Academic literature on the topic 'Walter Kasper'

Ermeneutica e cristologia in Walter Kasper. Edizioni Augustinus, 1990.

Tarantini, Francesco. Cristologie storiche a confronto: Wolfhart Pannenberg e Walter Kasper. Pensa multimedia, 2000.

Tarantini, Francesco. Cristologie storiche a confronto: Wolfhart Pannenberg e Walter Kasper. Pensa multimedia, 2000.

The theology of Cardinal Walter Kasper: Speaking truth in love. Liturgical Press, 2014.

Mein Herr und mein Gott: Christus bekennen und verkünden : Festschrift für Walter Kardinal Kasper zum 80. Geburtstag. Herder, 2013.

Kreiml, Josef. Christlicher Glaube in der Moderne: Zu einigen Grundthesen bei Hansjürgen Verweyen, Walter Kasper, Joseph Kardinal Ratzinger und Rudolf Bultmann. S. Roderer, 2000.

Situation und Botschaft: Die soteriologische Vermittlung von Anthropologie und Christologie in den offenen Denkformen von Paul Tillich und Walter Kasper. De Gruyter, 2012.

Offenbarung-Schrift-Tradition: Walter Kaspers Beitrag zum Problem der Dogmenhermeneutik. Peter Lang, 2001.

Christologie und Anthropologie: Eine Verhältnisbestimmung unter besonderer Berücksichtigung des theologischen Denkens Walter Kaspers. Herder, 1992.

Radlbeck, Regina. Der Personbegriff in der Trinitätstheologie der Gegenwart, untersucht am Beispiel der Entwürfe Jürgen Moltmanns und Walter Kaspers. F. Pustet, 1989.

Struve, Ulrich. "Walter Höllerer (geb. 1922)." In Der Findling Kaspar Hauser in der Literatur. J.B. Metzler, 1992. http://dx.doi.org/10.1007/978-3-476-03383-3_51.

"Cardinal Walter Kasper." In Syriac Christianity in the Middle East and India, edited by Dietmar W. Winkler. Gorgias Press, 2013. http://dx.doi.org/10.31826/9781463235864-001.

"Cardinal Walter Kasper." In Syriac Churches Encountering Islam, edited by Dietmar W. Winkler. Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463220624-001.

"Die Verhältnisbestimmung von Universal- und Ortskirche oder: Das Thema der zweiten mit Walter Kasper ausgefochtenen Kontroverse." In Der Leitgedanke Joseph Ratzingers. Verlag Ferdinand Schöningh, 2008. http://dx.doi.org/10.30965/9783657765676_004.

"Die Verhältnisbestimmung von Vernunft, Religion und Glaube oder: Das Thema der ersten mit Walter Kasper ausgefochtenen Kontroverse." In Der Leitgedanke Joseph Ratzingers. Verlag Ferdinand Schöningh, 2008. http://dx.doi.org/10.30965/9783657765676_003.

Edwards, Denis. "The Holy Spirit as the Gift—Pneumatology and Catholic Re‐reception of Petrine Ministry in the Theology of Walter Kasper." In Receptive Ecumenism and the Call to Catholic Learning. Oxford University Press, 2008. http://dx.doi.org/10.1093/acprof:oso/9780199216451.003.0017.

Trinidad, Julie. "THE DECREE ON THE APOSTOLATE OF LAY PEOPLE APOSTOLICAM ACTUOSITATEM AND “CO-WORKERS IN THE VINEYARD OF THE LORD” IN DIALOGUE WITH THE COMMUNIO THEOLOGY OF WALTER KASPER." In The Letter and the Spirit. Peeters Publishers, 2018. http://dx.doi.org/10.2307/j.ctv1q26tw3.15.

"CARDINAL WALTER KASPER’S GOSPEL OF THE FAMILY." In Before Amoris Laetitia. Catholic University of America Press, 2021. http://dx.doi.org/10.2307/j.ctv1wvndkw.7.

Trinidad, Julie. "Contributions of Walter Kasper’s Pneumatology to a Theology of Deep Incarnation." In God and the Natural World. ATF Press, 2020. http://dx.doi.org/10.2307/j.ctv19rs0rs.20.

