Post by Admin on Oct 10, 2019 11:19:29 GMT
Faith Imperiled by Reason: Benedict XVI’s Hermeneutics
by Msgr. Bernard Tissier de Mallerais, SSPX
[Slightly reformatted from here.]
[A reminder that the word 'hermeneutics,' by definition, is the 'science of interpretation.' So anywhere we see the word 'hermneutics', we could substitute the word 'interpretation'. Therefore, the title of this work could easily read:
'Faith Imperiled by Reason: Benedict XVI's Interpretations']
Dr. Peter Chojnowski
Those who remain attached to the Catholic Faith as articulated by all the great dogmatic Councils of the Church are greatly indebted to His Excellency Bishop Bernard Tissier de Mallerais for this article, published just last summer in the French Dominican publication Le Sel de la Terre and just translated into English.
The fight we are in for Catholic Tradition is not a fight over ceremonies and rituals, which some happen to like and others happen not to like. The Sacred Rites of the Church are “sacred” precisely because they express and apply to the concrete lives of the Faithful, the truths and grace which even God the Son did not “make up,” but were, rather, revealed to Him by His Father in Heaven.
This article, which compares the theology of Josef Ratzinger (Benedict XVI) to that of the traditional theology of the Church as articulated by the Popes, the Fathers, and the Doctors, is truly a comprehensive study for all those interested in the doctrinal issues now being discussed behind closed doors.
Since the Conciliar Church has decided to accept the personal theology of each new pope as its current interpretation of the fundamentals of the Faith, it is absolutely essential for real Catholics to understand the Modernist Revolution in its current stage.
Please spread this article far and wide. The text is long, however, the reader should make it to the end in order to understand how the New Theology attempts to transform the most fundamental doctrines of the faith.
After reading this fascinating essay, anyone who thought that “reconciliation” between Catholic Tradition and Vatican II theology is right around the corner will have to think again!
Faith Imperiled by Reason
Benedict XVI’s Hermeneutics
Bishop Bernard Tissier de Mallerais
From La Sel de Terre, Issue 69, Summer 2009
Translated by C. Wilson
Translator’s Note: I have decided rather to preserve the Bishop’s slightly familiar writing style
than to convert the tone of the article to something purely academic.
Chapter I. The Hermeneutic of Continuity
1. The Christian Faith of Yesterday and Today: the ‘why’ of hermeneutics
2. Faith at risk from philosophy
3. Hermeneutics in the Patristic School
4. The Homogenous progress of dogmas
5. Return to the objectivity of the Fathers and the councils
6. A new refl ection by a new vital connection?
7. The Method: Dilthey’s historicist hermeneutics
8. Benedict XVI reclaims the purification of the Church’s past
9. When hermeneutics begins to distort history
10. A new Thomas Aquinas
Chapter II. Joseph Ratzinger’s Philisophical Itinerary
1. From Kant to Heidegger: a seminarian’s intellectual itinerary
2. Kantian agnosticism, father of modernism
3. The autonomy of practical reason, mother of the Rights of Man-without-God
4. Reconciling the Enlightenment with Christianity
5. In search of a new realist philosophy
6. Relapse into idealism: Husserl
7. Heidegger’s existentialism
8. Max Scheler’s philosophy of values
9. Personalism and communion of persons
10. The dialogue of ‘I and Thou’ according to Martin Buber
11. ‘Going Out of Self’ according to Karl Jaspers
Chapter III. Joseph Ratzinger’s Theological Itinerary
1. Living Tradition, continuous Revelation, according to the school of Tübingen
2. Revelation, living Tradition and evolution of dogma
3. Tradition, a living interpretation of the Bible
4. The doctrine of faith as experience of God
5. The power of assimilation, driving force of doctrinal progress, according to Newman
6. Far from pledging allegiance to our concepts, Revelation judges and uses them
1. ‘He Descended into Hell’
2. ‘He rose again from the dead’
3. ‘He ascended into heaven
4. The reality of Evangelical facts put between parentheses
5. Existentialist exegesis, a divinatory art
6. A Historicist Hermeneutic
