“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一个转折点。但是，不同形式的天主教徒和1968年运动究竟是如何相互联系的？天主教神学在其中扮演了什么角色？该分项目将从两个方面探讨这些问题：一方面，它致力于探讨汉斯·孔和约瑟夫·拉辛格1968年的经历。这两个学科的杰出代表是梵蒂冈第二届理事会上“进步”派瓦解的典范;同时，他们的生活也是紧密相连的。另一方面，1968年道德神学的根本转向将得到解决。为此目的，应用话语分析方法，这一学科的两个代表，他们的作品密切相关，以及对方：阿尔方斯奥尔和伯恩哈德Stoeckle。1968年前后的神学是一个非常迷人的研究对象。作为“信仰自己的思想项目”（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年标志着整个项目中研究的根本性剧变的高潮点。此外，神学领域的发展也与整个社会高度相关。许多神学家并不关心“与世界的关系”，慈善，教育，和平和环境政策或普世承诺。1968年左右，该学科也发展成为一个新的“领先的科学”，许多人。神学家设置提供的意义，视野的解释，可能性的区别和模式的行动，也在这个意义上的“做情感”。他们的作品成为畅销书，同时也成为社会辩论的需求，这在以前和以后都是前所未有的。至于新的天主教徒形式，它们具有话语结构和社区建设的效果。同时，理事会的接受进入了决定性阶段，并在许多方面与学生抗议重叠。与此同时，新的制度框架和妇女与平信徒日益增长的影响力改变了神学。学生的抗议活动也蔓延到神学院，而通谕“Humanae vitae”引发了公众对教会当局的抗议。这些都是新的剧目实行天主教。机构的动摇也涉及到神学语义学的转变，新的问题和改变前提。最后，展望1968年，希望和恐惧的情感二分法是显而易见的，这可以沿着沿着直到今天还存在的冲突线来认识。他们不仅影响纪律，但被天主教的变种一般重组。

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.