women, and described the ban on dispensations for priests who wished to leave the priesthood as "a violation of human rights." He further contended that existing Catholic practices "contradicted the Gospel and ancient Catholic tradition and ought to be abolished."

On 18 December 1979, the Sacred Congregation for the Doctrine of the Faith issued a declaration officially withdrawing Küng's license to teach as a Catholic theologian. This decision sparked widespread protest: sixty American and Canadian theologians publicly affirmed their recognition of him as a Roman Catholic theologian, contradicting the Vatican's ruling. A thousand students at Tübingen also held a candlelight vigil in protest. Küng later characterized the Vatican's ruling as "my personal experience of the Inquisition." Despite the withdrawal of his teaching license, Küng remained a Catholic priest, as his priestly office was valid unless he was formally excommunicated as a heretic.

In his memoirs, Disputed Truth, Küng dedicated 80 pages to reviewing the charges against him, detailing what he described as "secret meetings by German bishops and Vatican officials outside of Germany, betrayal by seven of his 11 Tübingen colleagues, and a near physical and emotional breakdown caused by exhaustion from his efforts to answer Vatican accusations while preserving his place in a state university." As a consequence of the Vatican's decision, the University of Tübingen, while allowing him to retain his professorship, removed the Institute for Ecumenical Research, which Küng had founded and headed since the 1960s, along with his professorship, from the jurisdiction of the Catholic faculty. Küng continued to teach as a tenured professor of ecumenical theology until his retirement in 1996. He remained a persistent critic of papal authority, viewing it as a human creation that could therefore be reformed, rather than a divine establishment.

2.4. Ecumenical Movement and Global Ethic Initiative

Following the revocation of his license to teach Catholic theology, Hans Küng continued his academic career as a professor of ecumenical theology at the University of Tübingen until his retirement in 1996. While serving as a guest professor at the University of Chicago for three months in 1981, he was notably invited to only one Catholic institution, the University of Notre Dame. He also appeared on The Phil Donahue Show.

In October 1986, Küng participated in the Third Buddhist-Christian Theological Encounter held at Purdue University in West Lafayette, Indiana. He noted that his interfaith studies deepened his own faith, affirming that steadfastness in one's own beliefs and a capacity for dialogue with those of different faiths are complementary virtues.

In the early 1990s, Küng initiated the Weltethos ("Global Ethic") project, a significant endeavor aimed at identifying commonalities among the world's religions rather than focusing on their differences. The project sought to establish a minimal code of universal moral principles acceptable to everyone. His vision for a global ethic was formally presented in the document Towards a Global Ethic: An Initial Declaration, which was signed at the 1993 Parliament of the World's Religions by numerous religious and spiritual leaders worldwide. Küng's project ultimately culminated in its recognition during the United Nations Year of Dialogue Among Civilizations in 2001, for which he was designated as one of 19 "eminent persons." Küng expressed regret that the project received minimal coverage in the U.S. media, despite its completion shortly after the terrorist attacks of 9/11.

In March 1991, he delivered a lecture titled "No Peace Among Nations until Peace Among the Religions" at the UCSD's Price Center. He also visited the nearby Beth El synagogue to speak on modern German-Jewish relations.

2.5. Relationship with the Papacy

Hans Küng maintained a critical stance towards the Papacy throughout his career, often challenging the authority and direction of the Holy See. In 1986, he met in person with Charles Curran, another theologian facing potential loss of his license to teach Catholic theology. Küng encouraged Curran to continue his work and shared his own experiences of support and betrayal by colleagues. In the 1990s, Küng also publicly supported fellow Catholic theologian Eugen Drewermann, who lost his license to teach Catholic theology and was suspended as a priest for challenging dogmatic structures, much like Küng himself. Küng delivered the laudation when Drewermann was awarded the Herbert-Haag-Prize for Freedom in the Church in 1992 at the University of Tübingen.

