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sophy in order that sacred theology may receive and assume the nature form and genius of a science if sacred theology is to live up to its critically important tasks within the church indeed if it is to qualify as an authentic science it must be supported and informed by a sound philosophy what leo is telling us quite plainly is that it is not possible to have a sound theology without a sound philosophy the english title of aeterni patris is the restoration of christian philosophy a genuinely christian philosophy would of course be just that philosophy which would support and inform a sound theology and the thought of st thomas pope leo makes clear should serve as its centerpiece or core but it is well to note that for all the emphasis he gives to st thomas the pope is not advocating a narrow or exclusive thomism he makes no simple equation between christian philosophy and thomistic philosophy if thomism can be said to function as the core of a christian philosophy that core should be thought of as packaged within a larger and more comprehensive philosophical system scholasticism by which it is nourished and divorced from which its very intelligibility becomes problematic by the time st thomas arrived on the scene in the thirteenth century a rich philosophical tradition was already in place and leo xiii clearly wanted to see the effective reconstitution of everything that was best in scholasticism especially because of its foundational realist orientation but the pontiff s vision included yet more it was so to speak philosophically all embracing he was calling for a christian philosophy that would be reflective of and integral to what he refers to as the perennial philosophy what might that be the perennial philosophy can be generally described as the most comprehensive of sound philosophies the sound philosophy that takes into account preserves and transmits every intellectually sound proposition that has ever been formulated by any particular thinker or any particular philosophical system put another way the perennial philosophy is simply the sum total the treasury of those foundational and timeless truths at which man has arrived in the east and the west over the entire course of human history in his regard for the perennial philosophy leo reflects an attitude toward truth typical of thomas himself friar thomas guided by the conviction that all truth has its ultimate source in god believed therefore that the truth should be gratefully garnered wherever it might be found apropos his advocacy of a philosophy that must be unqualifiedly inclusive with respect to the truth pope leo after acknowledging advances the pagan philosophers had made toward an understanding of the one true god plato and aristotle readily come to mind then cites an array of christian philosophers who have contributed substantially to the perennial philosophy beginning with st justin martyr the first christian philosopher among others he mentions st gregory of nazianzus st gregory of nyssa st augustine st john damascene boethius st anselm and st bonaventure pope leo did not content himself with simply writing an encyclical for the purpose of generating a movement that would restore a christian philosophy with thomism as its animating nucleus leo xiii was a devoted thomist long before he became pope twenty years prior to his election to the papacy joachim pecci as bishop of perugia had founded in that city the academy of st thomas after his election to the pontificate he quickly took steps to ensure that the serious study of the works of st thomas would be carried out in rome further he founded the higher institute of philosophy at louvain university in belgium in 1891 which historian joseph perrier described as the glory of neo thomism the pope hand picked désiré mercier a young belgian priest philosopher to be the first head of the institute fr mercier later cardinal primate of belgium was to become a major figure in the thomistic renewal and the institute at louvain served as something like the flagship institution for the movement over the years it turned out a great number of thomist philosophers of the first rank a large percentage of whom were clerics among the many american priests trained at louvain was a young man from the diocese of peoria by the name of fulton j sheen who earned his ph d summa cum laude a particularly fruitful act taken by leo xiii for the express purpose of ensuring the ongoing and seriously productive study of thomistic thought was the inauguration of what has come to be known as the leonine edition of the complete works of st thomas aquinas the goal of this monumental scholarly project which continues to this day is to provide for posterity a uniform set of all of the writings of the angelic doctor as definitive as it is humanly possible to make it based on meticulous examination of all available manuscripts fittingly enough the dominicans were given charge of the project perrier published a well balanced and informative volume entitled the renewal of scholastic philosophy in the nineteenth century 1908 that provides a thoroughgoing account of the early stages of the thomistic renewal covering the two decades following the publication of aeterni patris the influence of the pope s encyclical was simply immense perrier writes the revival of thomism which had been limited to some isolated efforts was then taken seriously by most of the catholic thinkers perrier offers an abundance of pertinent details regarding the beginning stages of the thomistic renewal as they took shape in various countries throughout the world and he introduces us to the principal figures of the movement in each locale the movement continued to grow and become increasingly influential over the course of the first half of the twentieth century with louvain as the major international center for thomistic studies several other universities in europe and north america also had distinguished programs in thomistic philosophy at both the undergraduate and graduate levels special mention might be made of laval university in quebec which had an excellent philosophy department staffed by men like fr maurice dionne fr jasmin boulay and prof charles de koninck dean of the faculty of philosophy de koninck one of the luminaries of the thomistic renewal was an extraordinary individual in many ways he held two doctoral degrees one in philosophy from louvain the other in theology was the father of twelve children and was a peritus at the second vatican council assisting maurice cardinal roy of montreal though laval s influence was limited for the most part to north america for years it enjoyed a status and influence in many ways comparable to louvain s by the mid twentieth century thomism could be said to be the defining philosophy the official philosophy if you will of well nigh all the major catholic seminaries and catholic colleges and universities in the u s while the quality of the thomism being taught varied sometimes widely from institution to institution every institution even the smaller ones with limited resources and sparse philosophical talent could be said to be making earnest efforts to respond productively to aeterni patris on an autobiographical note the college in this country where i did my undergraduate work an all male institution named after st thomas aquinas with some two thousand students had a philosophy department that was unambiguously thomistic in orientation and commitment a