Thomas Aquinas and the Potential Catholic Integration of a Dynamic Occasionalist Understanding of Grace

Starting out from John Barclay's Lutheran‐inclined, actualist reading of the in‐breaking quality of grace and the Spirit in Paul, this article asks how a Catholic theology of grace – typically more focused on identifying the relatively stable structures and effects of grace – might with integrity learn from the Barclayan‐Lutheran‐Pauline difference. By pursuing a close, four‐step reading of Thomas Aquinas' theology of grace, as that appears in the Summa Theologiæ and his lectures on the Pauline epistles, the article demonstrates that just such a Catholic appropriation of a more dynamic graced actualism is indeed possible; one which leads, with dynamic integrity, to a deepened understanding, articulation and practice of core Catholic instincts rather than to their reduction or distortion.     

The Mystery of Sexuality

Abstract

Mystery is a term that permeates and energizes the Catholic tradition. In its strictest terms, it refers to the infinite incomprehensibility of God, but the USCCB speaks also of “the great mystery” of human sexuality. In this essay, only to establish the meanings of mystery as we use the word, we consider, first and briefly, the mystery of God and the oikonomia established by God and, then and more extendedly, the mystery of human sexuality. We offer a meditation on this mystery, leading to a theological understanding of it as a lower-case sacrament of the presence of the incomprehensible God in human history. This analysis leads us to conclude that human sexuality demands ongoing analysis to be better understood physically, psychologically and spiritually in order to be better understood theologically as a lower-case sacrament revelatory of the presence of God.     

Life,Joy, and Love: Together towards Life in Dialogue with Evangelii Gaudium and The Cape Town Commitment

This article offers reflections on key themes and missiological significances of the WCC's Together towards Life in dialogue with the other evangelical and Roman Catholic documents, specifically, Pope Francis’ apostolic exhortation Evangelii Gaudium and the Lausanne Movement's Cape Town Commitment. Organizing his reflections around the significant words in each document – life, joy, and love – as well as other meaningful and powerful words that arise in analysis, the author finds that these three new mission statements cover much of the same ground and are quite complementary, with concern for the poor, the oppressed, the marginalized, and the forgotten and disregarded playing a central role in all of them. The article concludes that it is important to study these three documents together, as each has the potential to be a friendly yet challenging ecumenical dialogue partner to the others.     

Christian Marabout,Soldier Monk: Charles de Foucauld between the French and the Tuareg

The life of Père Charles de Foucauld (1858–1916) epitomized many of the motifs and contradictions of French colonialism in North Africa: a cavalry officer turned incognito explorer of Morocco, he eventually renounced his worldly life and became a deeply ascetic Catholic monk, spending the last fifteen years of his life in the Algerian Sahara, primarily among the Muslim Tuareg population of the Ahaggar region. Foucauld remained close to the French military, but his approach to Christian–Muslim relations changed and matured over his time in Algeria. The present study examines Foucauld's complex relationship with colonialism and with the Tuareg during his lifetime, as well as his unexpected legacies in the present. In the Maghreb today, he is remembered for his work as a lexicographer and grammarian of the Tuareg language and its unique tifinagh alphabet – a contribution that was taken up and expanded upon by later Amazigh cultural revivalists. In addition, the Vatican in recent years has held Foucauld up as a model for interreligious dialogue and as a bridge between the Catholic Church and the Muslim world.     

Beyond the twee: Thuy’s practical expression of living the Mercy Education Value of hospitality

This article utilises hermeneutic phenomenology as a theoretical framework for reflecting upon and interpreting the Mercy Education Value of hospitality. It describes an incident involving the author’s encounter with a member of staff upon his new appointment in a Catholic secondary college formed in the Mercy Tradition. Through this article, the possibilities opened by such an encounter for hermeneutic phenomenology are explored using van Manen’s lifeworld existentials as guides to reflection upon the described incident. The four lifeworld existentials are lived space (spatiality), lived body (corporeality), lived time (temporality) and lived other (relationality). In using these as guides to reflection, it is argued that some insights into the Mercy value of hospitality may be gleaned, namely that to be Mercy involves: (1) exceeding the carefully and socially programmed how are you – fine exchange; (2) an encounter with the other – the stranger – in whom is to be found the person of Jesus Christ, in which both participants are transformed; and (3) taking a risk – pushing boundaries so as to enter into relationship with the other.     

