In this brief guide, the internationally acclaimed theologian and Dominican priest, Fr. Aidan Nichols seeks to explain the approach to Catholic theology which he has worked out in the course of nearly forty years of publishing books and articles in the service of the Church. He looks at the nature of theology, at its status as a science that is also a wisdom, at its intrinsic principles and methods, its sources, its sub-divisions, and, not least, the qualities which the budding theologian must make his own if theol- ogy is to be authentically Christian and Catholic and assist rather than hinder the Church's mission. In a time of considerable confusion in the intellectual life of the Catholic Church, arising not only from professors but hierarchs, The Theologian's Enterprise offers comprehensive counsel to those setting out in the study of their faith, per- haps for the first time, with solid advice on the habits of mind theology requires. The text seeks to combine profun- dity with brevity. It would be difficult to find a more concise guide in any language.
This study explores the way in which, by way of the Christian mysteries, divine action impacts human life. The triune God acts in Jesus Christ by means of historical events whose effects transcend time and which are mediated through their celebration in memorial and worship. Drawing on both Evangelical and Catholic writers, Nichols provides evidence that the general portrait of Jesus found in the Pauline letters and the four Gospels rests on reliable historical witness. On this basis, he offers a concise Christology which presents Jesus Christ as the fulfillment of the Messianic hope of the Old Testament; explores his unique being as laid out in the teaching of the great Ecumenical Councils of the first Christian millennium, and describes how the classic theologian of the Latin tradition, St Thomas Aquinas, sees the chief historical events of Christ’s life as affecting humanity throughout future time. Nichols then looks at the Christian concept of God – namely, Trinitarian monotheism. God so conceived can act efficaciously in the created order and does so by the deployment of his Word and Spirit in ways which express for a fallen, historical world, the dynamics of the interaction of the divine Persons in eternity – Persons who now draw human beings within their range. Those gains in understanding are then applied to the individual mysteries of the life of Christ, from his biological conception to his coming Parousia. For each mystery, Nichols describes a biblical preamble; an account of how the mystery is seen by the Liturgy and the Fathers of the Church; illumination from the three theological masters whom the author makes his own in this work – Aquinas, Balthasar and Bulgakov;- and a visual image drawn from the treasury of sacred art.
The Church is a mystery. Believers who want to enter more deeply into that mystery will reflect on the Church's basic characteristics, the "marks of the Church": what it means for the Church to be one, holy, catholic, and apostolic. Non-Catholics and nonbelievers looking to appreciate how Catholics regard the Church also will desire to understand these "marks". In this book, renowned Dominican theologian Father Aidan Nichols explores the Church's characteristics. Drawing on insights from four theological masters-Henri de Lubac, Jean Tillard, Hans Urs von Balthasar, and Charles Journet-Father Nichols seeks to help Catholics and non-Catholics to "figure out" the Church, on at least a fundamental level. Of course the four masters in question do not claim to exhaust the mystery of the Church. Nor does Nichols. They do, however, assist the reader in going deeper into the mystery. To accomplish this goal, Father Nichols appeals to both the Scholastic tradition and authors influenced by the ressourcement movement in theology. In this way, he provides readers with a sense of Catholicism's breadth, which is at once orthodox and yet generously conceived. Ê
Redeeming Beauty explores the richness of orthodox Christian tradition, both Western and Eastern, in matters of 'sacral aesthetics' - a term used to denote the foundations, production and experience of religiously relevant beauty. Aidan Nichols investigates five principal themes: the foundation of beauty in the natural order through divine creative action; explicitly 'evangelical' beauty as a quality of biblical revelation and notably at its climax in Christ; the legitimacy of making and venerating artworks; qualities of the self in relation to objective presentation of the religiously beautiful; and the difficulties of practising a sacral aesthetic, whether as producer or consumer, in an epoch when the visual arts themselves have left behind not only Church but for the greater part the public as well. The thought of theologians such as Augustine, Aquinas, Balthasar, Ratzinger, Bulgakov, Maritain and others is explored.
