The new Prefect of the Congregation for the Doctrine of the Faith, and what the Church expects the problem of Karl Rahner

THE NEW GOVERNOR OF THE CONGREGATION FOR THE DOCTRINE OF THE FAITH AND WHAT THE CHURCH IS WAITING ON PROBLEM KARL RAHNER

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The Church not only acts as a "field hospital". This may suitably operate in minor cases, common or emergency, as ER, or for the treatment of minor injuries or illnesses read; the care of these cases may be referred to the bishops, religious institutes and parishes. But for the heresies most dangerous and widespread clinical need of highly specialized spirit […]

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Author
John Cavalcoli, o.p.

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It carefully [II Tm 4,5]

The bishop is able to exhort with sound doctrine

and to refute those who contradict [Tt 1,15]

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Cardinal Gerhard Ludwig Müller [Finthen 31.12.1947], 69 year old, former Bishop of Regensburg, wanted by Pope Benedict XVI to head the Congregation for the Doctrine of the Faith at which begins its mandate on 2 July 2012. Concluded its first five years, the 2 July 2017, the Supreme Pontiff Francis not confirmed in his role.

As it is now known to all, the Supreme Pontiff chose S.It is. Mons. Luis Francisco Ladaria Ferrer as the new Prefect of the Congregation for the Doctrine of the Faith. He is a connoisseur of Karl Rahner thought, as indeed, and even more of him, it was Cardinal Joseph Ratzinger, that Pope had chosen this Jesuit as Secretary of the Congregation for the Doctrine of the Faith. Now Ratzinger, after being collaborator Rahner at the Council, in 1982 He published a book on the principles of Catholic theology [1], which he carries a severe criticism at the thought of Rahner accusing him of pantheistic idealism [the. 179-190, in and. French]. For this, we must assume that the new Prefect, as kind to Rahner, especially now that Pope Francis, with great confidence, He entrusted him with the delicate task of supreme collaborator and help the Pope in the conservation and sound doctrine custody, It will be held well away from the serious mistakes of the German Jesuit, accepting which would assume a pipeline that would lead to destruction.

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. [Manacor 19 April 1944], 73 year old, He appointed by the Supreme Pontiff Archbishop Secretary of the Congregation for the Doctrine of the Faith on 9 July 2008, July 1 2017 He is appointed by the Supreme Pontiff Francis Prefect of the Congregation

For this we must expect that the new Prefect show us wisely and prudently the way out of the dark forest, "Rough and hard", in which Rahner we kicked in the last fifty years, almost without noticing, given the fascination that he exercises on many, who mistakenly consider the great interpreter of Vatican II [2]. It Will Be, This new Prefect, a thin sieve and discernment, because it will liberate undoubted values ​​from dangerous pitfalls that put them in danger.

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We want to train the vote now that S.It is. Mons. Luis Francisco Ladaria Ferrer was Prefect of the Congregation for the Doctrine of the Faith, in collaboration with the Holy Father, the Holy Spirit grant him prudence, the courage and wisdom needed to show clearly and definitely to the people of God where the error, why and remedy it and refute it, such benefits drawn from them, how to get rid of it and where is his share of truth, to begin serious reform of theological studies and the training of clergy, in fidelity to St. Thomas Aquinas, as required by Council, and the Magisterium of the Church.

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An idea of ​​how the new Prefect Currency Rahner's thought we can do it by reading his essay Karl Rahner: Christ in the religions of the world, [cf. WHO] presented at a theological conference under the title The theological legacy of Karl Rahner, organized by the Lateran and published by the Lateran University Press in 2005 [cf. WHO].

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

In this paper the new Prefect highlights positive aspects of Rahner's thought, as the recognition of the supremacy of Christianity over other religions, which he called "absolute religion", and the fact that all religions come at least implicitly or subconsciously in relationship with Christ, without which there is no salvation, Christ offers salvation to all.

 

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The errors Rahner

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

S. AND. Mons. Ladaria Ferrer, however, also it contains some erroneous thesis Rahner, that did so much damage done and are doing to the Church, but neglects to refute. Some examples. He quotes without discussing the Rahner's thesis that "in the Old Covenant property is along with what is pleasing to God, what is false and erroneous " [p. 247] and, commenting on these words, even says that "only in the New Testament and in the Church of Christ have a permanent rule of distinction between what is true and what is false" [p. 248].

