Thomas Franklin O’Meara, O.P., grew up in Des Moines, Iowa, and Madison, Wisconsin, and is a priest of the Dominican Order. He did his doctoral studies at the University of Munich with Heinrich Fries and Karl Rahner.

He taught at Aquinas Institute (Dubuque, Iowa; now St. Louis, Mo) from 1966 to 1979. He taught at the University of Notre Dame from 1981 to 2002 and was the William K. Warren Professor of Theology there.

A past president of the Catholic Theological Society of America, he continues to teach part-time at Notre Dame, Loyola University (Chicago), and the Catholic Theological Union (Chicago). He has been a visiting professor at Wartburg Lutheran Seminary , St. Joseph’s Theological Institute (Cedara, South Africa), the University of San Diego, and Boston College.

Among his fifteen books are: Theology of Ministry; Thomas Aquinas, Theologian; an introduction to Karl Rahner, God in the World. And just published in 2012, Vast Universe. Extraterrestrials and Christian Revelation.

[Dominican Priory, 2131 Rowley Ave, Madison, WI 53726-3996. Tel: 608 – 238-3472; email [email protected]] 2

Thomas Franklin O’Meara, O.P., grew up in Madison Wisconsin in Blessed Sacrament Parish. He is a priest of the Dominican Order. He did his doctoral studies at the University of Munich, Germany.

He taught at Aquinas Institute (Dubuque, Iowa; now St. Louis, Mo) from 1966 to 1979. He taught at the University of Notre Dame from 1981 to 2003.

In the past ten years, he has continued to teach part-time at Notre Dame, Loyola University (Chicago), and the Catholic Theological Union (Chicago), the University of San Diego, and Boston College.

Among his fifteen books are: Theology of Ministry and ; Thomas Aquinas, Theologian. And just published in 2012, Vast Universe. Extraterrestrials and Christian Revelation.

3

Thomas F. O‟Meara,

Bibliography of Publications

[November 1, 2012]

2013

An Easter Story.

Discovering the Church in History: French Dominicans in the Twentieth Century.

Review of Jean-Pierre Torrell, Christ and Spirituality in St. Thomas Aquinas (Washington, D.C.: Catholic University of America Press, 2011) .

“Martin Heidegger‟s Remarks at the First Mass of a Newly Ordained Priest.”

“Alois Dempf. Culture and Religion in the History of Thinking.”

“Healthy and Unhealthy Structures in the Catholic Church.”

“Max Müller, His Philosophy and His Journey,” Heythrop Journal (2013)

“Religious Clothes and the Present Moment” National Catholic Reporter (2013).

2012

4

Vast Universe. Christian Revelation and Extraterrestrials (Collegeville: Liturgical Press, 2012)

“Extraterrestrials and Religious Questions,” Astro-Theology , Journal of Cosmology ( 02 Sept 2012) 8707-14 [on line].

“The Salvation of Extraterrestrials,” Huffington Post. Religion (July 16, 2012).

Review of Hans Küng, Ist die Kirche noch zu Retten, Theological Studies 73 (2012): 466-467.

“Thomism (theology),” Britannica Online Encyclopedia 1-4

Translation of Klaus Ganzer, “Cardinals as Princes of the Church? A History Full of Changes and Numerous Curiosities,” Stimmen der Zeit 139 (2011): 313-323 (unpublished).

2011

“Der amerikanische Rahner. Vom Einfluss eines deutschen Theologen auf den Katholizismus in den USA,“ Karl Rahner-Archiv (Munich) October, 2011; Texte [online] ( Freiburg Universität, October, 2011).

2010

“Being a Ministering Church: Insights from History” in Zeni Fox, ed., Lay Ecclesial Ministry. Pathways Toward the Future (New York: Rowman & Littlefield, 2010) 53-66.

Translation of Johannes B. Lotz, “Johannes B. Lotz, S. J., and Martin Heidegger: A Conversation,” American Catholic Philosophical Quarterly (2010): 127-131.

“Paul Tillich and Karl Rahner: Similarities and Contrasts,” Gregorianum 91 (2010): 443-459. 5

2009

“The Reception of Heidegger‟s Philosophy by Theologians. A Bibliographical Essay,” [on line, Notre Dame]

“Albert the Great: Bibliographical Aspects,” [on line, Albertus Magnus Society]

Translations of Nine Articles on the Theology of Albert the Great [on line, Albertus Magnus Society]

“Karl Rahner‟s “Remarks on the Schema, „De Ecclesia in Mundo Hujus Temporis,‟ in the draft of May 28, 1965.” Philosophy & Theology 1-2 (2008): 331-39.

“ Paul Tillich and Karl Rahner: A Bibliography,” Bulletin of the North American Paul Tillich Society 35 (2009): 5-6.

“Theologie in den USA. Realitätsnah und kirchlich engagiert,” Wort und Wahrheit 50:2 (2009): 54-59.

“A Teaching Scarcely Imagined in Europe,” Religious Life Review 48 (2009): 236-44.

2008

“A Note on Ministry in the Theology of J.-M. R. Tillard,” Science et Esprit 61 (2009): 195-201.

“Events Dramatic and Violent…,” Light & Life. The Magazine of Weston Jesuit School of Theology (Spring, 2008), 5.

“The Theology and Times of William of Tripoli, O.P.,” A Different View of Islam,” Theological Studies 69 (2008): 80-98.

6

Translations of Four Articles on the Theology of Thomas Aquinas [private publication].

2007

God in the World: A Guide to Karl Rahner‟s Theology (Collegeville: The Liturgical Press, 2007).

“Yves Congar, Théologien de la Grâce dans un Vaste Monde,“ Yves Congar, Théologien de l‟Église (Paris: Les Éditions du Cerf, 2007) 329-346.

“Power and Display in the Church: Yves Congar‟s Critique,” Dominican Studies 1 (2007): 26-36.

“Wilhelm von Tripoli,” Wort und Wahrheit 48 (2007): 131-135.

“Between Apologetics and Ecclesiology. Sertillanges on the Church,” in Thomas Prügl, Marianne Schlosser, eds., Dominikanische Beiträge zur Ekklesiologie und zum kirchlichen Leben im Mittelalter (Paderborn: Schöningh, 2007) 403-420.

2006

“The Priest Preaching in a World of Grace,” in Donald Dietrich, ed., Priests for the 21st Century (New York: Rowman and Littlefield, 2006) 66-76.

“A Pioneer in Pastoral Theology: Constantin Noppel, S.J.,“ in Jaroslav Skira and Michael Attridge, eds., In God‟s Hands. Essays on the Church and Ecumenism in Honour of Michael A. Fahey, S. J. (Leuven: Leuven University Press, 2006) 75-87

“The Church Is Active in Ministry,” in William Madges and Michael J. Daley, eds., The Many Marks of the Church (New London: Twenty- Third Publications, 2006) 65-68. 7

“French Baroque Thomism: The Theological System of Vincent de Contenson, O.P.,” Science et Esprit 58 (2006): 23-41.

“Schelling,” Encyclopedia of Religion [2nd edition] (New York: Thomson Gale [Macmillan], 2006) 8148-8149.

Translation of Eiko Hanaoka, “Paul Tillich in Japan, “Bulletin of The North American Paul Tillich Society 323 (2006): 6-9.

“Paul TIllich and Erich Przywara,” Gregorianum 87 (2006): 227-238.

“Preaching and Ministry in a Time of Expansion,” in Michael Monshau, ed., The Grace and Task of Preaching (Dublin: Dominican Publications, 2006) 255-269.

“Thomas Aquinas in Africa” America 194 (2006) 13-17 [reprinted in International Dominican Information 440 (March 2006), 71-73].

“Neo-Thomism,” Dictionary of Philosophy (Edinburgh: Edinburgh University Press, 2005 / New Haven: Yale University Press, 2006) 424-425.

2005

“The Future of the Church. Insights from Three Dominicans” Dominnican Studies 1 (2007) (Columbus: Ohio Dominican University, 2007): 26-36.

“Yves Congar, Theologian of Grace in a Vast World,” in Gabriel Flynn, ed., Yves Congar. Theologian of the Church (Leuwen: Peeters, 2005) 371-400.

“Christmas,” Celebration 34 (December, 2005) 3-4.

“Theologies on the Boundary,” Veritas (September, 2005) 19-20.

8

“Theology of Church,” in Joseph Wawrykow, ed., The Theology of Thomas Aquinas (Notre Dame: University of Notre Dame Press, 2005, 2010) 303-325.

“Schelling, Drey, Möhler und die nachkonziliare Zeit. Kunst und Organismus im Kirchenverständnis,” in Michael Kessler and Ottmar Fuchs, eds., Theologie als Instanz der Moderne. Beiträge und Studien zu Johann Sebastian Drey und zur Katholischen Tübinger Schule (Tübingen: Francke, 2005) 207- 216.

“Lay Ecclesial Ministry – What It Is and What It Isn‟t,” in Richard W. Miller, ed., Lay Ministry in the Catholic Church (Liguori: Liguori Press, 2005) 67- 78.

2004

Translation of Heinrich Fries, “Theological Method according to John Henry Newman and Karl Rahner,” Philosophy & Theology 16 (2004): 163-193.

“Concerning the Mystery and Gift of Teaching,” in George Howard, ed., For the Love of Teaching (Notre Dame: Academic Publications, 2004) 210-219.

“Ambition in the Church,” Spirituality 10 (2004): 111-118.

“What Can We Learn from the Tridentine and Baroque Church?” in Michael Himes, ed., The Catholic Church in the 21st Century. Finding Hope for Its Future in the Wisdom of the Past (Liguouri: Liguouri Press, 2004) 56-64.

