Thursday, 23 October 2014



IRISH POLITICIANS - NORTH AND SOUTH OF THE BORDER - ARE AGGRESSIVELY ATTACKING SINN FEIN (the former political wing of the IRA) over what they call the "cover up" of sexual abuse by former members of the IRA (Irish Republican Army).

The attack is based upon the fact that when people went to the IRA and told them they had been sexually abused by an IRA member - the IRA convened their own "courts" to examine the allegations - rather than referring these matters to the police - the RUC and later The Northern Ireland Police Service.

Gerry Adams

The main victim in these allegations is Maria Cahill who claims that she did not get justice from the IRA. More damaging to Sinn Fein is the allegation by Maria that Gerry Adams - the Sinn Fein leader whom she spoke to - did not deliver "justice" to her.

Maria Cahill
For some reason - after a lapse of many years - Maria Cahill is waging a major public relations campaign against the IRA, Sinn Fein and Gerry Adams.

In one sense this could be understandable. Very often it takes many years for a victim of sexual abuse to arrive at the place where he/she can go public about their abuse and approach the authorities. If that is the case with Maria Cahill then she is doing nothing "unusual".

But I am worried about how other politicians have jumped so enthusiastically unto Maria's bandwagon.

Enda Kenny

In the last few days she has been to see the Irish prime minister (taoiseach) Enda Kenny and the Northern Ireland First Minister Peter Robinson.

Peter Robinson
I have not seen any ONE victim of sexual abuse - or any NUMBER of victims of sexual abuse in Ireland receive so much publicity in such a short period and be received at government headquarters by so many politicians.

Sinn Fein is HATED by the political class both in Dublin and in Belfast.

Last week a survey placed Sinn Fein at 30% of the vote alongside Enda Kenny's Fine Gael party. 

There will be a general election in Ireland in the coming months and many, if not most of the politicians in Dublin are scared that Sinn Fein will make major inroads and could easily end up as one of two coalition parties forming the next Irish government. That would mean that Gerry Adams - much hated by Irish politicians - would be Deputy Prime Minister!

Enda Kenny wants to stay in power but it would literally kill him to have to form a coalition with Sinn Fein.

The other large Irish party - Fianna Fail - whose leader Michael Martin has been on Gerry Adams back has even more to fear from Sinn Fein and Gerry Adams.

Michael Martin
Michael Martin and successive Fianna Fail governments are almost singlehandly responsible to killing the Irish "celtic tiger" and bringing the country to its financial and econimic knees. 

They will have an almost impossible job getting back into government in any event - but with Sinn Fein taking so much of the vote their chances are even slimmer. 

The political ELITE in Ireland are running scared of Gerry Adams and Sinn Fein. Sinn Fein are changing the face of Irish politics forever.

The Irish people are EXTREMELY ANGRY with the Irish politicians in the Fine Gael, Finna Fail and Labour parties and at the next election the Irish people want to leave these three semi right wing, capitalist parties with very bloody noses.

Even many people who would not normally vote for Sinn Fein will vote for them this time around as a protest vote - a protest against political elitism, cronyism, political cynicism, contempt for the Irish people etc.


They are trying to USE her to damage Sinn Fein and Gerry Adams and Sinn Fein's electoral chances.

In my opinion this is total political cynicism - and in fact another abuse of Maria Cahill.

Fine Gael, Fianna Fail and many others colluded in the physical, emotional, mental and sexual abuse of thousands of Irish children in Ireland from the late 1920s to the 1970's. They colluded by turning a blind eye and by their inaction.

Many members of political parties - especially Fianna Fail - were Roman Catholics first and citizens second.

Yes, priests brothers and nuns horribly abused Irish children - but they did it in institutions that were paid for and provided by successive Irish governments and politicians.

But now that Sinn Fein are threatening to knock them out of the game - the successors in these governments and political parties are now running around the country with Maria Cahill high on their shoulders.

If Maria Cahill was not as useful to the Irish political elite - as she is today - she would be waiting in a long queue of victims for a listening ear, support etc.

Maria Cahill says he was abused. We should believe her. Her allegations should be reported to the police in whatever jurisdiction they too place - presumably Belfast.

There is no statute of limitation on sexual abuse. Any abuser still alive can be prosecuted and if found guilty sent to prison.

If other crimes were committed by others or by members of the IRA or indeed Sinn Fein then they too can be investigated and prosecuted.

Maria Cahill should not be a POLITICAL FOOTBALL.

She should not allow herself to be a POLITICAL FOOTBALL.

Politicians should stop using her as a POLITICAL FOOTBALL.

Maria Cahill - as a victim - deserves ALL our understanding, support and encouragement. She deserves justice.

But I am left with the very uneasy feeing that these days she is being used as a POLITICAL PUPPET.

I am wondering who the puppeteers are?

Is it Enda Kenny, Michael Martin, Peter Robinson, the Irish Government, the British Government, the Northern Ireland unionists, the police, the secret services?

Or is it a combination of them all?

But I know something for definite - something stinks to high heaven!

+Pat Buckley


“Your perspective on life comes from the cage you were held captive in.” 
― Shannon L. Alder


Monday, 20 October 2014



Pope Paul V1

Its got to the point in Rome where the following seems to be the desired line of promotion:


If this creeping "promotionalism" continues the next "logical" step would be for deceased popes to be declared "Assistant God", Deputy God and eventually God!

We would then have the situation whereby the pope is God's vicar on earth.....AND....God would eventually be declared the Pope's vicar in heaven!

It begs the question: "What is a saint"?

I like the two definitions of saints that I've often heard and used:

"A saint is an ordinary person who does ordinary things with extraordinary love"


"A saint is a sinner who kept trying".

Very few people in the Roman Catholic Church would be prepared to say that popes are either "ordinary" or "sinners" - even though we know from church history that many of the popes were among the worst sinners who ever lived - murderers, rapists, paedophiles, blasphemers, thieves, tyrants and liars.

But lets take two examples - Pope John Paul 11 who is already a saint - even though he is only 9 years dead and Pope Paul V1.


John Paul 11 was basically a Polish tyrant who had been used to exercising excessive power over the simple faith people of Poland.

When he became pope he did his best to exercise supreme authority over the bishops, priests and people of the Catholic Church.

He appointed Joseph Ratzinger (later Pope Benedict) as head of the modern Inquisition to secretly investigate Catholic theologians and silence them without giving them a fair and just hearing.

He turned himself into a "celebrity pope" by touring the world, kissing tarmacs and babies - but imposing a medieval style theology and discipline over the world's billion Roman Catholics.

When he was a guest in Nicaragua he publicly reprimanded a priest government minister - Ernesto Cardenal - waving a finger over him on the tarmac.

If I was Ernesto Cardenal I would have had a platoon of soldiers march him back on to his papal jet and given him ten minutes to be off Nicaraguan soil.

On that visit he shouted down millions of Nicaraguans who chanted "NO" to his right wing views.

John Paul 11 was not the friend of people. He was a friend of world governments and dictators - with the exception of Russia whom he grew up hating in Poland.

In my mind John Paul was / is no saint. He was a totalitarian dictator who practised good public relations. If there is a heaven, and if I get there, I will avoid him like the plague - IF he is there!  


Pope Paul V1 was the only pope I ever met. We shook hands briefly at a papal audience in Rome. He only said one word to me - "couraggio" - courage.

I did like him because he seemed to be a mild man and was certainly not the dictator that John Paul 11 was.

But he really made a major cock up in 1968 over his encyclical on contraception - Humanae Vitae - which to this very day continues to alienate millions of Catholics. Maybe the dreaded Vatican curis was behind that?

And then there are the unresolved rumours about his active homosexuality. 

Of course I have no problem about his homosexuality. How could I?

But how can you be a secret gay pope, who reputedly had Vatican priests to out to procure young men for you; be surrounded by a mainly gay curia and still preside over a church that condemns gay people?

He may have been personally "trapped". But is not a good place to be.

And if that was your position would it not have better for your successors to leave you to God's infinite understanding and mercy - without proclaiming you a saint?

The Catholic Church says that saints are people that they hold up in front of us and invite us to imitate their thought, words, deeds and lives.

I think you are on very dangerous ground when you sanctify people who struggled with their humanity and weakness.

In any event most "saints" are not popes at all.

Real saints are:

1. Dedicated men and women who struggle over a lifetime to be good husbands / wives / partners and parents.

2. Men and women who stand up against injustice and corruption at the risk of being anhiliated.

3. Doctors, nurses and hospital workers who devote their lives to the NHS or to the people of poor places and wear themselves out in selfless service.

4. Family carers who give their lives to caring for their sick and disabled parents and family members - 24 hours a day, 365 days a year.

Jesus said:


Surely those "rich" must include those who live in papal apartments, apostolic palaces, curial residences, bishop's palaces, nunciatures and five star monasteries?  

Surely it must include those who wear daily, silk robes of white, crimson and purple and whose red leather slippers are hand made by Prada? 

Surely it must include those who profess "vows of poverty" but who want for nothing and who wine and dine at daily banquets?

"WHO got this plonk? I only drink Chateau Neuf de Pape"

Could it even include those who spend millions on refurbishing their palaces and who buy door handles worth £350 each and wallpaper at £100 a roll?

And then after all that - when they kick the bucket - they declare them SAINTS!!!

Its enough to make any real saint spin furiously in their grave!

+Pat Buckley


(John D Sheridan)

Joe’s no saint,
And I ought to know
For I work at the bench alongside Joe.
He loses his temper just like another
- Days he’d bite the nose off his mother,
And when 1 call for a pint of plain
Joe’s not slow with ‘The same again.’
He gives an odd bob to the poor and needy
But you wouldn’t call him gospel-greed
 - You know what I mean?
So if there’s enquiries after he’s dead
I won’t swear to no haloes around his head,
For I never seen none. When all’s said and done
I don’t suppose they give haloes out
To fellows who like their bottle of stout.
All the same, though,
I’m glad that I work alongside Joe.
For in the morning time I lie on
Long after Guinness’s whistle is gone
And scarcely have time for a cup of tea
- As for prayers,
Well between you and me
The prayers I say is no great load -
A Hail Mary, maybe, on Conyngham Road
- You know how it is?
The horn blows on the stroke of eight
And them that’s not in time is late;
You mightn’t get a bus for ages,
But if you clock late they dock your wages.
Joe, though,
He’s never late at all,
Though he lives at the far end of Upper Whitehall:
And I happen to know
(For the wife’s cousin lives in the very same row)
That he sets his alarm for half-past six,
Shaves, and goes through the whole bag of tricks
Just like a Sunday,
Gets seven Mass in Gaeltacht Park
And catches the half-seven bus in the dark.
In ways, too, he’s not as well off as me,
For he can’t go back home for a cup of tea -
Just slips a flask in his overcoat pocket
And swallows it down while he fills in his docket.
I do see him munching his bread and cheese
When I’m getting into my dungarees.
There isn’t a thing about him then
To mark him off from the rest of men
- At least, there’s nothing that I can see.
But there must be something that’s hid from me
For it’s not every eight-o’clock-man can say
That he goes to the altar every day.
Maybe now you know
Why I’m glad I work alongside Joe.
For though I’m a Confraternity man
And struggle along the best I can
I haven’t much time for chapel or praying,
And some of the prayers that Joe does be saying
Those dark mornings must come my way.
For if Joe there prays enough for three
Who has more right to a tilly than me?
When my time comes and they lay me out
I won’t have much praying to boast about:
I don’t do much harm, but I don’t do much good,
And my beads have an easier time than they should,
So when Saint Peter rattles his keys
And says ‘What’s your record, if you please?’
I’ll answer ‘When I was down below
I worked at a bench alongside Joe.’
Joe is no saint with a haloed ring,
But I often think he’s the next best thing,
And the bus that he catches at half-past seven
Is bound for O'Connell Bridge ... and Heaven

- You know what I mean?