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Apart from that already natural reason He can distinguish theological and moral truth from falsehood, a similar survey done in the Old Testament theology and ethics seems decidedly unfair and offensive, and knows a lot of heresy Marcionite, that opposes the true God of the New Testament from the false God of the Old Testament.

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No one denies that in Ancient Will we have an image of God sometimes frightening and certain penalties and cruel war laws. But it is not difficult to explain these things as signs of a backward civilization, no need to address unfair accusations an Alliance of Israel with God, which is not exceeded by the New as the false from the true it is denied, but as the initial truth is superseded by the final truth, as the light of dawn is overcome by daylight. Christ did not come to abolish, but to complete [cf. Mt 5, 17,19].

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

Another thesis Rahner, welcomes that the new Prefect without objections, It is its interpretation of the way in which non-Christian religions can encounter Christ. This mode is an application of the theory of knowledge Rahner, why the man, every man, aprioricamente experiences and divine, God in interior experience he called "transcendental", «atematica» e «preconcettuale», which is followed by the conceptualization or 'categorization' of this experience.

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According to this theological presupposition Rahner distinguishes an explicit and conscious Christianity Christianity as an implicit and unconscious or preconscious, he calls "anonymous". Christ is revealed to all men, He gives all his grace and saves all men. Only this revelation takes place on two different cognitive levels. For all takes place on the transcendental plane; for some, sul piano categorical. And these are the explicit Christian. Those, however, which only takes place on the transcendental plane, are anonymous Christians [3].

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S. AND. Mons. Ladaria Ferrer He quotes the same Rahner: "This transcendental moment of revelation corresponds to the free modification of our transcendental consciousness made supernaturally by God, but this change is actually an original moment and permanent of our consciousness, a kind of original lighting of our existence and, since the time of our transcendence of God consists dall'autocomunicazione, It is already in the proper sense of revelation " [p. 254].

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

We observe that Revelation does not change, but it exceeds and elevates the transcendental consciousness, otherwise it would not be supernatural. Even if it grants that Revelation was a "change of consciousness", it is not an "original enlightenment", but illumination from God, which adds to the natural light after intellect, which one it is the original light of our mind, preceded by the experience sensitive, and so the Revelation, that gives rise to faith, It comes only after the exercise of reason and experience, and as lighting of reason, that rises to the knowledge of the supernatural mystery unknown to reason.

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S. AND. Mons. Ladaria Ferrer rahneriano explains the thinking on this point thus: the explicit Christian faith is the "conceptual statement of what the man ', who has not heard the Gospel message, "He has already made or could make in the depth of his spiritual existence" [p. 249]. This would be the transcendental revelation.

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For Rahner then the universal revelation It is what he calls "transcendental", and the revelation given by Christ to the Church, what he calls "categorical" and that the Church calls "public", He also calls this "particular", almost like what the Church calls "private revelation". Instead we have to say that the true universal revelation, ie public, It is not the revelation of "transcendental", that does not exist except in the mind Rahner, because God, in revealing and speak to the man, It proposes intelligible content of truth to his intellect, content, by virtue of the nature of the same human intellect, they are expressed in concepts and judgments and then into words. The adult gets those concepts from sense experience; those who are not able to reason, as for example the demented or the embryo, He receives those concepts of God and so all, perhaps unconsciously, They may be a concept of who Christ.

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

Rahner accepts the principle of John that the Logos enlightens everyone, consciously or unconsciously. Which means that the Logos It aims at all, but not all accept Him. Instead Rahner overlooks the fact, noticed by Giovanni, that not all welcome the light, but some prefer the darkness [4]. Rahner thus argues that in fact the divine illumination is universal, everyone welcome, so everyone is saved, which is false, because it goes against the Gospel and the teaching of the Church.

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It must be said Rahner also that the doctrine of "absolute Savior", S.It is reported by. Mons. Ladaria Ferrer, It is an invention of Rahner, that mixes ibridamente reason with faith, philosophy with the Gospel, self-consciousness with Revelation, nature with grace, natural religion with the supernatural, Christianity with other religions.

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The existence of an absolute Savior, God-man, we know it only by faith, because this divine Savior is Christ, and not based upon the inexistent "transcendental experience or revelation athematic" Rahner. It is only from the Gospel that we know that God wants to save us by a God-man. It is precisely what the unprecedented originality of the Gospel message. Every religion knows that God exists, that can save us, and that rewards those who love him. Instead, what none of them knows, but that only Christ tells us in the Gospel, is that He and He alone is the Savior of all.