“Paul Tillich and Erich Przywara at Davos,” Bulletin of The North American Paul Tillich Society 30 (2004): 8-9.

“Christ Died for Our Sins,” The Catechist‟s Connection 22 (November, 2004): 6.

“Faith in Color,” ParishWorks 7:9 (November/December, 2004): 8. 2003 9

“Dominican Studies and the Theology of Thomas Aquinas,” Listening 38 (2003): 212-224.

“Foreword” to John J. Markey, Creating Communion. The Theology of the Constitutions of the Church (Hyde Park: New City Press, 2003) v-xviii.

Translation of Heinrich Fries, "Autobiography in Dialogue with Cardinal Newman. Recollections of a Theologian," Irish Theological Quarterly (2002): 251-264.

“Paul Tillich und Erich Przywara in Davos,” Davoser Revue 78 (2003): 18- 22.

“Religion in History. Schelling and Molitor,” Iris. Annales de philosophie (Études sur Schelling en homage à Xavier Tilliette) 24 (2003): 199-213.

“Pastor, Lay Ministers, and Community…amid the Changes of History,” What Is Good Ministry? Resources to Launch a Discussion (Durham: Pulpit & Pew Research Reports, 2003) 28-31.

"The End!” Celebration 32:10 (October, 2003): 468.

“Divine Grace and Human Nature as Sources for the Universal Magisterium of Bishops," Theological Studies 64 (2003): 683-706.

Four Sermons on Thomas Aquinas (Chenu, Congar, Rahner, Schillebeexk). Translations [private publication, 2003].

2002

A Theologian‟s Journey (Mahwah, N.J.: Paulist Press, 2002).

Erich Przywara: His Theology and His World (Notre Dame, In.: University of Notre Dame Press, 2002).

10

Thomas Aquinas, Theologian, Korean translation (Seoul: Catholic Publishing House, 2002).

Translation of Heinrich Fries, “Recollections of a Theologian: Dialogue with Newman,” Irish Theological Quarterly 67 (2002): 251- 264.

“Interpreting Thomas Aquinas: Aspects of the Dominican School of Moral Theology in the Twentieth Century,” in Stephen Pope, ed., The Ethics of Aquinas ( Washington, D.C.: Georgetown University Press, 2002), 355-374.

“Onkraj Granica,” Vjesnik. Hrvatske Dominikanske Provincije 39 (2002) 34-36. [Croation Translation of “Beyond Boundaries,” an address given at the Granting of the Degree STM in the Province of St. Albert the Great]

2001

“Jean-Pierre Torrell‟s Research on Thomas Aquinas,” Theological Studies 62 (2001): 787-801.

“Le ministère dans l‟église catholique d‟aujourd‟hui: Les données de quelques trajectoires historiques,“ in Joseph Doré, M. Maurice Vidal, eds., Des Ministres pour l‟église (Paris: Cerf, 2001) 152-170.

Translation of Yves Congar, “Loving Openness Toward Every Truth: A Letter from Thomas Aquinas to Karl Rahner,” Philosophy and Theology 12 (2001): 213-19.

Translation of Winfried Haunerland, “The Heirs of the Clergy?: The New Pastoral Ministries and the Reform of the Minor Orders,” Worship 75 (2001): 305-20.

“Reflections on the General Elective Chapter of 2001,” Provincial Newsletter, Dominican Province of St. Albert the Great 40 (October/December 2001): 8-9.

11

“What is a Jacobin? A Pigeon? A Dominican? A Violent Leftist?” Provincial Newsletter, Dominican Province of St. Albert the Great 40 (January/March 2001): 15-17.

“A Center of Dominican Studies and the Theology of Thomas Aquinas,” in Conversation and Collaboration: A Vision for Dominican Mission in the New Century (Miami: Barry University, 2001) 7-21.

2000

“The Ministry of Presbyter and the Many Ministries in the Church,” in Donald J. Goergen and Ann Garrido, eds., The Theology of Priesthood (Collegeville: Liturgical Press, 2000) 67-86.

“Recollections of Thomas Donlon, O.P.,” Provincial Newsletter, Dominican Province of St. Albert the Great (November 2000): 9-10.

1999

Theology of Ministry. Revised Edition (Mahwah, N.J.: Paulist Press, 1999).

“Christian Theology and Extraterrestrial Intelligent Life,” Theological Studies 60 (1999): 3-30.

“Reflections on Yves Congar and Theology in the United States,” U. S. Catholic Historian 17 (1999): 91-105.

“Karl Rahner,” in Haim Gordon, ed., Dictionary of Existentialism (Westport, Conn.: Greenwood Press, 1999) 189-93.

1998

“Ministry in the Catholic Church Today: The Gift of Some Historical Trajectories,” in Together in God‟s Service: Toward a Theology of Ecclesial Lay Ministry [NCCB Subcommittee on Lay Ministry] (Washington, D.C.: USCC, 1998) 70-86. 12

“Thomas Aquinas and Today‟s Theology,” Theology Today 55 (1998): 46-58.

“Tarzan, Las Casas, and Rahner: Aquinas‟s Theology of Wider Grace,” Theology Digest 45 (1998): 319-28.

“Teaching Karl Rahner,” Philosophy and Theology 11 (1998): 191- 205.

“The Witness of Engelbert Krebs,” in Anthony Cernera, ed., Continuity and Plurality in Catholic Theology. Essays in Honor of Gerald A. McCool, S.J. (Fairfield: Sacred Heart University Press, 1998) 127-154.

1997

Thomas Aquinas, Theologian (Notre Dame, In.: University of Notre Dame Press, 1997).

Seeing Theological Forms. Archives of Modern Christian Art: Monograph Number Six (Belmont, Calif.: The Archives of Modern Christian Art, 1997).

“Virtues in the Theology of Thomas Aquinas,” Theological Studies 58 (1997): 254-85.

“The Expansion of Ministry: Yesterday, Today, and Tomorrow,” in Eleanor Bernstein and Martin F. Connell, eds., The Renewal That Awaits Us, (Chicago: Liturgical Training Publications, 1997) 91-103.

“The Presence of Grace Outside of Evangelization, Baptism and Church in Thomas Aquinas‟ Theology,” in Michael F. Cusato and F. Edward Coughlin, eds., That Others May Know and Love: Essays in Honor of Zachary Hayes O.F.M., Franciscan, Educator, Scholar (St. Bonaventure, N.Y.: Franciscan Institute, 1997) 91-132.

“Beyond „Hierarchology‟: Johann Adam Möhler and Yves Congar,” in Donald J. Dietrich and Michael J. Himes, eds., The Legacy of the 13

Tübingen School: The Relevance of Nineteenth-Century Theology for the Twenty-First Century (New York: Crossroad, 1997) 173-91.

“A French Resistance Hero,” America 175 (1997): 12-17.

1996

“Leaving the Baroque: The Fallacy of Restoration in the Postconciliar Era,” America 174 (1996): 10-12, 14, 25-28.

“Fundamentalism and Catholicism: Some Cultural and Theological Reflections,” Chicago Studies 35 (1996): 68-81.

1995

“Romano Guardini‟s Akademische Feier in 1964,” in Robert A. Krieg, ed., Romano Guardini: Proclaiming the Sacred in a Modern World (Chicago: Liturgy Training Publications, 1995) 98-103.

“The History of Being and the History of Doctrines: An Influence of Heidegger on Theology,” American Catholic Philosophical Quarterly 69 (1995): 351-74.

1994

“The School of Thomism at Salamanca and the Presence of Grace in the Americas,” Angelicum 71 (1994): 321-70.

“What a Bishop Might Want to Know,” Worship 68 (1994): 55-63.

“Raid on the Dominicans: The Repression of 1954,” America 170 (1994): 8-16 [abbreviated as “The Dominican Repression of 1954.” Linkup 65 (1994): 12-14].

“Paul Tillich in Catholic Thought: The Past and The Future,” in Raymond F. Bulman and Frederick J. Parella, eds., Paul Tillich: A New Catholic (Collegeville: Liturgical Press, 1994) 9-32. 14

“Schelling‟s Religious Aesthetic,” in John C. Hawley, ed., Reform and Counterreform: Dialectics of the Word in Western Christianity since Luther (Berlin: Mouton de Gruyter, 1994) 119-38.

“The Department of Theology at a Catholic University,” in Theodore Hesburgh, ed., The Challenge and Promise of a Catholic University (Notre Dame, In.: University of Notre Dame Press, 1994) 243-56.

1993

“Ecumenical Beginnings in the Midwest,” Lutheran Partners (January/February 1993): 11-13.

“Fundamentalism: A Catholic Perspective,” in Frank T. Birtel, ed., Reasoned Faith: Essays on the Interplay of Faith and Reason (New York: Crossroad, 1993) 196-217.

1992

“The Dominican School of Salamanca and the Spanish Conquest of America: Some Bibliographical Notes” The Thomist 56 (1992): 555- 82.

“Exploring the Depths: A Theological Tradition in Viewing the World Religions,” in Peter Neuner and Harald Wagner, eds., In Verantwortung für den Glauben: Beiträge zur Fundamentaltheologie und Ökumenik: für Heinrich Fries (Freiburg: Herder, 1992) 375-90.

“Theologians and Native Americans,” Providence (Winter 1992): 18- 24.

“Katolicky pohled na fundamentalismus,” Salve 2 (1992): 17-22.

1991

15

Church and Culture: German Catholic Theology, 1860 to 1914 (Notre Dame, In.: University of Notre Dame Press, 1991).

