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In terms of their interests and methodologies, Bernard Lonergan and Henri de Lubac seem at first blush to be incommensurable worlds apart. Closer examination shows their basic positions on the theology of history to be not only compatible but also complementary. Both place Christ's redemptive act as the constitutive meaning of history, with all that follows as the expansion of this act through Christ's Mystical Body. De Lubac's account of Christ as the bestower of novel meaning provides a more intensive christological focus to Lonergan's construal of the unified continuity of human agency. Lonergan, in turn, provides greater theoretical controls of meaning to the Lubacian account. [ABSTRACT FROM AUTHOR]

This contribution explores Henri de Lubac's changing relationship with the papacy and its magisterial role. The mutation of his relationship with the different popes with whom he interacted illustrates the tense, problematic, and necessary link between Jesuit theologians and the hierarchy of the Church. Lubac's contrasting relationship with the papacy can be explained, on the one hand, by his quest, and that of other theologians of his generation, for an aggiornamento of the Church in a context marked by the aftermath of the modernist crisis and, on the other hand, by the theological and ecclesiological debates that arose from the reception of the Second Vatican Council. [ABSTRACT FROM AUTHOR]

El itinerario intelectual de Henri de Lubac está entretejido por la problemática mística. Motivado por la situación contemporánea de crisis de la Iglesia y de la sociedad en el siglo XX, recurre a la mística explorando sus posibilidades en un contexto de profundas mutaciones culturales y de debilitamiento de la fe. Su reflexión “no acabada” sobre la mística presenta evoluciones y en su estadio más afinado estará vinculada a la inteligencia espiritual de las Escrituras, a su carácter eminentemente antropológico y eclesial. En el presente artículo queremos explorar la compleja relación que tiene Lubac con la cuestión mística, marcada por las cenizas de la crisis modernista y por el “trauma” que significó la crisis de la Nouvelle Théologie y de las facultades jesuitas de Fourviére. Para ello, se incorpora la reflexión del autor en los debates teológicos y filosóficos sobre la mística, especialmente en diálogo con el pensamiento de su discípulo Michel de Certeau.

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Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In “The Drama of Atheist Humanism”, Henri de Lubac meticulously explores 19th-century efforts to overcome the limits of the divine and create a humanism. The book looks at the roots of modern atheism, focusing particularly on the influential contributions of figures such as Feuerbach, Nietzsche, and Comte. These figures were instrumental in shaping the path of contemporary humanism. De Lubac masterfully weaves together historical and philosophical currents with modern perspectives to expose the prevailing ideology that views Christianity as antiquated, a perspective that resonates throughout Eastern and Western societies. A unique aspect of the book lies in its harmonious interplay with literary and philosophical works, providing the reader with a deep insight into the philosophical underpinnings of contemporary atheism. This analysis is enriched by an examination of the theological foundations of humanism that incorporates perspectives from Islamic and Christian traditions.

The study deals with the analysis of paradox as a form of theological thinking in an older text by J.B. Souček. It compares the text with more recent works on the subject. Souček draws on the paradoxes of the New Testament, especially the paradox of the cross in Paul the Apostle, and sees in it the structure of the entire Christian message (which he conceived ethically). More recent studies do not offer such an overall synthesis, but analyze the paradox of Christianity on the sub-topics of biblical, systematic and fundamental theology. It is apparent that the expectations placed by the theology of the 1920s in the form of paradox were exaggerated, however, this approach allows a deeper understanding of certain aspects of the Christian message. [ABSTRACT FROM AUTHOR]

Because of his hostility to pure nature theory, Henri de Lubac has typically been viewed as opposing Francisco Suárez's metaphysics. His proximate target was the neo-Suárezianism to which he was exposed during his Jesuit formation. Suárez was the Jesuit order's intellectual founding father and his ideas continued to shape Jesuit philosophy and theology, sometimes in opposition to neo-Thomism. Although de Lubac contested Suárez's promotion of new and modern theology, Suárez positively informed his approach to key topics: appetite and its end; nature, desire, and the supernatural; the perfection of nature; essences as unique existents; eclecticism; and political resistance. [ABSTRACT FROM AUTHOR]