In the second edition of this major work, Dominican theologian Aidan Nichols provides a systematic account of the origins, development and recent history—now updated—of the relations between Rome and all separated Eastern Christians. By the end of the twentieth century, events in Eastern Europe, notably the conflict between the Orthodox and Uniate Churches in the Ukraine and Rumania, the tension between Rome and the Moscow patriarchate over the re-establishment of a Catholic hierarchy in the Russian Federation, and the civil war in the then federal People’s Republic of Yugoslavia, brought attention to the fragile relations between Catholicism and Orthodoxy, which once had been two parts of a single Communion. At the start of the twenty-first century, in the pontificate of Benedict XVI, a papal visit to Russia—at the symbolic level, a major step forward in the ‘healing of memories’— appears at last a realistic hope. In addition, the schisms separating Rome from the two lesser, but no less interesting, Christian families, the Assyrian (Nestorian) and Oriental Orthodox (Monophysite) Churches, are examined. The book also contains an account of the origins and present condition of the Eastern Catholic Churches—a deeper knowledge of which, by their Western brethren, was called for at the Second Vatican Council as well as by subsequent synods and popes. Providing both historical and theological explanations of these divisions, this illuminating and thought-provoking book chronicles the recent steps taken to mend them in the Ecumenical Movement and offers a realistic assessment of the difficulties (theological and political) which any reunion would experience.
You are beautiful as Tirzah, my love, lovely like Jerusalem." — Song of Songs The highly regarded spiritual writer and theologian Fr. Aidan Nichols, O.P. presents an overview of the Old Testament by showing what it is and its relationship to the New Testament. He explains that it is essential for one to be familiar with the Old Testament in order to understand properly, and in a deeper way, the richness and message of the New. In particular, Fr. Nichols shows how important it is to grasp that connection in order to understand better and to believe in the message and the person of Christ. Ignorance of the Old Testament makes it impossible to comprehend the entire divine plan that stretches between the two Testaments. Nichols maintains that we are ill-equipped to read and understand the great theologians, saints, and Scripture commentators of the Christian era without a deep familiarity with the Old Testament. Even understanding and appreciating the art of the Church remains limited if the Old Testament is a closed book for us. Nichols made use of studies by biblical experts from various Christian denominations notably Evangelicals and Anglicans in writing this widely appealing work. He also drew on the Fathers and Doctors of the Church to help illuminate the beauty of the relationship between the two Testaments.
This study is an introduction to Catholic theology designed both for the theological student and for the general reader willing to make a certain effort. After introducing the idea of theology adn the virtues desirable in the budding theologian, the bulk of the book falls intro the five sections: (1) the tole of philosophy in theology; (2) the use of the Bible in theology; (3) the resources of tradition, liturgy and sacred art; Fathers, Councils and Creeds; the sense of the faithful; (4) two 'aids to discernment in short history of Catholic theology from the New Testament to the present day. The conclusion considers the features of pluralism and unity which should typify Catholic theology as a whole and suggests how unity may avoid becoming uniformity without pluralism becoming anarchy.
I . . . find these Fathers to be, in words of William Butler Yeats, 'singing-masters of my soul'. Anyone who prays through the year the Office of Readings in the Roman Liturgy of the Hours will understand why." — Fr. Aidan Nichols, From the Introduction TheSinging-Masters, written by the author of Rome and the Eastern Churches, is a passionate, personalized account of the theological achievement of eighteen of the Church Fathers. Ten come from the Greek East: Irenaeus, Origen, Athanasius, Gregory of Nyssa, Gregory of Nazianzus, Basil the Great, Cyril of Alexandria, Denys the Areopagite, Maximus the Confessor, and John Damascene. Eight come from the Latin West: Tertullian, Cyprian, Ambrose, Jerome, Augustine, Leo the Great, Gregory the Great, and Bede the Venerable. The Fathers chosen here are those who have been especially authoritative for Catholic doctrine or particularly influential in Church life. While giving a dramatic, humanized account of patristic thought, colored by biographical detail, Aidan Nichols, O.P., draws the reader into a serious discussion of the Fathers' complex theological doctrines. The Singing-Masters offers a holistic and loving introduction to the figures who most shaped Christian thought, both in the East and in the West.
