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Nouvelle Théologie - New Theology: Inheritor of Modernism, Precursor of Vatican II, by Jürgen Mettepenningen
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This is an introduction to the most influential movement in Catholic theology in the 20th century which prepared the ground for the Second Vatican Council. It sheds new light on the theological movement that led up to and inspired the Second Vatican Council and is a most needed contribution to the ongoing heated discussions about the 'hermeneutics of the Council'.
- Sales Rank: #1382523 in Books
- Published on: 2010-06-03
- Released on: 2010-06-03
- Original language: English
- Number of items: 1
- Dimensions: 9.21" h x .50" w x 6.14" l, .80 pounds
- Binding: Paperback
- 240 pages
Review
'A highly informative survey of the historical development and catalytic texts of nouvelle théologie. By drawing on lesser-known figures and extensive research, Mettepenningen sheds new light on its inner dynamics and diversity. A significant and timely contribution to the understanding of a key movement in modern theology whose principles and contradictions continue to shape the church today.' — David Grumett, Department of Theology, University of Exeter, UK. (David Grumett)
'In a virtuoso performance of the historical theologian's art, Jurgen Mettepenningen brings into play both published and unpublished sources in at least five languages. He offers English-speaking readers as rich an acoount of nouvelle theologie as the present state of the archival sources allows. From its origins in France between 1935 and 1950, he brings the story of nouvelle theologie up to its subsequent internationalization and then assimilation at the Second Vatican Council. He joins an historian's eye for relevant detail with a theologian's religious sensibility. His often provocative judgments are always rooted in the sources. Nouvelle Theologie - New Theology is a timely and important contribution to the story of Catholic theology in the twentieth-century.' - William L. Portier, Mary Ann Spearin Chair of Catholic Theology, University of Dayton, OH, USA (William L. Portier, Mary Ann Spearin Chair of Catholic Theology, University of Dayton)
'This work by Dr Jürgen Mettepenningen, a Louvain-trained theologian, represents a valuable contribution to the history of twentieth century Catholic theology.It carefully charts the development of nouvelle théologie from the crisis of Modernism to the Second Vatican Council. An important study, it should be of interest to theologians and historians of the period and will undoubtedly contribute to ongoing research on nouvelle théologie and the history of Vatican II.' — Gabriel Flynn, Dublin City University, Mater Dei Institute, Ireland (Gabriel Flynn)
Reviewed in The Tablet 2nd October 2010 (UK)
'[The author's] exhaustively documented research recreates the issues at stake back then. As he obviously expects us to see, they remain on the agenda'
This us a demanding and interesting book. Its author sets out to explore the phenomenon of the New Theology that developed in France in the years that followed the Modernist Crisis and preceded the Second Vatican Council. One merit of this work is its clarity of organisation. One of the outcomes of Mettepenningen's book is a sense of the strenuous labours they undertook. This book will be of most use to people who already have a grasp of theological questions and their history or who about to embark on postgraduate theological studies. - David Evans, Liverpool Hope University (David Evans)
'A demanding and interesting book.' (Theological Book Review)
'A highly informative survey of the historical development and catalytic texts of nouvelle théologie. By drawing on lesser-known figures and extensive research, Mettepenningen sheds new light on its inner dynamics and diversity. A significant and timely contribution to the understanding of a key movement in modern theology whose principles and contradictions continue to shape the church today.' – David Grumett, Department of Theology, University of Exeter, UK. (Sanford Lakoff)
'In a virtuoso performance of the historical theologian's art, Jurgen Mettepenningen brings into play both published and unpublished sources in at least five languages. He offers English-speaking readers as rich an acoount of nouvelle theologie as the present state of the archival sources allows. From its origins in France between 1935 and 1950, he brings the story of nouvelle theologie up to its subsequent internationalization and then assimilation at the Second Vatican Council. He joins an historian's eye for relevant detail with a theologian's religious sensibility. His often provocative judgments are always rooted in the sources. Nouvelle Theologie - New Theology is a timely and important contribution to the story of Catholic theology in the twentieth-century.’ - William L. Portier, Mary Ann Spearin Chair of Catholic Theology, University of Dayton, OH, USA (Sanford Lakoff)
'This work by Dr Jürgen Mettepenningen, a Louvain-trained theologian, represents a valuable contribution to the history of twentieth century Catholic theology.It carefully charts the development of nouvelle théologie from the crisis of Modernism to the Second Vatican Council. An important study, it should be of interest to theologians and historians of the period and will undoubtedly contribute to ongoing research on nouvelle théologie and the history of Vatican II.’ – Gabriel Flynn, Dublin City University, Mater Dei Institute, Ireland (Sanford Lakoff)
Reviewed in The Tablet 2nd October 2010 (UK)
'[The author’s] exhaustively documented research recreates the issues at stake back then. As he obviously expects us to see, they remain on the agenda’
'A demanding and interesting book.’ (Sanford Lakoff)
In this comprehensive exposition of historical theology, Jurgen Mettepenningen has done all of us a great service... Crucially Mettepenningen shows how diverse the movement really was and how difficult it might be to collect all of its voices into a tidy package. (Sanford Lakoff)
About the Author
Dr Jürgen Mettepenningen is a research fellow in the Catholic University of Leuven, Belgium.
