Lyra Pitstick - Christs Descent into Hell: John Paul II, Joseph Ratzinger, and Hans Urs von Balthasar on the Theology of Holy Saturday
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Christs Descent into Hell: John Paul II, Joseph Ratzinger, and Hans Urs von Balthasar on the Theology of Holy Saturday: summary, description and annotation
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Pitstick looks at what John Paul II, Ratzinger, and Balthasar have in fact said regarding the creedal affirmation that Christ descended into hell, and she shows that there are radical differences in their views. She then addresses a number of important questions that follow from these differences.
This careful, concise exploration of what three of the twentieth centurys most famous Catholic theologians had to say about Christs descent into hell provides an accessible take on a difficult point of theological debate.
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Christs Descent into Hell
John Paul II, Joseph Ratzinger, and Hans Urs von Balthasar
on the Theology of Holy Saturday
Lyra Pitstick
William B. Eerdmans Publishing Company
Grand Rapids, Michigan
2016 Lyra Pitstick
All rights reserved
Published 2016 by
Wm. B. Eerdmans Publishing Co.
2140 Oak Industrial Drive N.E., Grand Rapids, Michigan 49505
www.eerdmans.com
Printed in the United States of America
Library of Congress Cataloging-in-Publication Data
Names: Pitstick, Alyssa Lyra, author.
Title: Christs descent into hell: John Paul II, Joseph Ratzinger,
and Hans Urs von Balthasar on the theology of Holy Saturday / Lyra Pitstick.
Description: Grand Rapids, Michigan: Eerdmans Publishing Company, 2016. |
Includes bibliographical references and index.
Identifiers: LCCN 2015043019 | ISBN 9780802869050 (pbk. : alk. paper)
eISBN 9781467445399 (ePub)
eISBN 9781467444927 (Kindle)
Subjects: LCSH: Jesus Christ Descent into hell. | Holy Saturday. |
Catholic Church Doctrines. | John Paul II, Pope, 1920-2005. |
Benedict XVI, Pope, 1927- | Balthasar, Hans Urs von, 1905-1988.
Classification: LCC BT470.P58 2016 | DDC 232.96/7 dc23
LC record available at http://lccn.loc.gov/2015043019
The inscription in the 14th-century image on the cover reads (in Old French),
How the soul of Jesus has now, after death, descended into Hell and set free
Adam and Eve and all the good who were in the ultimate prison.
And He leaves all the bad, male and female, therein to abide in perpetual pain.
My thanks to Dr. Catherine Brown Tkacz for her help with this translation.
Dedicated to Mary, Queen of Heaven
and
St. Ignatius of Loyola and Company
For Fr. John Saward, Theologian
By this Constitution which is to remain in force for ever,
we, with apostolic authority,
define the following:...
Since the passion and death of the Lord Jesus Christ,
these souls [who were not in need of any purification when they died...
or else, if they then needed...
some purification, after they have been purified after death,
including the souls of all the saints who departed from this world
before the passion of our Lord Jesus Christ]
have seen and see the divine essence with an intuitive vision
and even face to face... ;
and in this vision they enjoy the divine essence.
Moreover, by this vision and enjoyment the souls of those who have already died
are truly blessed
and have eternal life and rest.
Pope Benedict XII,
Constitution Benedictus Deus (1336),
DS 1000
- Ratzinger on the Descent
after His Election as Benedict XVI - The Crux of the Problem :
Who Is Right? - The Crux, Continued :
John Paul IIs and Ratzinger/Benedict XVIs Praise of Balthasar
Roman Catechism ( Catechism of the Council of Trent )
on Christs Descent
Table 1.Ratzinger on Christs Descent
before His Election as Benedict
Table 2.Differences between Balthasar and Ratzinger
on Christs Descent
Table 3.Ratzinger on Christs Descent after His Election
as Benedict
Table 5.Differences between Balthasar and Ratzinger on Christs
Descent after Ratzingers Election as Benedict
Table 6.Differences between Balthasar and John Paul II
on Christs Descent
Table 7.Factors in Schnborns Introduction that Suggest
Balthasars Theology of Holy Saturday Will Not Be
Received by the Church
The core of this book reprises a lecture I gave at Heythrop College, London, May 9, 2011, funded by the Templeton Foundation as a result of my Templeton Award for Theological Promise (2009). I am deeply grateful to the Foundation for its avant garde willingness to recognize and so generously support junior theological researchers independently of institutional affiliation. May others do likewise! I extend very warm appreciation also to the Heythrop Jesuits for their gracious hospitality. Deserving of particular note in this regard is John Dade, S.J., Principal, for his invitation, enthusiastic participation, and comments, as well as Dominic Robinson, S.J., for his attentive management of the details of my visit and continuing collegiality. I am likewise warmly grateful to Gavin DCosta of the University of Bristol for going above and beyond in laying the groundwork for my Templeton lectures in England and Scotland. Finally, I thank Hope College for a 2011 Nyenhuis Summer Research Grant, which partially funded the revision of the text, and I especially appreciate the generosity of the Betty S. Wheeler Trust, for a grant that enabled me to expand and finish it.
