Henri de Lubac was a Christian theologian who studied and discussed his concern with many aspects in the Christian theological context. He had focused on ideas such as the use of the terms ‘natural’ and ‘supernatural’ within Christian theology. His research in this area had lead into de Lubac furthering his studies in the medieval exegesis; as well as, his study in ecclesiology. Some of de Lubac’s work and publishing’s had lead him in troubling situations, in particular his work on the idea of ‘supernatural’ and his publication ‘Surnaturel’. De Lubac’s study and writings of ecclesiology have influenced the Second Vatican Council, and his writings on medieval exegesis helped him regain his acceptance into Christian society. Henri de Lubac’s perspective and position on these topics will be discussed throughout this paper; as well as, the effect his studies had on theology and his theological career.
Born in Cambrai, France in 1896 de, Lubac joined the Society of Jesus in Lyon, in 1913. He had served the French army during World War one, and as a result suffered severe wounds to the head (Milbank, 2005). He was educated at the Jesuit Houses of Study at Jersey and Fourviére, and ordained a priest in 1927. De Lubac taught the fundamentals of theology at the Catholic University of Lyon up until 1961 (Voderholzer, 2008). Along with one of his students, Jean Daniélou, de Lubac founded the sources Chrétiennes, which is a collection of Christian texts (++). Although during his career at the University of Lyon he had a few interruptions. First during World War two de Lubac was forced into hiding due to his part in the French Resistance. Secondly, during most of the nineteen fifties de Lubac was temporarily suspended from teaching at Lyon (V...
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...sire fulfilled. According to Milbank (2005), “de Lubac sought to recover the medieval use of the supernatural paradox (pp. x). He had studied the historical use of ‘nature’ and ‘supernatural’ within Christianity, and he had found that originally the terms ‘nature’ and ‘moral’ were used as contrasts. Where ‘nature’ was seen as the physical creations, and ‘moral’ was the human spirit that was free and contained personal thoughts. De Lubac saw grace and nature as coexisting instead of two separate notions. Where grace brings about nature, and grace fulfills natural desires. De Lubac found the use of ‘nature’ and supernature’ as two separate ideas and terms to be contradictory. It can be argued that humans have a primary purpose and desire to achieve knowledge of god. Yet this longing to accomplish this desire can also be seen as an act of grace, instead of a necessity.
Father LaTour's role as a leader is found partly in his position in the church, but it is validated b...
The four fundamental claims of the Catholic Intellectual Tradition, Human beings exist in a relation to a triune God, God’s presence in the world is mediated through nature and reality, faith and reason are compatible, the dignity of the human being is inviolable and therefore the commitment to justice for the common good is necessary. However, the great books in the Catholic Intellectual tradition show that they represent these fundamental claims in a broad distinctive way. This essay will show that these readings better represent one of the fundamental claims, human beings exist in a relation with a triune God, from the view point of three great books from the bible, Genesis, Exodus and the Gospel of Matthew. The Bible clearly supports the
Francis of Assisi is one of the most influential personalities in the entire world. In the book ‘Francis of Assisi: Performing the Gospel Life,’ Cunningham recounts the life of this humble monk who lived in the medieval times, and shaped the Christian life, which spread in Western culture throughout the rest of history. I believe Cunningham accurately accounts for the life of Francis of Assisi, and in doing so; he provides a trajectory of the Christian faith from its early and historical proponents through its fusion with western culture, and its subsequent spread throughout the world.
With this in mind, the objective of this essay is to focus on the main ideas of each theologian, and discuss how each theologian’s ideas are compensatory to the other. This is important because even though each theologian’s writings were inspired by the harsh realities of the societies, and also by the effect each writer experienced in their moment in history, their critiques specifically of Christian institutions remain a consistent amongst all three writings. Furthermore, not only are their critiques consistent, but their goals for providing new frameworks for the future of the Church and Christian discipleship are consistent as well.
René de Chateaubriand, François. The Beauties of Christianity. The Hebrew Bible In Literary Criticism. Ed. and Comp. Alex Preminger and Edward L. Greenstein. New York: Ungar, 1986. 445.
Examining the problems facing Father Rodrigues from a Christian perspective, then, is critical to the endeavor of understanding their significance to him and the Church at the time, and also to passing an ultimate judgment on the validity and worth of the decisions he makes, as many of us seem overeager to do. To that end, this paper will consider, in a Catholic frame of mind, and with attention to the opinions some noted Christian/Catholic thinkers would have held, the difficulties surrounding Rodrigues' apostasy, and his solutions to them. As all of the thinkers are themselves from the medieval era, it is not unlikely that Father Rodrigues, living in the 17th century, would have studied their works.
The role of religion in early-modern Europe (from about 1400 to 1700) religion remained an essential ‘lens’ through which members of this period viewed their lives and the world around them. The influence of religious outlooks was always important during this time period. This can be seen through Cabeza de Vaca’s Adventures in the Unknown Interior of America, Michel de Montaigne’s On Cannibals, and the political works of philosophers Thomas Hobbes and John Locke. These authors’ works can only be understood and put into proper context with an understanding of the religious lens through which they wrote.
The stories which humans tell about their origins are always cherished and held in high regard. In fact, no culture has existed which has not created or attempted to create some story of origins. Every culture has had some means in which to say this is where we came from. Especially in cultures where religion found itself prevalent, the mythology of origins became not only a status or anthropology but also a theology. In which case, we find that Christianity is not alone in this struggle, though our struggle may be unique in kind. For our case, we find that the foundation of theology, specifically practical theology, finds its basis in our story of creation and origination. “One of the central affirmations of the Christian faith is the claim that human beings are created in the image of God.” Because the creation story, as cited above, claims that humanity was made in the image or likeness of God, and we affirm that the Bible is the witness to Christ, who being in human form was also made in the image of God, then it is logical to conclude that the theology of human nature rests on this imago dei and therefore the discussion of Karl Barth’s relational view of imago is critical to dissect in order for a reasonable theology to be constructed.
In Pierre De Berulle’s selected writings pages 134 through 147 we continue to learn about the “Discourse on the State and Grandeurs of Jesus. The fifth, sixth, seventh and eighth discourse is on the communication of God in this mystery.
Gonzalez, Justo L. 1984. The early church to the dawn of the Reformation. San Francisco: Harper & Row.
"EXPLORING THEOLOGY 1 & 2." EXPLORING THEOLOGY 1 2. N.p., n.d. Web. 02 May 2014.
The Catholic Encyclopedia, Volume XI Copyright © 1911 by Robert Appleton Company by K. Knight Nihil Obstat, February 1, 1911. Remy Lafort, S.T.D., Censor Imprimatur. +John Cardinal Farley, Archbishop of New York
...s distributed in Theology 101 at the University of Notre Dame, Fremantle on 22 April 2008.
Faith, Reason and Theology. Armand Maurer,translator. Mediæval Sources in Translation, vol. 32. Pontifical Institute of Mediæval Studies, Toronto : 1987.
The history of Christianity has always involved turbulence. Not only were there divisions among the members of the religion into different sects according to their own beliefs and ideas, but also, there were struggles between Christianity and the pagan, in which the two opposing sides tried to weaken the other and yield greater influence. These divisions and fierce competitions can be observed in Umberto Eco’s The Name of the Rose, in which several clashes between systems are shown: a conflict between Christianity and paganism and one between the two different orders – the Benedictine and Franciscan. Moreover, the significance of the society’s mood is also evident: through the application of the concept of discourse, the impact of the societal norms and standards, particularly in the limited setting of a monastery, is depicted.