Chapter V. Hermeneutic of Three Great Christian Dogmas
1. The dogma of the Trinity reviewed by personalism
2. The equivocation of the perpetual search for truth
3. The dogma of the incarnation, revised by Heidegger’s existentialism
4. The dogma of the redemption reviewed by Christian existentialism
5. Satisfaction, the tact of divine mercy
6. A denial worse than Luther’s
7. Existentialist sin
8. The priesthood reduced to the power of teaching
1. The Church, communion in charity
2. The Church of Christ ‘subsists’ in the Catholic Church
Chapter VII. Political and Social Personalism
1. Personalism and political society
2. Personalism applied to marriage and chastity
Chapter VIII. Christ the King Re-envisioned by Personalism
1. Political implications of man’s ultimate end
2. Religious liberty purified by the help of Emmanuel Mounier
3. Jacques Maritain’s vitally Christian lay civilization
4. Sophistic refutations
Chapter IX. Benedict XVI’s Personalist Faith
1. Faith, encounter, presence and love
2. Philosophical experimentation and mystical experience
3. Divine authority replaced by human authority
Chapter X. Skeptical Supermodernism
1. An inaugural anti-program
2. A resigned and demoralized skepticism
3. Faced with skepticism, the remedy is found in Saint Thomas Aquinas
Epilogue: Hermeneutic of the last ends
2. Limbo reinterpreted by hermeneutics
3. Death, a remedy
4. Eternal life, immersion in love
5. Collective salvation according to Henri de Lubac
6. Purgatory diminished
7. A humanistic particular judgment
8. The fundamental option, economy of mortal sin
9. Hell, a state of soul
Afterword: Christianity and Lumieres
1. A fragile equilibrium
2. Mutual regeneration and polyphonic correlation
This is Benedict XVI’s hermeneutic:
Msgr. Bernard Tissier de Mallerais, SSPX
– First it is the hermeneutic which a pope proposes for the second Vatican Council so as to obtain for it, forty years after its conclusion, reception into the Church;
– Next it is the hermeneutic, very much like modern reason, which the Council and conciliar theologians propose for the faith of the Church, though these have opposed each other in a mutual exclusion since the Enlightenment, in order to reduce their opposition;
– Last, it is the hermeneutic of the thought of a pope and theologian who attempts to make faith reasonable to a reason trained to refuse it.
The triple problem which, according to Benedict XVI, hermeneutic ought to have resolved at the Council and which it must still resolve today is the following:
1. Modern science, with the atomic bomb and a consumerist view of man, violates the prohibitions of morality. Science without conscience is nothing more than the ruin of the soul, said a philosopher. How to give science a conscience? The Church in the past was discredited in the eyes of science by its condemnation of Galileo; by what conditions can she hope to offer positivistic reason ethical norms and values?
2. Confronted by a laicized, ideologically plural society, how can the Church play her role as seed of unity? Certainly not by expecting to impose the reign of Christ, nor by restoring a false universalism and its intolerance, but by making an allowance for positivistic reason to challenge, in a fair competition, Christian values, duly purified and made palatable for the world which emerged after 1789, that is to say, after the Rights of Man.
3. Faced with ‘world religions’ better understood and more widespread, can the Church still claim exclusivity for her salvific values and a privileged status before the State? Certainly not. However, she wishes only to collaborate with other religions for the sake of world peace, by offering in concert with them, in a ‘polyphonic correlation,’ the values of the great religious traditions.
These three problems make no more than one: Joseph Ratzinger estimates that to a new epoch of history there must correspond a new relation between faith and reason:
“I would then willingly speak,” he has said, “of a necessary form of correlation between reason and faith, which are called to a mutual purification and regeneration.”
Asking pardon of my reader for having perhaps anticipated my conclusion, with him I have just entered my subject by the back door.
[To be continued...]