Renewal Of Theology Research Articles

The Orthodox Neo-patristic Movements as Renewal of Contemporary Orthodox Theology: An Overview

Abstract This study is a synthesis of the author’s long-term pursuits which were completed by a doctoral thesis. He has a twofold objective: on the one hand, the first part of the study he will offer a brief review of the main names (respectively works) related to the renewal of Orthodox theology in the 20th century; on the other hand, for a better understanding of the sources of this direction of theological revival, in the second part he will analyse the idea of Sacred Tradition as ecclesial way of life. In the end, he will describe the contributions, in various theological chapters, by Orthodox neo-patristic theologians; he will also signal a series of adverse aspects.

Faith in Faith: Reason, Faith, and Prayer in the Theology of Servais Pinckaers, OP

audacity of faith is to believe in a knowledge, a truth, a superior and more profound wisdom than science. Moreover, it is to hold that there is no opposition between a believing intellect and authentic science insofar as each of them follow and respect the same love of truth, each according to their own nature and methodology. (1) Though fundamental for theology, the relationship between faith and reason is much contested, at least in terms of the degree to which they overlap. It is a relationship intrinsically connected to those other much fought over pairings--theology and philosophy, and nature and grace. In this article I wish to survey the thinking of Servais Pinckaers, OP, the influential twentieth-century Belgian moral theologian. (2) Pinckaers presents a robust defense of the priority of faith in theology that is rooted in the need to see prayer as a source of theological reflection. Pinckaers's account of the role of faith does not resort to a Catholic fideism, but upholds reason's intrinsic place in Catholic theology, very much in the tradition of St. Thomas Aquinas. Faith as the Starting Point in Theology In his definition of moral theology (or, more precisely Christian ethics), Pinckaers states that moral theology needs to be studied in light of revelation and reason (and in that order). (3) He asks whether moral theology should be seen as primarily a rational science with revelation seen as having a role as confirmation or external inspiration. Or should moral theology consider revelation as its primary and direct source? Pinckaers answers: Without a moment's hesitation I choose the second alternative. I hold that the priority given to Scripture and faith in no way fetters the use of reason in theology, but rather supports it. Reason has its rightful place in my definition. But this faculty must not be viewed according to the rationalistic concept, which would separate it radically from faith. It should be viewed rather as the power of human intelligence simultaneously open to spiritual enlightenment and faithful to the rigorous discipline of thought. This is how the Fathers saw it. (4) It is also, according to Pinckaers, how Aquinas sees it: teaching method St. Thomas proposes to us, like that of the Fathers of the Church, includes two moments. first consists in planting faith in the disciple as the root of the wisdom of God, placing it in mind and heart as a foundation and source of divine truth. Faith is the acceptance of the preaching of the Cross ... as a mystery hidden from human eyes. It is not contrary to reason but rises above it and summons us to abandon our human reasoning in order to receive this higher wisdom as a sheer gift of the Holy Spirit. (5) Pinckaers believes that any renewal in moral theology will be ineffective if the fundamental methodological question is not addressed. This question involves asking what the primary source and starting point of moral theology is: faith or rational knowledge? (6) answer for Pinckaers is faith. Theology must begin its research with an act of faith. This act of faith submits to the word of God as read and interpreted in the Church, that is, to something exterior. It is also an act that submits to the interior action of the Holy Spirit: The theologian is not simply an intellectual, a scholar who chooses the text of revelation and the life of the church as an object of study. theologian is before all else a believer, well aware that for the one who receives the Word of God with a docile mind, it becomes a source of light and life surpassing all human reason and communication. (7) In reflecting on the connection between the prologue of John's Gospel--the meditation on the preexisting word of God made manifest in the flesh of Jesus of Nazareth--and theology, Pinckaers states the following: These words [the prologue of John's Gospel] are addressed to us in our search for God through intellect and free will, in the search for light and life, the struggle with the darkness of sin and death--all this, in order to form faith in the human heart. …

The Concept of Human Flourishing in Charles Taylor

This essay was written for people who are not yet familiar with A Secular Age and other publications by Charles Taylor, as well as for those who are already acquainted with his work. Here I attempt to summarize, introduce and reflect upon Taylor’s massive oeuvre, with particular attention to the specific and central topic of human flourishing. I have chosen this special theme because it is essential to comprehending Taylor’s definition of what a secular age is, and because it is also a vital component of the renewal of moral theology after the Second Vatican Council. Furthermore it is an important concept for Christian humanism and Christian secularity. This essay follows Charles Taylor on his intellectual journey, as he strives to guide both secular and Christian minds to a mutual comprehension of the other’s true intentions, as well as to uncover shared values and the common concern for the human predicament. The article concludes with a reflection on the ways in which Taylor’s arguments could be improved by theology. I consider this to be the unity and distinction of nature and grace, as well as virtue ethics examined from a first person perspective.