Novelist Sigrid Undset (1882–1949) left a mark on twentieth-century literature, not only in her homeland of Norway, but across the West. Her painterly eye for the Scandinavian countryside, her uncompromising emotional realism, her concrete sense of history, her bold vision of woman and man—these won her such acclaim that she received the 1928 Nobel Prize for Literature, not long after the publication of her epic historical novel, Kristin Lavransdatter. During World War II, she loudly opposed anti-Semitism and the Nazi regime, and in the final years of her life, the Norwegian state awarded her the Grand Cross of the Order of Saint Olav—the first time this honor was given to a woman outside the royal family. Among her other celebrated works are the novels The Master of Hestviken and Ida Elisabeth, as well as a powerful biography of Catherine of Siena. But something else set Undset apart. In 1924, she converted to Roman Catholicism, alienating her from Protestants and secular intellectuals alike. This spiritual turn shaped the very heart of her work, as well as her own life as a mother. In a world pockmarked by suffering, disappointment, and cruelty, she discovered that Jesus Christ alone gives meaning to the word "love". Acclaimed theologian and spiritual writer Father Aidan Nichols takes on the figure of Sigrid Undset from a distinctively Christian point of view. Rich in both biography and textual analysis, Sigrid Undset: Reader of Hearts renders a shrewd, colorful account of a writer who allowed her art to be transfigured by the fire of God's mercy and, thus, to be opened to a beauty beyond all telling.
Hans Urs von Balthasar is emerging as a colossus of twentieth-century theology. More and more of his works are being translated. But as yet he is mainly known only through his great multi-volume trilogy 'Glory', 'Theo-Drama' and Theo-Logic'. Aidan Nichols has treated each part of the trilogy and the early works in his widely acclaimed 'Introduction to Hans Urs von Balthasar'. In this final volume he explores all von Balthasar's later works. Many of these works are extremely important, although several are as yet untranslated and several as yet almost unknown. Nichols ranges widely and comprehensively, from journal articles to his major works, such as 'Apokalypse der deutschen Seele', to his final short works. The result is a wholly new perspective on von Balthasar, a contextualising of his trilogy and an illumination of his whole life and work.
This book explores the liturgy as the manifestation by cultic signs of Christian revelation, the 'setting' of the Liturgy in terms of architectural space, iconography and music, and the poetic response which the revelation the liturgy carries can produce. Nichols makes the case for Christianity's capacity to inspire high culture - both in principle and through well-chosen historical examples which draw on the best in Catholicism, Eastern Orthodoxy and Anglicanism.
Maximus the Confessor (580–662), giant among early Byzantine theologians, stands at the summit of the Greek patristic tradition. He is spokesman of the Greek-speaking “East” in something of the way Thomas Aquinas came to speak for the Latin “West.” His extreme importance as a spiritual writer is evidenced by the huge space assigned to him in the Philokalia. Believing in the intimate link between dogma and prayer, Maximus opposed the heresies of his day with his own unmatched synthesis of Christian truth. For this, he was persecuted and mutilated, and died in exile. The modern rediscovery of Maximus, begun by Western Christian scholars such as Vittorio Croce, Pierre Piret, Hans Urs von Balthasar, Lars Thunberg, and Juan-Miguel Garrigues, has led to an ever-increasing use of his theology and insights by Orthodox and Catholic theologians throughout Europe and North America. Maximus has also become a central point of reference in Catholic-Orthodox dialogue. Aidan Nichols has provided the English-speaking reader with a reliable guide to the major studies on Maximus done in Europe in the past twenty-five years: the period of “rediscovery.” He reads Maximus through the eyes of those who have studied him in depth, and builds up a multi-faceted portrait of this prince among theologians, and a comprehensive overview of his theology, his “Byzantine Gospel.” Along with a brief biography, and an account of the history of the relevant scholarship, sufficient primary texts have been included to convey a sense of Maximus’ powers both as a summarizer of the previous tradition, and as an original theologian in his own right.
