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A Comparative Study of the Hermeneutics of Henri De Lubac and Hans-Georg Gadamer Concerning Tradition, Community and Faith in Th

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A Comparative Study of the Hermeneutics of Henri De Lubac and Hans-Georg Gadamer Concerning Tradition, Community and Faith in Th THE CATHOLIC UNIVERSITY OF AMERICA A Comparative Study of the Hermeneutics of Henri de Lubac and Hans-Georg Gadamer Concerning Tradition, Community and Faith in the Interpretation of Scripture A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy © Copyright All Rights Reserved By Eric Joseph Jenislawski Washington, DC 2016 A Comparative Study of the Hermeneutics of Henri de Lubac and Hans-Georg Gadamer Concerning Tradition, Community and Faith in the Interpretation of Scripture Eric Joseph Jenislawski Director: John T. Ford, CSC, S.T.D. ABSTRACT This dissertation investigates and compares the hermeneutics of the French Jesuit theologian, Henri de Lubac (1896-1991), and the German philosopher, Hans-Georg Gadamer (1900-2001). The writings of both Gadamer and de Lubac continue to generate scholarly investigation, including proposals to apply their insights to contemporary biblical interpretation. Although de Lubac and Gadamer were contemporaries, they never directly engaged each other’s writings; this dissertation brings their thought into dialogue. Chapter One provides a biographical overview of the lives of both scholars by situating the texts that will be examined within the broader context of each work. Since de Lubac approached the subject of biblical interpretation chiefly as an historian of exegesis, the first step in this comparative investigation is a formulation of de Lubac’s hermeneutical principles. Chapter Two, which constitutes the major portion of this dissertation, analyzes de Lubac’s works Catholicisme, Histoire et Esprit, Exégèse médiévale, and La Postérité spirituelle de Joachim de Flore in view of understanding his hermeneutics. An historical account of the formation of de Lubac’s theology of the four-fold sense of Scripture is provided, together with a description of its final synthesis. This chapter proposes that de Lubac’s later works must be read in light of his writings of the 1930s in order to grasp the scope of his desired integration of traditional interpretation and modern science. It also provides a more detailed analysis of the exegetical import of La Postérité spirituelle than previous literature. Although the writings of Gadamer concern general hermeneutics, he occasionally applied his theories to biblical interpretation. Chapter Three examines Gadamer’s Wahrheit und Methode in order to compare his hermeneutics with those of de Lubac that were presented in Chapter Two. The conclusion appraises the similarities between de Lubac and Gadamer in their treatment of the role of tradition and community in interpretation. The conclusion also explores the tension between their views on the role of faith in interpretation and suggests that certain principles of Gadamer’s general hermeneutics may provide the philosophical support that de Lubac desired for his theological hermeneutics of Scripture. An appendix analyzes the textual relationship of Histoire et Esprit to its sources. This dissertation by Eric Joseph Jenislawski fulfills the dissertation requirement for the doctoral degree in Theology approved by John T. Ford, CSC, S.T.D., as Director, and by Peter J. Casarella, Ph.D., and Paul McPartlan, S.T.L., D.Phil., as Readers. __________________________________________ Rev. John T. Ford, CSC, M.A., S.T.D., Director __________________________________________ Peter J. Casarella, Ph.D., Reader __________________________________________ Rev. Msgr. Paul McPartlan, S.T.L., D.Phil., Reader ii Beatae Mariae Semper Virgini Ac Castissimo Sponso eius Josepho: Ponite, quaeso, hoc opus In manibus Filii Vestri Sanctissimi Per Spiritum Sanctum Ad gloriam Dei Patris. His ego Servus inutilis Laeto corde Opus dico. iii οἱ δὲ εἶπαν αὐτῷ ἐνύπνιον εἴδομεν καὶ ὁ συγκρίνων οὐκ ἔστιν αὐτό εἶπεν δὲ αὐτοῖς Iωσηφ οὐχὶ διὰ τοῦ θεοῦ ἡ διασάφησις αὐτῶν ἐστιν διηγήσασθε οὖν μοι — Genesis 40:8 (LXX) iv CONTENTS INTRODUCTION ...............................................................................................................1 CHAPTER ONE: BIOGRAPHICAL OVERVIEW OF THE PRINCIPAL FIGURES......4 1. Henri de Lubac.................................................................................................................4 1.1 Childhood, Education and Vocation (1896-1929).............................................6 1.2. Academic Career at Lyon and Fourvière (1930-1950)...................................17 1.3. De Lubac’s Works on the History of Exegesis (1950-1961)..........................29 1.4. The Second Vatican Council ..........................................................................34 