(1) In recent theology, the latter question is often answered in the affirmative. Gaudium et Spes: A Second Constitution on Revelation? After all, does it mean a variant of the “accommodation principle,” which urges the Church to adapt its pastoral methods to the circumstances of time and place? Or does it mean that the people of God more deeply grasp the “revealed truth” through their interpretive listening to the different “languages of our time” (GS §44)? If the latter is the case, then theology has to reflect upon the value and place of such a dogmatic principle. This interpretation is rather vague from a theological perspective. According to Joseph Ratzinger, the basic concern of GS was to establish “a conversation of the Church with the contemporary world” or, as it concretizes, “a conversation of the Christian with the unbeliever about the question of who and what a human person is.” Īccording to Ratzinger, the new answer of the Church is to be seen in the fact that it no longer determines its own position solely from the “Christological” guidelines of the past, but beyond that emphasizes “the pneumatological and ‘kairological’ aspect,” in which, beyond the moment of “continuity and identity,” the question of the present interpretation and future orientation of the Church also comes into focus. Karl Lehmann saw in it a “central legacy of the Council” that is still a task for today. Among the “great metaphors” that characterize the texts of the Second Vatican Council, the "signs of the times" from the Pastoral Constitution Gaudium et spes (GS §4) has received special attention.
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