![]() ![]() Yet precisely this work, in particular his theology dissertation E latere Christi, fundamentally shaped the direction of his theology early on. Rahner’s early work from the 1930s, which was steeped in patristic studies, remains widely unknown, especially in the English-speaking world. Although it is rarely recognized, Karl Rahner, like Balthasar and Ratzinger, drew upon and was formatively influenced by the theology of the Church Fathers, especially in their writings on the Bible. ![]() In this talk, I will argue that although the dominant understanding of Karl Rahner’s theology as one of aggiornamento is accurate, Rahner can also legitimately be considered a ressourcement theologian. Metz, Gustavo Gutierrez, and Edward Schillebeeckx, scholars who have sought to give expression to Catholic theology in light of modern phenomena, whether transcendental philosophy, politics, poverty in Latin America, or historical biblical criticism. Theologians often described as advancing projects of aggiornamento include Karl Rahner, J.B. The second term was aggiornamento, an Italian word for “updating” which described a movement to bring the Church and its theology up to date with the concerns and frameworks of thought which characterized modern life. Among those typically identified as ressourcement theologians are Hans Urs von Balthasar, Joseph Ratzinger, Jean Daniélou, and Henri de Lubac, all of whom are strongly (though not exclusively) associated with patristic theology. The first was ressourcement, an originally French movement “back to the sources” (typically understood to be the Bible and the early Church Fathers). Leo XIII's hylemorphic theory of the ideal Church-state relation as that of a soul-body union is shown to be based on dogmatic teaching on grace and nature.ĭuring the time of the Second Vatican Council, two buzzwords were often used to describe new modes of doing Catholic theology. ![]() In particular Dignitatis Humanae did not deny previous and highly authoritative papal teaching on the desirability of a Catholic state. ![]() The paper examines traditional doctrine on the coercive authority of the Church and its relations to the state, and shows how Dignitatis Humanae did nothing to amend or reform this teaching. Vatican II said nothing to contradict the traditional understanding of the Church as a religiously coercive authority, which looks dogmatic, and which is still central to modern canon law. It was the Church, not the state, that had the authority to coerce religiously, the state acting only as the Church's agent. The paper argues, by contrast, that past Catholic endorsement of religious coercion in defence of the faith was not based on any doctrine of state authority. Martin Rhonheimer has argued that in condemning religious coercion by the state, Vatican II's Dignitatis Humanae was a reform of previous Catholic teaching on the authority of the state. ![]()
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