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We encourage you to consult your attorney or tax counsel to determine the best way for you to give under current tax legislation. Interested in receiving more information about New School of Biblical Theology? Have questions? Thomas Aquinas, whom they actually disdain, no matter how much they pledge their devotion to him.
Teilhard also propagated great confusion regarding the natural and supernatural orders, claiming that nature evolves into supernature — again, modernism! Not at all. How is it possible to defend a man who makes pantheistic statements such as, "Catholicism deceived me with its narrow definitions of the World The World around me becomes divine At the end of his life, he started to wonder if perhaps he hadn't allowed himself to stray into forbidden doctrine.
He wrote, "This period is as full of error as any Out of wisdom or weakness? Was I right or wrong? Today, his cult lives on. Father von Balthasar was a disciple of the New Theology whose books are extremely popular within "conservative" circles. In the s, he developed a powerful aversion to the scholastic theology of St. He then became greatly influenced by Karl Barth, the famous Protestant thinker.
Von Balthasar made Christ, rather than the Catholic Church, the center of Christian unity — as if Christ could somehow be divorced from His one true Church — hence, paving the way for "Catholic" ecumenism. He favored and incorporated the philosophy of Hegel, which is the philosophy of "becoming" never ending movement , as opposed to the sound Thomistic philosophy of "being". Never-ending-movement, constant flux — again, modernism. One of the most serious is that it established a new principle of "Living Tradition" which holds that Tradition, and therefore doctrine, can change.
Father Boulliard, a disciple of the New Theology said, "A theology which is not current [does not keep changing] will be a false theology. Did these thinkers have any influence on Vatican II? Father Henrici, S. Who were some other admirers of the New Theology? As these two men advanced in today's Church, so did the influence and acceptance of the "New Theology," despite its condemnation by Pius XII.
In the s, de Lubac and von Balthasar were both named Cardinals, without ever having to retract their dangerous doctrines. Disciples of the New Theology fill many theological chairs at Catholic universities worldwide.
We are certainly not alone; we are working with other historical, political and social forces, inspired by other ideologies, but we must make our own contribution towards overcoming a crisis which is not just a crisis in social terms but a crisis of civilization, which involves both the capitalist and the Communist systems.
On 3 September the Congregation for the Doctrine of Faith published the Instruction on Certain Aspects of the Theology of Liberation ; some days later, on 7 September, your brother Leonardo Boff entered the Palace of the Holy Office to explain the ecclesiological theses put forward in his book Church: Charism and Power. Could you explain the connection between these two events? The controversial book puts in question the global structure of the church, and therefore also puts in question the hierarchy in that they have the task of co-ordination and communion.
Now this ecclesiological theme must be seen as the internal aspect of the theology of liberation. A church of liberation must also be liberated within: a church which seeks to fight for a juster society, for a society in which there is a sharing in the economy, in culture and in power, must have within it a structure of communion and participation in which the voice of the least is heard and where responsibility is shared; this is a structural homology.
It is impossible to conceive of a church of liberation seeking to be structurally adequate to its liberating mission and its new historical tasks which is authoritarian and hierarchical in its internal structure.
That means that the theology of liberation which is the vehicle of a programme of social renewal also has a programme for renewing the church: it is trying to elaborate a new model of being the church which is adequate to historical challenges and the demands of the gospel. The Vatican Instruction has provoked a flood of comments, but so far the reaction of liberation theologians has been somewhat reserved and cautious, not least because the episode is not yet closed.
What is your evaluation as a representative of the theology of liberation? The first attitude of theologians of liberation is that of listening: an authoritative body is speaking to the theology of liberation which defines itself in terms of its roots in its church, which along with its communities, its bishops and its theologians, puts itself in an attitude of communion, and therefore of listening, of respect, of self-criticism.
And the first message that we receive in this attitude of listening is this: the theology of liberation is a legitimate project and a legitimate task. Another point that the Roman document forcibly stresses is that Marxism is dangerous to Christian faith because of its totalizing and totalitarian thrust: Marxism is all-devouring, it tends to exhaust rational explanation.
But we have already indicated how the problem of the adoption of socio-analytical mediation is raised within the discussion of the theology of liberation. Having said this, I should add that even confronted with an authoritative Vatican document, we must never cease to be theologians. The theologian is never simply the exegete of the magisterium : magisterium and theology—as the Pope also recalled in his speech on his visit to Germany are two autonomous and complementary functions in the service of the people of God.
The theology of liberation is not simply the speculative reflection of the magisterium. Now, as theologians we also have something to say about the document. It seems to us that the document should have been produced on a less narrow, a broader basis of consultation and elaboration. We feel left out: it is a document composed from outside; you might say that it has the fault of extrinsicism , in that it is written outside the places where theology is developed.
And this extrinsicism can be felt not only in individual phrases but in its general spirit, which is abstract, doctrinaire and deductive; it is a way of doing theology which is very different from ours; we begin from the reality which is experienced in our communities.
A second theological observation can be associated with the first: in the perspective of the Vatican document liberation is only a theme to reflect on. However, this does not get to the real heart of liberation theology, which is an ecclesial process, that of a church which is struggling in the world and seeking to be its leaven. So the document detaches liberation from the church of liberation, from the experience of a liberating faith.
Oct 18, Simonetta is a contributor at PlaceForTruth. Oct 4, What does philosophy have to do with theology, the Church, and Christian doctrine? Should Christians be interested in philosophy, and—if so—why? To address these questions, Jonathan and James invited a good friend and former colleague. Bob LaRocca is an Sep 20,
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