Wilson's "Exploring our Hebraic Heritage: A Christian Theology of Roots and Renewal" (Book Review)

Wilson's "Exploring our Hebraic Heritage: A Christian Theology of Roots and Renewal" (Book Review)

The Joy of the Law

In this essay, the author studies the so-called third use of the law in the Heidelberg Catechism, as a representative creed in the Calvinistic confession. In the introduction several current problems surrounding the normative use of the law are investigated, which leads to the research question: How can this use in the Heidelberg Catechism contribute to current theology of renewal? The structures of this catechism and the interpretative framework for the treatment of the law are first described, this is followed by an assessment of how the third use of the law in this catechism functions according to its own theological structures. It becomes clear that the treatment of the Ten Commandments differs from the theological framework. While the structures of the Heidelberg Catechism guarantee spiritual liberty for the treatment of the Ten Commandments, in the practical functioning of the law this liberty is weakened. This is confirmed by the treatment of the law in the theological framework of the balanced relationship of mortification and quickening. The third use of the law for a current theology of renewal is then revisited and it is suggested that the discovery of the eschatological aspect of Christology can be applied to soteriology, which opens up the possibility of speaking about the fulfillment of the law by the Spirit in the hearts and lives of believers as an earnest of the future glory. In this way the joy of the law can function in a theological framework.

Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology. Edited by Gabriel Flynn and Paul D. Murray. New York: Oxford University Press, 2012. xx + 583 pages. $125.00.

Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology. Edited by Gabriel Flynn and Paul D. Murray. New York: Oxford University Press, 2012. xx + 583 pages. $125.00. - Volume 41 Issue 2

John P. Bradbury, Perpetually Reforming: A Theology of Church Reform and Renewal

John P. Bradbury, <i>Perpetually Reforming: A Theology of Church Reform and Renewal</i>

Book Review: Renewal in Twentieth-Century Catholic Theology: Gabriel Flynn and Paul D. Murray (eds), Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology

Book Review: Renewal in Twentieth-Century Catholic Theology: Gabriel Flynn and Paul D. Murray (eds), Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology

Wanted Dead or Alive

This essay explores the relationship between black theology and renewal theology and assesses the ongoing relevance of black theology to the mission and future of the black churches. Recent writings by Eddie Glaude, Raphael Warnock, James Cone, and Peter Paris are considered in conversation with the works of Brian Bantam, J. Kameron Carter, and Willie Jennings, whose imaginative attention to Christology, pneumatology, and ecclesiology provokes thoughtful engagement of issues of race, gender, power, and privilege in the context of renewal and the global impact of Pentecostalism more than a century after the Azusa Street Revival led by William J. Seymour.

Exploring Our Hebraic Heritage: A Christian Theology of Roots and Renewal

Exploring Our Hebraic Heritage: A Christian Theology of Roots and Renewal

The Fulfillment of a Polanyian Vision of Heuristic Theology: David Brown’s Reframing of Revelation, Tradition, and Imagination

