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Catholic Theology (catholic + theology)
Selected AbstractsEBION AT THE BARRICADES: MORAL NARRATIVE AND POST-CHRISTIAN CATHOLIC THEOLOGYMODERN THEOLOGY, Issue 4 2010MICHEL RENÉ BARNES My task in this article is to explore the question of the "place" of moral questions,questions of good and evil,in Christian faith, "faith" here being considered particularly as the content or narrative of belief. The thesis I will argue is that Christianity offers no substantial account or explanation of the origin(s) and nature of evil, that in a fundamental way Christianity is not concerned with offering such accounts, and that when the task of supplying accounts of the origin(s) and nature of evil is made central to the content or narrative of Christian faith that faith is made false: it is misunderstood. [source] BLONDEL, MODERN CATHOLIC THEOLOGY AND THE LEIBNIZIAN EUCHARISTIC BONDMODERN THEOLOGY, Issue 4 2007DAVID GRUMETT The category of substance is fundamental in Leibniz's philosophy, and conceived in specifically theological terms in his late correspondence with Bartholomaeus des Bosses. The exchange develops as a discussion of the bond of substance (vinculum substantiale) in the transubstantiated eucharistic host, but the bond also provides the basis for a general theory of universal substance. This eucharistic vision of the substance of the world is appropriated by Maurice Blondel as the basis of his philosophy of action, in which divine transforming activity is necessarily implied, and which he describes as a form of transubstantiation of both the subject of action and its material object. This Leibnizian-Blondelian theology of the divine transformation of the substance of the world provides eucharistic foundations for modern Catholic social teaching. [source] Act and Event in Rahner and von Balthasar: A Case Study in Catholic Systematics,NEW BLACKFRIARS, Issue 1019 2008Cyrus P. Olsen Abstract In Benedict XVI's God is Love§1 humanity's relationship with God is described as an encounter with an ,event', the Christ-event. I argue that this shift in Catholic theology towards language of act and event signalled a relationship to existentialism, which, taken broadly, entailed an emphasis upon subjectivity and freedom uncharacteristic of the focus upon objectivity common to neo-Scholastic thought. As we shall see with Karl Rahner and Hans Urs von Balthasar, however, this newfound emphasis on subjectivity and freedom did not necessitate an abandonment of all the elements of the more ,objective' perspective. Rather, the task during the ascendancy of existentialist thought became the integration of human subjectivity with the objective and independent reality of the world and God. I suggest that Rahner and von Balthasar use notions such as act and event as a way of being mindful of the role of the subject's creativity and freedom in its encounter with the world, God, and other persons, without thereby undermining the freedom and creativity of that which is other than the subject. [source] Reading Symbols, and Writing words.NEW BLACKFRIARS, Issue 1019 2008A Model for Biblical Inspiration Abstract Biblical Inspiration has long been considered an important concept for Catholic theology, but the difficulties experienced in trying to give an adequate and convincing explanation of how divine and the human authors could collaborate in producing Biblical texts has discouraged many writers from pursuing the topic. Some have considered that the difficulties are so great that the task of exploring a theology of Inspiration is too great to make the effort worthwhile. This article, in attempting to sketch a model for Biblical Inspiration, begins by trying to identify exactly what is required for the theology of Inspiration, and then discarding what is not; it also sets out to distinguish clearly between Revelation and Inspiration, while recognising that the two are closely related, and using a model of symbolic mediation for Revelation. The article goes on to propose a model of Inspiration which satisfies not only the demands of contemporary Biblical scholarship and philosophical hermeneutics, but also the requirements of the doctrine of Inspiration as found in the Magisterial documents of the Catholic Church. [source] The ,Fourfold Sense': De Lubac, Blondel and Contemporary TheologyTHE HEYTHROP JOURNAL, Issue 4 2001Kevin L. Hughes Henri de Lubac's contribution to Catholic theology is well-known. But the work of the latter part of his career on medieval exegesis has received less scholarly acclaim. Historians of exegesis find it apologetic and too theological, and thus unhelpful in their field, while most theologians, with a few exceptions, have seemed to find it too historical for their work. This article argues that de Lubac's