The Basilica of the Sacred Heart at Notre Dame: A Theological Guide to the Paintings and Windows (Notre Dame, In.: 1991) [distributed by Hammes University of Notre Dame Bookstore].

“Karl Rahner: Some Audiences and Sources for His Theology,” Communio 18 (1991): 237-51.

“Field of Grace,” Notre Dame Magazine 20 (1991): 12-13.

“The Dominican School of Salamanca and the Spanish Conquest of America: Some Bibliographical Notes,” Provincial Newsletter, Dominican Province of St. Albert the Great (Fall 1991): 68-69.

1990

Fundamentalism: A Catholic Perspective (New York: Paulist Press, 1990).

Translations in A Winter Time of Faith: Interviews with Karl Rahner (New York: Crossroad, 1990).

“A Visit to the Novitiate.” Provincial Newsletter, Dominican Province of St. Albert the Great (April 1990): 14-15 [translated into French, Italian, German and Spanish for IDI, the international newsletter of the Dominican Order].

1989

“Thomas Aquinas and Modernity,” in Richard Woods, ed., Thomas Aquinas and Contemporary Thought (Chicago: Dominican Publications, 1989) 1-23.

“Expanding Horizons: A World of Religions and Jesus Christ,” in Leo J. O‟Donovan and T. Howland Sanks, eds., Faithful Witness: 16

Foundations of Theology for Today‟s Church (New York: Crossroad, 1989) 151-66.

“The Teaching Office in the Church in the Ecclesiology of Charles Journet,” The Jurist 49 (1989): 23-47.

“Doctoral Education in Theology in Catholic Universities,” America 160 (1989): 434-36.

“Between Berlin and Rome in 1900: Roman Catholic Reform Programs for the 20th Century” [Anaheim, Calif.: American Academy of Religion, 1989].

1988

“Grace as a Structure in the Summa Theologiae of Thomas Aquinas,” Recherches de Théologie Ancienne et Mediévale 55 (1988): 130-53.

“Fundamentalism and the Christian Believer,” The Priest 44 (1988): 39-46.

“Ecumenist of Our Times: Yves Congar,” Mid-Stream 27 (1988): 67- 73.

“Revelation in Schelling‟s Lectures on Academic Study,” in Ignacio Falgueras, ed., Los comienzos filosoficos de Schelling (Malaga: Servicio de Publicaciones de la Universidad de Malaga, 1988) 121- 31.

“Pope and Bible: The Search for Authority.” William K. Warren Lecture, University of Tulsa (October 1988).

1987

“Thomas Aquinas and German Intellectuals. Neoscholasticism and Modernity in the Late 19th Century,” Gregorianum 68 (1987): 719-36.

17

“Revelation and History: Schelling, Möhler and Congar,” Irish Theological Quarterly 53 (1987): 17-35.

“The Identity of the Priest and the Wider Ministry,” The Serran (August 1987): 10-13.

“The Presence of Schelling in the Third Volume of Paul Tillich‟s Systematic Theology,” in Michel Despland, Jean-Claude Petit, and Jean Richard, eds., Jean Richard, eds., Religion et culture : actes du colloque international du centenaire Paul Tillich (Paris: Cerf, 1987) 187-206.

“Eckhart, Johannes,” in Mircea Eliade, ed., The Encylopedia of Religion 4 (New York: Macmillan, 1987) 580-81.

“Grace,” in Mircea Eliade, ed., The Encylopedia of Religion 6 (New York: Macmillan, 1987) 84-88.

“Schelling, Friedrich.” in Mircea Eliade, ed., The Encylopedia of Religion 13 (New York: Macmillan, 1987) 97-98.

“Ministry” in Joseph A. Komonchak, Mary Collins, and Dermot A. Lane, eds. The New Dictionary of Theology (Wilmington, Del.: Michael Glazier, 1987) 657-61.

“Orders and Ordination,” in Joseph A. Komonchak, Mary Collins, and Dermot A. Lane, eds. The New Dictionary of Theology (Wilmington, Del.: Michael Glazier, 1987) 723-27.

1986

“Between Idealism and Neo-Scholasticism: The Fundamental and Apologetic Theology of Alois Schmid,” Église et Théologie 17 (1986): 335-54.

“Heidegger and His Origins: Theological Perspectives,” Theological Studies 47 (1986): 205-26.

18

“Modern Art and the Sacred: The Prophetic Ministry of Alain Couturier, O.P.,” Spirituality Today 38 (1986): 31-40.

“Christ in Schelling‟s Philosophy of Revelation,” Heythrop Journal 27 (1986): 275-89.

“The Future of Catholicism.” Inaugural Lecture as the William K. Warren Professor of Catholic Theology at the University of Notre Dame (October 15, 1986).

Translations of sections of Karl Rahner, Dialogue: Conversations and Interviews, 1965-1982 (New York: Crossroad, 1986).

1985

“Martin Heidegger and Liturgical Time,” Worship 59 (1985): 126-33.

“The Origins of the Liturgical Movement and German Romanticism,” Worship 59 (1985): 326-42.

“Schelling Studies: A Bibliographical Report,” Owl of Minerva 2 (1985): 300-01.

“The Trouble with Seminaries,” Church 1 (1985): 18-22.

“The Ministry of the Priesthood and Its Relationship to the Wider Ministry in the Church,” Seminaries in Dialogue 11 (1985): 1-8.

“Paul Tillich and the Catholic Substance,” in James Luther Adams, Wilhelm Pauck, and Roger Lincoln Shinn, eds., The Thought of Paul Tillich (San Francisco: Harper and Row, 1985) 290-306.

1984

“The Aesthetic Dimension in Theology,” in Diane Apostolos- Cappadona, ed.,” Art, Creativity, and the Sacred: An Anthology in Religion and Art (New York: Crossroad, 1984) 205-218.

“Lutheranism: A School of Spirituality,” Dialog 23 (1984): 126-34. 19

“The Providential Event: Sermon on the 450th Anniversary of the Birth of Martin Luther,” Dialog 23 (1984): 223-26.

1983

Theology of Ministry (Mahwah, N.J.: Paulist Press, 1983).

“Aquinas Institute in Dubuque: An Ecumenical Recollection,” Provincial Newsletter, Dominican Province of St. Albert the Great (September 1983): 11-13.

Translation of C. J. Pinto de Oliveira, “Thomas Aquinas, Vatican II, and Contemporary Theology.” Nova et Vetera 56 (1981): 161-80 [unpublished].

“Response to John Clayton,” Papers of the Nineteenth Century Theology Working Group 10 (1984): 13-17.

1982

Romantic Idealism and Roman Catholicism: Schelling and the Theologians. (Notre Dame: University of Notre Dame Press, 1982).

“Schelling‟s Philosophy of Revelation,” in Leroy S. Rouner, ed., Meaning, Truth, and God (Notre Dame: University of Notre Dame Press, 1982) 216-236.

“The Presence of Meister Eckhart,” Dominican Ashram 1 (1982): 115- 21.

1981

“Of Art and Theology: Hans Urs von Balthasar‟s Systems,” Theological Studies 42 (1981): 272-76.

“Catholic Science Fiction, 1900,” America 144 (1981): 525-27. 20

“Creative Imagination: The Aesthetic Horizon in Theology.” Presidential Address. Proceedings of the Catholic Theological Society of America 36 (1981) 83-95.

Translation of Georges Casalis and Jean-Louis Klein, “Lutheran Spirituality,” Spirituality Today 33 (1981): 218-39.

1980

Edited Albert the Great, Theologian: Essays in Honor of Albertus Magnus (1280-1980), The Thomist 44 (1980).

“Albert the Great and Martin Luther on Justification,” Albert the Great, Theologian: Essays in Honor of Albertus Magnus (1280-1980), The Thomist 44 (1980): 539-59.

“Albert the Great: A Bibliographical Guide,” Albert the Great, Theologian: Essays in Honor of Albertus Magnus (1280-1980), The Thomist 44 (1980): 597-98.

“A History of Grace,” in Leo J. O‟Donovan, ed., A World of Grace: An Introduction to the Themes and Foundations of Karl Rahner‟s Theology (New York: Seabury, 1980; Washington, D.C.: Georgetown University Press, 1995) 76-91.

“Did Anyone Call?: A Theology of Vocation,” in Jean Marie Hiesberger, ed., Young Adult Living (New York: Paulist Press, 1980) 17-25.

“How Secular Are We?” New Catholic World 223 (1980): 88-91.

1979

“Process and God in Schelling‟s Early Thought,” Listening 14 (1979): 223-36.

1978 21

“Philosophical Models in Ecclesiology,” Theological Studies 39 (1978): 3-21. [reprinted in Selectiones de teologia (1980): 80-91].

“Meister Eckhart‟s Destiny (I, II),” Spirituality Today 30 (1978): 250- 62, 348-59.

Edited Meister Eckhart of Hochheim (1228-1978), The Thomist 42 (1978).

“The Presence of Meister Eckhart,” Meister Eckhart of Hochheim (1228-1978, The Thomist 42 (1978): 171-81.

“An Eckhart Bibliography,” Meister Eckhart of Hochheim (1228- 1978),The Thomist 42 (1978): 313-36 [reprinted in Maître Eckhart Sermons, ed., Jean Ancelet-Hustache, 3 (Paris: Éditions du Seuil, 1979) 187-214].

“The Crisis in Ministry Is a Crisis of Spirituality,” Spirituality Today 30 (1978): 14-23.

“Health Care Amid Religion and Revelation,” Hospital Progress 59 (1978): 68-72 [reprinted in Camillian 18 (1979): 13-21].

