Ven. Pius XII's Condemnation of the Nouvelle Theologie

Ven. Pius XII's Condemnation of the Nouvelle Theologie

From Pope Ven. Pius XII's encyclical Humani Generis: 

13. These new opinions, whether they originate from a reprehensible desire of novelty or from a laudable motive, are not always advanced in the same degree, with equal clarity nor in the same terms, nor always with unanimous agreement of their authors. Theories that today are put forward rather covertly by some, not without cautions and distinctions, tomorrow are openly and without moderation proclaimed by others more audacious, causing scandal to many, especially among the young clergy and to the detriment of ecclesiastical authority. Though they are usually more cautious in their published works, they express themselves more openly in their writings intended for private circulation and in conferences and lectures. Moreover, these opinions are disseminated not only among members of the clergy and in seminaries and religious institutions, but also among the laity, and especially among those who are engaged in teaching youth.

14. In theology some want to reduce to a minimum the meaning of dogmas; and to free dogma itself from terminology long established in the Church and from philosophical concepts held by Catholic teachers, to bring about a return in the explanation of Catholic doctrine to the way of speaking used in Holy Scripture and by the Fathers of the Church. They cherish the hope that when dogma is stripped of the elements which they hold to be extrinsic to divine revelation, it will compare advantageously with the dogmatic opinions of those who are separated from the unity of the Church and that in this way they will gradually arrive at a mutual assimilation of Catholic dogma with the tenets of the dissidents.

15. Moreover, they assert that when Catholic doctrine has been reduced to this condition, a way will be found to satisfy modern needs, that will permit of dogma being expressed also by the concepts of modern philosophy, whether of immanentism or idealism or existentialism or any other system. Some more audacious affirm that this can and must be done, because they hold that the mysteries of faith are never expressed by truly adequate concepts but only by approximate and ever changeable notions, in which the truth is to some extent expressed, but is necessarily distorted. Wherefore they do not consider it absurd, but altogether necessary, that theology should substitute new concepts in place of the old ones in keeping with the various philosophies which in the course of time it uses as its instruments, so that it should give human expression to divine truths in various ways which are even somewhat opposed, but still equivalent, as they say. They add that the history of dogmas consists in the reporting of the various forms in which revealed truth has been clothed, forms that have succeeded one another in accordance with the different teachings and opinions that have arisen over the course of the centuries.

16. It is evident from what We have already said, that such tentatives not only lead to what they call dogmatic relativism, but that they actually contain it....


See also: Fr. Reginald Garrigou-Lagrange, OP - "Where is the New Theology Leading Us?"

Existentialist Thomism: What to Read?

Existentialist Thomism: What to Read?

Quaeritur:

I was wondering if you know of any works in English which deal with the problem of existentialist Thomism from a more classical Thomist perspective. I am ordering a copy of The Sacred Monster of Thomism, which seems it may get into this issue to some extent in analyzing Father Garrigou-Lagrange's conflicts with Maritain, Gilson, Chenu, etc., but any other books you are aware of may be helpful. I am particularly interested in any works which may help to emphasize the balance of essence and existence in authentic Thomism as opposed to both the overemphasis on existence in existential Thomism and the overemphasis on logic and essences in essentialist Thomism. No need to fall into the essentialist errors which some of the more existentialist Thomists like to accuse authentic Thomism of.

Respondeo: I don't know of any works that BOTH explicitly contrast "Existentialist Thomism" with the more traditional Thomism of the manuals AND present the latter in a positive light. It would make sense to me that the sole reason why modern authors (last century) bring up the distinction between "Existentialist" and"Essentialist" Thomism is to show that either traditional Scholastic Thomism (supposedly the same as"Essentialist Thomism"), or both traditional and "Existentialist Thomism," don't work.

It is false, and even presumptious, to think that for 600-or-so years Thomists always fell into the error of "essentialism" until Fabro et al came along and removed our blinders. But it is equally false and presumptious to think that the truth lies somewhere in between, as if for 700-or-so years Thomists have always fell into either extreme of essentialist or existentialist Thomism, and that no one has ever found a "balance."

Rather, the truth lies in the consensus of Scholastic Thomists--not in what Fabro taught, not in what Cajetan taught (at least not in the exact way he taught it), but in what most Thomists have always taught. You will find this consensus in the traditional scholastic manuals and other similar scholastic works. So rather than telling you to read some "centrist" neo-Thomist, I would point you towards some of the best examples of traditional Thomism.

As I have mentioned in a previous post, the best idea, in my view, is to start by reading the traditional Thomistic philosophical manuals in Latin (e.g., Hugon, Gredt, Zigliara, etc., which I have available through my Ite ad Thomam Out-of-Print Library in PDF format).

If you can't manage the Latin, then I would refer you to:

• H.D. Gardeil, Introduction to the Philosophy of St.Thomas Aquinas (vol. 4 is on Metaphysics; and unfortunately it is also out of print, but I also have it available through my Ite ad Thomam Out-of-Print Library in PDF format).
• Garrigou-Lagrange, Reality, Ch. 4-5 (available online as text, as well as through the Ite ad Thomam Out-of-Print Library in PDF format).

or, if you can read French:

• Garrigou-Lagrange, Le sens commun: La philosophie de l'etre et les formules dogmatiques (also available through my Ite ad Thomam Out-of-Print Library in PDF format).

If you can read Latin, once you've gotten a good summary from the manuals or from any/all of these works, I would recommend tackling:

• Ramirez, De analogia, 4 vols (also available through my Ite ad Thomam Out-of-Print Library in PDF format). Ramirez's work is the most thorough discussion on analogy ever written from the traditional Thomistic point of view (painfully thorough, in fact).

And notice I don't initially recommend Cajetan. While Cajetan is the most famous commentator of the Summa, by no means are his views the very definition of "Thomism of the strict observance" (or, as I prefer to call it, traditional Scholastic Thomism). He is number one in the existentialists' list of "essentialist Thomists." And the reason is that Cajetan is perhaps a bit more an "essentialist" than the average--and certainly moreso than the best--traditional Scholastic Thomists. But it is an illegitimate move to lump Cajetan and the rest of the traditional Scholastic Thomists into one group, and then thinking that by refuting Cajetan one is refuting the entire school of Scholastic Thomists. The reality is more nuanced than that. Most Thomists don't put things in Cajetan's exact terms.

In fact, Garrigou-Lagrange, whose thought I DO consider to be the most advanced and profound expression of traditional Scholastic Thomism, sides with Cajetan in a qualified way only. Garrigou praises Cajetan over and over throughout his writings for his profound sense of mystery and says of him that, "[his] glory lies in his recognition of the true grandeur of St. Thomas." However, Garrigou acknowledges that Cajetan sometimes gets a bit hung up on logical abstractions, and every now and then you'll see Garrigou saying things such as, "Cajetan conceived the matter too abstractly." So, overall, he sides with Cajetan, but although Cajetan was usually right in Garrigou's view, things could nonetheless be expressed or conceived in a better or more adequate way. A bit like Aquinas, who treats Augustine with reverence and hides the fact that he disagrees with him, so Garrigou will do with Cajetan, to a lesser degree. In fact, you won't really see Garrigou-Lagrange flat-out rejecting the views of too many Thomists (Suarez's views were a definite exception, as he didn't consider Suarez to be a Thomist at all!), and this is partly because he revered them, partly because he practiced the axiom: seldom affirm, never deny, always distinguish.

PS. Pictured above are Cajetan and Luther. Cajetan was the Apostolic Legate to Germany and was commissioned by the Pope to confront Luther.