The Catholic Church held a conference on "Poverty" in a 5 star hotel where the assembled priests wined and dined of the best all week.

On the final night one old parish priests was standing with other priests - bursting with fine food, full of expensive wine, smoking a Cuban cigar warming a large XO cognac in his hand.

He said to his priest colleague: "If this was the conference on "Poverty" I can't wait until we have the one on "Celibacy"!

Saturday, 18 October 2014




Jesus was not a Catholic - and especially not a Roman Catholic.

Jesus was a Jew and always remained a Jew. The early "Christians" were Jews who worshipped in the Jewish temple in Jerusalem and met in each other's homes to remember Jesus in the "Breaking of the Bread".

This situation pertained until the early Christians were persecuted in Jerusalem and they moved to Antioch. It was at Antioch that people were first called "Christians".

The first "Mother Church" was Jerusalem. The second "Mother Church" was Antioch. 

Rome was a later development.


The first 12 Apostles were mainly married men, The Apostles were NOT priests or bishops. They were Apostles = founders of churches.

Jesus was NOT a priest in the sense of priesthood we understand today. In the spiritual / scriptural sense he was the High Priest of the New Covenant. 

The early Christian communities were "congregational" and democratic. The whole community made decisions. 

The first emergence of an office was the office of "deacon" - a servant - whose first job was to look after widows and orphans. 

Over time the office of "presbyter" (elder, priest) emerged as numbers got bigger and order needed to be maintained. Many Christian communities, including Rome, were run by this presbyteral group in consultation with the congregation. 

It took a further period of time for a senior or presiding presbyter to emerge. When it did emerge it was not in the form of the monarchical bishop we see today. 


Peter was never a priest or a bishop and therefore you cannot call him "the first bishop of Rome". 

It seems he may have visited Rome and may have died in Rome with Paul. he archaeologists have never been able to say that the tombs of Peter and Paul under that Vatican, are in fact the tombs of those men at all. 

The earliest list of "bishops of Rome" is regarded by scholars as a 2nd century forgery.

A monarchial bishop of Rome can only be demonstrated from around the middle of the 2nd century in Bishop Anicetus who became the bishop of Rome in 155 AD.

That means that their is no historical evidence for the "popes" Rome says were popes - Linus; Anacletus; Clement 1; Evaristus; Alexander 1; Sixtus 1; Telephorus; Hyginus and Pius 1.

In any event the word "pope" was not used until 384 AD by Bishop Siricius who called himself pope! That is nearly the first 400 years of the Church WITHOUT a pope!


The early Christian Church was at its purest when it was a small persecuted church.

When Constantine (who was not himself a Christian) made Christianity the state religion the Church turned a very bad corner - turned away from Jesus Christ and towards the world. From that time onwards we had the coalition of church and state - which has led to many evils. 

To this day the Vatican is a state (although only a quarter of the size of Monaco) and has so called diplomatic relations with other states through papal nuncios.

Where in the New Testament can you find the justification for papal nuncios?


Much of Roman Catholicism is not of the New Testament and is the result of later man made developments:

1. Obligatory celibacy for clergy.

2. The second class citizenship of women.
3. The papacy, the Vatican and canon law.
4. The Inquisitions and The Crusades.
5. Cardinals and archbishops.
6. The Church as a sponsor of art.
7. Dioceses and parishes.
8. Titular bishops.
9. Papal infallibility.
10. The Vatican Bank.

I could go on......


1. Disciples who worshipped God and who met in each other's homes for the Breaking of the Bread.
2. Communities in which there would be no "lord", "bosses" and servants - where all would be equal.
3. Communities that would look after the needy among them.
4. Communities that would stand up for justice.
5. Communities that would look forward to his Second Coming but in the meantime, by their love and actions make "heaven" a reality here and now.
6. Communities that would share all their possessions in common for the good of all.
7. Comunities that would have a special love for the sick; the hungry; the naked; the thirsty; the stranger and the prisoner.

If you like Christianity is two things:

1. A spirituality and a faith.

2. Christian Humanism.


Do not get me wrong. I see no problem with the early and later church introducing things that served the Christian message and that served the Peopel of God.

I see nothing wrong with the development of clergy as servants of the people but not as overlords.

I see nothing wrong with having nice ceremonies and liturgies that lead us to God and service of brother and sister.

I see nothing wrong with sacraments that spiritualise and mark life's rites of passage.

I see nothing wrong with buildings that serve worship and the Christian message.

I see nothing wrong with the church having funds to serve the community.





PS: I could just as easily write a very similiar blog about the so called "Protestant" churches.

+Pat Buckley


C S Lewis

“I didn’t go to religion to make me happy. I always knew a bottle of Port would do that. If you want a religion to make you feel really comfortable, I certainly don’t recommend Christianity.” 
― C.S. Lewis


Friday, 17 October 2014



Greg Harkin - Irish Independent
A CATHOLIC priest and a former Franciscan brother have been in a decade long battle over a house after their relationship broke down during a Christmas row, a court has heard.
Fr Gabriel Rosbotham, now a curate in Ballina, Co Mayo, and a former Defence Forces chaplain, is suing former lover and ex-cleric Hugo Crawford over part ownership of a cottage in a rural area close to Co Donegal’s Bluestack Mountains.
Father Gabriel Rosbotham - Curate - 
Donegal Town Circuit Civil Court heard how the two met at Galway University in the 1970s.
Mr Crawford said he joined the Franciscans in Killiney House, Dublin, in 1975, taking his vows as a brother there a year later.
Hugh Crawford - Former Franciscan

He met Fr Rosbotham, then also a Franciscan, again a decade later at Broc House in Donnybrook.
Judge Keenan Johnson heard claims that Mr Crawford left the Franciscans and bought Rose Cottage at Letterbarrow for IR£ 23,500 in 1994, paying a deposit of IR £5,000 from ‘pocket money’ he had saved whilst in the Franciscans.
Peter Nolan, barrister for Fr Rosbotham, alleged that the priest could not put his name on the mortgage and title deeds because he remained in the Franciscans under a vow of poverty. Mr Crawford, having left the Franciscans, was able to do so he alleged.
Mr Crawford accepted that his former partner had contributed towards Rose Cottage, helping with bills and paying for groceries on occasion, although he denied it was as often as Mr Nolan had put to him.
The former Franciscan brother, who decided not to enter the priesthood, insisted that Fr Rosbotham only contributed €1,700 towards mortgage payments.

Love nest

Under continuing cross-examination, Mr Crawford admitted writing a letter to First Active bank in September 2000 asking them to add Fr Rosbotham’s name to the title deeds as the priest was “helping with repayments of the loan”.
Asked why he did that, Mr Crawford told Mr Nolan: “I gave instructions to that effect but I never followed through.”
Mr Nolan asked the witness: “Were you in a relationship.” The witness replied: “Yes, we had a sexual relationship.”
Fr Rosbotham, who had given evidence when the case was part heard at the same court in July, 2013, was recalled to give further evidence yesterday on the circumstances of the break-up. “I felt like an absolute stranger at Rose Cottage. It didn’t seem to be your own. I was tired of the arguments, usually over his family who came and went as they pleased,” said the priest.

On St Stephen’s Day 2002, after another row over family, Fr Rosbotham left.
James O’Donnell, defending Mr Crawford, put it to the priest that he had been “living a lie”.
Fr Rosbotham replied: “Yes, I was. And so was Mr Crawford.”
In 1997 Fr Rosbotham left the Franciscans and became a Diocesan priest in Ballina.
Fr Gabriel Rosbotham, a curate in Ballina, Co Mayo, was given the award at a sitting of Donegal Circuit Civil Court this morning.
Judge Keenan Johnson said former Franciscan friar Hugo Crawford was entitled to a 73pc share in the property known as Rose Cottage in the town land of Letterbarrow, near Mountcharles.
Fr Rosbotham had sought a 50pc share of the house.
The court had heard yesterday that the two had been partners and had each paid costs towards the mortgage and upkeep of the house.
However Mr Crawford, who left the Franciscans in 1990s and bought the house in his name in 1994, had defended the claim.

The men had become partners around 1986 when they met in the Franciscan Order in Dublin.
The judge said he had found both witnesses to be "very credible and honest".
He went on: "They are both clear very decent men who still have considerable regard for each other. They have dedicated their lives to helping others, Fr Rosbotham as a priest and Mr Crawford as a carer.
"I think it is unfortunate that this matter had to be aired in court and it certainly strikes me as a case that was tailor-made for mediation. Had the parties agreed to mediation, the matter could have been dealt with in private, with each of the parties retaining ownership of the ultimate resolution."
Judge Johnson had calculated Fr Rosbotham's contribution to the home as €22,579, with Mr Crawford's contribution at €51,193.

Rounding to the nearest percentage, the Judge made his order.
He refused an application on behalf of Mr Crawford for a stay on the judgement and no order for costs was made.

Judge Johnson asked that a new valuation of the property be undertaken.


I think that hese two men were foolish to let this matter go to open court and into the public domain and therefore the newspapers. They should both have agreed to mediation.

Father Gabriel Rosbotham who is still a curate in the parish of Ballina in the Diocese of Killala had most to lose by the publicity. 

The Bishop of Killala, John Flemming, must now decide what to do about Father Rosbotham.

Bishop John Flemming

After this very public court case you will find that the priests and people of Ballina and Mayo will be talking about it all.

I suppose if Father Rosbotham is now "celibate" Bishop Flemming and he could decide to sit the scandal out?





+Pat Buckley


Ignatius of Loyola

“What seems to me white, I will believe black if the hierarchical Church so defines.” 
― Ignatius of Loyola


Tuesday, 14 October 2014



The first pope to emerge from a cave !


The Reverend Professor Hans Kung

The particular neanderthal in question was a self-righteous man called Peter D Williams from the UK right wing Roman Catholic organisation Catholic Voices UK.

Peter D Williams

To put the debate into context and perspective it will be helpful for us to know the backgrounds and achievements of both "debaters".


(2) Professor Father Hans Kung: I publish a full list of Professor Kung's publication in English below - not to mention all his publications in German and in varous world languages. and a list of his awards.

If you would like to hear the debate bewteen Williams and Kung here is the link:

One of the greatest dangers facing the world today in FUNDAMENTALISM.

One of the greatest dangers facing religion, Christianity and Catholicism today is religious, Christian and Roman Catholic FUNDAMENTALISM.

In terms of the world, society and political life the enemies are people like the Republican Party in the USA; people like the Taliban and Islamic State in Islam; people like fundamentalist Jews in Israel; people like UKIP (sorry Sean) in the UK and other such groups.