Küng was a vocal critic of Pope John Paul II. When the beatification of John Paul II was under consideration, Küng objected, asserting that his was "an authoritarian pontificate which suppressed the rights of both women and theologians." He further described John Paul II's treatment of Latin American liberation theologians, such as Gustavo Gutiérrez and Leonardo Boff, as unchristian. Küng consistently referred to John Paul II as "Pope Wojtyła," signaling his enduring disapproval. In 2003, Küng criticized the beatification of Pope Pius IX, viewing it as evidence of the degeneration of canonizations into "gestures of church politics." He also published critical articles in Italy and Germany in 2005 on what he termed "The failures of Pope Wojtyła," arguing that the world had anticipated a period of conversion, reform, and dialogue, but instead, John Paul II offered a restoration of the pre-Vatican II status, blocking reform and inter-church dialogue, and reasserting the absolute dominion of Rome. Küng made over a dozen unsuccessful attempts to meet with Pope John Paul II.

On 26 September 2005, a surprising and friendly discussion took place over dinner at Castel Gandolfo between Küng and Pope Benedict XVI, his former colleague. The meeting avoided topics of obvious disagreement, focusing instead on Küng's extensive interreligious and cultural work. Pope Benedict XVI acknowledged Küng's efforts to contribute to a renewed recognition of crucial human moral values in dialogue between religions and with secular reason. Küng later confirmed that Benedict XVI himself authored the Vatican's statement about their meeting, stating, "I approved every word."

Despite this conciliatory meeting, Küng continued to voice criticism. In a 2009 interview with Le Monde, he sharply criticized Pope Benedict XVI for lifting the excommunications of four bishops of the Society of Saint Pius X. He attributed this action to the Pope's lifelong isolation from contemporary society, warning that as a consequence of Benedict's desire for a smaller and purer church, "the church risks becoming a sect." These remarks drew a public rebuke from Cardinal Angelo Sodano, then dean of the College of Cardinals.

In April 2010, Küng published an open letter addressed to all Catholic bishops, wherein he criticized Pope Benedict XVI's handling of liturgical, collegial, and inter-religious issues, as well as the pervasive sexual abuse scandals within the Catholic Church. In this letter, he proposed six specific actions for bishops to consider, ranging from speaking out and pursuing regional solutions to advocating for another Vatican Council. Küng was also a signatory of Church 2011, The Need for a New Beginning, a German-language memorandum promulgated by Catholic theology professors demanding comprehensive reform of the Catholic Church.

3.1. Key Publications

Küng launched his prolific writing career with The Council, Reform and Reunion (1960), a book that significantly influenced the direction of the Second Vatican Council. His doctoral thesis was published in English in 1964 as Justification: The Doctrine of Karl Barth, which identified areas of agreement between Barthian and Catholic theologies of justification, concluding that their differences were not fundamental. Karl Barth himself attested to the accuracy of Küng's representation of his theology, although he disagreed with Küng's conclusion that the Reformation was an overreaction. In this work, Küng argued that Barth, like Martin Luther, overreacted against the Catholic Church, which, despite its imperfections, remained the body of Christ. The Holy Office (later the Congregation for the Doctrine of the Faith) reportedly opened a secret file on Küng shortly after this book's publication.

Küng's 1967 book, The Church, led to early scrutiny from the Vatican. In the late 1960s, he became the first major Catholic theologian since the Old Catholic Church schism to publicly reject the doctrine of papal infallibility, presenting his arguments in Infallible? An Inquiry (1971). Other works addressing the priesthood and church reform include Why Priests? (1971) and What must remain in the Church (1973).

In On Being a Christian (1974), Küng meticulously traces Christianity to its foundational roots, leveraging modern scholarship to reconstruct an understanding of the historical Jesus from the Gospels. He questioned the traditional approach of starting with Church councils and highly developed theological propositions from human authorities, proposing instead an alternative: "Would it not perhaps correspond more to the New Testament evidence and to modern man's historical way of thinking if we started out like the first disciples from the real human being Jesus, his historical message and manifestation, his life and fate, his historical reality and historical activity, and then ask about the relationship of this human being Jesus to God, about his unity with the Father?"