Most helpful customer reviews
7 of 9 people found the following review helpful.
Excellent book
By Carlos Ramos Mattei
Excellent compendium for anyone wishing to become acquainted with the theological activity in the Catholic Church during the first half of the Twentieth Century. It is an indispensable read for anyone wishing to understand the theological background for the Second Vatican Council.
4 of 6 people found the following review helpful.
Very Readable and Well Researched
By Myles B. Hannan
With a 28-page bibliography, 40 pages of footnotes, a well-structured analysis and an engaging style, Mettepenningen draws together the events and agents between 1935 and 1960 which have come to be known as "The New Theology" in a compact and well-reasoned presentation.
2 of 4 people found the following review helpful.
Fascinating, Informative and Inspiring: Interpreting Vatican II at 50
By Mark-Cyprian Obl.S.B.
The Catholic Church is celebrating, debating and wrestling over the 50th anniversary of the most important religious event of the 20th century -- for everyone, not just Catholics, not just Christians: Vatican II. Vatican II suffers from a divisive, contentious and battered history of its reception among Catholics (and so confusion among non-Catholics) after it was closed in 1965. No one could have anticipated the impact the radical 1960's would have on how Vatican II would be taken in such widely and wildly different directions. When Pope St. John XXIII called for an Ecumenical Council, he wanted it to embrace two concepts of reform as mutually complementary and informative: "aggiornamento," Italian for "updating," "modernizing," in terms of the Council, bringing the Catholic Church into constructive and critical dialogue with the modern world both within and outside the Church; and the French concept of "ressourcement," a "return to the sources," retrieving the full riches of the Church's past in Scripture, liturgy and the Church Fathers not as museum-pieces, but as offering forgotten or untapped fresh approaches to expressing the Catholic faith which would give a broader approach to the dialogue with the modern world than the century-old neo-scholasticism which dominated Catholic theology during the era of the "Pian Popes" -- from Pope Pius IX to Pope Pius XII. What happened to Pope St. John's irenic and complementary vision both during the council and vociferously in the decades following it was the radical division of Catholicism into "Progressives" who claimed "aggiornamento" as the true "spirit of Vatican II" and "Conservatives / Traditionalists" who staked the claim of orthodox doctrine and practice in the now-dissociated concept of "ressourcement." The Progressive side risked being sucked into the relativism and radical politics of a thoroughly secularized world (secularism is not new; it was the "gospel" of the atheist-anarchist "revolution" of the 1960's and 70's); the Conservative Traditionalists risked the very opposite temptation: repristinating the past and returning the Catholic Church to a "golden age" of the 4th - 12th centuries. And this is where the Catholic Church remains stuck and polarized to this day, dragging down the momentum of Pope St. John Paul II the Great in his vision of a "new evangelization" and making decisions to the vocation of the priesthood a church-political commitment more than a response to ordained pastoral ministry.
Jurgen Mettepenningen, in this revisionist take on the theological origins of and influences upon Vatican II, seeks to make a "paradigm shift" in how we think about the council and reconnect aggiornamento and ressourcement. Hence the very precise title: "Nouvelle Theologie: New Theology: Inheritor of Modernism, Precursor of Vatican II." His goal is to change our angle of perception in our evaluation of "the meaning of Vatican II" as well as the council's future trajectory.
"Nouvelle Theologie" literally means "New Theology" in French, but was a loaded term in the period of the 20th century examined in this book, 1935 - 1965 (the book really ends with the close of Pope Pius XII's reign in 1958; the extension to 1965 and so inclusive of Vatican II is a concluding evaluation). To understand why, one needs to have at least a basic grasp of the convoluted history of Catholic theology in the 19th century, the origins of the theology of "Development of Doctrine" (which made theology an historical-critical task and not a speculative-philosophical one), the reaction against Enlightenment Rationalism's enduring effect on Catholic theology, the first inklings of ecumenism, but above all the consuming influence of the revival of the philosophy and theology of St. Thomas Aquinas, especially by Pope Leo XIII (the last pope of the 19th c. and the first of the 20th), and the peculiar form this revival took, called Neo-Thomism. Neo-Thomism was a stabilizing reaction against all the social and cultural upheavals in 19th c. Europe. Its main feature was Leo XIII's positing the philosophical-speculative theology of Thomas Aquinas as "the perennial philosophy" -- the unchanging, ever-relevant complete structure of truth and reality, applicapble in every situation. Neo-Thomism arose at almost exactly the same time as the movement in Catholic theology condemned by the Neo-Thomists as "Modernism." Modernism was the catch-all category for any signs of infiltration of liberal Protestantism or anti-church secularism into the enclosed world of the embattled Catholic Church. Pope Pius X proved to be the hammer of Catholic truth beating down every suspect of Modernism, entrenching Neo-Thomist scholasticism as the only way of thought in the Catholic Church.