In terms of Christianity the enemies are the "religious right" in the USA and people like fundamentalist Christians from the Continent of Africa in terms of the Anglican Communion. 

In terms of Catholicism / Roman Catholicism the dangerous people are:

1. Catholic Voices UK  

2. Catholic Voices in other countries.

3. Opus Dei Movement.

4. Neo Catechumenate movement.

5. Communion and Liberation movement.

6. Legionaries of Christ (whose priest founder was a drug addict and serial sexual abuser protected by Pope Paul 11.

Paul 11 supported Maciel - drug addict / abuser

7. Focolare movement.

As well as the above groups you have other dangerous neanderthal groups or religious orders, who have their own clergy:

1. Priestly Fraternity of St Peter (FSSP)

Cardinal Keith O'Brien - gay priest abuser - ordaining members of FSSP

2. Institute of Christ the King Sovereign King )ICRSS)

3. Sons of the Most Holy Redeemer.

4. Institute of the Good Shepherd )IGS)

5. Servants of Jesus and Mary (Servi Jesu et Mariae, SJM)

6. Canons Regular of the New Jerusalem (CRNJ)

7. Canons Reglar of Saint John Cantius (SJC)

8. Canons Regular of the Holy Cross.

9. Franternity of Saint Vincent Ferrer.

10. Personal Apostolic Administration of Saint John Mary Vianney (PAASJV)

11. Miles Christi (MC).



Sadly under the pontificates of people like John  Paul 11 and Benedict these groups managed to infiltrate the Vatican and gain influence there - often by giving these two popes and others large sums of money. I am talking about millions and millions !!!


The battle is on to save Roman Catholicism from these neanderthal sects - who have attracted many followers.

They are NOT interested in listening to the voice of Jesus in the Gospels.

They want to renew the Church as an HUMAN EMPIRE.

They are racists. They are anti-semites. They are Protestant haters and sectarians. They are bigots. They are homophobes.

If they got their way the world would be ruled by them and the Vatican.

They would replace international law and international human rights with Roman Catholic canon law, doctrine and dogmas. 

They would be capable of launching a 21st century Inquisition.



+Pat Buckley

Pat Buckley

For an indept study of this topic read: THE POPE'S ARMADA - Unlocking the Secrets of the Mysterious and Powerful New Sects in the Church.


  • 1991 Swiss culture prize;
  • 1992 Karl Barth prize;
  • 1998 Theodor Heuss Foundation prize;
  • 1998 Interfaith gold medallion from the International Council of Christianity and Judaism, London;
  • 1999 Federation of Lutheran cities prize;
  • 2000 GLOBArt Award;
  • 2001 Planetary Consciousness Prize from the Club of Budapest;
  • 2003 Grand Order of Merit with star
  • 2004 German Druiden medal from the Weltethos Foundation
  • 2005 Niwano Peace Prize
  • 2005 Baden-Wuerttemberg medal
  • 2006 Lew Kopelew prize
  • 2007 German freemasonry cultural prize
  • 2007 Honorary Citizen of City of Tübingen
  • 2008 Honour for civil courage by the circle of friends Heinrich Heine (Düsseldorf)
  • 2008 Otto Hahn Peace Medal in Gold from the United Nations Association of Germany (DGVN) in Berlin, for "outstanding services to peace and international understanding, especially for his exemplary employment for humanity, tolerance and the dialogue between the great world religions".
  • 2009 Abraham Geiger prize from the Abraham-Geiger-Kolleg at the University of Potsdam.
  • 2011 Doctor Honoris Causa by the U.N.E.D.(Universidad de Educación a Distancia) Madrid


1. Justification in the Theology of Karl Barthand: Burns & Oates, London 1965; 
Paperback: The Westminster Press Paperback, Philadelphia 1981, including a new introduction);
                   40th Anniversary Edition: Westminster John Knox Press, Louisville/Kent.
2004, with a New Foreword by H. Haering and H. Küng).
2.      The Council and Reunion (Sheed & Ward, London 1961); also as: The Council, Reform and Reunion (Sheed & Ward, New York 1961; Paperback: Image Book, Doubleday, New York 1965, including a new introduction).
3.      That the World May Believe. Letters to Young People (Sheed & Ward, London 1963); also as: That the World May Believe (Sheed & Ward, New York 1963).
4.      Structures of the Church (Thomas Nelson & Sons, New York 1964; and: Burns & Oates, London, 1965;
Paperback: Crossroad Paperback, New York 1982, including a new introduction).
5.      The Living Church. Reflections on the Second Vatican Council (Sheed & Ward, London 1963);
also as: The Council in Action (Sheed & Ward, New York 1963); also as: The Changing Church. Reflections on the Progress of the Second Vatican Council (Sheed & Ward, London 1965).
6.      Freedom in the World: Sir Thomas More (Theological Meditations 3, Sheed & Ward, London-Melbourne-New York 1965);
also as: Freedom Today (Theological Meditations 1, Sheed & Ward, New York 1966).
7.      The Theologian and the Church (Theological Meditations 1, Sheed & Ward, London-Melbourne-New York 1965).
8.      The Church and Freedom (Theological Meditations 6, Sheed & Ward, LondonMelbourne 1965).
9.      The Church (Burns & Oates, London 1967; and: Sheed & Ward, New York 1967; Paperback: Search Press, London 1971; and: Image Books, New York 1976).
10.  Truthfulness. The Future of the Church (Sheed & Ward, London-Sydney 1968; and: Sheed & Ward, New York 1968).
11.  The Incarnation of God. An Introduction to Hegel’s Theological Thought as Prolegomena to a Future Christology (T. & T. Clark, Edinburgh 1987).
12.  Infallible? An Enquiry (Collins, London 1971;
Paperback: Fontana Library, London 1972; 
New edition: London 1980);
also as: Infallible? An Inquiry (Doubleday, New York 1971;
Paperback: Image Book, New York 1972; 
New edition 1983, with a new preface);
New expanded edition with a preface by Herbert Haag; Infallible? An Unresolved Inquiry (SCM, London 1994; also: Continuum, New York 1994).
13.  Why Priests? A Proposal for a New Church Ministry (Collins, London 1972; and: Doubleday, New York 1972;
Paperback: Fontana Library of Theology and Philosophy, London 1972; 
New edition: Fount Paperbacks, London 1977).
14.  What Must Remain in the Church (Collins, Glasgow 1977).
15.  On Being a Christian (Doubleday, New York 1976; also: Collins, London 1977;
Paperback: Fount Paperbacks, London 1978; also: Wallaby Books, New York 1978; and: Image Books, New York 1984;
                 and: Continuum, London 2008;
New edition: SCM Press, London 1991.
16.  Brother or Lord? A Jew and a Christian Talk Together About Jesus (Collins, Glasgow 1977).
17.  Does God Exist? An Answer for Today (Collins, London 1980; and: Doubleday, New York 1980;
Paperback: Fount Paperbacks, London 1980; and: Vintage Books, New York 1981;
New edition: SCM Press, London 1991);         also as: Does God Exist? An Answer for Today (Doubleday, New York 1980; Taschenbuchausgabe: Vintage Books, New York 1981; Neuaufl. Taschenbuchausgabe: Wipf & Stock, Eugene/Oregon 2006).
18.  Signposts for the Future (Doubleday, New York 1978).
19.  The Christian Challenge. A Shortened Version of On Being a Christian (Doubleday, New York 1979; and: Collins, London 1979).
20.  The Church – Maintained in Truth? (Seabury Press, New York 1980; and: SCM-Press, London 1980).
21.  Art and the Question of Meaning (Crossroad, New York 1981).
22.  Eternal Life? Life After Death as a Medical, Philosophical, and Theological
Problem (Doubleday, New York 1984; Paperback: Image Books, New York 1985); also as: Eternal Life? (Collins, London 1984; Paperback: Fount Paperbacks, London 1985; New edition: SCM Press, London 1991).
23.  Christianity and the World Religions. Paths of Dialogue with Islam, Hinduism and Buddhism (Doubleday, New York 1986; and: Collins, London 1987;
Paperback: Doubleday, New York 1986;  and: Fount Paperbacks, London 1987;  and: Orbis Books, New York 52001; 2nd edition: SCM Press, London 1993). 
24.  Why I am Still a Christian (T. & T. Clark, Edinburgh 1987; and: Abingdon Press, Nashville 1987).
25.  Literature & Religion. Pascal, Gryphius, Lessing, Hölderlin, Novalis, Kierkegaard, Dostoyevsky, Kafka (Paragon House, New York 1991).
26.  Church and Change. The Irish Experience (Gill and Macmillan, Dublin 1986).
27.  Theology for the Third Millennium. An Ecumenical View (Doubleday, New York 1988; 
and: Harper Collins, London 1991; Paperback: Doubleday, New York 1990).
28.  Freud and the Problem of God (Yale University Press, New Haven 1979;
Paperback: Yale University Press, New Haven 1979);
Enlarged Edition: Freud and the Problem of God. (Yale University Press, New
Haven 1990;
Paperback: Yale University Press, New Haven 1990).
29.  Christianity and Chinese Religions (Doubleday, New York 1989;
and: SCM Press, London 1993).
30.  Reforming the Church Today. Keeping Hope Alive (T & T Clark, Edinburgh 1990; and: Crossroad, New York 1990).
31.  Global Responsibility. In Search of a New World Ethic (Crossroad, New York 1991;
and: Continuum, New York 1993 Continuum, New York 1993; Wipf & Stock,
Eugene/Oreg. 2004); also with preface by HRH The Duke of Edinburgh, KG: SCM Press, London 1991).
32.  Judaism. The Religious Situation of Our Time (SCM Press, London 1992); also as: Judaism. Between Yesterday and Tomorrow (Crossroad, New York 1992).
33.  Mozart. Traces of Transcendence (SCM Press, London 1992; Foreword by Sir Yehudi Menuhin); also as: Mozart (W. B. Eerdmans, Grand Rapids/Mich. 1992).
34.  Credo. The Apostles’ Creed – Explained for Today (Doubleday, New York 1993; and: SCM Press, London 1993).
35.  Great Christian Thinkers (SCM, London 1994; and: Continuum, New York 1994).
36.  Christianity. Its Essence and History (SCM Press, London 1995); also as: Christianity. Essence, History, and Future (Continuum, New York 1995).
37.  A Dignified Dying. A Plea for Personal Responsibility (SCM Press, London
1995; together with Walter Jens and with contributions by Dietrich
Niethammer and Albin Eser);
also as: Dying with Dignity. A Plea for Personal Responsibility (Continuum, New York 1995; together with Walter Jens and with contributions by Dietrich Niethammer and Albin Eser).
38.  A Global Ethic for Global Politics and Economics (SCM, London 1997; and: Oxford University Press, New York 1998).
39.  The Catholic Church. A Short History (Weidenfeld and Nicolson, London 2001, Paperback: Phoenix Press, London 2002; and: The Modern Library, New York 2001).
40.  Women in Christianity (Continuum, London, New York 2001).
41.  Tracing the Way. Spiritual Dimensions of the World Religions (Continuum, London 2002; and: Continuum, New York 2002).
42.  My Struggle for Freedom. Memoirs (Eerdmans, Grand Rapids, Mich., 2003; Novalis, Ottawa 2003; Continuum, London 2003).
43.  Islam. Past, Present & Future (Oneworld, Oxford 2007; The American University in Cairo Press, Cairo 2007).
44.  The Beginning of All Things. Science and Religion (Eerdmans, Grand Rapids, Mich., 2007; Paperback: W. B. Eerdmans, Grand Rapids/Mich. 2008).
45.  Disputed Truth. Memoirs II (Continuum, London 2008).
46.  How to Do Good & Avoid Evil. A Global Ethic from the Sources of Judaism (together with Walter Homolka), (SkyLight Paths, Woodstock/Vermont 2009).
47.  What I believe (Continuum, London 2010).


