By Huizinga Johan
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Achieved necessarily and irreversibly a post-traditional society, as it is being suggested by the current Frankfurt School? . Are there no discourse-guiding traditions anymore which 34 Attraction and Critique of Habermas’s Theory can protect these discourses from their own formalisms and from the desiccation of their contents (inhaltliche Verödung)? . Are there any institutions left on the soil of modernity which understand themselves as accumulated memories, which keep a reservoir of memory accessible that is able to structure diffuse, communicatively untameable lifeworlds?
48 Although Kuhnke’s reception of Habermas through the critique of Peukert and his structural positioning of the local congregation leads to fruitful practical theological insights, by relating martyria to the objective truth function of epistemic reason he ignores Peukert’s explicit rejection of any objectifying metaphysics. The character of martyria as testimony with its personal involvement is misrepresented as an epistemological truth claim. It could even lead to the misunderstanding that it was the intention of faith to prove God empirically.
The subject of practical theology is no longer circumscribed by the professional knowledge needed by church officials to carry out the transmission of the word of God and the celebration of the sacraments with believers seen mainly as recipients, but by the task of first exploring their contribution to the life of the congregation. The rediscovery of the local congregation as the site and agent of the Christian tradition coming alive in the challenges of the contemporary world has made Habermas’s core concepts interesting also 20 Attraction and Critique of Habermas’s Theory for the second field of practical theology to be treated as a test case, the community-building context of the parish.
A definition of the concept of history by Huizinga Johan