Based on diaries and his published works, Nichols presents an account of Adrian Fortescue's developing personality with an interpretative overview of his writing. Beginning with Fortescue's family background, it looks at his reactions to clerical training, and the wider scene, in Rome and Austria-Hungry at the end of the nineteenth century and the attempts of a widely read and imaginative man to adjust to the limits of priestly life in the East End of London, and the home counties in the Edwardian epoch.
Redeeming Beauty explores the richness of orthodox Christian tradition, both Western and Eastern, in matters of 'sacral aesthetics' - a term used to denote the foundations, production and experience of religiously relevant beauty. Aidan Nichols investigates five principal themes: the foundation of beauty in the natural order through divine creative action; explicitly 'evangelical' beauty as a quality of biblical revelation and notably at its climax in Christ; the legitimacy of making and venerating artworks; qualities of the self in relation to objective presentation of the religiously beautiful; and the difficulties of practising a sacral aesthetic, whether as producer or consumer, in an epoch when the visual arts themselves have left behind not only Church but for the greater part the public as well. The thought of theologians such as Augustine, Aquinas, Balthasar, Ratzinger, Bulgakov, Maritain and others is explored.
This book explores the Liturgy as the manifestation by cultic signs of Christian revelation, the 'setting' of the Liturgy in terms of architectural space, iconography and music, and the poetic response which the revelation the Liturgy carries can produce. The conclusion offers a synthetic statement of the unity of religion, cosmology and art. Aidan Nichols makes the case for Christianity's capacity to inspire high culture - both in principle and through well-chosen historical examples which draw on the best in Catholicism, Eastern Orthodoxy and Anglicanism.
Students of Catholic theology are often presented with a choice between two great masters: Thomas Aquinas and Hans Urs von Balthasar. What starts as a cordial difference in form and method often morphs into a bitter rivalry. Dominican theologian Father Aidan Nichols sees no need for competition. Balthasar for Thomists gives a panoramic view of Balthasar's thought and spirituality, unearthing many of his innumerable debts to Aquinas and providing context for their points of divergence. The enormous cultural project of Balthasar, writes Father Nichols, differs too much from St. Thomas' pedagogical one "to count as a rival to Thomism on the latter's own ground (and, of course, vice versa)". While constituting an original form of faithful Catholic thought, Balthasar's approach may be regarded as a synthesis of the influences of Thomas and his Franciscan contemporary St. Bonaventure. In its breadth, Balthasar for Thomists serves as a general introduction to Balthasar for those unacquainted with his profound and wide-ranging theology.
Investigates Balthasar's early explorations of music and the other arts, before launching into a ramifying but controlled survey of his interpretations of major philosophers and literary figures in the European tradition from the early modern period until the 1930s.
Redeeming Beauty explores the richness of orthodox Christian tradition, both Western and Eastern, in matters of 'sacral aesthetics' - a term used to denote the foundations, production and experience of religiously relevant beauty. Aidan Nichols investigates five principal themes: the foundation of beauty in the natural order through divine creative action; explicitly 'evangelical' beauty as a quality of biblical revelation and notably at its climax in Christ; the legitimacy of making and venerating artworks; qualities of the self in relation to objective presentation of the religiously beautiful; and the difficulties of practising a sacral aesthetic, whether as producer or consumer, in an epoch when the visual arts themselves have left behind not only Church but for the greater part the public as well. The thought of theologians such as Augustine, Aquinas, Balthasar, Ratzinger, Bulgakov, Maritain and others are explored.
This volume completes Aidan Nichols's presentation of the great theological trilogy of Hans Urs von Balthasar. The book offers a summary and interpretation of Balthasar's logic and considers the way in which The Truth of the World points forward to theological aesthetics and dramatics.
Aidan Nichols shows how recovering the Church's traditional mission will re-energise its witness in such areas as philosophy, ethics, aesthetics, the family, economics, gender relations, and politics. Providing insight into the forces of mainstream culture, this volume will enlighten and embolden all those concerned for the renewal of Christendom in today's world.