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

For God, If she wanted to, He could have saved in other ways and by other means: forgiven unconditionally and to our request for forgiveness, or after an appropriate penance or by sacrifices or a revelation made inwardly to each, or with the mediation of simple saints or prophets o angeli.

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The real easy to know transcendental religious, which it is only at the level of pure reason, It is absolutely not able to know for themselves what path God chose to save us. Therefore this knowledge can not imagine, and is not expecting any "absolute Salvatore", How do you think Rahner, but just know that our salvation comes from God, whatever the concrete path which he has chosen, thereto unknown. This is only the certainty of all other religions, certainty that, however - and here Rahner is right - however the contact with Christ.

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The Gospel message that speaks of Christ provides us at all, How do you think Rahner, the simple detail, the simple categorization and historical determination, concrete and "special" of a suppository precognition [Anticipation] "Transcendental and original," the "absolute Savior", what Rahner calls "transcendental Christology", that would be common to all religions, and that Christianity is the "anonymous".

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We observe that the announcement of the Gospel no explicit what is already in pre-contained atematicamente ' "transcendental experience" of all religions, or what other religions darkly, vaguely and implicitly already know, but the announcement of a new unheard, unpredictable and unimaginable, that the world and all the non-Christian religions, including that Jewish, totally ignore. This gospel message is not enlightenment or awareness of a previous human knowledge, but l 'addition a new theological knowledge at all superior to reason, and that can only be a gift from God. It's right here the novelty of the New Testament compared to Ancient.

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

S. AND. Mons. Ladaria Ferrer It seems not to feel the danger that lurks under Rahner's notion of "divine self" [5], that Rahner is not conceptual, as it taught by Dei Verbum [n. 6], but "ontological and entitative" [p. 254]. The other part, one must say that, If God can not communicate his divine being to the creature, It gives but a valuable divine ontological quality, which it is the likeness of Christ's divine nature, that is, the divine sonship; but this is the grace, while the Council, speaking of self-communication, It refers to Revelation.

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It should be noted that the Divine Being, in its absolute simplicity, transcendence and subsistence, It is absolutely imparticipable and therefore incommunicable. San Pietro is, on the other hand, says man, by grazia, becomes "cooperative" [koinonòs] the divine nature cf. [Pt II 1,4], this means that he receives a supernatural gift from God, precisely the grace, that, in Cristo, It makes it similar to God.

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The divine being, It is absolutely simple, It can not be received in part from the creature and much less can be received wholly in an absurd "ontological self-communication", which, If anything, It takes place within the Holy Trinity, for which, eg God the Father tells the Son his own divinity [God from]. But the Father can not communicate Himself as Father to Son, because the Father is the Son Distinguished.

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

The being of grace is a being by participation, It is a created being. Only the divine being is essentially Being [The very being of God by itself, subsisting]. However the essence of grace is divine. Grace, however, is not God, but it is a divine gift created, an accident or quality of the soul: for this grace can be destroyed by mortal sin. If grace is God, it would be like God incorruptible. And this is consistent Rahner, when he says that grace can never be lost ["Permanent existential"]. But if grace is God, avremmo il pantheism, and the man would be God.

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S. AND. Mons. Ladaria Ferrer cites not even argue the doctrine Rahner, according to which the hypostatic union would be nothing but the supreme summit of Revelation, Rahner who identifies with grace: "The history of revelation has its absolute summit, when God's self to reality spiritual creature of Jesus through the hypostatic union that takes place in the incarnation of God reached in view of this reality, and with it the benefit of all its unsurpassed summit " [p. 254].

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We have to say two things: before, that the hypostatic union is not a gnoseologic act alleging Revelation, but an ontological act relating to the divinity of Christ. So here is not about the divine self-revealing, of which the Council speaks, but the hypostatic union is the effect of the assumption of the human nature of Christ by the person of the Word.

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

Hence the second thing. The hypostatic union is not the vertex of one upward previous development, but it is the effect of a free act of God, It presupposes that nothing before itself, if not the eternal Word What it produced. Divine revelation certainly has a historical development narrated by Scripture, but it has nothing to do with the hypostatic union, which, as I said, It belongs to the ontological, not to the intentional or conceptual. But, as is known, Rahner identifies idealistically being with knowing.

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So also the hypostatic union It has nothing to do with the summit of a supposed "human transcendence», in the sense rahneriano, it also vitiated pantheistic idealism. Man transcends yes same to tend to God; but God is not the '' horizon of human transcendence ", come dice Rahner, but it is one who transcends the horizon of man. The man rises to God, but it does not become God. God took the man, but it does not become man.

