'Ces Études et discussions sur Pic de la Mirandole (1463-1494) reçurent à leur première publication un excellent accueil auprès des spécialistes de ce philosophe italien de la Renaissance. En mettant en lumière la dimension essentiellement chrétienne de sa pensée, Henri de Lubac réfutait l’humanisme prométhéen qu’on voulait y voir, au profit d’un authentique humanisme puisant dans la foi catholique sa conception de la liberté et de la dignité humaine. Théologien dans son explication des six jours de la Genèse, (...) Pic de la Mirandole se révèle aussi pourfendeur du déterminisme astrologique et réconcilie Aristote et Platon sans céder jamais aux syncrétismes réducteurs. L’ouvrage du père de Lubac – présenté ici avec la traduction inédite de toutes ses citations – demeure d’une brûlante actualité, dans le contexte d’une crise anthropologique où les sectateurs du transhumanisme annexent Pic de la Mirandole à leur vision d’un Homo Deus se créant lui-même dans une transgression sans limite. À ceux-ci, comme aux adeptes d’un « ésotérisme » mirandolien, ces Études et discussions, nourries par une érudition exceptionnelle, répondent aujourd’hui, dans un style incisif, en dégageant la vérité profonde du jeune penseur, mort prématurément, qui affirmait : « Qu’on ne m’empêche pas de pouvoir me dire chrétien! »'. (shrink)

Destiné à un public d'incroyants, cet ouvrage, qui a pris forme dans l'esprit du père de Lubac pendant la Grande Guerre, développe en sept chapitres les thèmes suivants : origine de l'idée de Dieu, affirmation de l'existence de Dieu, preuve de Dieu, connaissance de Dieu, ineffabilité de Dieu, recherche de Dieu et enfin actualité de Dieu.

This text examines Teilhard's religious thinking rather than his scientific thinking, as many previous texts have done. The author was a friend and correspondent of the subjects's for more than thirty years and shared the same formative training and the same vows of loyalty and obedience.

In this important volume one finds the ultimate justification for de Lubac's positions against the atheisms of East and West.

Il testo presenta una visione complessiva dell'opera di Henri de Lubac, uno dei più importanti autori cattolici del XX secolo; mette, poi, in primo piano, nel suo contesto, l'influsso che ebbe su di lui l'opera di Maurice Blondel. Il lavoro si serve di abbondante documentazione inedita ed è stato giudicato dalla critica "un imponente lavoro di ricerca...una lettura stimolante...un pun to d'osservazione privilegiasto per comprendere la crescita del pensiero teologico nel nostro sec olo".

Henri de Lubac’s treatment of the relationship between nature and grace will be critiqued by Herman Bavinck’s ‘grace restores nature’ theme. In two significant addresses, Bavinck critiqued a Roman Catholic approach to nature and grace. De Lubac’s influence upon Roman Catholic thinking addressing nature and grace occurred post-Bavinck and has altered Catholic thinking on the subject. Neo-Calvinist scholar, Wolter Huttinga admits that Bavinck and de Lubac offer similar critiques of Roman Catholicism. The question remains then, do (...) Bavinck’s critiques still hold? I propose that Bavinck’s account of grace restores nature still makes valid critiques of a post-Vatican II construction of nature and grace. The paper is broken into three sections: an exploration of de Lubac’s nature and grace theme, the framework of Bavinck’s ‘grace restores nature’ theme, and a Bavinckian critique of de Lubac’s nature and grace theme. (shrink)

On Henri de Lubac and the contemporary Theology and Philosophy.

Maurice Blondel’s philosophy has had a decisive influence on the theology of Henri de Lubac, but more than an influence, it goes of an encounter and a dialogue between two great Catholic thinkers. This article proposes, over the course of successive encounters and collaborations between Blondel and Lubac, a presentation of Lubac’s reflection in that it extends Blondel’s critique of extrinsicity to the field of theology. This friendship between Lubac and Blondel testifies to the inherent (...) character of the mystical question to both philosophy and theology. This anchoring signifies the Mystery of Christ at work in the gesture of reason and in the understanding of faith. At the same time, Lubac promotes, in philosophy itself, an intelligence through faith. Friendship has not been an empty word with Lubac who openly defended Maurice Blondel on several occasions, and even after Blondel’s death, when Lubac continued to make the philosopher’s thought known by publishing and annotating a large part of his correspondence. (shrink)

