Gerald McCool - From Unity to Pluralism: The Internal Evolution of Thomism
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From Unity to Pluralism: The Internal Evolution of Thomism
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Through an in-depth study of four key figures - Pierre Rousselot, Joseph Marechal, Jacques Maritain, and Etienne Gilson - From Unity to Pluralism traces the evolution of Thomism in the first half of the twentieth century. Through their work, Thomisism encountered contemporary thought and rediscovered its authentic roots, and the ideal of a univocal, unitary doctrine of Scholastic truth embodied in the unambiguous teachings of Thomas Aquinas, which had inspired the Thomist revival at the end of the nineteenth century, gradually gave way. The result is the emergence of pluralism within the system itself and the independent development of the theologies of Karl Rahner and Bernard Lonergan.
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From Unity to Pluralism : The Internal Evolution of Thomism
author
:
McCool, Gerald A.
publisher
:
Fordham University Press
isbn10 | asin
:
0823212424
print isbn13
:
9780823212422
ebook isbn13
:
9780585161426
language
:
English
subject
Thomists--History.
publication date
:
1992
lcc
:
B839.M39 1992eb
ddc
:
149.91
subject
:
Thomists--History.
Page iii
From Unity to Pluralism
The Internal Evolution of Thomism
GERALD A. McCOOL, S.J.
FORDHAM UNIVERSITY PRESS NEW YORK
Page iv
Copyright 1989, 1992 by Fordham University All rights reserved. LC 89-80460 ISBN 0-8232-1241-6 (cloth) ISBN 0-8232-1242-4 (paper)
Third printing, 1999
McCool, Gerald A. From unity to pluralism: the internal evolution of Thomism/Gerald A. McCool. New York: Fordham University Press, 1989. Includes bibliographical references and index. New-Scholasticism History 20th century. 2. Thomists. I. Title. B839.M39 1989 149/.91
Printed in the United States of America
Page v
TO THE MEMORY OF JAMES I. CONWAY, S.J.
Page vii
Contents
Introduction
1
1 The Nineteenth-Century Heritage
5
2 Rousselot's Intellectualism: The Internal Evolution of Thomism
39
3 Rousselot's Metaphysics and Theology of Faith
59
4 Marchal's Dialogue with Kant
87
5 Maritain's Epistemology
114
6 Maritain's Integration of Knowledge
133
7 Gilson and the Emergence of Pluralism I: Christian Philosophy
161
8 Gilson and the Emergence of Pluralism II: The Metaphysics of Existence
179
9 The Explosion of Pluralism: The "New Theology" Crisis
200
Bibliography
235
Index
245
Page 1
Introduction
A LITTLE OVER A CENTURY AGO, Leo XIII issued his famous encyclical Aeterni Patris. This highly influential document, which became the magna charta of the Neo-Thomist revival in philosophy and theology, gave official endorsement to the nineteenth-century Neo-Scholastics' conception of the "wisdom of the Angelic Doctor." In effect, this "wisdom" was the philosophy and theology of the medieval Scholastic Doctors. All the Doctors shared this philosophy and theology. St. Thomas, however, was the greatest among them, and in his works their common system found its most perfect scientific expression. The scattered streams of the Church's Patristic tradition were unified in the clear formulas of St. Thomas' Aristotelian science of theology, and through that same science the Church's heritage of faith could be handed down securely to future generations.
Unfortunately however, in the nineteenth century, Catholic theologians had abandoned the "old" theology, the theological wisdom common to all the Scholastic Doctors. In its place they had endeavored to substitute their "new" Catholic theologies structured by post-Cartesian philosophy. The results had proved unsatisfactory. The Church's traditional theology of grace and nature had been compromised by these "new" theologies. The necessary distinction between faith and reason had become blurred.
The only way in which Catholic theology could be freed from the confusion introduced by the plurality of these modern systems was through a return to the single system of philosophy and theology shared by all the Scholastic Doctors and given its perfect form by the greatest one among them, Thomas Aquinas.
For that reason Leo XIII urged the Neo-Scholastics to restore St. Thomas' philosophy and theology to their pristine purity through prolonged and intense research. At the same time a purified and reinvigorated Thomism should develop its capacity to integrate human knowledge through its dialogue with contemporary science, philosophy, and culture.
In the twentieth century a remarkable group of Thomists devoted
Page 2
themselves to the twofold task proposed by Leo XIII. Research into medieval philosophy and theology flourished. Speculative work of high merit won for Thomism the respect of contemporary philosophers and theologians. Nevertheless the development within Thomism itself provoked by its own historical and speculative activity led to unanticipated results. By the middle of the century, through its own internal development, the unitary system of the nineteenth-century Neo-Scholastics had fragmented into a plurality of opposing philosophies. On the basis of their own historical research and of their application of St. Thomas' epistemology and metaphysics to contemporary problems, a number of Thomists explicitly abandoned the Scholastic theology of grace and nature which the nineteenth-century Neo-Scholastics had strenuously defended. There were Thomists too who called into question the ability of St. Thomas' Aristotelian science of theology to serve as the authentic mediator of the Church's historical tradition. On the basis of St. Thomas' own epistemology and metaphysics, these Thomists went so far as to defend the legitimacy of pluralism in philosophy and theology. When their fellow-Thomists disagreed with them, the result was a violent dispute within the school which, in effect, brought the Neo-Thomist movement to an end.
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