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Some observations

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

Before. S. AND. Mons. Ladaria Ferrer, in presenting the thought of Rahner, It seems to stop at a mere exposure, well done the rest. Which is not prohibited. But, touching certain errors, one may ask why does not refute them. The physician should not be limited to a correct description of the disease, but must provide specific effective cure, after first diagnosed with the disease.

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Second. The interpretation made by S.It is. Mons. Ladaria Ferrer rahneriano of thinking is too benevolent. He just puts some question marks. This method certainly has a value, but it gives evidence of ingenuity, does not show the pitfalls, makes you feel a lack of insight and critical supervision.

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The experienced mountain guide It must show the dangers of the inexperienced tourist path, who faces a risky path. If everyone enough for themselves the care for your health, that it would need the doctors? If any good layman could do for itself to save his soul, that we would need the theologian, the bishop and the Pope? He would reason Luther, which he abolished the Catholic Hierarchy.

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Third. The excessive benevolence of judgments S.It is. Mons. Ladaria Ferrer against Rahner raises fears that he has not understood and thoroughly enough the roots of thought rahneriano, now analyzed by time, such as the Father Cornelio Fabro, and therefore does not realize sufficiently serious mistakes metaphysical, gnoseologici, anthropological and moral Rahner.

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An essential feature of the Congregation for the Doctrine of the Faith he is to warn the faithful, in help and on behalf of the Pope, the most dangerous errors not easily diagnosable, by placing them in light and correcting. And it is precisely here that the problem lies Rahner. At the direction of the Congregation for the Doctrine of the Faith, S. AND. Mons. Ladaria Ferrer will have plenty of time to fill these gaps, which, they were tolerated in his past, they will not be more now.

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The reform of the Congregation for the Doctrine of the Faith

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

In conclusion, we say that the task ahead S.It is. Mons. Ladaria Ferrer is complex, risky and difficult, but we are confident that God will give light and strength in helping the Holy Father and to serve the Church.

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We must confess with all confidence, knowledge of the facts, after fifty years of studies on this topic, that the reform of study and formation of the clergy promoted by the Council has been misunderstood and poorly implemented, so that today we do not reform, but a distortion of the true intentions of the Council, which he had recommended St. Thomas as a guide of studies, although certainly not according to the pre-reconcile a thomism too controversial form towards modernity, but a critically Thomism and evangelically open to the values ​​of modernity, according to the example of Jacques Maritain, recommended by St. Giovanni Paolo II in the encyclical Faith and Reason.

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Wanting to replace Karl Rahner to St. Thomas Aquinas It was a serious mistake, the consequences of which we see today in the doctrinal and moral chaos - what is already in 1974 Fabro called "upheaval"[6], of which we are suffering, which is said and I repeat, all without having to disregard the merits Rahner, which S.It is. Mons. Ladaria Ferrer mentions in his essay.

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S. AND. Mons. Luis Francisco Ladaria Ferrer, S.J. from 1 July 2017 Prefect of the Congregation for the Doctrine of the Faith

For this huge task It will require a strengthening of the staff of the Congregation for the Doctrine of the Faith, to make more specialized and more competent in relation to the various theological disciplines to be used in the interventions to be undertaken and proportionate to the extent of the issues to be resolved, ridding it of tasks beyond his competence, such as the prosecution of the crime of pedophilia, that this task, In the case, It may suitably be committed to the Congregation for the Clergy or civil judiciary.

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The Church does not work only as a "field hospital". This may suitably operate in minor cases, common or emergency, as ER, or for the treatment of minor injuries or illnesses read; the care of these cases may be referred to the bishops, religious institutes and parishes. But for the heresies most dangerous and widespread clinical need of highly specialized spirit, on the model, to make a comparison in the medical field, the specialized institutions of the complex and wide Orsola hospital in Bologna. Here we have the role of the Congregation for the Doctrine of the Faith, which has to deal with the most serious heresies, the most common and most difficult to diagnose and treatable, combining and alternating between justice and mercy, depending on the need. If it's important body care, far more important is the health of the soul.

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Varazze, 15 July 2017

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[1] French Edition The principles of Catholic theology, Who are you, Paris 1985.

[2] As this is false, I show it in my book Karl Rahner. The Second betrayed, Editions Faith&Culture, Verona 2009. When Papa Benedetto XVI spoke of the "hermeneutic of rupture", He is referring precisely to the interpretation Rahner.

