Father Tomas Tyn, a traditionalist post-conciliar and one current model now more than ever
- What it means to be in communion with the Roman Pontiff? The criteria of infallibility - 15 December 2018
- The definition of the essence of man - 26 November 2018
- Reflection moral honesty of language: the Church has always had its own clear and precise language - 11 November 2018
FATHER THOMAS TYN, A POST-TRADITIONALIST RECONCILE AND A CURRENT MODEL TODAY MORE THAN EVER
Father Tomas corrects the tormented and presumptuous Lutheran relationship with God by showing how in the process of justification harmonize the work of grace and faith with that of reason, works and free will, and as the concern must moderate confidence, considering sin and divine justice, while the confidence must moderate fear considering the divine mercy. Fear without trust leads to despair. Trust without fear leads to pride.
The 1 January we remembered the anniversary of the 25th anniversary of the pious death of the Servant of God Father Tomas Tyn, Dominican theologian of Czech origin who was born in Brno in 1950 and buried in Neckargemünd in Germany at the home of his parents, where the mother, Dr. Ludmila, is still alive. Father Tomas is being promoted by the Cause of Beatification Dominican Province Bohemian and open in Bologna in 2006 by Cardinal Carlo Caffarra, Archbishop of the City [see who e who]. Indeed, Father Tomas lived from 1972 al 1989 in the Dominican convent of Bologna, teaching moral theology and the history of philosophy in local Theological Study, today Faculty of Theology of Emilia-Romagna.
The pages of this our online magazine have already had to deal with this Servant of God, especially by Gianni T. Baptists, attorney Rieti, founder and president of the International Tomas Tyn (AITT see who), that collects devotees, admirers and scholars from various parts of Italy and the world. In these twenty-five years the reputation of sanctity of the Servant of God has spread in his homeland, the Czech Republic, in Italy and in the world thanks to the work of his devotees and to the work of the Cause of Beatification, who collected numerous testimonies and documents. In particular theology of Father Tyn has aroused the interest of scholars, which have treated some aspects of his thought, among others in an international congress, which was held over him in Bologna in 2011.
Father Tomas was a great time and great theologian, philosopher, as stated in the letter of Cardinal Caffara opening of the Cause [see who, who]. Though both died at a young age, his scientific, considering the many pastoral duties from which it was taken, is surprisingly abundant and high-level. It expresses not only the author's personal thoughts, but also a large quantity of doctrines from other sources and other Authors, starting from teaching Biblical, to switch to the Magisterium of the Church, to St. Thomas and many other theologians and not only theologians, Ancient and modern, Catholics and non-Catholics, often known in the original texts, Whereas Father Tyn had eight languages.
Its primary mission that Divine Wisdom entrusted to Father Tomas was to recall and explain the truth of the traditional Catholic doctrine, which, nell'agitato of the immediate post-conciliar period, in danger of being forgotten because of a misunderstanding of the new modernistic doctrines of the Council. The Servant of God, that, thanks to his keen discernment, was able to recognize the value of those doctrines in their continuity with tradition, did not allow himself to be duped by these frauds and those theologians who conceived the theological progress on the model of the French Revolution, but expressed, a good Catholic, its full adherence to the teachings of the Council and smug.
Just twenty years, young monk already has exceptional human maturity, cultural and theological, while still a student at the Theological Studio Dominican Walberberg in Germany, with great perspicacity he realized the danger of Karl Rahner in an environment influenced by its charming impostures. And then he composed in Latin, In the 1970, thesis as annual, an acute critical 104 pages of the conception of morality Rahner, by title “Rahnerianae presupposing philosophical doctrine of ethical existential. Some information relating to the article Charles Rahneris SJ. which intitulatur “The ethical problems of existential formal“, demonstrating the setting existentialist-situationist already in his time condemned by Pope Pius XII, and everything, note well, in an environment infected by modernism and Lutheranism.
The clarity and fairness of such intellectual and moral behavior Of course procured to Tomas, from the environment, envy and hostility, which soon advised him to leave that environment, albeit with pain and not without gratitude for what he had received, to land to the community and at the Theological Bolognese. Who Fra Tomas, for his intelligence, for the goodness and kindness of his character, for his humility and for all its virtues, it immediately attracted the esteem and affection of the confreres and many other people, to whom he offered his ministry of duct, pious and zealous priest and guide souls to the perfection of the Gospel.
Ancora Germany Between Tomas energetically refused even the thesis exposed by his teacher who then went by the Order, Eight father Pesch, who, in climate irenic and falsely Ecumenical Vatican II, had published a really big and erudite book in which he claimed that Thomas Luther and they agreed in the doctrine of justification, just that instead about what actually is the greatest opposition to the Catholic doctrine of Luther.