According to Richard Gelwick, one of the fundamental implications of Polanyi’s epistemology is that all intellectual disciplines are inherently heuristic. This article draws out the implications of a heuristic vision of theology latent in Polanyi’s thought by placing contemporary theologian David Brown’s dynamic understanding of tradition, imagination, and revelation in the context of a Polanyian-inspired vision of reality. Consequently, such a theology will follow the example of science, reimagining its task as one of discovery rather than mere reflection on a timeless body of divine revelation. The ongoing development of a theological tradition thus involves the attempt to bring one’s understanding of the question of God to bear on the whole of the human experience. The pursuit of theology as a heuristic endeavor is a bold attempt to construct an integrated vision of nothing less than the entirety of all that is, without absolutizing one’s vision, and without giving up on the question of truth. Engaging Polanyi Theologically Richard Gelwick once remarked that the “impact of Polanyi’s philosophy would be to change the fundamental ground plans of contemporary theology” (Gelwick 1975, 311). In a similar vein, Avery Dulles commented that “a thoroughgoing renewal of theology along the lines indicated by Polanyi could profitably engage the joint efforts of many theologians for a considerable span of years” (Dulles 1984, 550). Following the lead of Gelwick, Dulles, and numerous other theologians who have recognized the theological significance of Michael Polanyi’s post-critical philosophy and who have critically interacted with his thought in diverse and fruitful ways, I would like more carefully to consider the distinct vision of theological inquiry latent in Polanyi’s philosophy.1 In light of this preliminary consideration, it is crucial to remember that Polanyi was not a theologian, but first a chemist, then a philosopher. While it is true that he did make some penetrating insights into the nature of religion (Polanyi 1963, 4-14; STSR, 116-30; PK, 279-86; M, 149-60), for the most part he was content to speak about religion and theology in general terms.2 For this reason, we concur with Dulles that “Polanyi’s value for theology lies less in what he explicitly stated about theological questions than in the transfer value of what he had to say about science” (Dulles 1984, 550). If we are to discover the untapped theological potential of Polanyi’s philosophy, it will be by attending to the implications of his epistemology. Towards a Heuristic Theology According to Gelwick, Polanyi’s theory of personal knowledge implies that all intellectual disciplines are inherently heuristic (Gelwick 1975, 305). The word “heuristic” is used here to connote the potential

Juan de la Peña y Mancio de Corpus Christi sobre Martín Lutero. La respuesta escolástico-salmantina al problema del poder normativo de las autoridades humanas

One of the great moments in the history of Catholic theology was the Salamancan resurgence of scholasticism in the 16th c. The thinkers of that city traced the path to a renewal of theology against the doctrines of the reformers, and particularly against the accusations of Martin Luther. The present work sets out to verify exactly how two grand Spanish scholastic theologians, Juan de la Peña and Mancio de Corpus Christi, responded to Luther’s teachings on one of the points most discussed over the course of the scholastic Renaissance : the nature of human laws and the extension of the normative powers of human authorities.

Gabriel Flynn and Paul D. Murray (eds), Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology

Gabriel Flynn and Paul D. Murray (eds), <i>Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology</i>

Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology. Edited by GABRIEL FLYNN and PAUL D. MURRAY.

Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology. Edited by GABRIEL FLYNN and PAUL D. MURRAY.

Book Review: Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology

Book Review: Ressourcement: A Movement for Renewal in Twentieth-Century Catholic Theology