This important and illuminating book focuses on Ratzinger's status as one of the preeminent Catholic theologians of the 20th century. Aidan Nichols provides a full-scale investigation of his theology as it develops from the 1950s onward. The book presents a chronological account of the development of Ratzinger's writing which reflects a wide range of historical and theoretical interests such as: Augustine's ecclesiology, early Franciscanism and the idea of salvation history, Christian brotherhood, the unfolding of the Second Vatican Council, the Apostles' Creed, explorations of the concept of the Church, preaching, liturgy and Church music, eschatology, the foundations of dogmatic and moral theology, and the problem of pluralism. This third edition, as well as providing a two-chapter-long biography of Joseph Ratzinger/Benedict XVI, and amplifying the account already given of his later pre-papal writings, describes the new thinking that belongs to the years of Benedict's pontificate. That comprises his trilogy of books on Jesus of Nazareth, his quartet of encyclicals, and the set of major speeches he gave at global venues, chiefly on the contribution of faith to culture and civil society. An expanded Conclusion, weighing the lasting significance of his work, leads into a presentation of the themes of his posthumous essay collection - the 'curtain-call' he entitled 'What is Christianity?
About the Contributor(s): Aidan Nichols, OP, is a member of the Dominican community at Blackfriers, Cambridge, and the author of numerous books on Eastern and Western theology and Church history.
Sergei Bulgakov, born in Russia in 1871, was one of the principal Eastern theologians of the twentieth century. At the age of thirty he was appointed professor of political economy at the University of Kiev. After a crisis of faith, Bulgakov declared himself an unbeliever in 1888, but in a slow process he moved from Marxism to Idealism, and then from Idealism to a rediscovered Orthodoxy. By the time of the two Revolutions of 1917, Bulgakov was one of the best known Orthodox theologians in Russia. In 1918 he was ordained priest, and fled Moscow in danger of imminent arrest. Arriving in Paris in 1925 he was to live and work there until his death in 1944, his life inextricably bound up with the Russian theological institute, Saint-Serge, of which he was a founder member and subsequent professor, rector and dean. In this timely work, Aidan Nichols introduces the life and work of Bulgakov and provides a systematic presentation of his dogmatic theology. 'The present book has appeared at exactly the right moment. Alike in Russia and in the West, we are witnessing a veritable "Bulgakov renaissance" . . . this is the first comprehensive and systematic survey of his theology in English.' Bishop Kallistos of Diokleia 'As research on Bulgakov by Catholics and Protestants as well as Orthodox grows in volume, it is a great help to have this authoritative, comprehensive guide. I hope it will encourage further study and assimilation of one of the most searching and moving as well as one of the most complex of modern theological minds.' Dr Rowan Williams, Archibshop of Canterbury Aidan Nichols, OP, is an English Dominican of Blackfriars, Cambridge. He has written thirty books, chiefly on aspects of Catholic theology and theological history, but also on Eastern Orthodoxy and Anglicanism.
In this brief guide, the internationally acclaimed theologian and Dominican priest, Fr. Aidan Nichols seeks to explain the approach to Catholic theology which he has worked out in the course of nearly forty years of publishing books and articles in the service of the Church. He looks at the nature of theology, at its status as a science that is also a wisdom, at its intrinsic principles and methods, its sources, its sub-divisions, and, not least, the qualities which the budding theologian must make his own if theol- ogy is to be authentically Christian and Catholic and assist rather than hinder the Church's mission. In a time of considerable confusion in the intellectual life of the Catholic Church, arising not only from professors but hierarchs, The Theologian's Enterprise offers comprehensive counsel to those setting out in the study of their faith, per- haps for the first time, with solid advice on the habits of mind theology requires. The text seeks to combine profun- dity with brevity. It would be difficult to find a more concise guide in any language.