However, in the Lutheran view of justification not everything is wrong. In Luther remains the biblical teaching for which the grace begins the work of justification making right the works of man. The Dominicans have always recognized this truth so much that at the end of the sixteenth century, in fiery controversy with the Jesuits in the famous dispute Aids, the Jesuits accused the Dominicans wire Lutheranism for their doctrine of physical premozione supported by Domingo Báñez.
This point is reiterated in the Joint Declaration on the Doctrine of Justification of the Pontifical Council for Promoting Christian Unity and the Lutheran World Federation of 1999 [see who]. This is not a document of the Magisterium, because it bears the signature of the Pope, ma, as the word, than a simple “Advice”, though undoubtedly the Holy See, but that does not have the authority to similar statements at a higher level, such as that of the Second Vatican Council on ecumenism Reintegratio [see who]. Here is the infallibility of the Magisterium, which it is not present in the previous document. The remaining E, in the Council document there is no mention of the issue of justification.
Father Tomas has no difficulty in recognizing that point of contact of the Church with the Lutherans. But he has at heart to remember the fallacy of Lutheran doctrine of justification. That is why, arrived in Bologna, made his licentiate thesis at the Theological College in Dominican 1976 under the direction of Father Alberto Galli with the title Of divine grace and justification. The opposition between the theology of Luther and St Thomas'. Indeed, what is lacking in the Lutheran view of justification is the doctrine of the merit of good works in grace, in order to reward of eternal life. And this absence is also mentioned in the joint document. For this Father Tyn are grown with special care in this thesis and the doctoral Angelicum in Rome 1978, entitled Divine action and human freedom in the process of justification according to the doctrine of St. Thomas Aquinas, to illustrate the essence, the causes and functions of about supernatural, gift of God, with which, uniting ourselves to the infinite merits of Christ, we operate our salvation.
Luther confuses human nature as such with the fallen nature because of sin and tending to sin. Identifies sin with the tendency to sin. So then to Luther there is no sound reason, a metaphysics, a natural theology, a good will, a natural law, a merit, an ultimate natural man. For him everything is paganism, pelagianesimo, incredulity, hypocrisy and pride. Because of this, grace in Luther does not erase the sin, but coexists with it. God's forgiveness is the eye with which God looks at Christ's righteousness to the sinner and imputes from outside. The grace is not a quality inherent in the soul of the just created, but it is the righteousness of Christ outside of the right but referred to the justified. God justifies, because it does not look to the sinner, but look to Christ right, that looks to the sinner, that is not right in himself, but in relation to Christ. The right therefore is at once a sinner, not simply prone to sin, but perpetually in a state of sin. Why not give meritorious works of salvation, if not faith to be saved despite it remains sinners.
In his relationship with God Luther was never able to achieve the balance characteristic of Catholicism. Party as a young man from a feeling of terror and despair to God, which he became unbearable and he believed mistakenly be the Catholic view, with the famous episode of the Tower, thought to find the solution in a presumptuous certainty of salvation without works and without merit. He never understood what is the fear of God and has always confused with an irrational fear and exaggerated scruple. Because of this, never managed to harmonize the fear with confidence, whereby, eliminating the fear, fell into presumption and complacency, without ever being able, as witnessed many episodes of his life, to eliminate all the despair and guilt. Hence his dialectic paradoxical coexistence of sin and grace, of innocence and guilt, peace and torment, that seems somehow herald the dark mystic Jakob Böhme and the Hegelian dialectic.
Moreover the excessive, well known, Luther's concern for one's self, which led him to summarize the whole of Christianity in the question of justification and salvation of his own, when in fact the ultimate aim of Christianity is the contemplation and vision of God. Christianity does not lead to self-absorption, as if we were the center of reality, but opening humble and generous to God and neighbor. In order to correct these errors of Luther, Father Tyn has thoroughly investigated the nature, the action, the principles, the purpose and species of divine grace and nature, the principles, operation and the purpose of free will. This led him also to illustrate the nature, the principles and purposes Gown, the law and the moral, as professor of moral theology, as well as the natural and supernatural virtues, on the spiritual life and bliss. Deepening the speech, Father Tyn arrived at metaphysical roots of morality with interesting studies on intellect, knowledge with acute refutations of idealism and the will, demonstrating the rational foundations of freedom.
Hence the survey about human nature and about the person the step was short, and here is his masterful treatise about 1000 pages Metaphysics of substance. Participation and analogy of being, grandiose and thorough investigation leading theologian to deepen the relationship between being for participation and be essentially, as well as the degree of analog metaphysical person. With that we have a look very wide and articulate the relationship between man and God. Father Tomas so opposed to the Lutheran vision of God's relationship with man the right Catholic concept founded on the notion of an analogue of efficient causality, for which the cause before God, in this case the grace, causes the free act of man as the cause of his acts - physical premotion - and therefore as a meritorious cause not of dignity (condigno), as divine causality of Christ, but fairness (de reasonable), so that the grace as a gift created not mean the tendency to sin, but removes the mortal sin, incompatible with the grace, while it can coexist with venial sin.