What might a non-confessional theory of Catholic education look like?

This article emulates the new stance of Professor Michael Hand on faith schools. He illustrates how theological criteria could be used to inform and guide curriculum aims in a way that avoids indoctrination and the perils of faith-based education. This approach is adopted vis-à-vis Catholic education in order to sketch out what a non-confessional theory of Catholic education might look like. It is argued that a central feature of Catholic theology, as presented by the leading theologian Karl Rahner, is a recognition of the centrality of mystery in human existence. This theological insight is applied to the curriculum and it is used to provide a theological justification for a non-confessional account of Catholic education.     

The Analogia Entis as a Standard of Catholic Engagement: Erich Przywara's Critique of Phenomenology and Dialectical Theology

The purpose of this article is to introduce the reader to the twentieth‐century Jesuit, Erich Przywara (1889‐1972), who was arguably the most brilliant and prolific Catholic philosopher, theologian, cultural and literary critic of the 1920s and 1930s, but is known today more by association with his friend Edith Stein or his protégé Hans Urs von Balthasar than for anything he wrote. Rather than focusing on any single work, however, this article focuses on his early understanding of the analogia entis as a synthesis of the teaching of Augustine, Thomas, and the IV Lateran Council, and on his subsequent deployment of the analogia entis as a Catholic standard in response to the dialectical theology of the early Barth and the phenomenology of Husserl, Scheler, and Heidegger, respectively. Looking back to Vatican I and anticipating Vatican II, it is clear that Przywara was in the vanguard of the Catholic Church’s engagement with the modern world. What remains to be considered today, aside from his immense contribution to modern theology, is the merit of his responses to Barth and Heidegger at this time, e.g., his claim that dialectical theology, instead of being a corrective to modernity, was only a symptom of its fundamental imbalance, and that phenomenology, rather than overcoming or displacing a Catholic metaphysics of the analogia entis, is fulfilled in the ontological openness signified by it.     

George Lindbeck as a Potential Religious Pluralist

Interreligious dialogue and conversion are two contentious foci for understanding how religion operates. An interpretation of George Lindbeck serves as a starting point for discussion in this paper. The dominant reading is that Lindbeck claims that traditions absorb the world. Religious traditions are isolated, and the one with a greater capacity to assimilate others’ concerns emerges the strongest – implying what is called exclusivism. My proposal is that a different reading of Lindbeck is possible; I am not so much questioning Lindbeck as highlighting another aspect of his oeuvre. If grammar, framework and structure – and not propositional first‐order ontological contents – are given first place, dialogue and conversion appear differently. Questions must be raised, however; isn't it true that there is always some content and substance – even if hidden or disguised?     

Edward Aloysius Pace

Summary Edward Aloysius Pace, pioneer of experimental psychology among American Catholics, was the first American Catholic and the first Catholic priest to study with Wilhelm Wundt. Upon his return from Leipzig, where he received his PhD in 1891, he established a psychological laboratory and department of psychology at the Catholic University of America in Washington, DC. This department became the model for most of the early departments of psychology at Catholic colleges and universities as well as the training center of many teachers who staffed the new departments at these Catholic colleges and universities. From Catholic University of America in Washington, DC, the experimental psychology of Wundt radiated to Catholic circles throughout the United States.The best account of Pace's life is to be found in Hart C (ed), Aspects of the New Scholastic Philosophy (New York: Benziger 1932, pp 1–9); a series of philosophical essays dedicated to Pace by the American Philosophical Association on the occasion of his seventieth birthday     

The Methodological Impact of Fides et Ratio on Catholic Social Teaching

John Paul II’s encyclical Fides et Ratio is of astonishing importance for the methodology of Catholic social teaching. This article highlights three points that emerged as contributions of Fides et Ratio to the epistemology and methodology of the social magisterium. According to Gaudium et Spes, Catholic social teaching is essentially a service of the Church that affects social life indirectly by making a free offer of sense and faith. Fides et Ratio reinforces this paradigm shift by rejecting fideism also in matters of social morality. In this, it goes beyond Vatican I, Dei Filius. The encyclical further clarifies that the method of Catholic social teaching is tripartite and requires the cooperation of at least three disciplines: theology, philosophy, and social sciences. Because of the shifting character of history, Catholic social teaching too fluctuates. It is sensitive to time and place, to history and culture.     