Copyright of Ethos (0860-8024) is the property of John Paul II Institute, Faculty of Philosophy, John Paul II Catholic University of Lublin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Marking the eightieth anniversary of the founding of the celebrated series of patristic texts, Sources chrétiennes , the article considers the place and role of the series in the patristic renewal that occurred in the Roman Catholic Church in the twentieth century, and the many connections and resonances between that renewal and the patristic renewal that occurred contemporaneously in the Orthodox Church. Key writings of pioneers of that renewal on the respective sides, especially Henri de Lubac, Jean Daniélou, and Georges Florovsky, are studied, and the article ends with some reflections on the significance of the patristic heritage for current Roman Catholic-Orthodox theological dialogue. [ABSTRACT FROM AUTHOR]

The article discusses “tripartite anthropology” developed by Henri de Lubac, with particular emphasis on the concept of the “spirit”. The analysis carried out herein aims firstly to reconstruct a coherent anthropological vision from the fragments scattered in various works of this classic 20th-century theologian. Secondly, it aims to show that the vision of “tripartite anthropology” is still a valid response to contemporary attempts to reduce human existence to the body and psyche. In this context, particularly important is the paradoxical nature of the “spirit,” as shown in this study, which is understood as the sphere of human openness to transcendence: it represents both the coping and the center of human nature. Bringing to light this dual role of the “spirit-pneuma” within de Lubac’s theological anthropology is one of the significant results of the analysis presented in the text.

The times in which we find ourselves has been called an epoch of change by Pope Francis. Every epoch, and especially an epoch of change, summons the Church to rethink its identity and the identity of the priest for the purpose of a better testimony of faith in history. In that context, Pope Francis reminds the Church that it is a mother because it gives birth to a new human being through the word of God and sacraments. The Church is a sign and instrument of unity because it makes possible for human beings to live in communion with the Father, the Son, and the Holy Spirit – and this is a communion in diversity – and is an ambient in which the equality in dignity of all baptised precedes various vocations and offices in the Church. On the basis of such ecclesial determinants, the priestly identity and mission are revealed in their relational and mistagogical dimension. Namely, the priest exists because the priestly people exist and his task is to introduce disciples of the Lord into the Divine, i.e., ecclesiastical way of life, where the unity in diversity rules. The ancient name for a person who lived that kind of life was vir ecclesiasticus, i.e., the man of the Church. The Church is a mother who gives birth and educates human being for the Divine life, while the motherhood of the Church is manifested in a special way in the fatherhood of shepherds, who are in service to the birth and development of new people of the Church. In the times that are especially marked by strengthening of urban and highly digitalised cultures, the call of this epoch of change to priests becomes urgent. That call consists in urging them to return to their original mission of leading people to communitarian, i.e., personal way of life. [ABSTRACT FROM AUTHOR]

This essay explores James Bernauer's Jesuit Kaddish as an extended reflection on the centuries-long troubled relationship between Jesuits and Jews, with attention to egregious instances of moral failure on the part of Jesuits. It investigates too Bernauer's highlighting of instances of Jesuit spiritual resistance both to evil and to the undue prudence of cautious institutions. Forthright in weaving his own intellectual journey into the book, Bernauer movingly renders himself a theme for reflection, a scholar's life-long interrogation of his own religious community, as gratitude, loyalty, and critical distance stand side by side. The concluding statement of Jesuit Repentance perfectly marks the transition from understanding to a performative expression of responsibility for the personal and systemic failures to which we are heirs. [ABSTRACT FROM AUTHOR]

The question of the nature and the ultimate goal of human being has always been the subject of philosophical and theological reflection. From the point of view of Christian theology, man's goal is an eternal contemplation of God, but to achieve this goal requires God's grace, which man can in no way earn. From this paradox arose the so-called two-goal theory (duplex ordo), according to which the goal of man in the so-called "pure nature", that means without God's grace, differs from the goal of man with God's grace. Theologians such as K. Rahner and H. de Lubac criticized this and they offered instead an integral solution, providing a unified view of human nature, grace and goal of humanity. [ABSTRACT FROM AUTHOR]

El artículo presenta, brevemente y desde diferentes ángulos, los principales rasgos de la lectura e interpretación espiritual de la Sagrada Escritura practicada por los Padres de la Iglesia, para dar a conocer sus características y presupuestos. Las secciones de este exploran en qué consiste la lectura espiritual de la Escritura y la ejemplifican con algunos textos patrísticos. Se concluye que, en muchos aspectos, hay gran sintonía entre ellos y las búsquedas de la teología contemporánea, en especial, en la metodología empleada para la exégesis bíblica; en efecto, hoy como entonces, se busca regresar a la integralidad del saber y proponer un renovado sentido del misterio para el hombre contemporáneo.