"much more needs to be done before we may begin and are summed up in Book VI, with its climactic to grasp the ‘goodly golden chayne, wherewith yfere vision of the Graces’. Clearly the poem was meant to | The vertues linked are in louely wize’ (I ix 1.1–2). be read as a verse in the Bible was read in Spenser’s For example, in displaying the special powers of a day: any stanza is the centre from which to recon-virtue, each book displays also its radical limitations struct the whole. without the other virtues, and, above all, without A study of the virtues makes it increasingly clear divine grace. No book is complete in itself, for each that before ever Spenser began to write he had seen (after the first) critiques those that preceded it, so at least the outline of each virtue and had mapped that understanding what has been read constantly out their relationships. (On the formal idea of each expands and consolidates until by the end all the virtue, which his narrative unfolds and realizes, see virtues are seen in their unifying relationships. Heninger 1991:147.) Early in his career, he dedicated A general survey of all the books of The Faerie his talents to fashion the scheme of virtues in a poem Queene is offered in a number of introductions to the he could never expect to complete, no more than poem: Spens 1934, Nelson 1963, R. Freeman 1970, could Chaucer in projecting the Canterbury Tales – Heale 1987, Tonkin 1989, Meyer 1991, Waller 1994, on its unfinished state, see Rajan 1985:44–84, and and Oram 1997. Tonkin and Oram especially offer Hamilton 1990 – and he never faltered or changed. close and perceptive readings of each book. In addi-What he says about the Red Cross Knight may be tion, there are studies of individual books. Book applied to him: ‘The noble hart, that harbours ver-I: Rose 1975; II: Berger 1957; III and IV: Roche tuous thought [i.e. knowledge of the virtues], | And 1964, Silberman 1995; IV: Goldberg 1981; III, IV, is with childe of glorious great intent, | Can neuer and V: Broaddus 1995; V: Dunseath 1968, Aptekar rest, vntill it forth haue brought | Th’eternall brood 1969, Fletcher 1971; VI: A. Williams 1967, Tonkin of glorie excellent’ (I v1.1–4). As he testifies in the 1972. See also the entry on each book in The Spenser final canto of the 1596 poem: as a ship may be Encyclopedia. In addition, there are general studies delayed by storms on its way to a certain shore, of the virtues: for example, Horton 1978 finds the ‘Right so it fares with me in this long way, | Whose poem’s unity in the binary pairing of the books (see course is often stayd, yet neuer is astray’ (VI xii also his entry, ‘virtues’, in the SEnc), and M.F.N. 1.8–9). While we may speculate that Spenser wrote Dixon 1996:13 argues that Spenser offers ‘a gram-for patronage, a pension, or a position at court, we mar of virtues’, i.e. ‘an iterative series of interde-know from the opening stanza of The Faerie Queene pendent virtues’. There are also many studies of the that ‘the sacred Muse’ commanded him ‘To blazon techniques used by Spenser to structure the virtues: broade emongst her learned throng’. Clearly he had for example, the ‘resonances sounding at large no choice but to devote his life to writing that poem. throughout the poem’ examined by Lewis 1967, the The third step in relating the virtues is to recog-structural triads by A. Fowler 1973, the poem’s nize that they are fashioned in the poem through the analogical coherence by Nohrnberg 1976, its self-actions of the major characters in order to fashion reflexiveness by MacCaffrey 1976, the ‘echoing’ by readers in ‘vertuous and gentle discipline’. In the Hollander 1981, the demonic parody of the virtues Letter to Raleigh, Spenser distinguishes between his by N. Frye 1963 and Fletcher 1971, the poem’s am-‘general intention and meaning’, which is to fashion bivalence by Fletcher 1964, the structural patterns in the virtues, and his poem’s ‘generall end’, which is Books I and II by Røstvig 1994, the symmetrical to ‘fashion a gentleman or noble person in vertuous ring structure in Book III by Greenfield 1989, the and gentle discipline’ (8). Accordingly, our under-poem’s broken symmetries by Kane 1990, the use of standing of the nature of holiness, for example, is gained image-patterns in which images are repeated in bono only by reading the story of the Red Cross Knight, et in malo by Kaske 1999, the sequence of emblems and not by bringing to it anything more than a which make the poem ‘the most emblematic long general awareness that the virtue relates our life in poem in our literature’ (A. Fowler 1999:23), and this world to God. His quest traces the process of the narrative’s self-reflectiveness by Goldberg 1981. sanctification as his will cooperates with divine grace; The poem interprets and reinterprets itself endlessly, and, through him, we learn how to frame our lives in as Tonkin 1989:43 suggests in commenting on holy living. The virtues do not exist apart from the." In Spenser: The Faerie Queene. Routledge, 2014. http://dx.doi.org/10.4324/9781315834696-26.