Relocating Barth's Theology of Culture: Beyond the ‘True Words’ Approach of Church Dogmatics IV/3

Barth's writings present two discrete approaches to culture and attempts to link the two overlook Barth's rationale for isolating them. Though interpreters of Barth's theology of culture typically turn to CD IV/3, I argue that this material is not the place to look for insights into his analyses of cultural forms (e.g. the Mozart essays), but is better understood simply as a necessary extension of his doctrine of the Word – identical in content and context to his remarks against theology of culture in CD I/1. Instead, Barth's eschatology provides us with greater insights into his theological approach to culture.     

Saints and psychiatry

Summary The Irish Saint Dympna, a distant and misty figure, with her martyrdom inspired a millenary tradition of family and community care for the mentally ill at Geel, in Belgium. She is the Catholic patron of the mentally afflicted.The French Saint Vincent de Paul, a powerful leader, took care of the insane and the poor in gentle ways; worked for reforms in hospitals, education, delinquency, and penology; founded religious orders dedicated to the sick; and set in motion the hospitals of La Salpêtrière and Le Bicêtre.The portuguese-Spaniard Saint John of God, a humble shepherd, a marginal soldier, an ignorant construction worker, and a modest salesman of books, has had more relevance to psychiatry than has Dympna, the martyr, or Vincent de Paul, the social reformer. No other saint has had more practical and sustained influence on hospital psychiatry than he, and it is a mystery of sorts that his name still awaits the distinguished place of honor it so richly deserves.     

Nulla Proportio in Concordantia: Catholic Political Theology and the Mystery of Consensus

The main question in this article is whether there is room for a genuine Catholic political theology in a contemporary liberal society. Catholic political theology faces the dilemma that it is either opposed to the autonomy of the political sphere as it has been given shape in liberal society by its totality claim, or that it is not, and thereby loses its plausibility as it does in the case of Catholic Social Teaching. The authors of this article assume that there is a way out of the dilemma, namely by applying the fundamental theological concept of ‘locus theologicus’ to political theology. By viewing the political as a locus theologicus, the question arises: Which political aspects of the theological tradition could qualify as having a critical function in modern liberal society? The proposal in this article is to consider Nicholas of Cusa’s theory of finding consensus. Cusa developed this theory during and in response to the Council of Basel (1431-1449) in his book De concordantia catholica. The experience of consensus is viewed in this text as an apophatic confirmation of God in the performance of political authority. The way in which Cusa develops the idea of consensus is in sharp contrast with modern liberal thinkers such as John Rawls. Cusa’s theory shares a resemblance with those of modern critics of consensus such as Chantal Mouffe and Jacques Rancière. While these authors do not formulate their criticism theologically, once brought into conversation with Cusa, one can find opportunities of seeing the mystery of consensus as a theological critique.     

CHRISTIAN ORTHODOXY AND RELIGIOUS PLURALISM: A RESPONSE TO TERRENCE W. TILLEY

Terrence W. Tilley has argued that Dominus Iesus, published by the Roman Catholic Congregation from the Doctrine of Faith in 2000, legitimates a de jure form of religious pluralism which is compatible and acceptable to orthodox Catholic faith. This claim is inspected and criticised on both textual and logical grounds. Textually, Tilley is found guilty of incorporating that which he wishes to prove in his premises. The argument advanced thus clarifies the teachings of Dominus Iesus and also indicates the problem with Jacques Dupuis’ position.     

Descensus and Development: A Response to Recent Rejoinders

Two articles were published in this journal in 2009 responding to and criticizing my 2007 article on Hans Urs von Balthasar's theology of Holy Saturday. The article below responds to those critiques by establishing the following points: (1) Balthasar's theology of Christ's expiatory descent into hell (that is, one in which Christ's human soul suffered the pains of hell) is thoroughly traditional and can be found asserted throughout theological literature; (2) on the question of (the possibility of) universal salvation, the development from Augustine's consigning of the majority of the human race to hell to Vatican II's assertion that all human beings are connected to the paschal mystery took place independently of Balthasar's theology (a development which of course he accepts), and thus to criticize him on this point is implicitly to deny the very rules for authentic development as outlined by John Henry Newman that both my interlocutors claim to accept.     