[3] Cf my essay The theoretical root of Rahner's doctrine of anonymous Christianity, in Karl Rahner. A critical analysis, edited by S.Lanzetta, Proceedings of the international theological conference organized by the Franciscans in Florence on 22 and 23 November 2007, Published By Cantagalli, Siena 2009.

[4] CF. Prologue of the Gospel of John

[5] Cf P.P. Saldanha, Revelation as “self-communication of God”. A study of the influence of Karl Barth and Karl Rahner on the Concept of Revelation in the Documents of the Second Vatican Council, The Urbaniana University Press, Rome 2005

[6] In his book The adventure of liberal theology, Rusconi Editore, Milan 1974, p.20.

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4 thoughts on "The new Prefect of the Congregation for the Doctrine of the Faith, and what the Church expects the problem of Karl Rahner

  1. It seems to have already begun work by the mudslide Ladaria, at least according to an article Galli della Loggia in Corriere, which you referred to allegations of covering up pedophile priests. The tragic aspect is that of pedophilia cases there were among the German Jesuits and p. is. certain Jesuits in Rome showed morbid curiosity when some boys had to confess to their (Institute Pius IX); but all of these characters are classified as “Progressives” and they are therefore remained afloat.

    http://www.corriere.it/opinioni/17_luglio_12/non-si-giudica-passato-22d05d56-6655-11e7-99cd-8ba21567bad4.shtml

  2. Today 16 July the Church honors Our Lady of Mount Carmel:
    we entrust to you, Mother Help, our humble supplication that assist the new prefect in the battle for the defense of truth and the risks of modernist tendencies and heresies.
    "We are, Maria Virgo, cunctas haereses sola interemisti in universo mundo» ci ricorda p. Cavalcoli in this nice article:
    http://www.iltimone.org/32388,News.html

  3. The quote Rahner's "This transcendental moment…"It is a fine example of the art of say and not to say that hides its contradictions (and their meanings past) behind the folds of a nebulous language and oxymoronic.

    In) Take the first part: "This transcendental moment of revelation corresponds to the free modification of our transcendental consciousness made supernaturally by God,…».

    1) The expression "transcendental consciousness" seems to be understood in the Kantian sense rather than "Christian", that is, as something possessed a priori, which (it seems, but it is not so) It is added something new; and not so much as consciousness, or the acknowledgment, that comes from experience, a state of misery, of suffering and incompleteness we experience in this world, which for simplicity we call Divenire, and that refers to a reality that transcends, Being we call God or: and how it can be - a Christian – a transcendence if there is a dialectic, a relationship, a diversity between Becoming and Being? We are practically the antithesis of fideism.

    2) The existence of a "modification" presupposes "a before and after", but we will see that in the following quote these "before and after" are effectively negated.

    3) The "free modification made supernaturally by God" seems to indicate that the man, that is, its free will, You do not play any part: the action of Grace (or something similar to Grace) It does not provide for the acceptance by the will.

    B) We then take the rest: "... but this change is actually an original moment and permanent of our consciousness, a kind of original lighting of our existence and, since the time of our transcendence of God consists dall'autocomunicazione, It is already in the proper sense revelation. "

    1) The oxymoronic expression "permanent moment" overshadows eternity; with the addition of the "original" makes you think of something like ' "eternity"; and in any case it suggests at least an innate quality, "Really" (that is, in reality) constitutive of our being: but how can this be reconciled with a "modification" which implies "before and after"?

    2) And if this "moment of our transcendentality", which it is by no means a "moment", as we have seen, but a constitutive quality of our being, It consists dall'autocomunicazione of God, What is this "communication" unless the intake (still unconscious in Christian "anonymous") the divine nature by man? In conclusion, the implicit juice all these lexical contortions is that Being is to zero in the Becoming and God in Man, and that there was no original sin.

    1. Point A)1) my comment ends with a phrase that probably sounds a bit’ cryptic: “we are practically the antithesis of fideism”. I mean that while the error fideist man with original sin has literally lost everything and is so corrupt that it can not respond or collaborate to Grace, error “rahneriano” the man – essentially, beyond the puns – He has not lost anything: the “Free modification” (which it is not a modification but a constituent element – “permanent and original” – of our being) It is nothing more than a recovery operation (unconscious before, and aware then in explicitly Christian) of what we already have, the same way, more or less, of a fruit that ripens. The divine self thus becomes a kind of human self-revelation. What then is to be antithetical errors have similar consequences (for instance, the sidelining of free will) It is nothing new.

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