Jacques Dupuis and Henri de Lubac are two Jesuit theologians whose names are unavoidable when one deals with topics related to theology of religions. Although they belonged to the same theological spectrum of inclusivism, they did not belong to the same theological school; while Dupuis emphasised the presence of Christ in other religions, de Lubac saw in religions only and exclusively the longing for God that finds its fulfilment only in the Christian revelation. Despite differences between Dupuis and de Lubac, they both built their theologies of religions on the anthropological basis; more precisely, on Origen's spiritual anthropology that they interpreted differently from each other. Thus, Dupuis perceives spiritual experience of those human beings who live outside of the Christian economy of salvation as a way for the Holy Spirit to reach those human beings and enables them to participate in God's truth and life, while de Lubac interprets that same experience as an encounter with the depths of one's own being, with the image of God. While Dupuis considers mysticism outside of Christianity to be an authentic way in which God enters into lives of human beings, de Lubac held that outside of Christianity one can generally talk only about natural mysticism, but not true mysticism. Dupuis and de Lubac's theologies of religions are, therefore, based on different views of the relation between grace and nature. In that sense, Dupuis puts a larger emphasis on the immanency of God's agency, while de Lubac directs his attention more in the direction of transcendency of the relation between God and human being. Despite differences in the evaluation of spiritual experience of those human beings who live outside of the Christian economy of salvation, theologies of Jacques Dupuis and Henri de Lubac are both an important contribution to a better understanding of ways in which God acts in human being. [ABSTRACT FROM AUTHOR]

Copyright of Cuestiones Teológicas is the property of Cuestiones Teologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Maurice Blondel's philosophy has had a decisive influence on the theology of Henri de Lubac, but more than an influence, it goes of an encounter and a dialogue between two great Catholic thinkers. This article proposes, over the course of successive encounters and collaborations between Blondel and Lubac, a presentation of Lubac's reflection in that it extends Blondel's critique of extrinsicity to the field of theology. This friendship between Lubac and Blondel testifies to the inherent character of the mystical question to both philosophy and theology. This anchoring signifies the Mystery of Christ at work in the gesture of reason and in the understanding of faith. At the same time, Lubac promotes, in philosophy itself, an intelligence through faith. Friendship has not been an empty word with Lubac who openly defended Maurice Blondel on several occasions, and even after Blondel's death, when Lubac continued to make the philosopher's thought known by publishing and annotating a large part of his correspondence. [ABSTRACT FROM AUTHOR]

Already in St. Bonaventure's Collationes in Hexaemeron there is a rudimentary theory of doctrinal development that confronts the historical problematic encountered most forcefully in modernity. This is the result of Bonaventure's urgent need to respond to the difficulties of Joachimism wherein Francis of Assisi is believed to have ushered in the new age of the Holy Spirit disassociated from the Bible, sacraments, and the institutional Church. In response Bonaventure elucidates an understanding of divine revelation in which new historical epochs allow the Church through the wise and holy mystic‐contemplative to read more deeply of the word of God so as to gain a deeper insight into what has already been given in Jesus Christ. In this way the newness of Francis is preserved by grounding his radical way of life in continuity with the once‐for‐all revelation of God and the Church. In so doing Bonaventure anticipates the particularly modern historical problematic and paves a way forward that preserves the integrity of revelation centuries before the likes of John Henry Newman, Yves M‐J Congar, and others. [ABSTRACT FROM AUTHOR]

In an effort to understand the atheist position, Henri de Lubac did not refrain from qualifying atheism as a "drama." Published in 1944, The Drama of Atheist Humanism still nourishes both the philosophical and the theological debates. Striving for the legitimacy of the theist (Christian) option wherein the philosophical field, Emmanuel Falque thinks that Henri de Lubac's critique is not directed against every type of atheism. According to this perspective, contemporary philosophy, culture and mentality are no longer engaged with a militant anti-theism, as in Modernity, but rather with a type of non-theism that shares some human experiences with the Christian believer. Within this context, we aim to: (i) show the plausibility of Falque's position; and (ii) argue that atheism retains a certain degree of dramaticity, insofar as the retrieval of the doctrine of "pure nature" may still have significant implications in the political field. [ABSTRACT FROM AUTHOR]

El diario del Concilio Vaticano II del teólogo y cardenal Henri de Lubac, Carnets du Concile, ha sido recientemente (2007) editado. Sus páginas abarcan los años 1960-1965, es decir, tanto la fase preparatoria como los cuatro períodos de sesiones del Concilio. Aprovechando esta circunstancia, este artículo recorre dicha obra para, contextualizándola en la obra y pensamiento del P. de Lubac, precisar su participación y su aportación al Concilio.