An Introduction to the Trinity by Declan Marmion, Rik Van Nieuwenhove

BOOK REVIEWS 477 An Introduction to the Trinity. By DECLAN MARMION and Rik Van NIEUWENHOVE. Cambridge: Cambridge University Press, 2011. Pp. 251. $85.00 (cloth), $27.99 (paper). ISBN: 978-0-521-87952-1 (cloth), 978-0521 -70522-6 (paper). This introduction to the Trinity has both historical and constructive concerns. The historical predominates in chapters 2 through 5. Chapter 2 reviews the scriptural roots of the eventual doctrine of the Trinity, while chapter 3 examines the emergence of the doctrine in early Christianity, followed by chapters on Trinitarian theology from the medieval period through the Reformation (chap. 4), and from Schleiermacher to the end of the twentieth century (chap. 5). There is a textual focus in each of these chapters, and what significant theologians have taught about the Trinity is conveyed through the examination of pertinent primary texts. Included among the theologians thus presented are the Cappadocians and Augustine; Richard of St. Victor, Bonaventure, Thomas Aquinas, Jan van Ruusbroec, Martin Luther, and John Calvin; and, Schleiermacher, Hegel, Barth, Rahner, Moltmann, Balthasar, and Zizioulas. The reports are balanced and accurate, and distinctive voices come through. There is considerable credence to the authors’ claim that in this book the diversity and richness of Trinitarian theologies throughout the centuries are displayed (246). The authors’ constructive/systematic interests stand to the fore in the first chapter (which also serves as an overture to the entire book); the final pages of chapter 5 (193-99); the Epilogue; and throughout the final chapter (chap. 6). As in the earlier chapters, in chapter 6 the authors turn to particular theologians, as they consider the tasks, challenges, and opportunities of Trinitarian theology in a postmodern and pluralistic religious setting. Among the theologians treated in this final chapter are Moltmann (again), Hart, Milbank, Dupuis, and D’Costa. The historical and constructive, however, go closely together; and what the authors advocate in the final chapter is well prepared for by what goes before. Systematic issues inform their rendering of the diverse Trinitarian theologies in the earlier chapters. And the characteristics which the authors think should define a “future theology of Trinity” (197) emerge from the patristic and medieval theologies of Trinity discussed in the earlier chapters. In recent writings about the Trinity there has been plenty of talk about “renewal” or “revival;” these authors specify that fruitful renewal in Trinitarian theology will come through closer engagement with the early and medieval tradition (27). In sketching a viable Trinitarian theology, the authors attend to what is proclaimed and to the way in which the mystery of Trinity is to be approached and investigated. As they note, Christians agree in proclaiming their God as one and three (18). The days of open subordinationism, which aimed to maintain distinction among divine persons at the expense of divine unity and full equality of persons, or of overt modalism, conversely committed to the oneness of God, are long past. So too Christians are alert, in principle, to the dangers of tritheism, where divine unity among the three divine persons is viewed as a kind of collective, that is, in the way many persons are said to be one people (16-18). In BOOK REVIEWS 478 any discussion of the Trinity, both sides of the mystery—the unity and the threeness of the one God—must be upheld and receive like attention, and neither reality is to be privileged over the other. Throughout the book, the authors indeed insist on the fact that the Trinity is a mystery. God in his richness and abundance transcends our ability to know. What we can (and must) say is dependent on what God reveals of himself through his activities in the world, as recounted in Scripture. The triune God creates, governs, and saves. The triune God, who is source and end, is transcendent source and end, not to be reduced to a “thing of this world,” although he is surely active in the world that is his; and so statements about this God will be made with the awareness of how far short our naming falls. The cataphatic is accompanied by the apophatic, in acknowledgment of the divine transcendence (12-14). The authors are much concerned with the...

Ressourcement. A Movement for Renewal in Twentieth-Century Catholic Theology ed. by Gabriel Flynn and Paul Murray (review)

Ressourcement. A Movement for Renewal in Twentieth-Century Catholic Theology ed. by Gabriel Flynn and Paul Murray (review)

Philip Clayton. “Reclaiming Liberal Faith: Toward a Renewed Theology of Integration”

Philip Clayton. “Reclaiming Liberal Faith: Toward a Renewed Theology of Integration”

Ressourcement: A Movement for Renewal in Twentieth‐Century Catholic Theology. Edited by GabrielFlynn and Paul D.Murray. Oxford: Oxford University Press, 2012. Pp. xx + 583. Cloth, $125.00.

Ressourcement: A Movement for Renewal in Twentieth‐Century Catholic Theology. Edited by GabrielFlynn and Paul D.Murray. Oxford: Oxford University Press, 2012. Pp. xx + 583. Cloth, $125.00.

Thomism and the Renewal of Theology. Chenu, Charlier, and theirRessourcement

ABSTRACTLa nouvelle théologieis often associated with a certain disapprobation of Thomism. Yet in its “first phase,” the theological renewal of the Dominicans M.-D. Chenu (Le Saulchoir) and Louis Charlier (Leuven) was founded and justified upon a historical hermeneutics of Thomas' conception of theology. Against neo-Thomism's excessive rationalism, both Chenu and Charlier strove to recover Thomas's reciprocal immanence of faith and theology by reorienting theology towards the revealed Given. Their concrete elaborations of this fundamental aim, however, ran along different lines. For Charlier, actual theology should be positive theology, regulated by collective faith as expressed in the official teaching of the Magisterium. Chenu on the other hand upholds a theology—both positive and speculative—animated by the theologian's subjective perception of faith. These differences reveal that Chenu and Charlier belong to different theological schools with their own theological traditions: the speculative-theological tradition of Le Sauchoir (A. Gardeil) versus the positive-theological tradition of Leuven (R. Draguet).