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ABSTRACT Jean Daniélou's Doxological Humanism: Trinitarian Contemplation and Humanity's True Vocation Marc C. Nicholas

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ABSTRACT Jean Daniélou's Doxological Humanism: Trinitarian Contemplation and Humanity's True Vocation Marc C. Nicholas ABSTRACT Jean Daniélou’s Doxological Humanism: Trinitarian Contemplation and Humanity’s True Vocation Marc C. Nicholas, Ph.D. Chairperson: Peter M. Candler, Jr., Ph.D. In the first half of the twentieth century there arose a loose conglomeration of theologians that were pejoratively dubbed la nouvelle théologie. Initially known for the monumental debate with the Dominican Thomism of the Revue Thomiste, this group consists of some of the greatest theologians of the twentieth century. One of the more prominent of them was the French Jesuit Jean Daniélou. Not only did Daniélou set off the debate with the Dominican Thomists when he penned “La Orientations Présentes de la Pensée Religieuse,” but he continued to produce important documents in the areas of patristics, spirituality and ecumenism. Equally important as such monumental works as his Origène, Bible et Liturgie and Histoire des Doctrines Chrétiennes avant Nicée are his works on Christian spirituality. One of the most important of Daniélou’s insights is his understanding of the relationship between theology and spirituality. Since the late middle ages, scholars have increasingly grown accustomed to dichotomizing theology and spirituality. However, more recently, scholars such as Mark McIntosh have made convincing arguments for the natural coherence of the formerly opposed disciplines and in turn made a case for the inclusion of “mystical theology” within the realm of the academy. This view certainly accords with Daniélou’s understanding of the relationship between theology and spirituality and an investigation into his theology of prayer will serve to elucidate how he understands this relationship. In turn, it becomes clear that a unified vision of theology and spirituality enables the theologian to lay bare humanity’s true vocation. Humanity is not a true humanity when it does not experience contemplation, adoration and worship. Therefore, I refer to this aspect of Daniélou’s thought as his doxological humanism. Jean Daniélou’s Doxological Humanism: Trinitarian Contemplation and Humanity’s True Vocation by Marc C. Nicholas, B.A., M.Div. A Dissertation Approved by the Department of Religion ___________________________________ William H. Bellinger, Ph.D., Chairperson Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Approved by the Dissertation Committee ___________________________________ Peter M. Candler, Jr., Ph.D., Chairperson ___________________________________ Barry A. Harvey, Ph.D. ___________________________________ Ralph C. Wood, Ph.D. Accepted by the Graduate School December 2009 ___________________________________ J. Larry Lyon, Ph.D., Dean Page bearing signatures is kept on file in the Graduate School. Copyright © 2009 by Marc C. Nicholas All rights reserved TABLE OF CONTENTS ACKNOWLEDGMENTS v Chapter ONE Introduction 1 The Split between Theology and Spirituality Pre-Scholastic Theology and Spirituality The Rise of Scholastic Theology The Effects of the Split between Theology and Spirituality Prospects for Reintegration The Bifurcation of Theology and Spirituality as Defective Anthropology Conclusions TWO History and Prayer 13 History in Twentieth Century Catholicism A Theology of History Sacred and Profane History The Central Event in History History and Typology History and the Divine Pedagogy The Schema of Cosmic History Sacraments as Historic Actions Conclusions THREE Prayer, Trinity and Mission 55 The Mystery of Trinitarian Existence The Presence of the Holy Trinity The Trinity and the Soul The Trinity in Itself Communication in the Life of the Trinity Father, Son and Spirit Conclusions The Extension of Adoration The Prolongation of the Mission of the Word and the Spirit Interiority and Mission The Sacraments and Mission iii The Aim of Mission Conclusions FOUR Prayer and the Spiritual Life 114 The Presence of God Darkness and Consolation Sober Inebriation Perpetual Progress Conclusions FIVE The Crisis of Interiority and the Truly Human City 153 The Church of the Poor: Little Flock or Great People Interiority and the Technical Society Prayer and the Common Good: Toward a Truly Human City SIX Daniélou’s Doxological Humanism 181 Contemplation, Habituation and the City Pleasure, Humanism and Contemplation Catholic Humanism in the 20th Century Daniélou’s Doxological Humanism BIBLIOGRAPHY 202 iv ACKNOWLEDGMENTS Scholarly work can at times be a lonely and isolated endeavor. Yet, any task requires the hands of many individuals in one way or another. With this in mind, I would like to express my deepest thanks to Peter M. Candler for encouraging my studies in ways that had grown to be unexpected. Without his encouragement and optimism I could not have completed the task. I would also like to express my gratitude to Ralph C. Wood who started me along this particular path such a long time ago. I would not be hoeing