According to Henri de Lubac's history of medieval exegesis, the fourteenth century marked the tipping point for the disintegration of history and allegory. The Postilla super totam bibliam of the Franciscan Nicholas of Lyra plays a prominent role in this declension narrative by ceding the “spirit” of interpretation to the separate discipline of theology, and opening the space for critical biblical studies to attain autonomy. But what if Nicholas of Lyra was on the other side of this history? (...) Arguing from the layout of early Postilla manuscripts and the institutional and manuscript culture of the fourteenth century, this article proposes that Nicholas's Postilla represents a vigorous and largely successful attempt to reintegrate Biblical text, historical scholarship, and theological exegesis. Nicholas's approach to the exegetical crises of his own day helps us to reassess the challenges and possibilities of theological exegesis today. (shrink)

La publication scientifique des Œuvres Complètes de Henri de Lubac se poursuit. Avec La Prière du Père Teilhard de Chardin (lère éd. 1964, 2e éd. 1968), nous pouvons relire une œuvre fort importante, même si elle n’a pas eu la notoriété de La Pensée religieuse du P. Teilhard de Chardin et si elle n’a pas suscité les mêmes assauts polémiques. L’homogénéité du volume est clairement assurée puisque figurent également Teilhard missionnaire et apologiste (1966) et une série d’articles souvent (...) plus.. (shrink)

The article studies the way in which Henri de Lubac approaches and studies the mystery of the Church, which he considered more difficult to believe than that of Christ. What is according to him the essential structure of the Church? What spiritual experience does belonging to the Church procure? The article also asks whether the cautions expressed by the Cardinal after Vatican II imply a step backward in comparison with his previous writings in ecclesiology.

Une grande partie de l’œuvre de de Lubac est consacrée à la pensée de ceux qui contestent la foi chrétienne. Son étude de l’athéisme en suite de ses recherches sur la relation entre nature et surnaturel dans la vie humaine, l’a. conduit notamment à étudier Proud'hon. La recherche des racines de l'athéisme contemporain lui permet d'aboutir à l’exigence de dialogue avec les athées qui peuvent aussi constituer un aiguillon pour la vérité même des croyants. À la clé de ce (...) dialogue, qui connut ses hésitations, il y a la quête d’un humanisme authentique qui ne soit pas contre l’homme, mais pour l’homme, ce que seule, en définitive, peut garantir la foi au Christ. A great part of the works of Henri de Lubac is devoted to the ideas of those who contest Christian faith. His study of atheism that followed his research on the relation of nature and the supernatural in human life, led him especially to the study of Proud’hon. The study of the roots of contemporaneous atheism allowed him to arrive at this need of dialogue with atheists, who could also furnish a prod for truth, even for believers. The key to this dialogue, which had his hesitations, is the search for an authentic humanism that would not be against man, but for man. Ultimately, this alone can be guaranted by the faith in Christ. (shrink)

Le geste et la dynamique de l'interprétation caractérise un penseur jusqu'à la moelle, et est l'expression congéniale de sa vision du monde. L'article cherche à montrer qu'il existe chez Henri de Lubac un parallélisme marqué et intentionnel entre l'interprète et ses principes herméneutiques, entre le jésuite et le théologien ainsi que la structure du mystère chrétien: une syntonie surprenante entre contenu et forme, personne et oeuvre, style et mystère.

Il testo analizza, attraverso il confronto Cristianesimo-Ebraismo in H.de Lubac e Y. de Montcheuil, il problema del dialogo interreligioso e i suoi rischi.

Si tratta di un bilancio d'insieme sulla opera di Henri de Lubac, per mostrarne le principali implicazioni sul terreno della filosofia politica.

