Los principios del cristianismo: Una Teología Fundamental según Newman by Fernando María Cavaller

Abstract

Reviewed by: Los principios del cristianismo: Una Teología Fundamental según Newman by Fernando María Cavaller John T. Ford, CSC Los principios del cristianismo: Una Teología Fundamental según Newman BY FERNANDO MARÍA CAVALLER Colección En Diálogo 53. Buenos Aires: Agape Libros, 2018. 542 pages. Paperback: $930.00 (Argentine pesos). ISBN: 9789876405317. Although he never wrote a treatise specifically devoted to "fundamental theology," John Henry Newman, both as an Anglican and as a Roman Catholic, discussed many of the major issues presently treated in works on "fundamental theology." At the outset, it should be noted that theologians differ about which topics should be included under the heading of "fundamental theology." Some or all of the following are included: revelation and faith, tradition and scripture, Christ and the church.1 Newman treated all of these topics at various times during his life. In addition, theologians use different methodologies to elaborate their "fundamental theology." Some prefer a historical-philosophical approach, while others opt for a theological perspective. This book follows Newman in its treatment of all six of these topics from a theological approach. [End Page 110] What Cavaller does so diligently is to organize and discuss the topics of fundamental theology that Newman treated in various publications during his life-time: divine revelation (23–264), Christ and the church (265–368), and faith as the appropriate response to revelation (369–487). Cavaller's detailed discussion and analysis concludes with a helpful synthesis (489–538), which might be read first by those who are not familiar with fundamental theology. Finally, there is a very short bibliography (539–42). Cavaller's treatment of revelation begins with Newman's teenage conversion, which resulted in his sacramental view of revelation. Newman's view of revelation contrasted sharply with the more "historicist apologetics," which characterized most Roman Catholic treatments of the topic during the nineteenth century. Newman, of course, treated such fundamental theological topics as natural and revealed religion—Christianity as the fullness of revelation—and the transmission of revelation.2 Nonetheless, there was an on-going ambivalence in Newman's treatment of revelation: sometimes he emphasized its experiential aspects, and at other times he stressed its expressional (doctrinal) dimension. His theology of revelation could well be enhanced by employing Avery Dulles's "models of revelation."3 Nonetheless, Newman's characterization of revelation as "dogmatic" and his well-known insistence on the development of doctrine were theologically avant-garde, so much so that his advocacy of doctrinal development was somewhat suspect during his lifetime. Newman's treatment of Christ and the church also contrasted rather markedly with that of his contemporaries, who, in response to historicist tendencies emerging in the nineteenth century, elaborated "historical proofs" for the divinity of Christ and the founding of the church. Newman instead viewed the Incarnation as "Fundamental Christology" and emphasized the church's sacramentality. While granting the merits of Newman's incarnational Christology, the need for addressing the numerous questions concerning the "Jesus of History" is critically urgent today. Similarly, while a sacramental ecclesiology may be eminently satisfying for believers, the human defects of the church loom so large that they must be candidly considered in ecclesiological discussions today. Finally, in the manualist treatises of the nineteenth century, "faith" was usually, but incongruously, treated independently of revelation, thereby neglecting to emphasize that revelation calls for the response of faith. Although Newman was very much concerned about the relationship of faith and reason, he also viewed faith as "preparation for the beatific vision" and the contemplation of Christ. Indeed, [End Page 111] Newman emphasized the dogmatic content of Christian belief and considered theology as the explication and development of the teachings of revelation. Cavaller's inclusion of Newman's writings on development is a welcome and indeed necessary addition to fundamental theology; however, there is still a pressing need to expand Newman's view of development by specifically considering the ways in which our understandings of how revelation, tradition, and scripture develop.4 On the whole, one is pleasantly surprised that most of Newman's "fundamental theology" is quite at home in post-Vatican II theology. Nonetheless, there are a couple of areas that Newman...