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Irish Theological Quarterly | 1975
Patrick Corcoran
were originally articles and conferences on various occasions, and they sit rather loosely to one another. The first volume has two parts the Tasks and Problems of Contemporary Theology, and Teaching on the nature of God and Christology. Rahner’s style and positions are sufficiently known so we may signal some points of interest. The essay on ’Methodology in Theology’ is of interest for an insight into Rahner’s view of his own theology. In the second part Rahner returns to some topics he has treated previously (God, Original Sin, Death) and also confronts newer issues like Humanae Vitae. He seems to
Irish Theological Quarterly | 1975
Patrick Corcoran
were originally articles and conferences on various occasions, and they sit rather loosely to one another. The first volume has two parts the Tasks and Problems of Contemporary Theology, and Teaching on the nature of God and Christology. Rahner’s style and positions are sufficiently known so we may signal some points of interest. The essay on ’Methodology in Theology’ is of interest for an insight into Rahner’s view of his own theology. In the second part Rahner returns to some topics he has treated previously (God, Original Sin, Death) and also confronts newer issues like Humanae Vitae. He seems to
Irish Theological Quarterly | 1974
Patrick Corcoran
on Hcge1’s philosophy of religion, on Nietzsche and the notion of God, on Marxism and religion, and Kierkegaard on man’s encounter with the transcendent. The remaining two sections are equally representative and cover not only the ’Death of God theology’-but also the ’long wake’. We do provide for every eventuality. Though Feuerback is considered I should like to have seen him emphasized a little more: so much that is circulating about God and religion these days stems from him, though its paternity is not always explicitly recognized. In collecting these essays Father McClean has performed a useful service to students in this area.
Irish Theological Quarterly | 1974
Patrick Corcoran
on Hcge1’s philosophy of religion, on Nietzsche and the notion of God, on Marxism and religion, and Kierkegaard on man’s encounter with the transcendent. The remaining two sections are equally representative and cover not only the ’Death of God theology’-but also the ’long wake’. We do provide for every eventuality. Though Feuerback is considered I should like to have seen him emphasized a little more: so much that is circulating about God and religion these days stems from him, though its paternity is not always explicitly recognized. In collecting these essays Father McClean has performed a useful service to students in this area.
Irish Theological Quarterly | 1972
Patrick Corcoran
and archaic theology does not begin, for Evdokimov, when there is nothing more to lick or chew. Those who read his book must be prepared for the intellectual asceticism which trinitarian theology demands. Evdokimov elsewhere disapproves of the thirst for Cartesian clarity which, he thinks, haunts Catholic theology. This disapproval is a matter of degree, for Evdokimov and other outstanding Eastern theologians are quite technical in their trinitarian vocabulary. This follows, inevitably, on their sensitivity to the tradition of the Church Fathers. In turn, this means that ’archaic’ does not mean ’anything that is not in the morning papers’. It means that a trinitarian theology which bypasses the experience of the Church over the centuries is bound to get the Trinity all wrong. It means too that a theology of the Holy Spirit which is not grounded in a sound theology of the Trinity will be unbalanced and often quite wrong. This can be illustrated in whole sectors of the history of theology.
Irish Theological Quarterly | 1967
Patrick Corcoran
the studies of Foerster, Mowry, Comblin, Torrance, Delling, Lduchli and Pringent. For his part, the author elucidates the targumic woof in such Apocalyptic themes and images as the lampstands and the stars, the heavenly liturgy, the ’4Voman of ch. 12, Christ the Warrior, and the royal, priestly people. In a final section, dealing with Messianic themes, he happily exhibits the biblical and Aramaic substructure of the Pauline use of epiphaiteia, though not all will be confident that the parallels he finds for Matthew 13:17 and Luke 10:24 are exegetically significant. The author of this book has produced a good, workable synthesis of material widely diffused, some of it in editions difficult to obtain. He has laboured against the disadvantages resulting from the lack of a unified tradition in targumic studies. One may quarrel with this or that point, and some will surely disagree with his dating of the Neofiti I. But he is the first to admit that the last word has not been said. He has touched on subjects which still merit monographs. He has raised new questions, like the relation of the Synoptic Problem to the different versions of the PT. Besides, the dating of individual parts of the Targums can hardly be settled without perpetual recourse to rabbinic literature, and we yet want more critical study in that field. Further, there is other relevant literature in need of deeper research. While publishing this volume, for example, the Pontificial Biblical Institute was almost simultaneously putting out Fitzmyer’s cormmentary on the Genesis Apocryphoiz from Qumran. Much labour still lies in the future, and the book here reviewed will facilitate it. Besides the initial Select Bibliography, each section of the work contains valuable bibliographical footnotes. While the indexes of citations, persons and subjects are satisfactory, one would have appreciated an index of Aramaic words.