Medieval Exegesis is an exercise in theology, but specifically a tradition-oriented historical theology. Drawing upon Maurice Blondel's philosophical definition of tradition, de Lubac aims to describe the ,fourfold sense' as a tradition, a theological mentalité, often implicit, that suffuses ancient and medieval Christian theology. It is the author' hope that the recognition of the proper genre and aim of de Lubac's magnum opus et arduum is the catalyst for further, properly theological, reflection upon its claims about scripture and tradition. [source] Jung and White and the God of terrible double aspectTHE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 3 2007Ann C. Lammers Abstract:, This paper discusses theoretical, historical and personal issues in the ill-fated friendship and intellectual collaboration between C.G. Jung and the Dominican scholar Victor White, O.P., based on primary documents in their correspondence, 1945 to 1960. The collaboration of Jung and White began with high expectations but fell into painful disagreements about the nature of God, the problem of evil, and shadow aspects of the Self. They made a rapid commitment to their working alliance based on personal and professional hopes, but paying scant attention to their divergent underlying assumptions. White hoped to build theoretical and practical connections between Jungian psychology and Catholic theology for the sake of modern Catholics. Jung needed learned theological support as he explored the psychological meanings of Christian symbols, including the central symbol of Christ. At the grandest level, they both hoped to transform the Christian West, after the moral disaster of World War II. Their collaboration was risky for both men, especially for White in his career as a Dominican, and it led to considerable suffering. The Self is prominent in the relationship, symbolically present in the text of the correspondence and consciously forming their major topic of debate. From the start, the Self is an archetypal field, drawing the friends into their visionary task at the risk of unconscious inflation. Later the Self is revealed with its shadow as a burden, a puzzle, and a basis for estrangement. Finally, with the intervention of feminine wisdom, mortal suffering is transformed by an attitude of conscious sacrifice. Translations of Abstract À partir de documents fondamentaux issus de la correspondance de C.G.Jung et de l'érudit Dominicain Victor White, entre 1945 et 1960, l'article traite de questions théoriques, historiques et personnelles autour de leur amitié et de leur collaboration intellectuelle, à l'issue funeste. La collaboration de Jung et de White était fort prometteuse à ses débuts, mais elle versa dans de douloureux différends au sujet de la nature divine, du problème du mal et de la dimension d'ombre du Soi. Tous deux s'engagèrent, hâtivement en ne prêtant guère d'attention aux divergences de base sous-jacentes, dans une alliance de travail fondée sur des attentes personnelles et professionnelles. White espérait jeter des passerelles théoriques et pratiques entre la psychologie jungienne et la théologie catholique, à l'adresse des catholiques modernes. Jung, quant à lui, avait besoin d'un soutien théorique savant dans son exploration de la signification psychologique des symboles chrétiens et notamment du symbole central du Christ. A un niveau plus ambitieux, tous deux espéraient transformer l'Occident chrétien après le désastre moral de la seconde guerre mondiale. La collaboration était risquée pour les deux hommes et plus particulièrement pour White dans sa carrière de Dominicain, et elle engendra des souffrances considérables. Le Soi est omniprésent dans cette relation, présent symboliquement dans le texte de la correspondance, et consciemment comme sujet majeur de leur débat. Dès le début, le Soi agit en toile de fond archétypique, poussant les amis vers leur tâche visionnaire au risque d'une inflation inconsciente. Plus tard, le Soi se révèle avec son ombre comme un fardeau, une énigme et le noyau de leur désunion. Finalement, l'intervention de la sagesse féminine transforme la souffrance mortelle en une attitude de sacrifice conscient. In der vorliegenden Arbeit werden die theoretischen, historischen und persönlichen Aspekte der unter einem schlechten Stern stehenden Freundschaft und intellektuellen Zusammenarbeit zwischen C.G. Jung und Victor White O.P., einem gelehrten Dominikaner, diskutiert. Die Arbeit basiert auf den Originaldokumenten ihrer Korrespondenz zwischen 1945 und 1960. Die gemeinsame Arbeit von Jung und White begann mit hohen Erwartungen, mündete aber in schmerzvolle Uneinigkeit über die Natur Gottes, das Problem des Bösen und Schattenaspekte des Selbst. Sie bekannten sich sehr schnell zu ihrer Zusammenarbeit aufgrund persönlicher