1.             Theological Meditations (Sheed & Ward, London 1965ff;
2.             Council Speeches of Vatican II (Paulist Press, Glen Rock, N. J. 1964; and: Sheed & Ward, London 1964).
3.             Toward Vatican III. The Work that Needs to Be Done. Editor: D. Tracy – H. Küng – J. B. Metz (Seabury Press, New York 1978).
4.             The Church in Anguish. Has the Vatican Betrayed Vatican II? Editor: H. Küng – L. Swidler (Harper & Row, San Francisco 1987) (american revision).
5.             A Global Ethic. The Declaration of the Parliament of the World’s Religions (SCM Press, London 1993; and: Continuum, New York 1993).
6.             Yes to a Global Ethic (Continuum, New York 1996; and: SCM Press, London 1996).
7.             A Global Ethic and Global Responsibilities. Two Declarations. Editor: H. Küng – H. Schmidt (SCM Press, London 1998).
8.             In the editor body of the following magazines:
-  Buddhist-Christian Studies (Honolulu) since 1987;
-  Currents of Encounter: Studies on the Contact between Christianity and
   Other Religions, Beliefs, and Cultures (Amsterdam) since 1988;
-  The Journal of Religious Pluralism (Montreal/Canada – University of San
   Diego/USA) since 1989;
-  Christian Culture Review (Peking) since 1990;
-  International Journal for Philosophy of Religion (Columbia/South Carolina)    since 1991.
9.             G. Picco, H. Küng, R. v. Weizsäcker (a.o.), Crossing the Divide. Dialogue among Civilizations (Seton Hall University, South Orange/NJ 2001).

10.         H. Küng, K. M. Leisinger, J. Wieland, Manifest Globales Wirtschaftsethos. Konsequenzen und Herausforderungen für die Weltwirtschaft;
         Manifesto Global Economic Ethic. Consequences and Challenges for Global Businesses (dtv, München 2010).

1.      Freedom, intellectual, in: New Catholic Encyclopedia Bd. VI (New York-
2.      Justification, in: Encyclopedia Britannica Bd. 13 (Chicago London 1967) p. 162-

Christianity Divided. Protestant and Roman Catholic Theological Issues, ed.  

1.       Justification and Sanctification According to the New Testament, in:
by D. J. Callahan a. o. (New York 1961; 
Paperback: London-New York 1962) p. 309-335.
2.       Looking toward the Council. An Inquiry among Christians, Herder 1962.
3.       Reunion and Doctrine on Justification, in: The Church, Readings in Theology, ed. by A. LaPierre – E. Wetterer – B. Verkamp – I. Zeitler (New York 1963) p. 101-111.
4.       Theological Currents in Europe Today, in: A New Europe?, ed. by St. R. Graubard (Boston 1964) p. 560-580.
5.       God’s Free Spirit in the Church, in: Freedom and Man, ed. by J. C. Murray (New York 1965) p. 17-30.
6.       Comment (Comment to No. 25 of the church constitution of Vatikanum II), in:
Church. Vatican II’s Dogmatic Constitution on the Church (New York 1969) p.
7.       The Freedom of Religions, in: Attitudes Toward Other Religions. Some Christian Interpretations, ed. by M. E. Marty (New York-London 1969) p. 191217.
8.       Participation of the Laity in Church Leadership and in Church Elections, in: Bishops and People, ed. by L. and A. Swidler (Philadelphia 1970) p. 87-112; also in: A Demokratic Catholic Church. The Reconstruction of Roman Catholicism, ed. by E. C. Bianchi – R. R. Ruether (New York 1992) p. 80-93.
9.       What Is the Essence of Apostolic Succession? in: Readings in the Theology of the Church, ed. by E. J. Dirkswager, Jr. (Englewood Cliffs, New Jersey/USA 1970) p. 125-132.
10.   What Is True Religion? Toward an Ecumenical Criteriology, in: Toward a Universal Theology of Religion, ed. by L. Swidler (Maryknoll 1987) p. 231-250.
11.   The Petrine Office, in: Readings in the Theology of the Church, ed. by E. J. Dirkswager, Jr. (Englewood Cliffs, New Jersey/USA 1970) p. 142-167.
12.   What Is the Christian Message?, in: Mission Trends No. 1. Crucial Issues in Mission Today, ed. by G. H. Anderson – T. F. Stransky (New York-ParamusToronto/Grand Rapids 1974) p. 101-110.
13.   Vatican III: Problems and Opportunities for the Future, in: Toward Vatican III. The Work That Needs to Be Done, ed. by D. Tracy – H. Küng – J. B. Metz (New York 1978) p. 67-90.
14.   Belief in a Son of God?, in: The Bible Now, ed. by P. Burns and J. Cumming (Dublin 1981) p. 143-151.
15.   Catholics and Protestants: An Ecumenical Inventory, in: Vatican II by Those Who Were There, ed. by A. Stacpoole (London 1986) p. 24-31.
16.   Christianity and World Religions: Dialogue With Islam, in: Toward a Universal Theology of Religion, ed. by L. Swidler (Maryknoll 1987) p. 192-209; also in: Muslims in Dialogue. The Evolution of a Dialogue, ed. by L. Swidler (Lewiston-Queenston-Lampeter 1992) p. 249-272.
17.   Discovering God Anew, in: The Incarnate Imagination. Essays in Theology, The Arts & Social Sciences. In Honor of Andrew Greeley, ed. by I. H. Shafer (Bowling Green 1988) p. 256-269.
18.   Paradigm Change in Theology, in: The Whirlwind in Culture. In Honor of Langdon Gilkey, ed. by D. W. Musser – J. L. Price (Bloomington 1988) p. 67105.
19.   Choosing Leaders, in: L. Swidler – H. O’Brien (Ed.), A Catholic Bill of Rights (Kansas City 1988);
reprinted as: Shared Decision Making, in: We are the Church: Reflections on Core Values and Concern, ed. by Parish Renewal Consulting Services, San Francisco, 1996, p. 12-14.
20.   God’s Self-Renunciation and Buddhist Emptiness: A Christian Response to Masao Abe, in: Buddhist Emptiness and Christian Trinity. Essays and
Explorations, ed. by R. Corless – P. F. Knitter (New York 1990) p. 26-43.
21.   God: The Last Taboo? Science, God, and the University, in: Theology and the University. Essays in the Honor of John B. Cobb, Jr., ed. by D. R. Griffin – J. C. Hough, Jr. (Albany 1991) p. 51-66.
22.   The Meaning of Life, in: The Meaning of Life. Reflections in Words and Pictures on Why We Are Here, ed. by D. Friend and the Editors of Life (Boston-Toronto-London 1991) p. 105.
23.   Christianity and Judaism, in: Jesus’ Jewishness. Exploring the Place of Jesus in Early Judaism, ed. by J. H. Charlesworth (New York 1991) p. 258-269.
24.   No Peace in the World Without Peace Among Religion. An Ecumenical Way Between Fanatism and Forgetfulness of Truth, in: Proceedings. 27th IARF World Congress, Europe 1990, ed. by The International Association for Religious Freedom, (Frankfurt 1991) p. 71-83.
25.   A Coalition of Believers and Non-Believers, in: La tolérance aujourd’hui. Analyses philosophiques. Document de travail pour le XIXe Congrès mondial de philosophie (Moscou, 22-28 août 1993), ed. by Division de la philosophie et de l’ethique d´ UNESCO (Paris 1993), p. 83-98.
26.   Christian Self-Criticism in the Light of Judaism, in: Christology in Dialogue, ed. by R. F. Berkey – S. A. Edwards (Cleveland 1993), p. 229-247.
27.   Response to Albert H. Friedlander and Tony Bayfield, in: Hans Küng. New Horizons for Faith and Thought, ed. by K.-J. Kuschel – H. Häring (London 1993, and: New York 1993), p. 275-276.
28.   My Encounters with Judaism, in: Hans Küng. New Horizons for Faith and Thought, ed. by K.-J. Kuschel – H. Häring (London 1993 and: New York 1993), p. 258-262.
29.   A Global Ethic. The Declaration of the Parliament of the World’s Religions (SCM Press, London 1993; and: Continuum, New York 1993).
30.   Commitment to a Culture of Nonviolence, in: World without Violence. Can Gandhi’s Vision Become Reality?, ed. by A. Gandhi (New Delhi 1994), p. 244f.
31.   Clash of Civilizations or World Peace through Religious Peace, in: Facing Public Interest. The Ethical Challenge to Business Policy and Corporate
Communications, ed. by P. Ulrich – C. Sarasin (Dordrecht 1995), p. 11-27.
32.   God’s Self-Renunciation and Buddhist Emptiness: A Christian Response to Masao Abe, in: Divine Emptiness and Historical Fullness. A Buddhist-JewishChristian Conversation with Masao Abe, ed. by C. Ives (Valley Forge 1995), p. 207-223.
33.   Jewish Christianity and Its Significance for Ecumenism Today, in: Fortunate the Eyes That See. Essays in Honor of David Noel Freedman in Celebration of His Seventieth Birthday, ed. by A. B. Beck, A. H. Bartelt, P. R. Raabe and C. A. Franke (Grand Rapids/USA and Cambridge/GB 1995), p. 584-600.
34.   A Global Ethic, in: A Parliament of Souls. In Search of Global Spirituality. Interviews with 28 Spiritual Leaders from Around the World, ed. by M. Tobias, J. Morrison, B. Gray, San Francisco 1995, p. 124-129.
35.   Global Ethics and Education, in: The Future of Theology. Essays in Honor of Jürgen Moltmann, ed. by M. Volf, C. Krieg, T. Kucharz (Grand Rapids/MI 1996), p. 267-283.
36.   Farwell Lecture, in: Dialogue with Hans Küng, ed. by W. Jens – K.-J. Kuschel (London 1997), p. 71-106.
37.   Towards a Planetary Code of Ethics: Ethical Foundations of a Culture of Peace, in: From a Culture of Violence to a Culture of Peace, ed. by UNESCO/United Nations Educational (Paris 1996), p. 129-143.
38.   How I Have Changed, in: How I Have Changed. Reflections on Thirty Years of Theology, ed. by J. Moltmann (London 1997), p. 79-87.
39.   Human Responsibilities Reinforce Human Rights: The Global Ethic Project, in:
Reflections on the Universal Declaration of Human Rights. A Fiftieth Anniversary Anthology, ed. by B. van der Heijden – B. Tahzib-Lie, The Hague 1998, p. 165-168.
40.   World Peace – World Religions – World Ethic, in: E. Agius – L. Chircop (Ed.), Caring for Future Generations. Jewish, Christian and Islamic Perspectives, Twickenham 1998, p. 69-81.
41.   Don‘t Be Afraid of Ethics! Why We Need to Talk of Responsibilities as well as Rights, in: H. Küng – H. Schmidt (Ed.), A Global Ethic and Global Responsibilities. Two Declarations, London 1998, p. 104-122.
42.   Two Declarations: A Comparison, in: H. Küng – H. Schmidt (Ed.), A Global Ethic and Global Responsibilities. Two Declarations, London 1998, p. 143-147.
43.   Inter–Cultural Dialogue versus Confrontation, in: H. Schmiegelow (Ed.), Roman Herzog. Preventing the Clash of Civilizations. A Peace Strategy for the Twenty-First Century, New York 1999, p. 97-105.
44.   Hidden, Eternal, Unfathomable, All-Merciful God, in: E. Roberts – E. Amidon (Ed.), Prayers for a Thousand Years. Blessings and Expressions of Hope for the New Millennium, San Francisco (1999), p. 140.
45.   A Global Ethic in an Age of Globalization, in: G. Enderle (Ed.), International Business Ethics. Challenges and Approaches, Notre Dame 1999, p 109-128.
46.   Economy and Problems of Globalization, in: Forum 2000. Conference Report 1998, ed. by Forum 2000 Foundation, Prag 1999, p. 152-155.
47.   Global Ethic. Two Declarations, in: Tatsuro Kunugi – M. Schweitz (Ed.), Codes of Conduct for Partnership in Governance. Texts and Commentaries, Tokio 1999, p. 293-299.
48.   The Former Yugoslavia: A Warning Example for World Peace, a Challenge for World Churches, in: W. J. Buckley (Ed.), Kosovo. Contending Voices on Balkan Interventions, Grand Rapids 2000, p. 371-377.
49.   Protocol Number 399/57/i, in: P. Collins (Ed.), From Inquisition to Freedom. Seven Prominent Catholics and Their Struggle with the Vatican, Sydney 2001, p. 189-207.
50.   Is There One True Religion? An Essay in Establishing Ecumenical Criteria, in: J. Hick – B. Hebblethwaite (Ed.), Christianity and Other Religions. Selected Readings, Oxford 2001, p. 118-145.
51.   A Drama Still Unfolding, in: P. McGarry (Ed.), Christianity. Articles from the Irish Times Series, Dublin 2001, p. 15-21.
52.   Global Ethic for a New Global Order, in: A. Sharma (Ed.), Religion in a Secular City. Essays in Honor of Harvey Cox, Harrisburg/PA 2001, p. 121-128.
53.   Many Faiths - One Tolerance, in: Alfred Herrhausen Society for International Dialogue (Ed.), The End of Tolerance?, London, New York 2002,p. 203-213.
54.   A Global Ethic for a New Global Order, in: N. Dower - J. Wiliams (Ed.), Global Citizenship. A Critical Reader, Edinburgh 2002, p. 133-145.
55.   World Religions, World Peace, World Ethic, in: Taipale, Ilkka u.a. (Ed.), War or Health? A Reader, London, New York 2002, p. 580-586.
56.   An Ethical Framework for the Global Market Economy, in: J. H. Dunning (Hrsg.), Making Globalization Good. The Moral Challenges of Global Capitalism, New York 2003, S. 145-158. 
57.   To Turn Further the Wheel of Dharma: Paradigm Changes in Buddhism and Christianity, in: D. W. Chappell (Hrsg.), Socially Engaged Spirituality. Essays in Honor of Sulak Sivaraksa on his 70th Birthday, Bangkok 2003, S. 468-475. 58. On Having the Courage of One´s Convictions, in: A. Ivereigh (Ed.), Unfinished Journey. The Church 40 Years after Vatican II. Essays for John Wilkins, London 2003, p. 69-77.
59.  Global Ethic: Development and Goals, in: P. Schmidt-Leukel (Ed.), War and Peace in World Religions, London 2004, p. 183-198; also in: S. Hadi Abdullah (Ed.), Universal Values and Human Renewal. A Reader, Kuala Lumpur 2004, p. 81-97.
60.  Imperatives for Inter-Religious Dialogue in the Postmodern Period, in: D. Kon (Ed.), For the Love of God. A Creative Anthology, Singapore 2004, p. 263-266.
61.  Global Ethic. A Foundation for a new World Order, in: R. Pestel, F. J. Radermacher (Ed.), Information Society, Globalisation and Sustainable Development: The promise of a »European Way«, EXPO 2000 – Conference. Convention Center Hanover, FAW Ulm 2004, p. 273-285.
62.  The Struggle Against Corruption Requires an Ethical Framework: Common Values on Integrity and Accountability Endorsed by the World’s Religions, in: The Journal of Peace Studies, Vol. 11, No. 1, December 2004, Seoul, Korea, p. 335-342.
63.  Replacing Clashes with Dialogue among Religions and Nations: Toward a New Paradigm of International Relations, in: Donald W. Musser and D. Dixon Sutherland (Ed.), War or Words? Interreligious Dialogue as an Instrument of Peace, Cleveland/Ohio 2005, p. 7-21.
64.  From Self-centered Humanism to a Global Ethic (in Korean and English) in:
Dongsoo Lee et al. (ed.), Dialogues for the 21st Century, Seoul 2006, p. 73-93.
65.  Global Politics and Global Ethic: A New Paradigm of International Relations, in: Sturla J. Stålsett (Hrsg.), Religion in a Globalised Age, Oslo 2008, p. 171-180.
66.  A new paradigm of international relations? Reflections after September 11, 2001, in: Bryan Rennie and Philip L. Tite (Ed.), Religion, Terror and Violence. Religious Studies Perspectives, New York 2008, p. 103-114.
67.  The Three Abrahamic Religions: Historical Upheavals, Present Challenges, in:
Thomas S. Axworthy (Ed.), Bridging the Divide. Religious Dialogue and
Universal Ethics. Papers for the InterAction Council, School of Policy Studies, Kingston/Canada 2008, p. 3-16; sowie ebd., Christianity as a Factor in Global Politics, p. 125-138.
68.  The Controversy over Brain Research, in: Nancey Murphy, George F.R. Ellis, and Timothy O’Connor (Eds.), Downward Causation and the Neurobiology of Free Will, Berlin/Heidelberg 2009, p. 261-270.
69.  Music and Religion, in: Musica Sacra International, Marktoberdorf 2010, p. 2629.
70.  The Global Economic Crisis Requires a Global Ethic. The Manifesto for a Global Economic Ethic, in: Values and Ethics for the 21st Century, Madrid 2011, p. 41–67.
71.  Professor Dr. Hans Küng, Prayer, in: Rosalind Bradley (Ed.), A World of Prayer. Spiritual Leaders, Activists, and Humanitarians Share their Favorite Prayers, Maryknoll, NY 2012, p. 104-105.