La presente contribución indaga una dimensión de la intensa y compleja relación intelectual entre Henri de Lubac y Michel de Certeau, graficada en el paso del Corpus Mysticum a La fábula mística. En particular nos detenemos en una arista del proyecto intelectual de Lubac que busca desempolvar las potencialidades de la simbólica medieval para contrarrestar las nefastas derivas de la racionalidad moderna. Dicho proyecto se inspira en una ontología sacramental y en la centralidad de la allegoria in (...) factis, heredada del pensamiento de los Padres de la Iglesia. La reflexión que realiza Certeau en La fábula mística muestra ser no solo la continuación del Corpus Mysticum de Lubac, sino que de manera tangencial evidencia los límites del proyecto de su maestro, a través de su atención lúcida a la ruptura nominalista. Certeau muestra así que la emergencia de la mística moderna de los siglos xvi-xvii nace como respuesta al desaplazamiento de la allegoria in factis a la allegoria in verbis, que estaría a la raíz de la desontologización del lenguaje y del cisma entre la experiencia espiritual y la teología. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 68J The Theology of Henri de Lubac: An Overview. By HANS URS VON BALTHASAR. Translated by Joseph Fessio, S. J., Michael M. Waldstein (Preface), and Susan Clements (Conclusion). San Fran· cisco: Ignatius Press/Communio, 1991. Pp. 127. $9.95 (paper). Except for the preface and conclusion, Hans Urs von Balthasar's The Theology of Henri de Lubac first appeared as the long essay, "Henri de (...) Lubac-L'oeuvre organique d'une vie," in Nouvelle Revue Theologique 97 (1975), 897-913 and 98 (1976), 33-59, and translated by Joseph Fessio, S.J., as "The Achievement of Henri de Luhac" in Thought 51 (1976), 7-49. The preface was added soon after for the German edition, Henri de Lubac: Sein organisches Lebenswerk (Frei· burg im Breisgau: Johannes Verlag, 1976). The conclusion was added for Balthasar's and Jesuit Georges Chantraine's Le Cardinal de Lubac: L'Homme et son oeuvre (Paris: Ed. Lethielleux, 1983). While de Lubac denied " a true, personal philosophical or theo· logical synthesis " in the multiplicity of his oeuvre, he did believe that there could he found " a pattern that constitutes its unity " (de Luhac on p. 10). A more systematic work had been planned with Bruno de Solages, Peres Congar, Chenu, and others. In de Luhac's words, " the lightning bolt of Humani Generis killed the project" (p. 11). We can only wonder at what might have been. At the center of de Lubac's thought is a spiritual perception of "the essence of Christian mysticism" (p. 11). A hook on this subject was planned hut never completed; its fundamental importance was indicated by de Luhac in 1956: "I believe my hook on mysticism has inspired me for a long time in everything I work on; in its light I make my judgments and gain the criteria for ordering my thoughts and ideas" (p. 11). The purpose of Balthasar's little book is to trace these "great spiritual options of the master" (p. 26). Balthasar wrote his preface after he had received from de Luhac the manuscript that would he published as his Memoire sur l'occasion de mes ecrits (1989; ET: At the Service of the Church (1993]). Accord· ing to Balthasar, this "meandering" text has great value in display· ing the organic unity of de Luhac's writings in the contexts which occasioned them-" as well as the legendary condemnations and banish· ments prepared for him by his order and by the Church" (p. 9). De Luhac adopted the " fundamental elan " (p. 13) of Blondel, Marechal, and Rousselot. They enabled de Lubac to see in Thomas Aquinas " the paradox of the spiritual creature that is ordained beyond itself by the innermost reality of its nature to a goal that is unreachable for it and that can only he given as a gift of grace " (p. 13). Balthasar is unambiguous in his belief in the correctness of their interpretation. 684 BOOK REVIEWS Blondel, Marechal, and de Lubac were " martyrs for truth " (p. 13). De Lubac " exposed himself to the attacks of a tutiorist scholastic theology, armed with nothing but the historical and theological truth" (p. 13). Of the three, de Lubac was the most persecuted. The conflict with scholasticism is presented in all its sharpness. One must go back to Thomas himself, over the commentatorial tradition of John of St. Thomas and Cajetan, whose work represents, in the words of Gilson, " a successful ' corruptorium Sanctae Thomae.'... Thomas has been castrated by it" (p. 14). Gilson's "unqualified assent" to de Lubac's Thomistic conclusions means much to Balthasar, because it is "the assent of the greatest authority in the field of the history of phi· losophy" (p. 15). Upon reading Sumaturel (1946), Gilson wrote to de Lubac that the difference between the scholastic and the humanist theologians, like de Lubac, in part lies in the way they understand propositions. The scholastics " understand only univocal propositions and those that seem to be univocal. The former [humanist theologiansJ, by contrast, are more interested in the truth that the proposition attempts to formulate and that partly escapes it" (p. 14). In their incomprehension and fear of analogy, the scholastics are represented as hankering after a security that... (shrink)

This article argues that Henri de Lubac's conception of the homo ecclesiasticus has deep roots in the spirituality of Ignatius of Loyola. Drawing upon Splendor of the Church, the article first presents de Lubac's vision of the homo ecclesiasticus and his or her temptations; particularly important here is what de Lubac calls the ‘camouflage of the good’ and the consequent importance of discernment and asceticism. The article concludes by analyzing the Ignatian matrix of de Lubac's (...) thought, especially its emphasis on the discernment of spirits, a generous catholicity, and the inseparability of the spiritual and the ecclesial. (shrink)