1977

“F. W. J. Schelling: A Bibliographical Essay,” The Review of Metaphysics 31 (1977): 283-309.

1975

“Towards a Subjective Theology of Revelation,” Theological Studies 36 (1975): 401-27.

“Bright Continent,” Provincial Newsletter, Dominican Province of St. Albert the Great (Spring 1975): 15, 22.

22

“Did Anyone Call?: A Theology of Vocation,” New Catholic World 218 (1975): 57-59.

“Decision-Making for America: Political-Theological Influences,” Proceedings of the Catholic Theological Society of America 30 (1975): 49-62.

1974

Loose in the World (New York: Paulist Press, 1974).

“Paris as the Cultural Milieu for Thomas Aquinas,” The Thomist 38 (1974): 689-722.

“Adult Religious Education,” The Lamp 72 (1974): 6-9.

“Ministry Anyone? Ministry Everyone!” New Catholic World 217 (1974): 110-13.

“Ministry to Presence: The Hospital and the Spirit,” Hospital Progess 55 (1974): 62-65.

“A New Look at Orders: Ministry for the Many,” in Robert Heyer, ed., Women and Orders (New York: Paulist Press, 1974) 75-86.

1973

“Pastoral Councils in the Catholic Church,” New Catholic World 216 (1973): 212-16.

“Art and Music as Illustrators of Theology,” Anglican Theological Review 55 (1973): 267-79.

“Theologies and Liberations,” Link (1973): 1-6.

“Teilhard de Chardin in China,” Worldview 16 (1973): 31-34.

23

“Clerical Culture and Feminine Ministry,” Commonweal 98 (1973): 523-26.

“Poverty and Time,” Sisters Today 45 (1973): 141-49.

“Religious Education for Maturity: The Presence of Grace,” Religious Education 68 (1973): 454-64.

1972

Rudolf Bultmann en el pensamiento catolico (Barcelona: Sal Terrae, 1972) [translation into Spanish of Rudolf Bultmann in Catholic Thought (New York: Herder & Herder, 1968)].

“Ministries,” Bulletin (Sister Formation Conference) 18 (1972): 12.

“The Trial of Jesus,” Theology Today 28 (1972): 451-65.

“Optional Ministerial Celibacy: Its Effect on Religious Life,” American Ecclesiastical Review 166 (1972): 587-96.

“The Ecumenical Evolution in the United States: From Confession to Politics,” in Max Seckler, et al., eds., Begegnung. Beiträge zu einer Hermeneutik des theologischen Gesprächs (Vienna: Styria, 1972) 559-66.

“Towards a Theology of Ministry for Sisters,” Sisters Today 44 (1972): 119-26.

“Religious Life and Social Crisis,” Sisters Today 43 (1972): 420-27. [reprinted in Kevin O‟Rouke, ed., Religious Life in the 1970‟s (Dubuque, Iowa: Aquinas Institute, 1971)].

“Christian Ministry and Health Service,” Hospital Progress 51 (1972): 48-55.

1971

24

“Life Beyond Polarization,” Review for Religious 30 (1971): 235-44.

Translation of Martin Heidegger, “Homeland,” Listening 6 (1971): 231-38.

“The National Pastoral Council of a Christian Church: Ecclesiastical Accessory or Communal Voice?” in A National Pastoral Council: Pro and Con (Washington, D.C.: USCC, 1971) 21-34.

“The Cultural Crisis of Christian Faith,” Faith and Religious Life. Donum Dei n. 17 (Ottawa: Canadian Religious Conference, 1971): 55-66.

“Was Jesus in an Underground?” Listening 6 (1971): 104-08.

“Introduction,” to Heiko Oberman, The Virgin Mary in Evangelical Perspective (Philadelphia: Fortress Press, 1971) v-xvi.

“Christian Belief and Today‟s Image of Man,” Cross and Crown 23 (1971): 24-38.

“The End of Liberal Theology,” The Lutheran Quarterly 23 (1971): 268-73.

“Emergence and Decline of Popular Voice in the Section of Bishops,” in William W. Bassett, ed., The Choosing of Bishops: Historical and Theological Studies (Hartford, Conn.: Canon Law Society of America, 1971) 21-32.

1970

Holiness and Radicalism in Religious Life (New York: Herder & Herder, 1970).

The Presence of the Spirit of God (Washington, D.C.: Corpus Books, 1970).

Paul Tillich‟s Theology of God (Dubuque, Iowa: Listening Press, 1970). 25

Edited with Donald M. Weisser, Projections: Shaping an American Theology for the Future (New York: Doubleday, 1970).

“Shaping an American Theology for the Future,” Projections: Shaping an American Theology for the Future (New York: Doubleday, 1970) 1- 17.

“Afterward: The End of Theology?” Projections: Shaping an American Theology for the Future (New York: Doubleday, 1970) 217-28.

“Roman Catholicism: The Authority Crisis,” McCormick Quarterly 23 (1970): 168-80.

“Towards a Roman Catholic Theology of the Presbytery,” The Heythrop Journal 10 (1970): 390-404.

“Radicalism and Renewal,” exChange 2 (1970): 11.

“Radicalism in the Religious Life,” Sign 49 (1970): 21-25

“Is There a Common Authority for Christians?” The Ecumenical Review 22 (1970): 16-28.

“Responsibility to Others,” Chicago Studies 9 (1970): 183-201 [reprinted in Charles E. Curran and George J. Dyer, eds., Shared Responsibility in the Local Church (Chicago: Catholic Theological Society of America, 1970) 71-89].

“Justification and Sanctification,” Cross & Crown 22 (1970): 160-70.

“Theological Reflection on Institutional Renewal in the Church,” Proceedings of the 32nd Annual Convention of the Canon Law Society of America 32 (1970): 1-14.

“The Encounter with God,” Spiritual Life 16 (1970): 72-80.

1969

26

"Foreword," to Karl Rahner and Karl Lehmann, Kerygma and Dogma [Mysterium Salutis] (New York: Herder and Herder, 1969) 7-10.

"Foreword," to Heinrich Fries, Revelation [Mysterium Salutis] (New York: Herder and Herder, 1969) 7-11.

“Community and Commitment,” Review for Religious 28 (1969): 541- 51.

“Apostolate and Community: Secularization and Revolution.” Sisters Today 40 (1969): 335-46.

“Where Is Theology Going?” Thought 44 (1969): 53-68.

“Paul Tillich and the Problem of God,” Communio 2 (1969): 123-42.

1968

Edited with Donald M. Weisser, Rudolf Bultmann in Catholic Thought (New York: Herder & Herder, 1968).

“Introduction,” Rudolf Bultmann in Catholic Thought, (New York: Herder & Herder, 1968)15-28.

“Bultmann and the Future of Theology,” Rudolf Bultmann in Catholic Thought (New York: Herder & Herder, 1968) 222-50.

Translation of Thomas Aquinas, Superstition and Irreverence, Summa Theologiae, II-II, qq. 92-100 as volume 40 of the Summa Theologiae (New York: McGraw-Hill, 1968; London: Eyre & Spottiswoode, 1968).

“Always Ecumenism, Sometimes Merger,” Great Plains Observer 2 (1968): 12-13.

“Heidegger on God,” Continuum 5 (1968): 686-98.

“Tillich and Heidegger: A Structural Relationship,” Harvard Theological Review 61 (1968): 249-61. 27

“Liturgy Hot and Cool,” Worship 42 (1968): 215-23 [reprinted in Encounter 16 (1968) 8 - 10].

“The Apostolate and Community” in Renewal through Community and Experimentation (Canon Law Society of America Workshop, 1968) 69-78.

Translation of Karl Rahner, “Thomas Aquinas: Friar, Theologian and Mystic,” Cross and Crown 20 (1968): 5-9.

1967

“Five Years of Ecumenism in Dubuque, Iowa,” Faith and Unity 11 (1967): 85-86.

“Rudolf Bultmann‟s Theology of God,” Irish Theological Quarterly 34 (1967): 38-60.

“Theology: Made in the USA,” The Catholic World 205 (1967): 231-37 [reprinted in Guide 221 (October 1967): 12-16].

“Karl Rahner, Theologian,” Doctrine and Life 17 (1967): 31-37.

Translation of Martin Heidegger, “The Pathway,” Listening 2 (1967): 88-91 [reprinted in Listening 8 (1973): 32-39. Reprinted in Listening 8 (1973): 32-39. Further reprinting: Thomas Sheehan, ed., Heidegger. The Man and the Thinker (Chicago: Precedent Publishing Company, 1981) 69-72; Thomas Frick, ed., The Sacred Theory of the Earth (Berkeley: North Atlantic Books, 1986) 45-48; Manfred Stassen, ed., Martin Heidegger, Philosophical and Political Writings (New York: Continuum 2003) 77-79.

“Theology and Philosophy as Presented in Paul Tillich‟s „Gotteslehre.‟” Doctoral Dissertation, Ludwig-Maximillian University [Munich, Federal Republic of German, 1967] private publication.

1966 28

Mary in Protestant and Catholic Theology (New York: Sheed & Ward, 1966).

“Karl Rahner on Priest, Parish, and Deacon,” Worship 40 (1966): 103-10.

“Liturgy of the Word: Ecumenical Perspectives,” Cross and Crown 18 (1966): 146-52.

“Liturgy of the Word: Theological Perspectives,” Cross and Crown 18 (1966): 321-30.

“The Speculative Church and the Practical Church,” Herder Correspondence 3 (1966): 214-16.