 V. Articles                                                 1962- 1969
1.                              The Pope with the Bishops, in: Prism. An Anglican Monthly Vol. 6 (1962) Issue
1, p. 7-14.
2.                              The Ecumenical Council in Theological Perspective, in: Dialog I (1962) ) p. 40-
also in: Theology Digest Vol. 11 (1963) p. 135-139.
3.                              Does a Catholic Have to Defend Everything?, in: The Sign (February 1963) p.
4.                              Can the Council Fail?, in: The Furrow Vol. 13 (1962) p. 53-55; also in: Cross Currents Vol. 12 (1962) p. 269-276.
5.                              Is Criticism Enough?, in: The Sign (February 1963) p. 12-13.
6.                              Venerating Mary. Difficulties in the Way of Reunion, in: Pax Romana Journal 6 (1961) p. 13-14.
7.                              Pope John as a Good Shepherd, in: The Catholic World Vol. 195 (1962) p. 7-13.
8.                              Objections to the Council, in: Jubilee Vol. 9 (April 1962) p. 16-19.
9.                              Ecumenical Orientations, in: Worship Vol. 37 (December 1962) p. 83-94.
10.                          One Flock, One Shepherd, in: Catholic Digest (November 1962) p. 31-35.
11.                          The Free Church (reader´s letter), in: The Sunday Times from 26. 5. 1963.
12.                          Reflections in the Council (Letter to Father Van Ackeren), in: Theology Digest Vol.11 (1963) p. 65.
13.                          A Word of Thanks (Thank after the first lecture-trip to the US), in: America Vol. 108 (1963) p. 826-829.
14.                          Servus Servorum Dei. Why Pope John Was Great, in: The Tablet Vol. 217 (1963) p. 630-632, 645-646;  also in: Our Sunday Visitor from 30. 6. 1963.
15.                          The Missions in the Ecumenical Age, in: African Ecclesiastical Review Vol. 5 (1963) p. 97-108.
16.                          Reunion and the Jews. An Answer to Rabbi Arnold Jacob Wolf, in: The Christian Century Vol. 80 (1963) p. 829.
17.                          The Mass of the Future, in: The Sign Vol. 42 (1963) p. 18-21.
18.                          What Christians Expect of Vatican II, in: Christianity and Crisis Vol. 23 (1963) p. 156-160.
19.                          Latin: The Church’s Mother Tongue?, in: Harper’s Magazine Vol. 227 (1963) p. 60-64.
20.                          The Council So Far, in: The Catholic Layman Vol. 77 (1963) p. 6-13.
21.                          The Church and Freedom, in: Commonweal Vol. 78 (1963) p. 343-353.
22.                          The Council – End or Beginning? in: Commonweal Vol. 81 (1965) p. 631-637.
23.                          The Charismatic Structure of the Church, in: Concilium Vol. 1 (London 1965) Issue 4, p. 23-33;  also in: The Catholic World Vol. 201 (1965) p. 302-306.
24.                          And After the Council?, in: Commonweal Vol. 82 (1965) p. 619-623.
25.                          The World Religions and God’s Plan of Salvation, in: Indian Ecclesiastical Studies Vol. 4 (1965) p. 182-222.
26.                          The Reform of the Roman Church, Reform Towards Other Christian Churches, Reform Towards Other Religions, and Reform Towards the World, in: The Sunday Times from 12. 12. 1965.
27.                          What Has the Council Done? in: Commonweal Vol. 83 (1966) p. 461-468.
28.                          A Question to the Church, in: The Month Vol. 224 (1967) p. 259-261.
29.                          Holland Shows the Way, in: The Tablet Vol. 221 (1967) p. 1250.
30.                          What Is the Essence of Apostolic Succession? in: Concilium Vol. 4 (London 1968) Issue 4, p. 16-19.
31.                          With Windows Open to the Street, in: Union Seminary Quarterly Review Vol. 23 (1968) p. 147-157.
32.                          Intercommunion, in: Journal of Ecumenical Studies Vol. 5 (1968) p. 576-578.
33.                          Blame Everything on the Council, in: The Critic Vol. 27 (1969) p. 38-41.
34.                          Tribute to Karl Barth, in: Journal of Ecumenical Studies Vol. 6 (1969) p. 233236.
35.                          Dissent May Be a Duty, in: The Voice Vol. 1 (Washington 1969) No. 11, p. 3.
36.                          Participation of the Laity in Church Leadership and in Church Elections, in: Journal of Ecumenical Studies Vol. 6 (1969) p. 511-533.
    1970- 1980