Feast of the Queenship of Mary Lyra Pitstick
August 22, 2012
A date in parentheses after a title is the date of the texts publication or presentation in its original language, though the title of a non-English work may still be given in English.
Unless otherwise indicated, all quotations from papal documents are from the English versions on the Vatican website ( www.vatican.va ), and all translations from non-English publications are mine. Due to the dynamic nature of the Internet, readers may find pages have changed since the text here was completed.
Bible texts are from the Revised Standard Version , unless they are quoted from a cited source, in which case they are reproduced as quoted.
The author and publisher gratefully acknowledge permission to reprint material from the following sources:
Excerpts from the English translation of the Catechism of the Catholic Church for use in the United States of America. Copyright 1994, United States Catholic Conference, Inc. Libreria Editrice Vaticana. Used with permission.
Excerpts from The Catechism of the Council of Trent, transl. John A. McHugh, O.P., and Charles J. Callan, O.P. (Rockford, IL: Tan, 1982). Used with permission.
Text of Benedictus Deus reproduced from The Christian Faith in the Doctrinal Documents of the Catholic Church, 6th ed., ed. Jacques Dupuis (Staten Island: Alba, 1996).
Text of He Descended into Hell: General Audience Given on January 11, 1989, by Pope John Paul II, transl. LOsservatore Romano Weekly Edition in English. Copyright 1989, LIBRERIA EDITRICE VATICANA. Reproduced with permission.
The Passion and Triumph of Eternal Spring was first published in
Gonzaga Witness (April/May 2007): 16-17.
Does the high regard of Pope (now St.) John Paul II and Joseph Cardinal Ratzinger (now Pope Emeritus Benedict XVI) for Hans Urs von Balthasar indicate approval of his controversial theology of Holy Saturday? Certainly Ratzinger uses some language similar to Balthasars when discussing Christs descent into hell, but does he mean the same thing by it? And what to do about the fact that both Ratzingers and Balthasars theologies contrast dramatically with John Paul IIs? The radical differences in the three mens conclusions imply that not all of these influential theologians can be correct in what they say of Christs descent.
But if one or more is wrong, who is it?
And what should we then make of John Paul IIs and Benedict XVIs praise of Balthasar? If the popes lauded someone with whom they disagreed, did they err in praising him or in disagreeing with him? Could there be implications for papal infallibility? Or does their praise simply concern something other than the theological matter on which they disagreed?
And how might we go about answering these questions?
Balthasar has a reputation as a conservative theologian who explicitly understood his work as service to the Church. His name is closely linked with the renewed emphasis on the Church Fathers during the mid-twentieth century in what is called the ressourcement (return to the sources) movement. His writings make frequent reference to Scripture and leave an impression of staggering erudition. Henri de Lubac, no mean theologian himself, said Balthasar was perhaps the most cultivated man of his time. Balthasar was a member, and then a priest, of the Society of Jesus (the Jesuits), remaining with them some twenty years, an experience that indelibly shaped his spirituality. Balthasar had a close friendship with Joseph Ratzinger, who eulogized him at his funeral in 1988 and, as Pope Benedict XVI, lauded him on the centennial of his birth. Earlier, John Paul II had conferred on Balthasar the first Paul VI Prize for his theological contributions and nominated him to be a cardinal. Especially for Catholic theologians, including myself, how could such a mans works be regarded as anything but trustworthy, apparently founded on Scripture and Tradition as they are, praised as they are by not one, but two, popes? Isnt papal judgment the standard of Catholic orthodoxy? Wouldnt it be hubris to try to be more Catholic than the pope?
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