“Cinq Années d‟Oecuménisme aux États-Unis: Dubuque, Iowa.” Vers L‟Unité Chrétienne 19 (1966): 42-43.

Translation of “Interview with Hans Küng,” Listening 1 (1966): 172-82.

1965

Translation of Heinrich Fries, Aspects of the Church (Westminster, Md.: Newman Press, 1965; Dublin: Gill & Son, 1965).

“Towards a Pastoral Ecumenism,” Worship 39 (1965): 96-105.

Translation of Heinrich Fries, “Is Christian Unity a Utopia?” Cross and Crown 17 (1965): 152-61.

Edited with Celestin D. Weisser, Paul Tillich in Catholic Thought (London: Darton, Longman & Todd, 1965).

1964

29

Edited with Celestin D. Weisser, Paul Tillich in Catholic Thought (Chicago: Priory Press, 1964; Garden City, N.Y.: Image Books, 1969).

“Introduction,” Paul Tillich in Catholic Thought, (Chicago: Priory Press, 1964; Garden City, N.Y.: Image Books, 1969) xvii-xxiii.

“Paul Tillich and Ecumenism,” Paul Tillich in Catholic Thought, (Chicago: Priory Press, 1964; Garden City, N.Y.: Image Books, 1969) 273-300.

“Marian Theology and the Contemporary Problem of Myth,” Marian Studies 8 (1964): 127-56.

1963

“The Development of Marian Dogma.” Dissertation for the Degree of Lectorate in Sacred Theology (M.A.), Aquinas Institute of Theology, 1963 [unpublished].

“The Rule of Taizé,” Review for Religious 22 (1963): 318-26.

“Dominicans and the Ecumenical Movement,” Dominican Educational Bulletin 4 (1963): 34.

1962

“Paul Tillich and Ecumenism,” Reality 10 (1962): 151-80.

“The Liturgy of Taizé,” Worship 36 (1962): 638-44.

Translation of André Combes, “St. Thérese of Lisieux and St. Thomas Aquinas,” Cross and Crown 14 (1962): 295-310.

“Lacordaire, the Dominican.” The Dominican Tertiary 2 (1962): 121- 23.

“Mary and the Ecumenical Era,” The Marian Era 3 (1962): 26-31. 30

1961

“The Second Spring,” Worship 35 (1961): 270-75.

1960

“The Bee: Instinct or Intelligence,” Reality 8 (1960): 87-106.

1959

“The Metaphysics of Evolution.” Dissertation for the Degree of Licentiate in Philosophy (M.A.), Dominican House of Studies, River Forest, Illinois, 1959 (unpublished).

31

Some Resources for Studying

Albert the Great’s Theology

Thomas Franklin O‟Meara, O.P.

[November 15, 2012]

Publications in recent years have suggested composing this survey of resources, books and articles, on the theology of Albert of

Lauingen. Monographs, collections of essays, critical texts, and bibliographies have appeared and are continuing to appear. Jan

Aertsen speaks of a strong interest in Albert beginning around 1980.

“In this „Albert-Renaissance‟ two motifs are at work. The first wants to present Albert‟s own identity….One should not consider Albert only in relationship to Thomas or as someone standing in the shadow of his student….The second motif is to see him as Albertus teutonicus, the source of the German Dominican school.” 1 Basically the

1 Jan A. Aertsen “Albertus Magnus und die mittelalterliche

Philosophie,” Allgemeine Zeitschrift für Philosophie 21 (1996): 111-

32 following essay illustrates contemporary interest in Albert, even as it joins to this some past resources for his theology.

A. Albert of Lauingen

Albert was a Swabian scholar and a Dominican friar, a pioneer of the use of Aristotelian philosophy in Western Christian theology and a natural scientist. He was the teacher of Thomas Aquinas,

Ulrich of Strassburg, and perhaps of Meister Eckhart. Ulrich wrote of him: “My teacher…was an almost divine person in every science, so much so that he was seen as an astonishing wonder of our age.” 2

Centuries later, James Athanasius Weisheipl observed: “Not only was

Albert the only man of the High Middle Ages to be called „the Great,‟ but this title was used even before his death.” 3

113; see Loris Sturlese, “Albert der Grosse und die deutsche philosophische Kultur des Mittelalters,” Freiburger Zeitschrift für

Philosophie und Theologie 27 (1981): 133-47.

2 Cited Joachim R. Söder, “Albert der Grosse – ein staunen- erregendes Wunder,” Wort und Antwort 41 (2000): 145.

3 Weisheipl, “Albertus Magnus,” in Joseph Strayer, ed., Dictionary of the Middle Ages 1 (New York: Scribner, 1982) 129.

33

Albert was born around 1200 in Lauingen near where the

Danube has its source. 4 In 1223, he entered the Dominicans at the

University of Padua. In his thirties he was the director of studies in several priories of friars in German lands. Around the age of forty he was sent to Paris to attain a doctorate. In 1245 he became the first

Master of German origin at one of the European universities (in 1258 he signed a document of the university at Paris as “frater Albertus

Theutonicus “ 5). In Paris where the texts of Aristotle and his Arab commentators were being studied enthusiastically, Albert became known for drawing students to their study. One of them was Thomas

Aquinas. In 1248 Albert went to Cologne to start a school for the friars. “With Thomas Aquinas as his assistant, Albert formed a house

4 M. Lohrum, “Ǘberlegungen zum Geburtsjahr Alberts des Grossen,”

W. Senner, ed., Omnia disce (Cologne: Wienand, 1996) 153-58;

Adolf Layer, Max Springer, eds., Albert von Lauingen. 700 Jahre +

Albertus Magnus: Festschrift 1980 (Lauingen: Leo-Druck, 1980) holds essays on Albert‟s family and personality along with views on him by his contemporaries.

5 H. Denifle, Chartularium Universitatis Parisiensis I (Paris: Delalain,

1889) 210.

34 of studies for his Order. It was the first school of higher studies in

Germany and the precursor of the Cologne University. Ludger

Honnefelder has edited a volume of essays on the dynamic of the emergence of universities in Europe and the role of Albert in their development. 6 Toward the end of 1249 Albert began his enterprise of paraphrasing and commenting on Aristotle‟s works, “to make all the areas of philosophy intelligible to the Latins.” 7 He was elected

6 Albertus Magnus und der Ursprung der Universitätsidee: die

Begegnung der Wissenschaftskulturen im 13. Jahrhundert und die

Entdeckung des Konzepts der Bildung durch Wissenschaft (Berlin:

Berlin University Press, 2011); Willehad Paul Eckert, “Albertus

Magnus und das Studium generale der Dominikaner in Köln,”

Geschichte in Köln. Studentische Zeitschrift am Historischen

Seminar 8 (1980): 16-45. The two Dominicans were present on

August fifteenth at the solemn dedication of the corner stone of the new cathedral” (Söder, “Albert der Grosse – ein staunenerregendes

Wunder” 146); H. C. Scheeben, “Albert der Große und Thomas von

Aquin in Köln,” Divus Thomas (Freiburg/Schweiz) 9 (1931): 28-34.

7 Physica I, tract. 1, c. 1 Opera Omnia IV, 1 (Münster: Aschendorff,

1987) 48-49. 35 superior of the German province in 1254: its thirty-six priories reached from Strassburg on the Rhine to Rostock on the Baltic Sea.

He subsequently attended general meetings of Dominicans in Milan,

Paris, and Florence. In 1257 he resigned the provincialate and returned to Cologne to teach.

During those years he was engaged as a mediator in important public disputes, for not infrequently, bishop, mercantile class, and nobility found themselves at odds. 8 His prominence in resolving disputes attracted the attention of Pope Alexander IV who appointed him in 1260 bishop in Regensburg. 9 The particularly intense social and political conflict involving Albert in 1271 has been described in

8 Hugo Stehkämper, “Albertus Magnus und die Kölner Sühne vom 17.

April 1271,” Wort und Antwort 41 (2000): 170-73; Meinolf Lohrum‟s

Albert der Grosse: Forscher-Lehrer-Anwalt des Friedens (Mainz:

Matthias-Grünewald, 1991).

9 See Henryk Anzulewicz, “Albertus Magnus,” Sebastian Cüppers, ed. Kölner Theologen von Rupert von Deutz bis Wilhelm Nyssen

(Cologne: Marzellen, 2005) 30-68. 36 detail. 10 After he had reformed the clergy and reorganized the finances, in less than two years, he resigned that ministry and returned to teaching in Würzburg and Cologne where he died in

1280.

Yves Congar wrote fifty years ago: “Albert believed in the mind.

He perceived a profound harmony between the loftiness of divine life and the world of science and of finite human reasoning. This scholar, even as he argued for the autonomy of the sciences, had a special grasp of the reality of the unity of the universe. There exists one realm in which the facts of nature and the realities of grace are physically present.” 11 Albert‟s research into the natural sciences

10 Hugo Stehkämper, “Albertus Magnus und die Kölner Sühne vom

17. April 1271,” Wort und Antwort 41 (2000): 170-73; see Manfred

Groten, Albertus Magnus und der Grosse Schied (Köln 1258) –

Aristotelische Politik im Praxistest Lectio Albertina #12 (Münster:

Aschendorff, 2011); J. A. Aertsen, ed., Albert der Grosse in Köln

(Cologne: Presse- und Informationsstelle der Universität Köln, 1999).