His engagement with fundamental theological questions continued with Does God Exist? An Answer For Today (1980) and Eternal Life: Life after Death As a Medical, Philosophical and Theological Program (1984). He also explored the intersection of faith and culture in Art and the Question of Meaning (1980, translated 1981).

Küng's commitment to interfaith dialogue is evident in works such as Christianity and the World Religions: Paths of Dialogue with Islam, Hinduism, and Buddhism (1986), Christianity and Chinese Religions (with Julia Ching, 1988), and Judaism: Between Yesterday and Tomorrow (1992). These publications reflect his broader efforts to describe commonalities among world religions, which also underpinned his Weltethos (Global Ethic) project, formalized in Global Responsibility: In Search of a New World Ethic (1991) and A Global Ethic for Global Politics and Economics (1997).

In Dying with Dignity (1998), co-written with Walter Jens, Küng affirmed the acceptance of euthanasia from a Christian viewpoint. His work also touched upon science and religion in The Beginning of All Things (2007, originally Der Anfang aller Dinge, 2005), where he discussed the relationship between science and religion, ranging from quantum physics to neuroscience. He also commented on the debate about evolution in the United States, dismissing opponents of evolution as "naive [and] un-enlightened." In his 2010 book Was ich glaube (What I Believe), Küng described his personal relationship with nature, emphasizing the importance of drawing strength from God's creation without succumbing to a "false and fanatic love of nature."

Küng continued to document his experiences and views in memoirs such as My Struggle for Freedom: Memoirs (2003) and Disputed Truth: Memoirs II (2008). In his 2013 book Erlebte Menschlichkeit (Experienced Humanity), he articulated his belief that individuals have the right to end their own lives if physical illness, intractable pain, or advanced dementia render living unbearable. He revealed that he was personally considering assisted suicide due to his own battle with Parkinson's disease, which was progressively impairing his vision and writing ability, stating he did not wish to emulate the prolonged suffering of Pope John Paul II.

Other notable works include Structures of the Church (1962), The Living Church: Reflections on the Second Vatican Council (1963), Signposts for the Future: Contemporary Issues facing the Church (1978), Freud and the Problem of God: Enlarged Edition (1980), The Incarnation of God: An Introduction to Hegel's Theological Thought as Prolegomena to a Future Christology, Theology for the Third Millennium: An Ecumenical View (1990), Credo. The Apostle's Creed Explained for Today (1993), Great Christian Thinkers (1994), Christianity: Its Essence and History (1995), The Catholic Church: A Short History (2001), Women and Christianity (2001), Why I Am Still a Christian (2006), Islam: Past, Present and Future (2007), and Can We Save The Catholic Church? (2013).

3.2. Theological and Philosophical Ideas

Hans Küng's theological and philosophical ideas were deeply rooted in a call for radical church reform. He tirelessly advocated for the principle of ecclesia semper reformanda (the church must always be reformed), arguing that the Catholic Church should continually re-evaluate its traditions and structures in light of the Gospel. He was a persistent critic of papal authority, particularly the doctrine of papal infallibility, which he considered a human creation rather than a divine command, and therefore subject to change. He also challenged the mandatory celibacy for priests, seeing it as a church law from the 11th century rather than a divine imperative. Küng voiced strong opinions against the prohibition of women priests and characterized the Vatican's centralized power as akin to the "Kremlin," often asserting that current Catholic practices contradicted ancient Catholic tradition and should be abolished.

His work was central to the ecumenical movement, with his doctoral thesis on justification seeking to bridge the divide between Protestant and Catholic understandings of the doctrine. He consistently stressed the importance of reconciliation among Christian denominations.

A pioneer in interfaith dialogue, Küng initiated the Global Ethic project, which sought to identify and articulate universal moral principles common to all the world's religions. He believed that such an ethic was essential for global peace and cooperation, encapsulated in his assertion that "No Peace Among Nations until Peace Among the Religions." He emphasized that a steadfastness in one's own faith and a capacity for dialogue with those of other beliefs are complementary virtues.