This article observes the work of the Italian priest Luigi Giussani (1922–2005) in the context of the theological discourse of the 20th century Catholic world. The dispute on the so-called «Theology of supernatural» arose in the period of the second scholasticism and regained its relevance in connection with the «anti-modernist» policy of the Catholic Church in the 19th century. The concept of «natura pura», as the main position of the Neo-Thomism, came under criticism by the French theologians of the «return to source». The article illustrates the dynamics of research on this topic starting with philosophical research by Maurice Blondel and theological «discoveries» of Henri de Lubac on the experience of the Milan priest L. Giussani at the Seminary Venegono and at the Berchet Lyceum (classical high school) in Milan. Understanding the «religious sense» as totality of needs and obviousness that accompany the person in comparison with all his things, he «expands» the boundaries of the mind to its «openness» to the Mystery. The article marks the Giussani’s thoughts in connection with the works of Blondel, Lubac, Colombo, Corti, Fabro, Montini. The conclusion points to the original provisions of Giussani on the issue of «theology of supernatural» which are associated with his activity in the student movement.

Henri de Lubac’s treatment of the relationship between nature and grace will be critiqued by Herman Bavinck’s ‘grace restores nature’ theme. In two significant addresses, Bavinck critiqued a Roman Catholic approach to nature and grace. De Lubac’s influence upon Roman Catholic thinking addressing nature and grace occurred post-Bavinck and has altered Catholic thinking on the subject. Neo-Calvinist scholar, Wolter Huttinga admits that Bavinck and de Lubac offer similar critiques of Roman Catholicism (Huttinga 2014). The question remains then, do Bavinck’s critiques still hold? I propose that Bavinck’s account of grace restores nature still makes valid critiques of a post-Vatican II construction of nature and grace. The paper is broken into three sections: (1) an exploration of de Lubac’s nature and grace theme, (2) the framework of Bavinck’s ‘grace restores nature’ theme, and (3) a Bavinckian critique of de Lubac’s nature and grace theme.

This paper considers two twentieth-century heresiological critiques of G. W. F. Hegel. That Henri de Lubac and Sergius Bulgakov should both worry at Hegel's 'heresy' is hardly surprising. More surprising, however, is how and that each charges Hegel with a different heresy. Though de Lubac's heresiological critique has proven more influential, I commend Bulgakov's. The paper concludes by querying the very strategy of assaying philosophers like Hegel heresiologically. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Članak naslova Henri de Lubac – teolog Crkve pokazuje uvjete u kojima je Henri postavljao temelje obnove Crkve, kojima je s teologom Danieloujem otvorio put zbirke Sources Chretiennes koja danas ima više od 584 dijelova. Ne možemo se ne osvrnuti na godine profesure teologije u Lyonu, kao ni na trpljenje i iskušenja, a istovremeno i sve veću i jaču ljubav prema Crkvi, kao ni nezaobilazni doprinos 2. vatikanskome koncilu. Razmišljanje o teologiji Henria de Lubaca bogati nas preplitanjem prošlosti i sadašnjosti dok gledamo u vlastitu dušu i njezinu izvrsnost kao anima ecclesiastica. Članak naglašava potrebu neprestanom vraćanju izvorima vjere. Kao što se svijet svaki dan mijenja i obnavlja, tako se i Crkva svaki dan iznova rađa u euharistijskom darovanju. Ecclesia semper reformanda. Sve više spoznajemo kako je veliku ulogu pri tome imao kardinal Henri de Lubac koji je već i samom osudom svoga djela istovremeno obnavljao lice Kristove zaručnice.