goodly portion of whose members had received their doctorates from laval students who majored in philosophy there received a good grounding in thomistic thought and were well prepared for graduates studies should they choose to pursue them but all students at the college whatever their major field got a significant taste of thomism for they were required to take at least four courses in philosophy logic philosophical psychology metaphysics and ethics by comparison students at most of the country s twenty eight jesuit institutions no matter what their major field had as part of their academic credentials what was effectively a minor in philosophy the jesuits it should be recognized played a major role in the thomistic renewal and some of the best thomists of the twentieth century were members of the society of jesus this is to take nothing away from the dominicans who needless to say also made large contributions to the cause in addition there were a number of individuals from various other orders and congregations who figured prominently in the movement such as fr joseph owens a redemptorist fr henry koren of the congregation of the holy ghost and br benignus of the brothers of the christian schools lay philosophers however arguably made the greatest contribution to the thomistic renewal perhaps in good part simply on account of their numbers well schooled and dedicated scholars many of them were also outstanding teachers and there were also many accomplished writers among them to whom we credit many books of lasting quality they published articles in reputable journals like the thomist the new scholasticism and the modern schoolman a plethora of good to very good textbooks in scholastic philosophy were readily available when the renewal was at its height and many were published by major houses such as macmillan prentice hall and harper brothers this was also the heyday of catholic publishing led by houses like herder in st louis and the bruce publishing company in milwaukee both of which had impressive lists among the happier problems for philosophy teachers in those days was settling on a textbook for a particular course say in ethics or metaphysics when there were a half dozen if not more inviting titles from which to choose authors like msgr paul j glenn and fr celestine bittle o f m cap produced entire series of textbooks in scholastic philosophy in all it was an exciting time thomism seemed to be vibrantly alive and the future looked quite bright and then the thomistic renewal collapsed to speak of a collapse is not to indulge in hyperbole for the term is just the one needed to convey the sense of what actually happened the astonishing suddenness with which thomism ceased to be the governing and guiding philosophy in catholic higher education it was as if overnight the bottom had dropped out so we return to the question posed earlier how to explain this extraordinary event of recent church history i offer the following first the collapse was a particular expression of a larger phenomenon of which it was but a part second it was the result of a pervasive mania for change third it was the targeted victim of a resurgent modernism while i would not claim that these items provide a complete explanation for the event they do go some distance i believe toward providing at least an adequate one to which we will attend in part ii ed note the second and final installment of this two part series will appear in our june issue here the foregoing article the revivification of sound christian philosophy was originally published in the new oxford review may 2015 and is reproduced here by kind permission of new oxford review 1069 kains ave berkeley ca 94706 posted by pertinacious papist at 10 22 pm 1 comments labels church and academe church history philosophy thomism the rise fall of the thomistic renewal part ii a revival cut short by d q mcinerny d q mcinerny is a professor of philosophy at our lady of guadalupe seminary in denton nebraska he holds b a m a and ph d degrees in philosophy from the national university of ireland university college cork among his latest published books are natural theology 2005 epistemology 2007 an introduction to foundational logic 2012 and the philosophy of nature 2014 ed note the first installment of this two part series appeared in our may issue here we return to the question posed in part i how to explain the extraordinary collapse of the thomistic renewal i submit the following first the collapse was a particular expression of a larger phenomenon of which it was but a part second it was the result of a pervasive mania for change third it was the targeted victim of a resurgent modernism while these items do not provide a complete explanation they do go some distance toward providing at least an adequate one the profound disruption suffered by the thomistic renewal was a particular instance a specific manifestation of the widespread consequences of the disruptive forces at play within the church at large in the period immediately following the second vatican council a period of prolonged disorientation and disorder which at certain times and regarding certain matters was quite severe we might think of the situation in metaphorical terms as if the church experienced a massive spiritual and cultural earthquake the edifice that was the thomistic renewal was unable to withstand the violent tremors and its walls came tumbling down the thomistic renewal was not alone in this regard there were other edifices that suffered damage extensive enough to warrant the word collapse the ancient latin liturgy catechesis religious orders and to one degree or another catholic education at every level as to the broader picture the church before and after vatican ii is a study in dramatic contrasts it is as if we were viewing two entirely different churches for someone for whom the after picture does not represent an improvement over the before picture the question naturally arises how is it possible that an institution that on one day appeared to be in a robust state of health was on the very next day in need of immediate therapeutic attention a possible answer to this question and one that is perhaps more obvious than we are prepared to admit is that appearances can be deceptive what looked like robust health was only seemingly so now might it be that a comparable response could be made with regard to the state of the thomistic renewal before its collapse as it happens a response of precisely that sort has been made a point to which we will return presently in the wake of vatican ii a veritable mania for change roared through the church and many catholics were swept off their feet and lost a balanced perspective it was as if change had become the supreme imperative for the church as if her principal mission in the world were to change simply change otherwise she would somehow not be acting according to a correct reading of the signs of the times what was especially peculiar about this near obsessive concern with change is that it was in many cases indiscriminate to the point of mindlessness it became a matter of change for the sake of change as if virtue lay in pure process never mind where the process might be leading us although there was little reasoned specificity as to what would be put in place by change there was remarkable clarity of vision as to what had to be replaced by it just about anything that had to do with the pre vatican ii church the...
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