This is the first comprehensive study of the theological significance of Paul Claudel, a poet frequently cited by literary-minded theologians in Europe and theologically-minded poets (such as von Balthasar, de Lubac and Eliot). His writing combines cosmology and history, Bible and metaphysics, liturgy and the drama of human personality. His work, which continues to arouse discussion in France, was acclaimed in his lifetime as the 'summa poetica' of a new Dante. Aidan Nichols' study demonstrates how Claudel's oeuvre, which is not only poetry but theatre and prose including biblical commentaries, constitutes a rich resource for constructive doctrine, liturgical preaching, and theological reflection. As the comparable example of Geoffrey Hill, Professor of Poetry at Oxford suggests, Aidan Nichols illuminates how Claudel's synthesis of many dimensions remains an important way of practising poetry in the Christian tradition today.
Maximus the Confessor (580–662), giant among early Byzantine theologians, stands at the summit of the Greek patristic tradition. He is spokesman of the Greek-speaking “East” in something of the way Thomas Aquinas came to speak for the Latin “West.” His extreme importance as a spiritual writer is evidenced by the huge space assigned to him in the Philokalia. Believing in the intimate link between dogma and prayer, Maximus opposed the heresies of his day with his own unmatched synthesis of Christian truth. For this, he was persecuted and mutilated, and died in exile. The modern rediscovery of Maximus, begun by Western Christian scholars such as Vittorio Croce, Pierre Piret, Hans Urs von Balthasar, Lars Thunberg, and Juan-Miguel Garrigues, has led to an ever-increasing use of his theology and insights by Orthodox and Catholic theologians throughout Europe and North America. Maximus has also become a central point of reference in Catholic-Orthodox dialogue. Aidan Nichols has provided the English-speaking reader with a reliable guide to the major studies on Maximus done in Europe in the past twenty-five years: the period of “rediscovery.” He reads Maximus through the eyes of those who have studied him in depth, and builds up a multi-faceted portrait of this prince among theologians, and a comprehensive overview of his theology, his “Byzantine Gospel.” Along with a brief biography, and an account of the history of the relevant scholarship, sufficient primary texts have been included to convey a sense of Maximus’ powers both as a summarizer of the previous tradition, and as an original theologian in his own right.
Based on diaries and his published works, Nichols presents an account of Adrian Fortescue's developing personality with an interpretative overview of his writing. Beginning with Fortescue's family background, it looks at his reactions to clerical training, and the wider scene, in Rome and Austria-Hungry at the end of the nineteenth century and the attempts of a widely read and imaginative man to adjust to the limits of priestly life in the East End of London, and the home counties in the Edwardian epoch.
The Church is a mystery. Believers who want to enter more deeply into that mystery will reflect on the Church's basic characteristics, the "marks of the Church": what it means for the Church to be one, holy, catholic, and apostolic. Non-Catholics and nonbelievers looking to appreciate how Catholics regard the Church also will desire to understand these "marks". In this book, renowned Dominican theologian Father Aidan Nichols explores the Church's characteristics. Drawing on insights from four theological masters-Henri de Lubac, Jean Tillard, Hans Urs von Balthasar, and Charles Journet-Father Nichols seeks to help Catholics and non-Catholics to "figure out" the Church, on at least a fundamental level. Of course the four masters in question do not claim to exhaust the mystery of the Church. Nor does Nichols. They do, however, assist the reader in going deeper into the mystery. To accomplish this goal, Father Nichols appeals to both the Scholastic tradition and authors influenced by the ressourcement movement in theology. In this way, he provides readers with a sense of Catholicism's breadth, which is at once orthodox and yet generously conceived. Ê
This study contributes to the revival of a more full-blooded Marian teaching and attempts to take the path set by ressourcement theology in recovering the robust voice of witness to Mary. Aidan Nichols, OP, works through the biblical, patristic, and medieval sources and introduces readers to the robust scriptural and theological bases for the Church’s celebration of Mary. He argues for the crucial relevance of Mary in the theological articulation of the gospel, the celebration and practice of the liturgy, and the sacramental life of the Church.