This article, with the title Henri de Lubac - A witness of Christ and the Church, concentrates on the theology of Cardinal Henri de Lubac. The reader is invited to consider his attendance on Christ and his mystical body - the Church. De Lubac's is a great testimony of love for the Church, despite the suffering that he quietly lived. The Church is continuously reborn and renewed in the sacrifice of the Eucharist, which is the basis of her communion and the source of holiness. Finis omnium Ecclesia: the Church is as great as the Divine plan of creation; it is the inner basis of that plan. Therefore we realize the meaning of faith in God for an appropriate understanding of the Church and the mission of Christians within it. [ABSTRACT FROM AUTHOR]

This paper interrogates some prominent post-Marxist engagements with St Paul’s messianism by reading them in the theological context of the anti-historicist revival of Pauline eschatology in the twentieth century. In both readings, the means through which the critique of historicism is delivered is the revival of the eschatological core of Paul’s proclamation. Paul is read as inaugurating a “new world” of freedom, love and redemptive hope as opposed to the “old world” of oppression, sorrow, death and despair. And yet, it is exactly in such an apocalyptic reading of Pauline eschatology that both philosophical and theological critiques of historicism, despite protestations to the contrary, remain prisoners to the aporias of a historicist temporality. The symptom of the philosophers’ residual parasitism on historicism is expressed as antinomian negativism, while in the case of the theologians it can take the form of a self-assured Church triumphalism. [ABSTRACT FROM AUTHOR]

Copyright of Teología y Vida is the property of Pontificia Universidad Catolica de Chile, Facultad de Teologia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Both Henri de Lubac and John Calvin described the Church as ‘mother’. From the patristic tradition, the motherhood of the Church had two dimensions: (i) the Mother Church as an institution delimited by the episcopacy of which inclusion was a necessity for salvation; and (ii) the Church as the mother of believers through whose ‘motherly’ care of bringing to life, nourishing and teaching through the sacraments God makes provision for his children. Both de Lubac and Calvin stress the maternal functions of the Church, but differ over how the Church’s motherhood relates to its visible identity and why inclusion in the Church is necessary for salvation. This article argues that this connection represents a rich theme for ecumenical ecclesiology. Despite divergent ecclesiological grammars and themes, Catholic and Reformed traditions are drawing from a shared patristic inheritance which gives good ground for dialogue for respective ecclesial self-understandings. [ABSTRACT FROM AUTHOR]

The proposed issue represents an analytical review of the most striking as well as opposite interpretations of theology of history of Origen. They belong to the Christian theologians and researchers in the fi eld of patristic thought — archpriest George Florovsky and cardinal Henri de Lubac. Both approaches are characterized by large and at the same time contextual vision of their subject. As has been shown behind each explanation is lying certain theological position of author determined by his biographical and historical situation. For example an impulse for Florovsky in turning to the historical thought of Origen is an ideological confl ict of his own time, as for de Lubac such a reason became a demand of contemporary catholic theology in hermeneutical resource of ancient Christian tradition. The comparison of diff erent approaches is completed by short characteristic of an essence of historical and hermeneutical position of Origen. As has been shown by the latest researches of B. Studer history as such for Origen was completely enclosed in the Scripture. The Greek word Ñστορία is related to the idea of narration. Some kind of “bibliocentrism” is typical for his thought, and the only possible history is a narration of Holy Scripture as well as its interpretation is a spiritual explanation of its history. Scripture includes the fi rst moments of being of the world, the creation of manhood, the fall and a long way of humanity towards Incarnation, that collects in itself all the dimensions of biblical testimony and conducts believers to its fi nal fulfi llment in the future age

Henri de Lubac hoped that his works on premodern Christian exegesis would help the church recover a more holistic Christian approach to Scripture, but the presence of anti-Jewish rhetoric in the tradition, which he reproduces in his major works, is a significant obstacle to any such recovery. While he did not address this difficulty in his major works, his resistance to Anti-Semitism during World War II provides a resource for addressing this problem. His early writings offer principles for a renewed and recentered approach to Christian use and interpretation of Scripture. [ABSTRACT FROM AUTHOR]

Professor Engelhardt's After God sets out in fine detail a "j'accuse" of the Western project from the medieval Scholastic doctors, through the Enlightenment, to Kant and Hegel, and finally to its telos in postmodernity, which in fact was the logical outcome of what Professor Engelhardt sees as the abuse of reason, for reason could never endure the demands made of it. I propose that Professor Engelhardt is correct in his description of our present epoch, though partially but critically misguided in his diagnosis of why, and thus falls short in a prescription for the restoration of salus. [ABSTRACT FROM AUTHOR]

In the tenth anniversary of the death of the French theologian Henri de Lubac, the Author presents a biographical brief as well as a systematic relation of his works, in order to show how Maurice Blondel influenced him. The Author shows that influence by analyzing the correspondence between both authors, in which it is possible to see that de Lubac uses blondelian philosophy as a basis to his theological project, and exposes how the French theologian applies the method of immanence.