In between WW I and WW II, especially in France, a revival of the earlier 19th c. historical-critical approach to theology caused Pope Pius XI to suspect a resurgence of Modernism, which was labelled with the derrogatory danger-sign of "a new theology" -- Nouvelle Theologie. To scholastic Neo-Thomism, anything "new" in theology was ipso facto heretical and Modernist; the "perennial philosophy" neither needed nor tolerated anything "new." As with many originally derrogatory appelations, however (like "Christian"!), "nouvelle theologie" stuck as an identifier of a new sort of momentum of change in the Catholic Church and its theology -- even though the two major pillars of "nouvelle theologie", Henri de Lubac SJ and Yves Congar OP, denied any sort or intentional "movement" called "Nouvelle Theologie" and insisted that they certainly were not party to any such thing.
This is all crucial to Mettepenningen's case, and the first chapter of the book presents this background clearly, succinctly, and notes the lines of connection to the theologians and the three historical periods of the Nouvelle Theologie momentum (he respects and agrees with de Lubac and Congar that there was no actual self-conscious connected organized reform movement under this heading) which he sees as the crucial historical trajectory of a general convrgence of vision for reform of the Catholic Church.
Thus, in using "Nouvelle Theologie" as his designation and viewfinder, Mettepennigen eliminates any idea of a competition between a proto-aggiornamento and a proto-ressourcement development. He leaves behind general terms today loaded with ideological baggage, steps away from the idea of semi-organized intentional movements, and instead goes back to a very traditional way of historical study: biography and bibliography; who said what, when, and where did they write it?
The other advantage to this biographical-bibliographical approach is that seven of the theologians he studied became official theological advisors at Vatican II. By not assigning a pre-conceived agenda, but looking at each one on his own, the author brings to light the unique contributions of each one to the Council.
Structurally, after a general historical background introduction, the book divides the era of Nouvelle Theologie into three time periods which do overlap (history is never so neat and tidy) but are distinctive in leadership, orientation, and Vatican reaction. The first period is dominated by Dominican scholars, and tackles the questions of how to intepret and undrstand Thomas Aquinas. The move to the study of "the historical Aquinas" in his own historical context and the sources he used rejected the "perennial philosophy" approach of reigning Neo-Thomism. This first phase also saw the opening up of ecumenical interests and often-clandestine ecumenical conversations.
The second period is the provenance of the Jesuits. Here the focus turned to scholarly and critical historical study of the Church Fathers as fundamental to Tradition and new-ancient methods of interpreting Scripture. The Patristic focus revealed a continuity into the early and high Middle Ages up to the 12th century and "the last of the Fathers," St. Bernard of Clairvaux. Distinctive also was the rehabilitation of Origen, the 3rd century theologian who dominated Patristic and Medieval theology in both East and West through his biblical exegesis, while being condemned for some of his speculative theology. The writings of Origen were collected, edited and published along with the "orthodox" Fathers. Historical research on the development of the Eucharist and the Mass, which had wide-ranging implications for ecclesiology -- ultimately shaping Vatican II's "Sacrosanctum Concillium," "Lumen Gentium" and "Gaudium et Spes" -- made great strides in this second period.
The Vatican response to the "new theology" of both these periods was heavy-handed suppression. Pope Pius XI and Pope Pius XII were devoted Neo-Thomists and found themselves even more embattled in guarding and preserving the Church from the collapse of Europe going on all around them in communism, fascism, Nazism and atheism. The "fortress mentality" of the Catholic Church determined their thinking.
Both the first two phases took place in France. The third phase was the "internationalization" (as Mettepennigen terms it) of Nouvelle Theologie. That is rather grandiose, as his focus is the skip out of France into Belgium and the Netherlands. Some readers may be surprised by the two theologians who represent this third phase, as they are usually considered Progressives and on the opposite side of most of the theologians considered in the first two phases: Edward Schillebeeckx and Piet Schoonenberg. Mettepennigen sees in them a continuing evolution of the momentum of Nouvelle Theologie, picking up elements from outside France (and in that sense, "internationalizing").
The author is clear from the start that he confines his research to the theologians directly involved in controversy with the Vatican in France between 1935-1958. The third phase is more an extension, and the treatment of Vatican II an addendum. He also sees this book as the beginning of a much needed critical study of these theologians and of the history of Vatican II, a history which only now, at some 50 years' distance, can begin to be written.
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