11 Congar, “St. Albert the Great. The Power and the Anguish of the

Intellectual Vocation,” Faith and Spiritual Life (London: Darton,

Longman & Todd, 1969) 65. 37 should not distract one from appreciating the theological project and goal of his thinking and of many of his writings. “Albert‟s plan can be grasped as a monumental synthesis considering all things in light of the varied revelation of God, a revelation appearing through Scripture and incarnation but also through creation.” 12 Over the last fifteen years Henryk Anzulewicz has written a number of articles on Albert, some highlighting the theological and unifying themes of Albert‟s thought. He emphasizes the need to go beyond the past limited view that Albert‟s originality lies in philosophy and science, and to see anew how theological principles and goals pervade his writings.

“Insight into the thought-form of Albert the Great leads to the conclusion that his way of thinking characteristically treats the reality of being in a perspective both encompassing and unified. That perspective moves from its beginnings through a process of self- realization under the conditions of contingency to its ultimate goal.

Basically it reflects his underlying idea of life.” 13 Human life,

12 Söder, “Albert der Grosse – ein staunenerregendes Wunder” 164.

13 Anzulewicz, “Die Denkstruktur des Albertus Magnus. Ihre

Dekodierung und ihre Relevanz für die Begrifflichkeit und 38 temporality, and all the causalities within creation contribute to this kind of structure, one seeking to explain the varied dimensions of life

Terminologie,” J. Hamesse and C. Steel, eds., L‟élaboration du vocabulaire philosophique au Moyen Âge (Turnhout: Brepols, 2000)

369-96; Anzulewicz, “Die Rekonstruktion der Denkstruktur des

Albertus Magnus. Skizze und Thesen eines Forschungsprojektes,”

Theologie und Glaube 90 (2000): 606-11; “Der Anthropologieentwurf des Albertus Magnus und die Frage nach dem Begriff und wissensschaftssystematischen Ort einer mittelalterlichen

Anthropologie,” Jan A. Aertsen and A. Speer, eds, Was ist

Philosophie im Mittelalter? (Berlin: de Gruyter, 1998) 756-66;

“Zwischen Faszination und Ablehnung: Theologie und Philosophie im

13 Jh. in ihrem Verhältnis zueinander,” M. Olszewski, ed., What is

“Theology” in the Middle Ages? Religious Cultures of Europe (11th –

15th Centuries) as Reflected in Their Self-Understanding (Münster:

Aschendorff, 2007) 129-165; see Georg Wieland, “Albert der Grosse.

Der Entwurf einer eigenständigen Philosophie,” Philosophen des

Mittelalters (Darmstadt: Primus, 2000) 124-39. 39 and time. Plato is present as well as Aristotle. 14 In Albert‟s writings

“encompassing principles fashion a theological structure” as “a unified and complete system offering a total explanation of all the reality of being.” 15 Breadth marks Albert‟s thought in various ways.

“Perhaps the medieval conception of a universal complex of various sciences, a university, existing in a unity inclusive of all, found its broadest expression in the structure of the teaching of that universal teacher.” 16

B. Albert‟s Writings

Mention should be made first of editions of Albert‟s works. A collection of Albert‟s writings was edited and published in thirty-eight

14 Anzulewicz, “Die platonische Tradition bei Albertus Magnus. Eine

Hinführung,” S. Gersh, M. J.F. M. Hoenen, eds., The Platonic

Tradition in the Middle Ages. A Doxographic Approach (Berlin: de

Gruyter, 2002) 207-227.

15 Anzulewicz, “Albertus Magnus – Der Denker des Ganzen,” Wort und Antwort 41 (2000): 154.

16 Söder, “Albert der Grosse – ein staunenerregendes Wunder” 146. 40 volumes by Auguste Borgnet in the nineteenth century. 17 That Latin text was based somewhat on an earlier edition in twenty-one volumes by Pierre Jammy, B. Alberti Magnis, Ratisb. Ep., O.P., Opera. 18 The

Albertus-Magnus-Institut, founded in 1931 by the Archdiocese of

Cologne but with its present location in Bonn, is editing a critical text of Albert‟s writings: Alberti Magni, Opera Omnia (Editio Coloniensis).

For that critical text twenty-eight volumes out of a planned forty-one are listed as having already appeared, while six are in proximate preparation.19 The institute‟s website describes its library, lectures, publications, and projects

17 (Paris: Vivès, 1890-1897). See Anzulewicz, “Albertus-Magnus-

Editionen. Von den frühen Drücken bis zur Gesamtausgabe von A. und É. Borgnet,” Nomina Essentiant Res (Russia, 2011) 223-244.

18 (Lyons: Prost, 1651).

19 See Ludger Honnefelder, Mechthild Dreyer, Albertus Magnus und die Editio Coloniensis, Lectio Albertina #1 (Münster: Aschendorff,

1999) and Bernd Göring, “Zur Überlieferung der Werke Alberts des

Grossen – von der Handschrift bis zur modernen Überlieferung,” Wort und Antwort 41 (2000): 186-89. One finds electronic resources under

“Albert the Great – Links” or “Albertus-Magnus-Institut Bonn” and in 41

C. Four Recent Publications

Four publications have stimulated this survey: Irven M. Resnick

& Kenneth F. Kitchell, Jr., Albert the Great: A Selectively Annotated

Bibliography (1900 – 2000); 20 Walter Senner, ed., Albertus Magnus.

Zu Gedenken nach 800 Jahre: Neue Zugänge, Aspekte und

Perspektiven;21 the series Lectio Albertina from the Albertus-Magnus-

Institut in Bonn; 22 a special issue of Wort und Antwort. 23

Albert the Great: A Selectively Annotated Bibliography (1900 –

2000) by Resnick and Kitchell is a volume of over four hundred pages. The editors point out that bibliographical resources on Albert are few and often inaccessible in North America. This bibliography

Irven M. Resnick & Kenneth F. Kitchell, Jr., “Introduction,” Albert the

Great: A Selectively Annotated Bibliography (1900 – 2000 (Tempe:

Arizona Center for Medieval and Renaissance Studies, 2004) xi.

20 (Tempe: Arizona Center for Medieval and Renaissance Studies,

2004).

21 (Akademie: Berlin, 2001).

22 (Münster: Aschendorff, 1999 - 2006).

23 Albertus Magnus (1200-2000), Wort und Antwort 41: 4 (Oktober/

Dezember, 2000). 42 includes 2576 entries, and there is an index of names and subjects occupying thirty pages. “The print version of this bibliography should appeal to scholars who enjoy the leisure necessary to examine carefully the extensive literature on Albert.” 24 Books and articles are gathered into nineteen sections, ranging from “Albert‟s Life and

Works” and “Iconography and Albert in Art” to “Theology – General” and “Albertism.” Some individual articles and books are summarized.

There is also an on-going electronic bibliography: Jörgen

Vijgen, “Albertus Magnus – A Selective Bibliography,” Nederlands

Thomas Genootschap (www.thomisme.org). The Albertus-Magnus-

Institute in Bonn now offers an “Online Edition of the Works of Saint

Albert the Great” to private individuals and to institutions. 25

There have been partial bibliographies like the one assembled in 1931 by Yves Congar for the issue of the Revue Thomiste celebrating the canonization of Albert 26 or those in volumes

24 Resnick, Kitchell, “Introduction,” xii.

25 Alberti Magni Opera Omnia. Editio Digitalis (Münster: Aschendorff,

2011).

26 Congar, “Essai de Bibliographie Albertinienne,” Revue Thomiste

31 (1931): 422-68. 43 celebrating in 1980 the seven hundredth anniversary of his death like

Gerbert Meyer and Albert Zimmerman, eds. Albertus Magnus, Doctor

Universalis, 1280/1980, 27 and an issue of The Thomist. 28 Those bibliographies were followed by G. Krieger‟s survey of literature from

1973 to 1988. 29

27 (Mainz: Matthias Grünewald, 1980). Albert‟s thought on philosophical topics in a historical context is the theme of essays in

Francis Kovach and Robert Shahan, eds., Albert the Great.

Commemorative Essays (Norman: University of Oklahoma Press,

1980) where Weisheipl writes on Augustinianism and William A.

Wallace on Albert and Galileo.

28 Thomas F. O‟Meara, “Albert the Great: A Bibliographical Guide,”

Albert the Great: Theologian. Essays in Honor of Albertus Magnus

(1280-1980). The Thomist 44 (1980): 597-98.

29 Krieger, “Albertus Magnus. Veröffentlichungen in den Jahren

1973-1988,” G. Fløistad, ed., Philosophy and Science in the

Middle Ages (Boston: Kluwer, 1990) 241-59.

44

At that time James A. Weisheipl edited Albertus Magnus and the Sciences. Commemorative Essays, 1980. 30 Topics from the natural sciences include herbs and falcons, alchemy and human embryology. Weisheipl also wrote “Albert the Great and Medieval

Culture,” 31 and Thomas d‟Aquino and Albert His Teacher. 32

30 (Toronto: Pontifical Institute of Mediaeval Studies, 1980). New studies on natural science and the Dominican include Michael Tkacz,

“Albert the Great and the Revival of Aristotle‟s Zoological Research

Program,” Vivarium 45 (2007): 30-68 and “Albert the Great and the

Aristotelian Reform of the Platonic Method of Division,” The Thomist

73 (2009): 399-425; Henryk Anzulewicz, “Albertus Magnus und die

Tiere,” Sabine Obermaieer, ed., Tiere und Fabelwesen im Mittelalter

(Berlin: de Gruyter, 2009) 29-54.