these same theological rows without his providential presence in my life. I would also like to extend my deep appreciation to the librarians in Jones Library at Baylor University who provided me with a model of how to do research. I could have never tracked down many of Daniélou’s works without their good example. Most importantly, I thank my loving and patient wife Tayla who either prodded or showed tolerance with such wisdom. Without her along my side, I certainly would have given up long ago. v CHAPTER ONE The Split between Theology and Spirituality Hans Urs von Balthasar begins his important essay “Theology and Sanctity” with the observation that “in the whole of Catholic theology there is hardly anything that is less noticed, yet more deserving of notice, than the fact that, since the great period of Scholasticism, there have been few theologians who were saints.”1 In this remark is summed up the history of the divide between theology and spirituality which reached its acme with the Neo-Scholasticism of the 19th and 20th centuries. Though this neo- Scholasticism waned after the middle of the 20th century, it seems to be attempting to extend its influence again at the turn of the 20th century.2 Von Balthasar‟s entire theological project centered on the deconstruction of such a dichotomy. In the essay, he notes the pre-Scholastic naiveté concerning such a divide, the perpetuation of the divergence until the middle of the twentieth century and the attempt to overcome the split which was commensurate with the overthrow of Neo-Scholastic theology prior to Vatican II. Pre-Scholastic Theology and Spirituality When one looks at the great personages of the early church, one is struck by the fact that most of them were both pastors and theologians. Their lives were models of the 1 Hans Urs von Balthasar, “Theology and Sanctity,” in Explorations in Theology, I:The Word Made Flesh (San Francisco: Ignatius Press, 1989): 181. 2 Peter M. Candler, “The New Scholasticism: Where is it Going?” in Thomism: A Very Critical Introduction (Grand Rapids, Mich.: Eerdmans, forthcoming). 1 unity of the Christian life and the elucidation of Christian truth: a testament to a complete understanding of truth which “consist[ed] precisely in this living exposition of theory in practice and of knowledge carried into action.”3 Von Balthasar notes the New Testament teaching concerning the office of teachers and pastors. Both Ephesians 4.11 and I Corinthians 12.29 attest to the distinctiveness of the roles of pastor and teacher. However, one need not maintain the possibility of distinct roles to the detriment of seeing both offices in a single individual. Not all pastors are teachers, and not all teachers are pastors, but one should not be surprised to see the two offices coincident in a single individual since they are so closely related by Paul in his epistles. Therefore, it should be no surprise to see the greatest Christians of the early centuries of the Church are both pastors and teachers: Irenaeus, Gregory of Nyssa, Athanasius, Chrysostom, and many others.4 This unity of spirituality and truth is seen in a number of Johannine passages. The author of I John maintains: “Whoever says, “I know him,” but does not keep his commandments is a liar, and the truth is not in him” (I Jn 2.4); and, later on in the letter, “Whoever is without love does not know God” (I Jn 4.8). “There is simply no real truth” von Balthasar contends, “which does not have to be incarnated in an act or in some action, so that the incarnation of Christ is the criterion of all real truth . ., and „walking in the truth‟ is the way the believer possesses the truth.”5 Indeed the New Testament and the early Fathers consistently exhibit a complete naiveté concerning such a divide. Instead, the writers of the New Testament and the early Fathers were “complete 3 Ibid. 4 Von Balthasar notes that even those who were not both pastors and teachers in the monastic and mystical traditions “bring out still more clearly the union of doctrine and life.” Ibid., 182. 5 Ibid., 181-182. 2 personalities,” who were unable to envisage the separation of theology and spirituality. Even a cursory perusal of New Testament and Patristic sources would indicate the fact. Von Balthasar notes that it “would not only be idle but contrary to the very conception of the Fathers to attempt to divide their works into those dealing with doctrine and those dealing with the Christian life (spirituality).”6 Perhaps Origen is the clearest indication of this fact. Origen left the Church an enormous amount of literature. Though it has been attempted by some modern interpreters, to divide his works into the speculative, polemical, spiritual and hermeneutical would be artificial and detrimental to Origen‟s thought and to one‟s understanding of the work he bequeathed to the Church. Though some of his works may have been more or less practical or speculative or pastoral, each of his works has the primary aim of “expounding the word of God, which is much a word of life as a word of truth.”7 Von Balthasar maintains that this original unity was maintained for centuries.
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