37.                          Mixed Marriages: What Is To Be Done?, in: The Tablet Vol. 224 (1970) p. 518-
38.                          The Extent of Convergence, in: Concilium Vol. 6 (London 1970) Issue 4, p. 5457.
39.                          Mixed Marriages: A Rejoinder (Letter to Yves Congar), in: The Tablet Vol. 224 (1970) p. 782-783.
40.                          Breakthrough on Mixed Marriages, in: The Tablet Vol. 224 (1970) p. 1136-1138.
41.                          Towards a Discussion of Infallibility, in: Worship Vol. 45 (1971) p. 287-289.
42.                          Statement, in: Japan Missionary Bulletin (Tokyo, December 1970); also in: Catholic Worker (Australia, November 1975) p. 9-12.
43.                          To Get to the Heart of the Matter. Answer to Karl Rahner, in: Homiletic and Pastoral Review Vol. 71 (1971) p. 9-21, 17-32, 49-50.
44.                          Who Shall Choose the Bishops?, in: The New York Times from 28. 1. 1971.
45.                          Why I am Staying in the Church, in: America Vol. 124 (1971) p. 281-283;  also in: The Tablet Vol. 225 (1971) p. 433-435; also in: Catholic Worker (Australia, June 1971) p. 4-6; also in: Catholic Herald (London) from 17. 8. 1973.
46.                          Why Infallibility? in: The New York Times from 3. 6. 1971.
47.                          What Is the Criterion for a Critical Theology? Reply to Gregory Baum, in: Commonweal Vol. 94 (1971) p. 326-330.
48.                          Response (Response at A. Dulles’ article »The Theology of Hans Küng: A Comment«), in: Union Seminary Quarterly Review Vol. 27 (1972)p. 143-147.
49.                          A Short Balance-Sheet of the Debate on Infallibility, in: Concilium Vol. 9 (London 1973) (New Series) Issue 3, p. 129-136.
50.                          Authority in the Church. An Exchange Between Hans Küng and Karl Rahner, in: The Tablet Vol. 227 (1973) p. 597-598; also in: America Vol. 129 (1973) p. 9-11.
51.                          The Case Is Open, in: The Tablet 227 (1973) p. 670-671; also in: America Vol. 129 (1973) p. 58-60.
52.                          Parties in the Church? A Summary of the Discussion, in: Concilium Vol. 9
(London 1973) Issue 8, p. 133-146.
53.                          Confirmation as the Completion of Baptism, in: Colloquium Vol. 8 (Australia/New Sealand 1975/1976) No. 1, p. 33-40 and No. 2, p. 5-13; also in: U. S. Catholic Vol. 40 (July 1975) p. 19-22 (shortened).
54.                          The Origin of Resurrection Belief, in: Theology Digest Vol. 23 (1975) p. 136142.
55.                          The Infallibility Issue, in: The Tablet Vol. 228 (1974) p. 662-663;  also in: National Catholic Reporter from 19. 7. 1974.
56.                          From Anti-Semitism to Theological Dialogue, in: Concilium Vol. 10 (London 1974) Issue 7/8, p. 103-110.
57.                          Being a Christian (Text of the Press Conference), in: The Tablet Vol. 228 (1974) p. 1021-1022.
58.                          Statement on Women Priests: Theology No Barrier, in: National Catholic Reporter from 12. 12. 1975.
59.                          Religious Service Today – Why?, in: Accent Vol. 10 (Adelaide 1977) p. 4-14.
60.                          Feminism a New Reformation (16 theses), in: The New York Times Magazine from 23. 5. 1976.
61.                          Rome Must Find a Way to Cope With the Growing Conflict Within the Church (The case Lefebvre), in: The Times from 28. 8. 1976.
62.                          Christianity: Faith and Hope, in: The Catholic Connection Vol. 1 (Alexandria, Virginia/USA 1976) No. 6, p. 1, 3.
63.                          Christ and Change, in: The Catholic Connection Vol. 1 (Alexandria, Virginia/USA 1976) No. 7, p. 3, 6.
64.                          Jews and Gentiles, in: The Catholic Connection Vol. 1 (Alexandria, Virginia/USA 1976) No. 8, p. 3, 6.
65.                          On Being a Christian (Press conference to the english and american edition of »Christ sein«), in: America Vol. 136 (1977) p. 1-2;  also in: The Tablet Vol. 231 (1977) p. 79-80.
66.                          Answer to Bishop B. C. Butler, in: Catholic Heraldom from 25. 2. 1977.
67.                          What Must Remain in the Church I-IV, in: New Citizen (New Zealand) from 6.
10., 20. 10., 3. 11., 17. 11. 1977 and 23. 2., 9. 3., 23. 3. 1978.
68.                          Is Jesus a Bond or Barrier? A Jewish-Christian Dialogue (with Pinchas Lapide), in: Journal of Ecumenical Studies Vol. 14 (1977) p. 466-483.
69.                          Catholics and Protestants Today, in: Theology Digest Vol. 27 (1979) p. 255-259.
70.                          The Pope Who Held His Hand Over Me, in: The German Tribune (Hamburg) from 20. 8. 1978.
71.                          Pope John Paul II: His First Year, in: The New York Times from 19. 10. 1979;  also in: Chicago Tribune from 25. 10. 1979;  also in: The Age (Melbourne) from 3. 1. 1980;  also in: Magill (Dublin) November 1979, p. 22-24.

72.                          Toward a New Consensus in Catholic (and Ecumenical) Theology, in:
Consensus in Theology? A Dialogue With Hans Küng and Edward 1980- 1989
Schillebeeckx ed. by L. Swidler (Philadelphia 1980) p. 1-17.
73.                          How Should We Speak Today About the Holy Spirit, in: Concilium (Edinburgh/New York 1979) Issue 128, p. 114-117.
74.                          My Deep Sorrow, in: The Universe (London) from 4. 1. 1980.
75.                          Why I Remain a Catholic, in: The Times (London) from 28. 1. 1980; also in: The New York Times from 28. 1. 1980; also in: The Irish Times from 30. 1. 1980; 
also in: Consensus in Theology? A Dialogue With Hans Küng and Edward Schillebeeckx, L. Swidler (Philadelphia 1980) p. 159-165.
76.                          Open Letter, in: The Tablet Vol. 224 (1980) p. 303; also in: National Catholic Reporter from 28. 3. 1980.
77.                          Rebel Theologian and the Catholic Conflict, in: The Times from 15. 4. 1980.
78.                          A Letter on Christology and Infallibility, in: Concilium (Edinburgh/ New York 1980) Issue 138, p. 85-97.
79.                          Hans Küng Writes to the Pope About Clerical Celibacy, in: National Catholic Reporter from 16. 5. 1980. also as: The Human Right to Marriage, in: The Observer from 7. 9. 1980;  also in: The Age (Melbourne) from 22. 9. 1980 (A Rebel’s Open Letter to Pope John Paul).
80.                          The Freedom of the Election of the Bishop in Basel, in: Concilium (New York 1980) Issue 137, p. 95-98.
81.                          Does God Exist? An Answer for Today, in: Horizons Vol. 7 (Villanova, Pennsilvania/USA 1980) No. 2, p. 299-320.
82.                          To What We Can Still Cling, in: Humanizing Americas Iconic Book (Society of Biblical Literature) Centennial Adresses (Chico 1980) p. 39-56.
83.                          Where I Stand, in: Bulletin of Pacific School of Religion (Berkeley 1981) Issue 1;  also in: Christianity and Crisis Vol. 2 (New York, February 1981) p. 3-11;  also in: United Presbyterian A. D. (March 1981) p. 23-25.
84.                          Church from Above – Church from Below?, in: Renewal Informations, Opinions, Comments, No. 2 (Catholic Renewal Movement London 1985) p. 3-
85.                          »Consistency« Key to Preach Gospel Credibly, in: National Catholic Reporter from 6. 11. 1981.
86.                          Science and the Problem of God, in: The Journal of the Interdenominational Theological Center (Atlanta 1982/1983) p. 95-107.
87.                          Will the Pope Win Over Women?, in: The New York Times from 16. 11. 1983.
88.                          Rome Fears U.S. Renewal, in: National Catholic Reporter from 30. 12. 1983.
89.                          Twenty Years of Ecumenical Theology – What for?, in: Concilium (Edinburgh/New Nork 1983) Issue 170, p. 45-52.
90.                          Concilium in Faith With the Council: 1985 and After, in: Concilium (Edinburgh/New Nork 1983) Issue 170, p. 90-92.
91.                          Dying With Christian Dignity, in: Commonweal (New York) from 27. 1. 1984.
92.                          Parsifal: A Theology for Our Time, in: Michigan Quarterly Review Vol. 23 (Ann Arbor 1984) Issue 3, p. 311-333.
93.                          Christianity and World Religions: The Dialogue With Islam as One Model, in: Harvard Divinity Bulletin Vol. 15 (December 1984 – January 1985) Issue 2, p. 4-8.
94.                          A Christian Scholar’s Dialogue With Muslims, in: The Christian Century from 9. 10. 1985.
95.                          Fear of Freedom at the Vatican, in: The Globe and Mail (Toronto) from 4./5. 10. 1986; 
also in: National Catholic Reporter from 11. 10. 1985, p. 9-10, 23-26 (Speaking Out After a Long Silence); also in: Church in Anguish. Has the Vatican Betrayed Vatican II?, ed. by H. Küng – L. Swidler (Harper and Row, New York 1987) p. 58-74.
96.                          What Is the True Religion? Toward an Ecumenical Criteriology, in: Journal of Theology for Southern Africa (Cape Town 1986), Issue 56, p. 4-23;  also in: Ching Feng (Hong Kong 1987) Issue 3, p. 95-122;
also in: The Tablet Vol. 233 (1989) p. 92-93 (Ecumenism and Truth: The Wider dialogue).
97.                          Christianity and Islam, in: Indo Asia Vol. 2 (Sachsenheim 1986/87) p. 6-16.
98.                          Introduction: The Debate on the Word »Religion«, in: Concilium (Edinburgh 1986) Issue 183, p. XI-XV.
99.                          Towards an Ecumenical Theology of Religions: Some Theses for Clarification, in: Concilium (Edinburgh 1986) Issue 183, p. 119-125.
100.                      Freedom for Truth – Peace Among Religions, in: Dialogue. A Quarterly Journal Exploring the Implications of the Baha’i Faith for Our Time Vol. 1 (Los Angeles 1986) No. 2, p. 8.
101.                      Christianity and World Religions: the Dialogue With Islam as One Model, in: The Muslim World Vol. 77 (London 1987) Issue 2, p. 80-95.
102.                      Is the Christ’s Table Divided?, in: International Christian Digest Vol. 1 (September 1987) No. 7, p. 37-39.
103.                      Geneva Forum: What Is the Church? (with P. Webb, P. Potter, I. Sook Chung, G. Priestland), in: International Christian Digest Vol. 1 (Nashville 1987) Issue 2, p. 12-14.
104.                      On Being a Christian Theologian, in: The Critic Vol. 42 (Chicago 1987) Issue 4, p. 11-16.
105.                      The Hour of Truth for South Africa, in: Concilium (Edinburgh 1987) Issue 189, p. XI-XII.
106.                      Ecumenism and Truth: The Wider Dialogue, in: The Tablet Vol. 233 (1989) p. 92-93.
107.                      No Peace in the World Without Peace Among Religions. An Ecumenical
Way Between Fanatism and Forgetfulness of Truth, in: World Faith Insight Vol. 21 (New York 1989) Issue 2, p. 3-22; also in: Dharma World Vol. 18 (1991), p. 10-16.
108.                      My Personal Spero, in: Seeds of Peace Vol. 6 (Bangkok 1990) No. 1, p. 28-31.
109.                      Seven Foundations for the Future, in: The Times from 28. 7. 1989.

