By Tracey Rowland
Thomism's effect upon the improvement of Catholicism is tough to overestimate - yet how safe is its grip at the demanding situations that face modern society? tradition and the Thomist culture examines the predicament of Thomism this present day as thrown into aid by way of Vatican II, the twenty-first ecumenical council of the Roman Catholic Church. Following the Church's declarations on tradition within the record Gaudium et spes - the Pastoral structure at the Church within the sleek global - it was once generally presumed mandate were given for transposing ecclesiastical tradition into the idioms of modernity. yet, says Tracey Rowland, such an realizing isn't just according to a facile examining of the Conciliar records, yet used to be made attainable via Thomism's personal failure to illustrate a practicable theology of tradition that would consultant the Church via such transpositions.A Thomism that fails to specify definitely the right r?le of tradition in ethical fomration is problematice in a multicultural age, the place Christians are uncovered to a posh matrix of associations and traditions either theistic and secular. The ambivalence of the Thomist culture to modernity, and glossy conceptions of rationality, additionally impedes its skill to effectively interact with the arguments of rivial traditions. needs to a certainly revolutionary Thomism learn how to accomodate modernity? towards this kind of stance, and in aid of these who've resisted the craze in post-Conciliarliturgy to imitate the modernistic sorts of mass tradition, tradition and the Thomist culture musters a synthesis of the theological evaluations of modernity to be present in the works of Alasdair MacIntyre, students of the overseas 'Communio' undertaking and the novel Orthodoxy circle. This synthesis, meant as a post-modern Augustinian Thomism, presents an account of the r?le of tradition, reminiscence and narrative culture within the formation of highbrow and ethical personality. Re-evaluating the end result of Vatican II, and forming the root of a much-needed Thomist theology of tradition, the e-book argues that the anti-beauty orientation of mass tradition acts as a barrier to the theological advantage of wish, and eventually fosters melancholy and atheism.
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Extra info for Culture and the Thomist Tradition: After Vatican II (Radical Orthodoxy)
The logic of the Nouvelle Théologie alternative was to foster the idea that all realms of culture have a theological significance and this significance is related, at least in part, to the Christian virtues (in the context of institutional practices), the norms of the moral law, including their symbiotic relationship with the virtues (in the context of the formation of the self) and the Trinitarian, rather than mechanical or Cartesian, form (in the context of the logos of a civilisation). This means, in effect, that while there may be ‘secular’ fields of activity, to use Kasper’s expression, in the sense of fields of activity which lie outside of the jurisdiction of the Church, there is, in another sense, no field that is ever truly ‘secular’ in the sense of being unrelated to, or autonomous of, theological presuppositions.
The necessity for the first of these objectives was acknowledged by Henri de Lubac as early as 1968: A council need not speak of everything. 89 One does not have to agree with de Lubac that theological theories need not be tested for rational coherence before being applied by Councils of the Church to conclude that such a statement from so eminent a scholar and Conciliar peritus is evidence of the need for a theological hermeneutic of culture for interpreting documents such as Gaudium et spes and the culture of the modern world in general.
It is this second sense that is problematic in the context of the engagement of the Thomist tradition with the culture of modernity and its dominant Liberal tradition. If it is true that conceptions of justice, rationality and virtue are tradition dependent, as Alasdair MacIntyre and various proponents of the Genealogical tradition argue, then giving content to these supposed ‘universal values’ becomes a highly difficult intellectual exercise. Although those who belong to one of the ‘Abrahamic religions’ may find that they share interpretations of the goods of human flourishing in common, the notion of ‘universal values’ implies not merely inter-Abrahamic faith agreements about the most basic precepts of the ‘natural moral law’, but also the possibility that there exists an area of common ground between the theistic traditions and the Liberal tradition in relation to the goods of human flourishing.