1.5. Postconciliar works.........................................................................................39 2. Hans-Georg Gadamer ....................................................................................................45 2.1. Early Years (1900-1918).................................................................................46 2.2. Marburg Period (1919-1938) ..........................................................................55 2.3. The Leipzig Years (1939-1948)......................................................................65 2.4. Maturity at Heidelberg (1949-1968)...............................................................67 2.5. Gadamer’s “Second Youth” (1968-2001).......................................................69 CHAPTER TWO: ANALYSIS OF THE WORKS OF HENRI DE LUBAC...................75 1. “Apologétique et Théologie” (1930) .............................................................................80 1.1. Analysis...........................................................................................................93 2. Catholicisme (1938).....................................................................................................102 2.1. Analysis .......................................................................................................110 2.1.1. Two “Areas of Difficulty” for the Exegete................................................113 2.1.2. Catholicisme’s Theological Anthropology, View of History, and Soteriology............................................................................................116 2.1.3. Catholicisme’s "Fundamental Theology"..................................................121 2.1.4. “Historika pneumatikōs, pneumatika historikōs”......................................126 2.1.5. Understanding “Historical Things Spiritually”..........................................134 2.1.5.1. The Literal Sense as Narrative Sense and Its Relationship to Biblical Doctrine.......................................................135 2.1.5.2. Understanding "Spiritual Things Historically" and the Spiritual Senses of Scripture.................................................................143 2.1.6. Conclusion .................................................................................................151 3. Review of Anders Nygren's Erôs et Agapè (1945)......................................................163 4. Histoire et Esprit (1950) and Its Associated Essays....................................................168 4.1. Analysis of Histoire et Esprit .......................................................................185 4.1.1. The Methodological Introduction ..............................................................186 4.1.2. The Literal Sense .......................................................................................200 4.1.2.1. Origenian and Modern Exegesis of the Literal Sense.............................202 4.1.2.2. Areas of Critique.....................................................................................208 v 4.1.3. The Spiritual Senses...................................................................................220 4.1.3.1. The Individual Senses.............................................................................224 4.1.3.2. Sequence and Unity of the Spiritual Senses ...........................................231 4.1.4. "Christ is the Living and Concrete Exegesis of Scripture"........................248 4.1.5. The Spiritual Senses of the New Testament ..............................................256 4.1.6. De Lubac's Preliminary "Philosophy of History" in Histoire....................267 4.1.6.1. De Lubac's Retrieval...............................................................................281 4.1.7. Inspiration and Interpretation.....................................................................285 4.1.7.1. The Ecclesial Context of Interpretation ..................................................293 4.2. Conclusion: De Lubac’s Hermeneutics ........................................................299 4.2.1. De Lubac’s Theological Hermeneutics......................................................303 5. Exégèse médiévale (1959-1963) ..................................................................................312 5.1. Exégèse médiévale, Part One ........................................................................316 5.2. Exégèse médiévale, Part Two .......................................................................332 5.3. Thematic Analysis ........................................................................................337 5.3.1. The Medieval Refinement of Christian Allegorical Method .....................341 5.3.2. The Object of Tropology ...........................................................................359
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