                  (shortened).                                   19 0- 19   
110.                      Under Rome’s Displeasure, in: The Tablet Vol. 234 (1990), p. 125-126
111.                      Dialogability and Steadfastness: On Two Complementary Virtues, in: W. G. Jeanrond – J. L. Rike (Ed.), Radical Pluralism and Truth. David Tracy and the Hermeneutics of Religion, New York 1991, p. 237-249.
112.                      He That Is Not Against Us Is for Us, in: Perspectives Vol. 5 (Grand Rapids 1990) Issue 2, p. 4-5.
113.                      Response to Francis Cook: Is It Just This? Different Paradigms of Ultimate Reality in Buddhism, in: Buddhist-Christian Studies Vol. 9 (University of Hawai Press 1989) p. 143-156.
114.                      Rediscovering God, in: Concilium Vol. 26 (London-Philadelphia 1990) Issue 1, p. 86-102.
115.                      Towards a World Ethic of World Religions, in: Concilium Vol. 26 (London/Philadelphia 1990), Issue 2, p. 102-119.
116.                      Prayer of the Religions in the New World Context, in: Concilium Vol. 26
(London/Philadelphia 1990) Issue 6, p. XI-XIII; 
also in: Musica Sacra International, 21.-26. Mai 1994, The Religions – The Music – The Ensembles, ed. by the Bayrische Musikakademie (Marktoberndorf 1994), p. 5-6.
117.                      All Children of Abraham, in: The Church Times (London) from 22. 2.
1991;  also in: The Tablet Vol. 235 (1991) p. 260-264, 294-295.
118.                      From Three Faiths, One Reconciliation, in: Los Angeles Times from 31.
3. 1991; 
also in: Star (Kansas City, Miss/USA) from 1. 4. 1991 (Religious Reconciliation Is the Key to Peace).
119.                      Two Flags Over Jerusalem? There Can Be No Peace Among the Nations Without Peace Among the Religions, in: European Affairs Vol. 5 (1991) Issue 2, p. 6-11.
120.                      In Search of a New World Ethic, in: The World Vol. 5 (1991) Issue 3, p. 14-16.
121.                      World Religions and World Ethos, in: Universitas 34 (1992) Issue 2, p. 79-85.
122.                      Book Meant »as Service« to Judaism, in: The Church Times (London) from 3. 4. 1992.
123.                      Toward a »Universal Declaration of Global Ethos«, in: Journal of Ecumenical Studies Vol. 28 (1991) Issue 1, p. 123-125.
124.                      Against Contemporary Roman Catholic Fundamentalism, in: Concilium Vol. 28 (London 1992) Issue 3, p. 116-125.
125.                      Special Column: A World Catechism?, in: Concilium Vol. 29 (London 1993) Issue 3, p. 121-123.
126.                      Yesterday’s Document (Perspectives on the catechism: 3), in: The Tablet from 28. 5. 1994, p. 664.
127.                      World Peace – World Religions – World Ethic, in: Concilium Vol. 30 (London 1994) Issue 3, p. 127-139.
128.                      Christ, Our Light, and World Religions, in: Theology Digest (Fall, 1995), Volume 42:3, p. 215-219.
129.                      A Global Ethic and Education, in: British Journal of Religious Education (1995), Volume 18:1, p. 6-21.
130.                      Theologians Now Face Either-Or Situations, in: National Catholic Reporter from 15. 12. 1995, Vol. 32, No. 8, p. 6-7.
also as: Waiting for Vatican III, in The Tablet from 16. 12. 1995, Vol. 249, No. 8106, p. 1616-1618.
131.                      Global Ethic and Education in Tolerance, in: Diogenes (Winter, 1996), No. 176, Vol. 44/4, p. 137-155.
132.                      Shared Decision Making, in: We are Church: Reflections on Core Values and Concern, ed. by Parish Renewal Consulting Services, San Francisco, 1996, p. 12-14;
first published as: Choosing Leaders, in: L. Swidler – H. O’Brien (Ed.), A Catholic Bill of Rights, Kansas City, 1988.
133.                      Why Europe Needs to Look to Blair, in: Financial Times from 22. June 1997.
134.                      Without a World Ethos there can be no Better World Order, in:
Betonwerk + Fertigteil-Technik (May, 1997), Vol. 63, No. 5, p. 40-47.
135.                      A New Global Ethics, in: The Power of Culture. Conference Report, ed. by the Netherlands Development Assistance, Ministry of Foreign Affairs, The Hague, 1997, p. 55-63;  also in: Report of the Discussion on A New Global Ethics, p. 64-67.
136.                      Towards a Universal Civilization, in: Development and Cooperation
Vol. 5 (Berlin, 1997), p. 17-19.
137.                      A Global Ethics in an Age of Globalization, in: Business Ethics Quarterly, Vol. 7, No. 3 (July 1997), p. 17-31.
138.                      Between Profits and Morals, in: brilliant. The magazine for our customers (Eckert Group), No. 1 (1998), p. 8-9.
139.                      Between Profit and Morality, in: Euro News. The Customer Magazine of SCA Fine Paper, No. 1 (1998), p. 6f.
140.                      Christianity and Judaism, in: Explorations, Vol. 12, No. 2 (1998), p. 7.
141.                      A Global Ethic in World Politics: The Middle Way Between »Real Politics« and »Ideal Politics«, in: International Journal of Politics, Culture and Society, Vol. 13, No. 1 (1999), p. 5-19.
142.                      Global Politics and a Global Ethic. A Challenge for the New Century, in: Finnish Academy of Science and Letters. Year Book 1999, p. 59-61;  also in: Suomalainen Tiedeakatemia. Vousikirja 1999, p. 97-99.

144.                      Responsibilities and Rights: The Quest for a Glo20   - 20 9   bal Ethic, in: Global 143.         A Drama Still Unfolding, in: The Irish Times from 31. 1. 2000, p. 9.
Dialogue, Vol. 2, No. 1 (2000), p. 120-125.
145.                      Towards a Universal Civilization, in: Islam and Christian-Muslim Relations, Vol. 11, No. 2 (2000), p. 229-234.
146.                      Global Ethic for a New World Order, in: Religions in Our Future Society. International Symposium for the 100th Anniversary of the Birth of Master Chongsan, ed. by the Wonkwang University, Iksan 2000, p. 369-380.
147.                      Global Ethic and Traditional Chinese Ethics (chin.), in: Journal for the Study of Christian Culture, No. 4 (2000), p. 284-296.
148.                      Global Ethic: A Response to My Critics, in: International Journal of Politics, Culture and Society, Vol. 14, No. 2 (2000), p. 421-428.
149.                      Basic Trust as the Foundation of a Global Ethic, in: International Review of Psychiatry, Vol. 13, No. 2 (2001), p. 94-100.
150.                      Who’s Biased?, in: The Tablet from 19. 5. 2001.
151.                      Is the Roman Church    Church of Christ?, in: Jeevadhara. A Journal of
Seton Hall Journal of Diplomacy and International Relations, Vol 3, No. 1, the Christian Interpretation (Kottayam), Vol. XXXI, No. 183 (2001), p. 176-178. 152. Global Politics and Global Ethics. Status Quo and Perspectives, in:
(2001/2002), p. 8-20.
154.                      A Vision of Hope. Commencement Address, in: Religious Studies at  153.   A New Paradigm in International Relations? Reflections on September 11, 2001, in: Bulletin of the German Historical Institute, Nr. 31 (2002), S. 5-17.
      FIU, Departement of Religious Studies, Florida International University,      Miami, No. 13, Spring 2003, p. 3 a. 6.
155.                      A Global Ethic: Development and Goals, in: Interreligious Insight. A            Journal of Dialogue and Engagement, Vol. 1, No.1, January 2003, p. 8-19.
156.                      A Vision of Hope. Commencement Address, in: Religious Studies at
                     FIU, Departement of Religious Studies, Florida International University,
                 Miami, No. 13, Spring 2003, p. 3 u. 6.
157.                      The Threat to Freedom, in: The Tablet, 7.2.2004, p. 8-9.
158.                      The Pope we need, in: The Saturday Advertiser, Adelaide/Australia             from 9. April 2005, p. 3.
159.                      No Clash, but Dialogue among Religions and Nations, in: Dharma  World 32 (2005), p. 23-26.
160.                      Religion, violence and »holy wars«, in: International Review of the Red      Cross, Vol. 87, No. 858, June 2005, p. 253-268.
161.                      Music and Religion, in: International Choral Bulletin (ICB), Vol. XXIV,          No. 4, 4. quarter 2005, p. 8-9.
162.                      How to prevent a clash of civilizations, in: International Herald Tribune      from 4./5. March 2006, p. 6.
163.                      How are we to think of God?, in: Science & Spirit, July/August 2007,           p. 60-64.
164.                      The globalization of ethics, in: Daily News Egypt, 30 November 2007, p. 7.
165.                      The Vatican thirst for power divides Christianity and damages Catholicism, in: The Guardian, 28 October 2009; see also: The Vatican angles in rightist waters, in: National Catholic Reporter, 13 November 2009, p. 21.
166.                      If Obama were Pope, in: Martin Flanagan (ed.), Peter Kennedy. The
Man who threatened Rome, One Day Hill Publishers/Australia 2009, p. 104, 2010, p. 47-49. 

167.                      The Testimony of Faith to the Ultimate Origin, in: Tikkun, March/April
168.                      Against celibacy, in: The Tablet, 6 March, 2010, p. 14; also as: Abuse Rooted in Clerical Celibacy, in: National Catholic Reporter, March 2010, p. 14 and 20.
169.                      Ratzinger’s Responsibility, in: National Catholic Reporter, 18 March 2010.
170.                      Edward Schillebeeckx, O.P., 1914-2009, My Valediction to a Friend and bishops, in: The Irish Times, 16 April 2         010, p. 15. Theologian, in: Concilium (London 2010) Issue 1, p. 133-134.
171.                      Church in worst credibility crisis since Reformation, theologian tells
172.                      The age of globalization requires a global ethic, in: Theology, September/October 2010, Vol CXIII, Nr. 875, p. 323-338.
172a.         Abuse Rooted in Clerical Celibacy, in: National Catholic Reporter, March 2010, p. 14 and 20.
172b.         Father Hans Kung blames Catholic views on sex for clerical child abuse, in: Times Online, 9. Märch 2010.
173.                      The Decalogue as an ABC of Human Behavior, in: Tikkun, Winter 2011, p. 53.
174.                      My Book On Being a Christian in Retrospect, in: Concilium, 2/2011, p. 13-20.
            1.         Interview with J. B. Sheerin, in: The Catholic World Vol. 197 (1963) p. 159-
VI. Interviews163.  