Küng also engaged with the relationship between science and religion. In The Beginning of All Things, he explored connections between modern scientific fields like quantum physics and neuroscience with theological questions, critically dismissing those who oppose the teaching of evolution as "naive [and] un-enlightened."

On end-of-life dignity, Küng held that individuals should have the right to determine their own end when faced with unbearable suffering from physical illness, pain, or dementia. This position, articulated in Dying with Dignity (co-written with Walter Jens), affirmed euthanasia from a Christian perspective, a stance that drew considerable controversy.

Küng also put forth a unique perspective on the nature of God, suggesting that the Divine encompasses both masculine and feminine attributes while simultaneously transcending them. He argued against a purely patriarchal understanding of God, believing it to be a basis for defending a patriarchal church.

6.1. Positive Assessment and Contributions

Hans Küng is widely recognized for his profound theological insights and his courageous efforts to advocate for comprehensive church reform. His pioneering contributions to the ecumenical movement significantly advanced dialogue and understanding between different Christian denominations. Furthermore, his instrumental role in initiating and developing the Global Ethic project cemented his legacy as a leading figure in promoting interfaith dialogue and universal moral principles among diverse religious and secular communities worldwide. Charles Curran lauded Küng as "the strongest voice for reform in the Catholic Church during the last 60 years." The Pontifical Academy for Life acknowledged him as "a great figure in the theology of the last century, whose ideas and analyzes - must always make us reflect on the Catholic Church, the Churches, the society, the culture." Even Karl Barth, a leading Protestant theologian, affirmed the accuracy of Küng's representation of his theology in Küng's doctoral thesis on justification. Küng himself stated that his interfaith studies deepened his personal faith in Christ, holding that steadfastness in one's own faith and a capacity for dialogue with others are complementary virtues.

6.2. Criticisms and Controversies

Beyond the widely publicized papal infallibility debate, Küng's theological positions generated other criticisms and controversies. His views on assisted suicide and euthanasia, particularly his affirmation of euthanasia from a Christian viewpoint in Dying with Dignity and his personal consideration of assisted suicide, raised ethical implications that were contentious within and outside religious circles. He also faced significant criticism from the Vatican, which ultimately led to the withdrawal of his license to teach as a Catholic theologian. Küng was also a vocal critic of what he perceived as the authoritarian nature of Pope John Paul II's pontificate and its suppression of the rights of women and theologians, as well as the unchristian treatment of liberation theologians. His strong criticisms of Pope Benedict XVI, particularly concerning the lifting of excommunications for Society of Saint Pius X bishops, led him to warn that the Church risked becoming a "sect." Some scholars have also pointed to his more liberal stances as causing friction with traditional Catholic teachings.

7.1. Honorary Doctorates

Küng received numerous honorary doctorates from universities and institutions worldwide:

• Dr. h.c. (LL.D.) Saint Louis University (1963)
• Dr. h.c. (D.D.) Pacific School of Religion, Berkeley/California (1966)
• Dr. h.c. (HH.D.) Loyola University Chicago (1970)
• Dr. h.c. (D.D.) University of Glasgow (1971)
• Dr. h.c. (LL.D) University of Toronto (1984)
• Dr. h.c. (D.D.) University of Cambridge/UK (1985)
• Dr. h.c. (L.H.D.) University of Michigan, Ann Arbor (1985)
• Dr. h.c. (D.D.) University of Dublin/Ireland (1995)
• Dr. h.c. (D.D.) University of Wales, Swansea (1999)
• Dr. h.c. (LHD) Ramapo College New Jersey (1999)
• Dr. h.c. (LHD) Hebrew Union College-Jewish Institute of Religion, Cincinnati (2000)
• Dr. h.c. (D.D.) Florida International University (2002)
• Dr. h.c. (D.D.) Ecumenical Theological Seminary in Detroit/US (2003)
• Dr. h.c. University of Genoa (2004)
• Dr. h.c. Universidad Nacional de Educación a Distancia in Madrid (2011)