{"id":15552,"date":"2012-07-16T08:32:09","date_gmt":"2012-07-16T14:32:09","guid":{"rendered":"https:\/\/praytellblog.com\/?p=15552"},"modified":"2012-07-21T14:11:17","modified_gmt":"2012-07-21T20:11:17","slug":"questio-disputata-for-16-july-2012-neo-augustinian-vs-post-vatican-ii-thomist-perspectives-on-liturgical-reform-and-renewal","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2012\/07\/16\/questio-disputata-for-16-july-2012-neo-augustinian-vs-post-vatican-ii-thomist-perspectives-on-liturgical-reform-and-renewal\/","title":{"rendered":"This Week&#8217;s Discussion Question: Neo-Augustinian vs. Post Vatican II Thomist perspectives on liturgical reform and renewal"},"content":{"rendered":"<p>In <em>Vatican II: The Battle for Meaning<\/em> (Collegeville, MN: The Liturgical Press, 2012), Massimo Faggioli contrasts two major interpretations of Vatican II: the \u201cneo-Augustinian\u201d and the \u201cpost-Vatican II [neo-] Thomist.\u201d He quotes Ormund Rush in describing the neo-Augustinian school as \u201cwanting to set the church and world in a situation of rivals; it sees the world in a negative light; evil and sin so abound in the world that the church should be always suspicious and distrustful of it. Any openness to the world would be \u2018na\u00efve optimism.\u2019\u201d Theologians associated with this perspective would be Henri de Lubac, Jean Danielou, Han Urs von Balthasar, Louis Bouyer, and Joseph Ratzinger. In contrast, Rush identifies \u201ca new \u2018progressive\u2019 group wanting to retrieve a re-interpreted Thomism, and counseling openness to the world\u201d and, in Faggioli\u2019s words, \u201cthat twentieth century theology should do with modern philosophy and social sciences what Thomas [Aquinas] had done with Aristotle in the thirteenth century, but now based on a new view of the relationship between faith and history\u2026.\u201d This group included Yves Congar, Marie-Dominique Chenu, Edward Schillebeeckx, Karl Rahner, and Bernard Lonergan.<\/p>\n<p>I have found this categorization helpful as I\u2019ve reflected on the various stances toward liturgical reform and renewal evident over the past fifty years and marking the contributions of this blog and others concerned with Catholic worship. \u201cNeo-Augustinian\u201d approaches to the liturgy tend to view it in Platonic terms, the heavenly worship offered to the Father by the Son in the unity of the Spirit, joined in by the angels and saints, in which those on earth are privileged to gain some share by grace. \u201cPost Vatican II Thomist\u201d approaches to the liturgy would tend to view it in Aristotelian terms, a \u201ccomplexus of sensible signs\u201d to use the initial words of Cyprian Vagaggini\u2019s definition, an earthly disclosure through culturally and historically conditioned semiotic systems of the graced condition of the world.<\/p>\n<p>I would pose two questions for our discussion. 1) Does this categorization of two tendencies in the reception of Vatican II shed some light on the underlying assumptions brought to our conversation on liturgical reform and renewal by various partners? 2) If these foundational positions are dialectically related, is the way forward by showing how one position is correct and the other is to be repudiated, how one position subsumes another, or how another position can be generated that capitalizes on the insights of both while avoiding their weaknesses?<\/p>\n","protected":false},"excerpt":{"rendered":"<p>\u201cNeo-Augustinian\u201d approaches to the liturgy tend to view it in Platonic terms, the heavenly worship offered to the Father by the Son in the unity of the Spirit, joined in by the angels and saints, in which those on earth are privileged to gain some share by grace. \u201cPost Vatican II Thomist\u201d approaches to the liturgy would tend to view it in Aristotelian terms, a \u201ccomplexus of sensible signs,\u201d an earthly disclosure through culturally and historically conditioned semiotic systems of the graced condition of the world.<\/p>\n","protected":false},"author":17,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[30,32],"tags":[879,980,2048],"class_list":["post-15552","post","type-post","status-publish","format-standard","hentry","category-reform-of-the-reform","category-vatican-ii","tag-liturgical-reform","tag-massimo-faggioli","tag-this-weeks-discussion-question"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.7 - 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