2.                  A Brotherly Approach from Both Sides. Interview with T. de Quénétain, in:
Steps to Christian Unity, ed. by J. A. O’Brien (New York 1964) p. 74-85.
3.                  Interview with D. O’Grady, in: Way Vol. 20 (1964) p. 11-13.
4.                  Conversation at the Council. Discussion with J. C. Murray, G. Weigel, G.
Diekmann and V. A. Yzermans, in: The American Benedictine Review Vol. 15 (1964) p. 341-351.
5.                  Interview, in: An Sagart (Samhradh 1965) p. 12-13.
6.                  The Church and the Council. Interview with D. Fisher, in: The Catholic Herald from 18. 6. 1965; also in: St. Louis Review from 25. 6. 1965.
7.                  The Spirit of Change in the Church. Interview with P. Granfield, in: The Homiletic and Pastoral Review Vol. 66 (October 1965) p. 17-21.
8.                  Interview, in: Listening. Current Studies in Dialog Vol.1 (1966) p. 172-182.
9.                  The Roman Curia Must Be Reformed. Interview with J. Horgan, in: The Irish Times from 18. 11. 1967; also in: St. Louis Review from 8. 12. 1967;  also in: The Advocate (Melbourne) from 25. 1. 1968.
10.              Interview with A. MacLeod, in: The New Zealand Listener from 18. 10. 1971.
11.              Interview with R. Murray, in: The Month Vol. 232 (1971) p. 117-121.
12.              Interview with J. O’Connor, in: Intellectual Digest Vol. 2 (New York, March 1972) p. 19-22.
13.              Mysterium Ecclesiae, in: The Tablet Vol. 227 (1973) p. 835-839.
14.              Sermon on the Mount? Will It Play in Peoria?, in: US Catholic Vol. 43 (January 1978) No. 1, p. 30-34.
15.              Interview with John Wilkins, in: The Tablet Vol. 229 (1975) p. 381-382 (Correction p. 414).
16.              A Catholic Maverick. Interview with W. F. Willoughby, in: Washington Star from 28. 2. 1972.
17.              »We Can’t Go Backward«. Interview with A. M. Kerr, in: The Catholic Connection Vol. 2 (Alexandria, Virginia/USA 1977) No. 5, p. 3.
18.              On Being a Catholic Christian, in: U. S. Catholic Vol. 44 (May 1979) No. 5, p. 12-16.
19.              The Teacher the Pope Has Banned for »Heresy«. Interview with I. Rowan, in: The Sunday Telegraph from 9. 11. 1980.
20.              A Conversation With Hans Küng, in: The University of Chicago Magazine Vol. 74 (1982) Issue 4, p. 20-21.
21.              The Vatican Is a Totalitarian State. Interview with M. Westerman, in: Newsweek (New York) from 8. 8. 1983.
22.              Religion Should Never Be Ignored. Interview with K. Masud – T. Ahsan, in: The Muslim Magazine (Islamabad) from 24. 2. 1984.
23.              »Speak Out on the Church in Africa«. Interview with P. Byrne, in: Speak Out! A Christian Magazine for Youth (Ndola/Zambia) March/April 1986, p. 8-9, 15-16.
24.              Father Hans Küng Speaks on Life Issues. Discussion with P. Lefevre, in: East Texas Catholic Vol. 22 (1985) No. 11, p. 10.
25.              Hans Küng’s Theological Pilgrimage to Iran. Interview with A. Swidler, in: National Catholic Reporter from 30. 12. 1988.
26.              The Church in China: An Interview With Professor Julia Ching and the Rev. Hans Küng. Interview with P. H. Samway, in: America from 22. 4. 1989.
27.              The New Ethic: Global Responsibility. Interview with N. Gardels, in: New Perspectives Quarterly Vol. 8 (1991) Issue 2, p. 44-51.
28.              The Christian Thing to Do. Interview with B. Ivry, in: Newsweek from 8. 7. 1991;  also in: Newsweek (japanese edition) from 18. 7. 1991.
29.              Discussing Anti-Judaism in the New Testament With Hans Küng, in:
Explorations Vol. 6 (Philadelphia 1992) No. 2, p. 1-4.
30.              Hoping for Humanity. Interview with L. Bondi, in: The Malta Independent from 16. 10. 1994, p. 12.
31.              New Rules to Live by, in: Newsweek from 12. 8. 1996, p. 54.
32.              World Ethos – The Lifework of Hans Küng: Counterpoint of Hope, Interview with G. Ruis, in: The Japan Mission Journal, Vol. 52, No. 3 (Tokio 1998), p. 179-182.
33.              Catholic Church in Crisis, Says Controversial Scholar, Interview with M. Shackleton and G. Simmermacher in: The Southern Cross from 26. 12. 1999, p. 13.
34.              Symposium: Islam, Iran and the Dialogue of Civilizations, in: Global Dialogue, Vol. 3, No. 1 (2001), p. 1-13.
35.              Thinking Big, Interview with R. McCloughry, in: Third Way. The modern world through Christian eyes, Vol. 24, No. 1 (2001), p. 18-21.
36.              Of Dogmatics and Reform, Interview with N. R. Menon, in: Frontline, Vol. 20, No. 6 (2003/2004), p. 61-63.
37.              Catholic rebel Kueng fears manipulation of conclave, Interview for Reuters with A. Hudson, 12. 4. 2005.
38.              Finding a Common Ethic. The 22nd Niwano Peace Prize Commemorative Dialogue between Dr. Hans Küng and Rev. Nichiko Niwano, in: Dharma World, Vol. 32, November/December 2005, p. 17-21.
39.              Rigidity makes religion hate-filled, Interview with Lee Dong-soo, in: JoongAng Daily from 12 December 2005, p. 7; also in Korean from December 1st, 2005, p. 8; also as: From Self-centered Humanism to a Global Ethic (in Korean and English) in: Dongsoo Lee et al. (ed.), Dialogues for the 21st Century, Seoul 2006, p. 73-93.
40.              The Global Ethic: The Key to Interfaith Dialogue, Interview with Arwa Mahmoud in:, December 11, 2007.
41.              »It’s up to the pope to apologise«, in: February 6, 2009.
42.              Ecumenical Spirituality – as we already know it, in: Concilium, magazine 3 (2011), p. 105-114.

1.                       Introduction to: V. A. Yzemans, A New Pentecost. Vatican Council II:
             . PrefacesSession 1 (Westminister, Maryland/USA 1963) p. XIX    -XX.
2.                       Foreword to: L. Swidler, The Ecumenical Vanguard. The History of the Una Sancta Movement (Pittsburgh, PA 1966) p. IX-XI.
3.                       Preface to: J. Müller, H. Haag, G. Hasenhüttl, The Unknown God? (New York 1966) p. 7-9.
4.                       Preface to: K. Rahner, Belief Today (New York 1967) p. 5-6.
5.                       Foreword to: R. Modras, Paul Tillich’s Theology of the Church. A Catholic Appraisal (Detroit 1976) p. 11-13.
6.                       How the Pope Became Infallible (New York 1981) p. 1-26.
7.                       Editorial, in: Concilium (Edinburgh/New York 1980) Issue 138, p. VII.
8.                       Foreword: Who Has to Say in the Church, in: Concilium (Edinburgh/New York 1981) Issue 148, p. VII-IX.
9.                       Editorial: The Right to Dissent, in: Concilium (Edinburgh/New York 1982) Issue 158, p. VII-VIII.
10.                   Editorial: Mary in the Churches, in: Concilium (Edinburgh/New York 1983) Issue 168, p. VII-XI.
11.                   Foreword. Notulae on the Buddhist-Christian Encounter, to: Takeuchi
Yoshinori, The Heart of Buddhism. In Search of the Timeless Spirit of
Primitive Buddhism, ed. and Translated by J. W. Heisig (New York 1983) p. VII-XII.
12.                   Preface to: W. G. Oxtoby, The Meaning of Other Faiths (Philadelphia 1983) p. 9-10.
13.                   Foreword to: Paradigm Change in Theology, Crossroad, 1989.
14.                   Editorial: Christianity Among the World Religions, in: Concilium (Edinburgh 1986), Issue 183, p. IX-X.
15.                   Preface to: The Peace Bible. Words from the Great Traditions, ed. by S. Scholl (Los Angeles 1986) p. VII-IX.
16.                   An Ecumenical Assembly for Peace, in: Concilium (Edinburgh 1988) Issue 195, p. XVII-XVIII.
17.                   Editorial, in: Concilium (London/Philadelphia 1990) Issue 2, p. VII-VIII.
18.                   Fundamentalism as an Ecumenical Challenge, in: Concilium Vol. 28 (London 1992) Issue 3, p. VII-VIII.
19.                   Preface to: K.-J. Kuschel, Born Before All Time? The Dispute over Christ’s Origins (London 1992) p. XVII-XIX.
20.                   Editorial: Islam – A Challenge for Christianity, in: Concilium Vol. 30 (London 1994) Issue 3, p. VII-VIII.
21.                   Preface to: D. N. Freedman – M. J. McClymond (Ed.), The Rivers of Paradise. Moses, Buddha, Confucius, Jesus, and Muhammad as Religious Founders, Grand Rapids 2001, p. VII-IX.
22.                   Greeting of the Patron – Prof. Dr. Hans Küng. President of the Global Ethic Foundation, in: Musica Sacra International, Marktoberdorf 2010, S. 2-


1.                  Hans Küng. His Work and His Way, ed. by H. Häring – K.-J. Kuschel
and: (Doubleday, New York 1980).
2.                  Küng in Conflict, ed. by L. Swidler (Doubleday, New York 1981).
3.                  Robert Nowell, A Passion for Truth. Hans Küng: A Biography (Collins,
London 1981).
also as: A Passion for Truth. Hans Küng and his Theology (Crossroad, New York 1981).
4.                  Hans Küng. New Horizons for Faith and Thought, ed. by K.-J. Kuschel – H. Häring (SCM, London 1993); and: (Continuum, New York 1993).
5.                  Dialogue with Hans Küng, ed. by W. Jens – K.-J. Kuschel (SCM, London 1997).
6.                  Hermann Häring, Hans Küng. Breaking Through (SCM, London 1998).
7.                  Manuel Rebeiro, The Church As the Community of the Believers. Hans Küng´s Concept of the Church As a Proposal for an Ecumenical
Ecclesiology, Vol. I, Vol. II (Intercultural Publications, New Delhi 2001).
8.                  T. Anatharackal, Towards a Theocentric Normative Christology. A Critical Analysis of the Christological Project of Hans Küng within the Framework of the Theology of Religions (Katholische Universität Leuven, Leuven 2002).


1.         Global Ethic – Development and Goals, in: Schmidt-Leukel, Perry (Ed.), A Global Ethic and its Relevance for the United Kingdom. Conference Report (unpublished) (2002).