31 The Thomist 44 (1980): 481- 501.

32 (Toronto: Pontifical Institute of Mediaeval Studies, 1980) 3-53; also composed for 1980 are a special issue of Revue des sciences philosophiques et théologiques 65:1 (1981) and M. Albert Hughes,

Albert the Great (Oxford: Blackfriars, 1948) reprinted as a

Supplement to Spirituality Today 39 (1987). 45

To return to recent literature, Walter Senner‟s volume holds seven hundred pages of essays. Philosophical studies treat old and new topics like the world of nature or the relationship of Albert to Arab philosophy, while in the last two sections there are essays on the

Trinity, biblical hermeneutics, papal primacy, predestination, prayer and mysticism, and women‟s religious movements. This volume is a contemporary witness to Albert‟s breadth of interests and to the breadth of contemporary research. 33

The series Lectio Albertina from the Albertus-Magnus-Institut in

Bonn is a series of scholarly monographs, now numbering twelve.

One of them by Rudolf Schieffer on “Mendicancy and Theology in

Conflict with Episcopacy” explores the papal appointment of Albert to

33 Related to the Senner volume is Ludger Honnefelder, et al.,

Albertus Magnus und die Anfänge der Aristoteles-Rezeption im lateinischen Mittelalter (Münster: Aschendorff, 2005) where studies on Aristotle‟s philosophy and its entrance into the West in the twelfth and thirteenth centuries lead to essays on Albert himself. Ingrid

Craemer-Ruegenberg‟s Albertus Magnus has been issued in a revised edition by Henryk Anzulewicz (Leipzig: St. Benno, 2005); it has sections on Albert‟s influence and bibliographies. 46 the bishopric of Regensburg, his activities there, and his decision to resign after less than two years. 34 The choice by the pope of Albert as bishop was caused by financial and ecclesiastical problems in the diocese of Regensburg (his appointment is an early example of papal appointment of bishops in Germany). In less than two years Albert saw that the diocese would be capable of selecting a moral and competent successor, and he returned to his work as teacher and writer, remaining, of course, a bishop. Schiefer‟s documentary study of Albert‟s time as bishop critiques legends about Albert written down after the end of the fourteenth century.

A fourth resource is the special issue of Wort und Antwort with essays on Albert ranging from eschatology to art. Related to this is an issue of Listening on St. Albert the Great and Dominican

Teaching. There are essays by M. Mulchahey on the Studium at

Cologne and early Dominican education; W. Senner on Albert and

34 Albertus Magnus. Mendikantentum und Theologie im Widerstreit mit dem Bischofsamt. Lectio Albertina #3 (Münster: Aschendorff,

1999). 47

Meister Eckhart and T. J. White on Albert and modern views of

Wisdom. 35

The Bonn institute has begun a second series, Subsidia

Albertina, from which a volume of essays illustrating the progress in research on Albert in the past two decades has appeared: Ludger

Honnefelder, Hannes Möhle, Susana Bullido del Barrio, eds., Via

Alberti. Texte-Quellen-Interpretationen. 36

D. Earlier Writings on Albert

For the English-speaking world an early source from the 1930s was Hieronymous Wilms, Albert the Great. Saint and Doctor of the

Church, 37 and around the same time the journal Blackfriars published

M.-D. Chenu, “The Revolutionary Intellectualism of St. Albert the

35 Listening 43: 3 (2008).

36 (Münster: Aschendorff, 2000). An Australian journal has published three essays on Albert and education: Gabrielle Kelly, Kevin

Saunders, eds., Dominican Approaches in Education: Towards the

Intelligent Use of Liberty (Adelaide: Australian Theological Forum,

2007).

37 (London: Burns, Oates & Washbourne, 1933).

48

Great.” 38 Earlier volumes celebrated the canonization of Albert in

1931 (he had been beatified in 1622). For that event the Revue

Thomiste issued a special number with historical essays by Angelus

Walz and Pierre Mandonnet and theological essays like those on the gifts of the Holy Spirit by Benoit Lavaud and on predestination by

Réginald Garrigou-Lagrange. 39 Also Divus Thomas published a “St.

Albertus-Magnus-Festschrift” opening with a letter by Pius XI and a forward by Andreas Cardinal Frühwirth, O.P. That volume held studies on Albert and modern philosophy, political science, geology, the procession of the Holy Spirit, and the Eucharist.40 Earlier in 1928

Martin Grabmann had published a lengthy article on Albert and his age. 41

38 Blackfriars 19 (1938): 5-15.

39 Revue Thomiste 36 (1931); on the gifts of the Holy Spirit in Albert‟s theology see Bavo M. van Hulse, “De leer over de gaven van de

H. Geest bij den h. Albertus den Groote,” Bijdragen 5 (1942): 1-78.

40 Divus Thomas 9 (1931); 10 (1932).

41 “Der Einfluss Alberts des Grossen auf das mittelalterliche

Geistesleben,” Zeitschrift für katholische Theologie 52 (1928): 156-

49

E. Albert and Some Theological Topics.

The volumes by Senner and by Manfred Entrich 42 hold studies on the theological and exegetical methods of Albert where Karl

Cardinal Lehmann‟s essay treats the synthesis of faith and knowing in Albert, and Mikolaj Olszewski‟s looks at his theory of biblical interpretation.” 43 Lehmann also published in the Lectio Albertina a monograph treating Albert‟s idea of theology, and Walter Senner offers there a lengthy survey of Albert‟s major works in terms of the relationship of theology and philosophy and in terms of affective and

256; see Grabmann, Der hl. Albert der Grosse. Ein wissen- schaftliches Charakterbild mit Bild (Munich: Hueber, 1932).

42 Manfred Entrich, ed., Albertus Magnus. Sein Leben und seine Bedeutung (Graz: Styria, 1982) 111-130; the volume holds essays by Karl Meyer, Isnard Frank, and others.

43 In Senner, Albertus Magnus; see Giuseppe Ferraro, “L‟esegesi dei testi pneumatologici nelle „Enarrationes in Joannem‟ di Sant‟ Alberto

Magno,” Angelicum 60 (1983): 40-79; Andrew Hofer, “He taught us how to fly: Albert the Great on John the Evangelist,” Angelicum 87

(20l0) 569-89. 50 speculative directions in theology. 44 Albert distinguished science clearly from religion and sought a variety of methodologies for the sciences. Joachim Söder, Anzulewicz, and others have described with a new depth Albert‟s anthropology, while Ruth Meyer inquired

44 Lehmann, Zum Begriff der Theologie bei Albertus Magnus. Lectio

Albertina #8 (Münster: Aschendorff, 2006); Senner, Alberts des

Grossen Verständnis von Theologie und Philosophie, Lectio Albertina

#9 (Münster: Aschendorff, 2009): see Hannes Möhle, “Zum Verhältnis von Theologie und Philosophie bei Albert dem Grossen:

Wissenschaftstheoretische Reflexionen während der Gründung des

Studium generale in Köln,” Siegfried Schmidt, ed., Rhenisch-

Kölnisch-Katholisch: Beiträge zur Kirchen- und Landesgeschichte sowie zur Geschichte des Buch- und Bibliothekswesens der

Rhinelande (Cologne: Libelli Rhenani, 2008) 146-162; C. Trottmann,

“La théologie comme pieuse science visant la béatitude selon Albert le Grand,” Revue Thomiste 98 (1998): 387-410; Anzulewicz,

“Anthropologie des Albertus Magnus als Ort des Dialogs zwischen den „sancti‟ und „philosophi‟,” F. Prcela, ed., Dialog. Auf dem Weg zur Wahrheit und zum Glauben (Mainz: Matthias-Grünewald, 1996)

47-54. 51 into Albert‟s contribution to a post-modern age, for he spoke of sciences that would be discovered in the future and noted how questions on the boundaries of diverse disciplines were difficult. 45

To peruse the bibliography of writings on Albert by Resnick and

Kitchell is to notice that philosophical themes have been studied more frequently than religious ones, although recent years witness a marked increase in theological essays. Gilles Emery has written on

Albert‟s theology of the Trinity, while there is no lack of studies for a philosophy of God. 46 In the area of Christology there were studies

45 Joachim R. Söder, “Der Mensch als Ganzheit. Alberts anthropologischer Entwurf,” Wort und Antwort 41 (2000): 159-64;

Meyer, “Versöhnte Verschiedenheit. Zur Wissenschaftskonzeption bei Albertus Magnus,” Wort und Antwort 41 (2000): 165-169. see Georg Wieland, Zwischen Natur und Vernunft. Alberts des

Grossen Begriff vom Menschen (Münster: Aschendorff, 1999).

46 Emery, La Trinité Créatrice. Trinité et la création dans les commentaires aux Sentences de Thomas d‟Aquin et de ses précurseurs Albert le Grand et Bonaventure (Paris: Vrin, 1995); see

Alain de Libera, “Toute-puissance et théodicée. Albert le Grand,” O. 52 from the 1930s on the hypostatic union by Vincent-Marie Pollet and

Ferdinand Haberl, while decades later there are essays on

Christology by Stephen Hipp, Donald Goergen, and others. 47

Aspects of the theology of grace have attracted some writers:

Réginald Garrigou-Lagrange and Klaus Obenauer on predestination,

Yves Congar on sanctifying grace, Thomas O‟Meara on justification,

Boulnois, ed., La Puissance et son Ombre: de Pierre Lombard à

Luther (Paris: Aubier, 1994) 141-68.