THINKING THROUGH KIERKEGAARD'S ANTI-CLIMACUS: ART, IMAGINATION, AND IMITATION

What place do imagination and art have in Christian existence? This paper examines this question through the writings of Kierkegaard's pseudonym Anti‐Climacus: The Sickness Unto Death and Practice in Christianity. I focus on the latter work in particular because it best illustrates the importance of imagination in following after (Efterfølgelse) Christ in imitation, which Anti‐Climacus presents as the proper task of faithful Christian existence. After outlining both his critique and his affirmation of the imagination, I then consider what role the notion of ‘Christian art’ might play in his account of the imitation of Christ. Anti‐Climacus gives a severe critique of Christian art, insofar as it disposes the viewer to detached observation and admiration – rather than imitation – of Christ. However, an earlier passage in the same text gives a provocative yet cryptic indication of the sort of art that would not succumb to this danger. Taking a cue from the phenomenology of Jean‐Luc Marion, I draw out this suggestion and argue for the important role that visual art can play in imitating Christ. The final section illustrates this point briefly with three paintings: Matthias Grünewald's Crucifixion, Hans Holbein's The Body of the Dead Christ in the Tomb, and Albrecht Dürer's Self‐Portrait (1500).     

Beyond the New perspective

Krister Stendahl’s famous 1963 Harvard Theological Review article, “The Apostle Paul and the Introspective Conscience of the West”, is often seen as the kick-starter of the New Perspective on Paul. According to Stendahl, Protestantism could not trace its theological roots to the Pauline correspondence. Dogmatic reflections on the human condition had to await a figure like Augustine, whose elaborate theology complied with the new situation of the church as the official religion of the Empire. Nevertheless, in order to argue his case as a missionary among Jews and Gentiles, Paul was informed by the discussions of the human condition that characterized Hellenistic Judaism. A glance at Philo’s writings will help us to identify the problems to which Paul saw the Christ-event as the solution. Scholars are aware that in De opificio mundi – in his interpretation of the generation of the first woman and her fatal encounter with the snake (Opif. 152, 161) – Philo engages with the discussions among the various philosophical schools of his time about the character of the primary driver of human action. In this exposition, which links the desire for pleasure with generation – and consequently with the flesh – we find a preconception of Augustine’s doctrine of original sin. The present essay argues that anthropological ideas similar to those found in Philo’s treatises also influenced the arguments in Paul’s letters – above all Rom 7 and Gal 2. Consequently, some of the “truisms” of the New Perspective – and, especially, those of the radical branch of it – must be revisited and revised.     

A Reappraisal of Karl Barth's Theological Development and his Dialogue with Catholicism

This article offers a distinct account of Barth's theological development, one that has an eye toward both the historical record and the contemporary debates about the systematic and ecumenical implications of his theology. It establishes that, from the second edition of Romans until the end of his career, Barth's theological development occurs as a series of internal adjustments in four stages along a single christological trajectory. Barth's dialogues with Catholic theologians play a pivotal role in this development, because these dialogues help him arrive at some of his most important insights. Taken together, these conclusions help us push beyond contemporary divisions between historical and systematic readings of Barth's theology and reframe the dialogue between Barth and Catholic theologians.     

Finding Oneself Among the Saints: Thomas F. O'Dea,Mormon Intellectuals,and the Future of Mormon Orthodoxy

Thomas F. O'Dea's classic The Mormons identified “Mormonism's encounter with modern secular thought” as perhaps the church's greatest problem. In line with secularization theory, O'Dea predicted an attenuation of traditional Mormonism, and an adaptation and gradual liberalization of Mormon theology as the literal interpretation of Mormon origins “dissolved” in the solvent of modernity. O'Dea's views on the crisis facing Mormonism were based, in part, on ethnographic field work in Salt Lake City in the summer of 1950, as interpreted by a modernist Catholic sociologist. A review of his field notes suggests that key informants who “hosted” much of O'Dea's research activity were liberal Mormon academics who defined the church's traditional theology as a problem. This viewpoint agreed with O'Dea's preconceptions about the “education and apostasy” dilemma. A comparison of O'Dea's published “reading” of his field notes with the notes themselves suggests the plausibility of alternative readings. One such alternative is offered here, an interpretation of the interplay of education, Mormon theology, and Mormon intellectualism drawn from O'Dea's field notes, but with a different emphasis from that of his essay. Finally, reverting to a modernist perspective, I offer some hints from survey research suggesting that the predicted liberalization of Mormon theology has yet to occur.