“Awakening” or “breakdown”?Catholic Theology and the Student Movement of 1968

许多天主教徒认为1968年是他们的宗教信仰和教会的休息年。但是不同形式的天主教徒和1968年的运动究竟有什么关系呢？天主教神学在其中扮演了什么角色？子项目将以两种方式解决这些问题。一方面，它致力于1968年Hans k<e:1> ng和Joseph Ratzinger的经历。这两位杰出的学科代表是梵蒂冈第二届大公会议上“进步”派分裂的典范；同时，他们的生活彼此紧密相连。另一方面，我们将讨论1968年道德神学的根本转折。为此，运用话语分析方法，考虑到这一学科的两位代表，他们的作品也彼此密切相关：Alfons Auer和Bernhard Stoeckle。1968年前后的神学是一个非常吸引人的研究对象。作为“信仰自己的思想工程”（Ratschow）的纪律是一个基本组成部分的各种形式的天主教。此外，1968年标志着整个项目研究的基本动荡的顶点。此外，神学内部的发展也与整个社会高度相关。许多神学家最关心的是“与世界的关系”，慈善、教育、和平与环境政策或普世承诺。1968年前后，对许多人来说，这门学科也发展成了一门新的“主导科学”。神学家设定了意义的提供，解释的范围，区别的可能性和行为的模式，也在“做情感”的意义上。他们的作品成为畅销书，成为社会讨论的热点，这是前所未有的。在天主教的新形式方面，它们具有话语建构和社区建设的作用。与此同时，对委员会的接待进入了决定性阶段，并在许多方面与学生抗议活动重叠。与此同时，新的制度框架以及女性和平信徒日益增长的影响力改变了神学。学生的抗议也蔓延到神学院，而通谕“人类生命”引发了公众对教会当局的抗议。这些都是天主教的新曲目。制度的动摇还包括神学语义学的转变、新问题和前提的改变。最后，就1968年而言，希望和恐惧的情感二分法是显而易见的，这种二分法可以沿着直到今天仍然存在的冲突的路线来认识。它们不仅影响了学科，也影响了天主教的重组。

Many Catholics perceived the year 1968 as a break for their religiosity and their Church. But how exactly did different forms of being Catholic and the 1968 movement relate to each other? And which role did Catholic theology play in this? The sub-project will approach these questions in two ways.On the one hand, it is dedicated to the 1968 experiences of Hans Küng and Joseph Ratzinger. These two outstanding representatives of their discipline are exemplary for the break-up of the “progressive” faction at the Second Vatican Council; at the same time, their lives are closely linked with each other. On the other hand, the fundamental turn in moral theology of 1968 will be addressed. For this purpose, applying discourse-analytical methods two representatives of this discipline are taken into account, whose works strongly related to each other as well: Alfons Auer and Bernhard Stoeckle.Theology around 1968 is a highly fascinating object of study. As the “faith’s own thinking project” (Ratschow) the discipline is an elementary component of various forms of being Catholic. Additionally, 1968 marks a culmination point within the fundamental upheavals studied in the overall project. Furthermore, the developments within theology were also highly relevant for society as a whole. Many theologians were not least concerned with the “relationship towards the world”, with charitable, educational, peace and environmental policy or ecumenical commitment.Around 1968 the discipline also developed into a new “leading science” for many people. Theologians set offers of meaning, horizons of interpretation, possibilities of distinction and patterns of action, also in the sense of “doing emotion”. As never before or afterwards, they were in demand for social debates, while their works became bestsellers. With regard to new forms of being Catholic, they had a discourse-structuring and community-building effect.Meanwhile, the reception of the Council entered its decisive phase and overlapped with the student protests in many ways. At the same time, theology was transformed by new institutional frameworks and the increasing influence of women and laymen. The student protests also spread to the theological faculties, while the encyclical “Humanae vitae” sparked public protests against Church authorities. These were new to the repertoire of practiced Catholicism. The shaking of the institutions also involved the transformation of theological semantics, new questions and changed premises.Finally, with a view to 1968, the emotional dichotomy of hopes and fears, which can be recognized along lines of conflict that exist until today, is conspicuous. They do not only affect the discipline, but the restructuration of variants of being Catholic in general.