Irish Theological Quarterly | 1967
Patrick Corcoran
The middle section is likely to have less general appeal than the others. This is not because of any short weight in the quality of the contributors. Names such as Thomas Sartory, Wilhem de Vries, Maurice Bevenot, Albert Brandenburg, Angelus waltz, Kevin McNamara, and Heinrich Fries, to mention some, discount any such idea. The difficulty lies, rather, in tailoring a short essay to saying anything new about topics on too wide an historical scale. The contributors, then, opt wisely for precision on a particular point. Othmar Schilling writes on Ministry and Discipleship in the Old Testament and Qumran. Thomas Sartory treats of Christian dualism and the Hassidic message. Rudolf Padberg examines the theological concept of Erasmus’ renewal. Albert Brandenburg relates Luther’s theo-
Irish Theological Quarterly | 1966
Patrick Corcoran
dissertations and are excellently documented. Dom Theisen’s essay is in two parts the first dealing with the ceremonies of the Mass and the second with the Private Mass. In both sections he treats fully of the Protestant objections, and the Catholic replies. He shows very clearly how dogmatic considerations lay behind demands for ceremonial changes and the extent to which ceremony and doctrine were intertwined. It is also evident that efforts to demythologize the Mass ended, as this sport often does, by substituting other myths. He shows further that, while the doctrinal arguments of Catholics were sound, their historical ones were not. This is what one would expect in the state of historical theology at the time. This is an interesting and instructive essay and it is to be hoped that Dom Theisen will make available the other two parts of his original dissertation on Trent’s defence of the Roman Canon and the Reform of the Mass Ceremonies.
Irish Theological Quarterly | 1953
Patrick Corcoran
Father Arintero believes that “ the apologetical method most universal, most efficacious, most facile, and most in harmony with the systems of present day thought, is a positive exposition, vital and pulsating with the mysteries of Christian life, and the whole process of the deification of souls.” While this statement must be subject to certain reservations, it is palpably true that the normal apologetical approach to holiness as a note of the Catholic Church is woefully inadequate. The sanctity of the Church is dismissed in a few brief principles and a deep silence, and too frequently a deep ignorance prevails regarding the history, the facts and the personalities that give meaning to the principles. Some acquaintance with the interior life as manifested down the ages is essential to an appreciation of the unity and diversity of spiritual experience : no abstract concept of sanctity can be of value unless it is distilled from the lives and writings of those who were holy. I t is Father Arintero’s objective, then, to repair the deficiency, which, for one reason or another, exists in our theological manuals. His Mystical Evolution is an essay on the theory and practice of the spiritual life but an essay with an apologetical purpose.
Irish Theological Quarterly | 1951
Patrick Corcoran
I n Great Expectations Pip tells us of his dream “ to restore the desolate house, admit the sunshine to the dark rooms, set the clocks agoing . . . tear down the cobwebs.” At one time this might have been the salvation of Miss Havisham : but when Pip came to know her it was too late and might well have killed her. In the order of ideas, those who essay to play Pip to the Miss Havishams of an earlier generation need have no fears about killing the old lady. For it has been truly said that respect is due to persons, but ideas demand only justice. To many, the philosophy of the Schoolmen is an easy first among the Miss Havishams of history. Here, they maintain, is a system of ideas which was evolved in the 13th century, and whose clocks, so to speak, still show 13th century time. We must admit the sunshine to the, dark rooms, set the clocks agoing, tear down the cobwebs. Indeed we may have to build the house anew. Neo-scholastic philosophy may not only expect a stern struggle with contemporary scientist philosophers : it is at present in the throes of such a struggle. It would be unwise to regard the writings of these scientist philosophers as if they had done us an injury. In association with the work of these men, or in opposition to them where necessary, the modern schoolman has an opportunity to show that his philosophy is no museum piece, but a vigorous system of thought which commends itself even in the 20th century. If facts and sound sense indicate pruning or revision, or even revolution-then truth must prevail over system. Among recent works from scientist philosophers Sir E. T. Whittaker’s Space and Spirit is a book with a difference. Other works consecrate a chapter or two to the existence of a world architect. Sir Edmund’s book is all about the existence of God : it is written by one who believes in the existence of God. For the modern schoolmen it has the additional interest that it is an extended consideration of the proofs of the existence of God as proposed by St. Thomas. The aim of his work “ has been to indicate-for the consideration of theologians who are not men of science-what the obstacles are, and to show-for the consideration of the scientific enquirer-that they are less formidable than has some-