und beruflicher Hoffnungen, schenkten ihren zugrunde liegenden unterschiedlichen Annahmen aber wenig Aufmerksamkeit. White hoffte, eine theoretische und praktische Verbindung zwischen Jungs Psychologie und der katholischen Theologie zum Nutzen der fortschrittlichen Katholiken herzustellen. Jung brauchte kenntnisreiche theologische Unterstützung zur Untersuchung der psychologischen Bedeutung der christlichen Symbole einschließlich des zentralen Symbols, Christus. Auf dem Höhepunkt ihrer Arbeit hofften beide, nach der moralischen Katastrophe des 2. Weltkrieges den christlichen Westen zu transformieren. Ihre Zusammenarbeit bedeutete für beide Männer ein Risiko, besonders für White in seiner Laufbahn als Dominikaner, und führte zu beträchtlichem Leiden. In ihrer Beziehung kam erhebliche Bedeutung dem Selbst zu, das symbolisch im Text ihrer Korrespondenz präsent ist und auf der bewussten Ebene den Hauptinhalt ihrer Debatte bildet. Von Anfang an ist das Selbst ein archetypisches Feld, das die Freunde in ihren visionären Absichten bestimmt - mit dem Risiko einer unbewussten Inflation. Später wird das Selbst mit seinem Schatten als Bürde, als Rätsel und als Grundlage der Entfremdung enthüllt. Schließlich wird das menschliche Leiden mithilfe weiblicher Weisheit durch eine Haltung bewussten Opferns transformiert. In questo lavoro vengono discussi i problemi teorici, storici e personali nella sfortunata amicizia e nella collaborazione intellettuale tra C.G.Jung e l'allievo domenicano Victor White, O.P., basati su documenti originali della loro corrispondenza dal 1945 al 1960. La collaborazione tra Jung e White iniziò con grandi aspettative ma finì in un doloroso disaccordo sulla natura di Dio, sul problema del male e sugli aspetti ombra del Sé. Essi misero subito un grande impegno nella loro alleanza basata su speranze personali e professionali, prestando però insufficiente attenzione alla divergenza dei loro assunti di base. White sperava di costruire connessioni teoriche e pratiche fra la psicologia junghiana e la teologia cattolica a vantaggio dei cattolici moderni. Jung aveva bisogno di apprendere supporti teologici mentre stava indagando sui significati psicologici dei simboli Cristiani, compreso il simbolo centrale di Cristo. Al livello massimo entrambi speravano di trasformare l'Occidente Cristiano dopo il disastro morale della Seconda Guerra Mondiale. La loro collaborazione risultò rischiosa per entrambi,soprattutto per White nella sua carriera di Domenicano e comportò notevoli sofferenze. Il Séè prominente nella relazione, presente simbolicamente nel teso della corrispondenza e informa consciamente il loro interesse principale nel dibattito. All'inizio il Séè un campo archetipico che trascina gli amici nel loro lavoro visionario, a rischio di una inflazione inconscia. Più avanti il Sé si rivela con la sua ombra come un peso, un puzzle e una base per l'alienazione. Infine, con l'intervento della saggezza femminile, la sofferenza mortale viene trasformata in un atteggiamento di consapevole sacrificio. En este trabajo se exploran problemas teóricos, históricos y personales surgidos de la infortunada relación y colaboración intelectual entre C.G. Jung y el estudiosos Dominico Victor White, O.P., basada en los primeros documentos y correspondencia, 1945 hasta 1960. La colaboración entre Jung y White comenzó con grandes expectativas pero calló en dolorosos desacuerdos sobre la naturaleza de Dios, el problema del mal, y los aspectos sombríos del Self. Se habían apresurado a comprometerse en su alianza laboral fundados en sus intereses profesionales y personales, sin embargo le dieron poca importancia a los prejuicios ocultos. White esperaba elaborar conexiones teóricas y pragmáticas entre la psicología Junguiana y la teología Católica para beneficio de los católicos modernos. Jung necesitaba adquirir soporte teológico en su investigación del significado de los símbolos Cristianos, incluyendo el símbolo central de Cristo. En el nivel mas elevado ambos esperaban transformar el Occidente Cristiano, después del desastre moral de la Segunda Guerra Mundial. El trabajo conjunto era riesgoso para ambos hombres, especialmente para White en su carrera como Dominico, y o condujo a un considerable sufrimiento. El Self es predominante en la relación. Está presente simbólicamente en el texto de su correspondencia y conscientemente siendo el mayor tópico para de debate. Desde el comienzo, el Self es un campo arquetipal, conduciendo a los amigos dentro de su meta visionaria, a riesgo de de una inflación inconsciente. Posteriormente se revela en la sombra como una carga, un embrollo, y el fundamento para el alejamiento. Finalmente, con la intervención de la sabiduría femenina, el mortal sufrimiento es transformado en una actitud de sacrificio consciente. [source] | ||||||||||