Father Tomas corrects the tormented and presumptuous Lutheran relationship with God showing how in the process of justification harmonize the work of grace and faith with that of reason, works and free will, and as the concern must moderate confidence, considering sin and divine justice, while the confidence must moderate fear considering the divine mercy. Fear without trust leads to despair. Trust without fear leads to pride. (C)ol his respect for both the Scripture for Tradition, both to Christ and the Church, Father Tomas shows how Christianity Luther's Sola Scriptura and a Christ without the Church is a Christian and therefore false dimidiato, Today dangerously represented by modernism existentialist and idealistic, interpreter of the false doctrines of the Council. So the Dominican theologian shows us also the true path of ecumenism with Protestants: recognition of common truths, but also great boldness in calling the brothers separated from the street of the error into the way of truth.
Father Tomas Tyn makes us understand that it is false the idea that widespread today be Protestants is simply a different way of being Christian, and not rather a way defective and incomplete. It is contrary to ecumenism taught to us by the Council, which in its document on ecumenism expresses the duty of non-Catholics to seek full communion with the Church.
In concluding this brief portrait, we can say that the bright and holy figure of Father Tomas, rich gifts of the Holy Spirit, imposes itself in a situation of internal church conflicts like the present, for fairness and balance the top of his Catholic vision, summarizing the instance of tradition with that of progress, respect for immutable values with sincere adherence to the evangelising message of Vatican II, loyalty to St. Thomas Aquinas Doctor of the church with wide critical knowledge of modern thought, a love for the truth adamant with the practice of most generous charity, which led to the exercise of those heroic virtues, witnessed by all those who knew him and have benefited his wise and learned ministry as a priest of Jesus Christ.
Fontanellato, 22 December 2014
Introibo altar Gods
BOOK AVAILABLE IN VOLUME AND E-BOOK
From an erroneous doctrine descend a pastoral wrong, but to assume, therefore, that a pastoral wrong invariably descends from an erroneous doctrine is build un'abusiva correspondence in which what is the logic latita. E’ like saying that a correct doctrine must descend a pastoral infallibly correct. Since the ministry is never free from defects, this means that there is no infallible doctrine!
But in all seriousness, I think we tend to confuse 'infallibility’ with 'irreformabilità’ and to not want to understand that to give a definition of the infallibility of the Magisterium, NOT mean at all be out with this definition ALL the notion of infallibility. The definition of CVI gives us a notion of infallibility, but I am not aware that there is written that this must be understood as the only possible circumstance in which the infallibility exists.
This insistence infallibility tends to neglect seriously the concept of auctoritas of the Church and our duty as Catholics to obey the Magisterium except fall into sin mortale.Non unlike the modernists were to escape obedience…
As the ministry is the practical application to concrete cases of a doctrine is quite clear that a pastoral wrong descended from an erroneous doctrine (therefore not infallible) and also that there was need to establish through a document dogmatic Vatican Council's conditions of infallibility which provide in addition to matters of faith and morals even if the will of definition , as she says, all doctrines concerning faith and morals are infallible automatically? There must be a difference between even within the doctrinal “infallibility” e “not infallibility”.
Father John has just answered his question and he did it in a very clear and very comprehensive. Why insists to propose questions to which you have already given a clear answer?
That's not true at all “that a pastoral wrong descended from an erroneous doctrine”. Some of the worst heresies, for example Arianism, born from dogmatic doctrines evil intended and therefore poorly applied to pastoral. But no one has ever dreamed to affirm and support with reasonableness that since the ministry of bishops and priests Arians was obviously wrong as conditioned by a serious Christological heresy, the truth of faith and the dogmatic doctrine from which it had started to finally give birth to an error, was so wrong, from symbol of faith Nicene Creed.
Scusi, Father Cavalcoli, but the documents of Vatican II are not infallible because they lack the will definitional. Even Pope Paul VI did not want to attribute to these documents going definitional, then how can they be infallible?
We must distinguish the doctrinal documents (dogmatists) those pastoral-disciplinary. In the first field, which concerns matters of faith or connected with faith, The Church can not err. Instead, in accordance with the Church can err and can change.
The documents of the first type, so, I'm “Infallible”, even if you do not desire a definitional, which is present only in very special and rare circumstances, when the Church wants to define a new dogma solemnly.
Not enough to wait for these rare conditions obey the Magisterium of the Church, suspecting that otherwise might go wrong, otherwise we lose the knowledge of many truths of faith.
It should also be kept in mind the fact that “infallible” it simply means “absolutely true”; means so that they tell the truth, do not lie;, not deceive us, can not change or be abolished.
Of course, if there is the will of definition, We must join with divine faith and theological; but if this will is not expressed, we still have to assent with certainty and religious submission of will.
Therefore, if we want to be in the truth and good Catholics, we have to give this consent firm, confident and irrevocable, without “I know” and without “ma”.