This book explores the Liturgy as the manifestation by cultic signs of Christian revelation, the 'setting' of the Liturgy in terms of architectural space, iconography and music, and the poetic response which the revelation the Liturgy carries can produce. The conclusion offers a synthetic statement of the unity of religion, cosmology and art. Aidan Nichols makes the case for Christianity's capacity to inspire high culture - both in principle and through well-chosen historical examples which draw on the best in Catholicism, Eastern Orthodoxy and Anglicanism.
A lively debate continues in the Roman Catholic Church about the character of the teaching provided by the Second Vatican Council (1962-1965). Did it represent a decisive rupture with previous doctrine, or the continuation of its earlier message under new conditions? Much depends on whether the Council texts are read in the light of subsequent events, which shook and sometimes smashed the life, worship and devotion of traditional Catholicism – rather than considered for themselves, in their own right as documents with a prehistory that historians can know. In this work Dominican scholar and writer Aidan Nichols maintains that the Council texts must be interpreted in the light of their genesis, not their aftermath. They must be seen in the light of the public debates in the Council chamber, not the hopes (or fears) of individuals behind the scenes. On this basis, he provides a concise commentary on the eight most significant documents produced by the Council, documents which cover pretty comprehensively all the major aspects of the Church’s life. Nichols describes the Council as a gathering where the Conciliar minority – guarded, prudent, and concerned for explicit continuity at all points with the preceding tradition – played a beneficial role in steadying the Conciliar majority, enthused as the latter was by the movements of biblical, patristic and liturgical ‘return to the sources’ and a desire to reach out to the world of the (then) present-day in generosity of heart. The texts that emerged from this often impassioned debate remain susceptible to a reading of a classically Christian kind. That is precisely what Nichols offers in this book.
This is the first comprehensive study of the theological significance of Paul Claudel, a poet frequently cited by literary-minded theologians in Europe and theologically-minded poets (such as von Balthasar, de Lubac and Eliot). His writing combines cosmology and history, Bible and metaphysics, liturgy and the drama of human personality. His work, which continues to arouse discussion in France, was acclaimed in his lifetime as the 'summa poetica' of a new Dante. Aidan Nichols' study demonstrates how Claudel's oeuvre, which is not only poetry but theatre and prose including biblical commentaries, constitutes a rich resource for constructive doctrine, liturgical preaching, and theological reflection. As the comparable example of Geoffrey Hill, Professor of Poetry at Oxford suggests, Aidan Nichols illuminates how Claudel's synthesis of many dimensions remains an important way of practising poetry in the Christian tradition today.
Aidan Nichols opens his major two-colume study of theology and culture with a powerful statement of the 'intelligent conservatism' which he sees, not as one way of being Catholic among others, but as the very teaching of Jesus Christ. The 'intelligent conservative' is, indeed, the 'scribe of the Kingdom' described in our Lord's parable; 'Every scribe who has bene trained for the kingdom of heaven is like a housekeeper who brings out of his treasure what is new and what is old'. (Mt 13:52.) Fr Nichols distinguishes three elements in thsi approach. First, it combines openned to the new with fidelity to the old, and in this sense its enemies are, on the one hand, the followers of the late Archbishop Lefebvre, for whom nothing valuable emerged in the Church after the opening of the Second Vatican Council; and, on the other those progressives who in effect claim that there is nothing of value in the pre-conciliar Church which needs to be preserved. Secondly, intelligent conservatism, in contradistinction to theological liberlism, adheres to the principle that the special historical revelation given in Jesus Christ and his Church takes epistemological precedence over any other claimants for this exalted position. And thirdly, the conserver dedicated to the kingdom of heaven is not 'a simple Simon; he is, precisely, a scribe, a learned man, a skilful man, an artful man'. Intelligent conservatism, in short, is guided by an habitual sensibility built up in preceding generations and constituting a kind of practical wisdom with which the Catholic tradition and its theological exploration must be creatively continued today.
The publication of Hans Urs von Balthasar's seven-volume The Glory of the Lord established von Balthasar as one of the greatest and most influential Catholic theologians of the twentieth-century.
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