47 Pollet, “L‟union hypostatique d‟après saint Albert le Grand,” Revue

Thomiste 38 (1933): 505-32, 689-724; Haberl, Die Inkarnationslehre des heiligen Albertus Magnus (Freiburg: Herder, 1939); Goergen,

“Albert the Great and Thomas Aquinas on the Motive of the

Incarnation,” The Thomist 44 (1980): 523-538; Hipp, “Person” in

Christian Tradition and in the Conception of Saint Albert the Great: A

Systematic Study of its Concept as Illuminated by the Mysteries of the Trinity and the Incarnation (Münster: Aschendorff, 2001); see

Corey Barnes, “Albert the Great and Thomas Aquinas on Person,

Hypostasis, and Hypostatic Union,” Thomist 72 (2008): 107-46. 53 and Patrizia Conforti on the grace of union. 48 Two early works on grace are Herbert Doms, Die Gnadenlehre des seligen Alberti Magni and Josef Goergen, Des hl. Albertus Magnus Lehre von der göttlichen Vorsehung und dem Fatum. 49

48 Garrigou-Lagrange, ”La volonté salvifique et la prédestination chez le Bienheureux Albert le Grand,” Revue Thomiste 36 (1931): 371-85;

Obenauer, “Zur Prädestinationslehre des hl. Albertus Magnus,”

Senner, Albertus Magnus; Congar, “Albert le Grand théologien de la grâce sanctifiante,” Vie Spirituelle 34 (1933): 109-40; Hugo Amico,

On the Justification of the Sinner according to St. Albert the Great and a Comparison with the Doctrine of St. Thomas and the Tridentine

Council (Rome: The Angelicum, 1954); O‟Meara, “Albert the Great and Martin Luther on Justification,” The Thomist 44 (1980): 539-59;

Conforti, “La doctrine de la grace d‟union et son evolution chez Albert le Grand et ses contemporains,” Senner, Albertus Magnus. On sin see Albert Stohr, “Zur Erbsündenlehre Alberts des Grossen,” Albert

Lang et al., eds., Aus der Geisteswelt des Mittelalters (Münster:

Aschendorff, 1935) 627-50.

49 (Breslau: Müller und Seiffert, 1929); (Vechta: Albertus-Magnus-

Verlag, 1932). 54

To continue surveying theological areas, sacrament is also a theme for studies on Albert. A monograph from the Bonn series treats transubstantiation in the Eucharist in light of Albert‟s views. 50

The essay concerns itself with the arrival of Aristotelian conceptuality and with metaphysical problems posed by the perdurance of the appearances in the sacrament. Thomas McGonigle wrote on the medieval context of Albert‟s sacramental theology where the

Dominican seeks to reconcile theologies of the sacrament from

Augustine, Peter Lombard, and Hugh of St. Victor, while David Wright presented Albert‟s interpretation of the rites of the Mass according to historical, moral, and mystical meanings of the words and actions in contrast to allegorical interpretations like that of Lothar of Segni. 51

50 Hans Jorissen, Der Beitrag Alberts des Grossen zur theologischen

Rezeption des Aristoteles am Beispiel der Transsubstantionslehre,

Lectio Albertina #5 (Münster: Aschendorff, 2002); Jorissen, “Materie und Form der Sakramente im Verständnis Alberts des Grossen,”

Zeitschrift für katholische Theologie 80 (1958): 267-315.

51 The articles by McGonigle and Wright are found in The Thomist 44

(1980): 560-83 and 584-96; see too Ludwig Hödl, “Der dogmatische 55

Franz-Josef Nocke‟s book, after treating the idea of sacrament in general, turns to the two sacraments of penance and marriage. They are of particular interest because in the view of some medieval writers laypersons can administer them, a position that interests

Albert. 52 At the beginning of the twentieth century Georg Gromer composed a survey of medieval theologies on laypersons hearing a sacramental confession, and he placed the thinking of Albert the

Great as the medieval climax of those affirming this activity. Albert sketched a number of ways in which sins can be absolved through faith and love among the baptized and concluded that laypeople hearing confessions is a true sacrament. “With Albert the theory of

Begriff der sakramentalen Konzelebration in der scholastischen

Theologie des 13. und 14. Jahrhunderts,” Zeitschrift für katholische

Theologie 127 (2005): 361-90.

52 Franz-Josef Nocke, Sakrament und personaler Vollzug bei Albertus

Magnus (Münster: Aschendorff, 1967); on baptism there is Alfons

Müller, Die Lehre von der Taufe bei Albert dem Grossen (Munich:

Schöningh, 1967).

56 lay confession stands at its highest level of expression. Essentially the effect is the same as confession to a priest.” 53

For Albert‟s ecclesiology one can find an orientation in Yves

Congar, L‟Église de Saint Augustin à l‟époque moderne. 54 Aspiring to unite Plato and Aristotle, hierarchy and people, Albert wrote of the

Body of Christ as both church and Eucharist. Each Christian is personally joined to Christ through the Body of the church. The Holy

Spirit is the ultimate principle of church unity as well as of activity and office. There is a distinction between the members of the church and the members of the Body of Christ which is a congregation of love.

Albert gives papal office and authority sparse consideration.

Already in 1872 Franz Xaver Leitner had touched on Albert‟s views of

53 Georg Gromer, Die Laienbeicht im Mittelalter. Ein Beitrag zu ihrer

Geschichte (Munich: Lentner, 1909) 43; see Franz Gillmann, “Zur

Frage der Laienbeicht,” Der Katholik 1 (1909): 435-51.

54 (Paris: Cerf, 1970) 230-32; see Congar, A History of Theology

(New York: Doubleday, 1968) 104-14. Treating Albert‟s ecclesiology is Wilhelm Scherer, Des seligen Albertus Magnus Lehre von der

Kirche (Freiburg: Herder, 1928).

57 the papacy in a study on Aquinas and infallibility. 55 Ulrich Horst‟s analysis of papal office stresses that Albert understood the office of the bishop of Rome mainly in terms of administration and jurisdiction; the pope held in a limited way aspects of universal jurisdiction and leadership but enjoyed only to a modest extent the role of teacher. 56

Anzulewicz has written on the role of the fathers of the church in

Albert‟s ecclesiology and on his understanding of the church as a

55 Der hl. Thomas von Aquin über das unfehlbare Lehramt des

Papstes (Freiburg: Herder, 1872) 177-81.

56 Ulrich Horst, “Albertus Magnus und Thomas von Aquin zu

Matthäus 16:18f. Ein Beitrag zur Lehre vom päpstlichen Primat”

Senner, Albertus Magnus 553-71; see Edward P. Mahoney, “Albert the Great on Christ and Hierarchy,” Kent Emery and Joseph

Wawrykow, eds., Christ among the Medieval Dominicans (Notre

Dame: University of Notre Dame Press, 1998) 364-92. Henryk

Anzulewicz describes in detail Albert‟s theology of minor orders, major orders including priesthood, and religious life in “Priestertum und Ordensstand nach Albertus Magnus,” Thomas Prügl and

Marianne Schlosser, eds., Kirchenbild und Spiritualität (Paderborn:

Schöningh, 2007) 63-86. 58 society. “From its origins and through its salvific work in unity with

Christ the head of the „corpus mysticum‟ the church transcends the limitations of time, space, and matter. Within the conditions of being a viator and living through faith (and not through immediate knowledge) the church participates in the glory of God. It is the house of God and of the Spirit; it is a created work like the human being. Consequently it has a double reality, transcendent and contingent dimensions: on the one hand, the mystical Body vitalized by the Holy Spirit…and on the other hand, a unified community of faith with a leader who is the successor of Peter and who leads all the members.” 57

57 “Zum Kirchenverständnis des Albertus Magnus,” in R. M. W.

Stammberger et al, eds., “Das Haus Gottes, das seid ihr selbst.”

Mittelalterliches und barockes Kirchenverständnis im Spiegel der

Kirchweihe (Berlin: Akademie, 2006) 356; see “Die Kirche als

Mystischer Leib Christi. Zur Bedeutung der Rezeption der

Kirchenväter für die Entwicklung des Kirchenverständnisses im

Frühwerk des Albertus Magnus,” J. Arnold et al., eds., Väter der

Kirche. Ekklesiales Denken von den Anfängen bis in die Neuzeit

(Paderborn:Schöningh, 2003) 687-715. 59

To turn to the realm of pastoral activity, essays on Albert as a bishop and mediator show him to be a person of both administrative and pastoral gifts. Congar studied the efforts of the Dominican community as a “team” where the Friars Preachers‟ intellectual apostolate was realized by men with varied expertise and ministries.

58 Manfred Entrich has written on Albert‟s medieval pastoral plan for religious education.59 There are essays on prayer and movements of

58 “‟In Dulcedine societatis quaerere veritatem.‟ Notes sur le travail en équipe chez S. Albert et chez les Prêcheurs au XIIIe siècle,”

Gerbert Meyer and Albert Zimmermann, eds., Albertus Magnus.

Doctor Universalis, 1280/1980, 47-57.

59 Die Bergpredigt als Ausbildungsordnung: der katechetische

Entwurf einer „ratio formationis‟ bei Albert dem Grossen (Würzburg:

Echter, 1992); see Stanley B. Cunningham, Reclaiming Moral

Agency. The Moral Philosophy of Albert the Great (Washington,

D.C.: The Catholic University of America Press, 2008); Jörn Müller,

Natürliche Moral und philosophische Ethik bei Albertus Magnus

(Münster: Aschendorff, 2001); Anzulewicz, “Zur Theorie des menschlichen Lebens nach Albertus Magnus. Theologische 60 religious women in Albert‟s view as well as on forms of popular devotion to Albert. 60 Simon Tugwell has published an analysis of

Albert‟s spirituality along with texts illustrating it. 61

Albert‟s eschatology has attracted attention: resurrection, the death of Jesus, purgative fire, and German piety in the face of death.

Anzulewicz offers an essay on the finitude of creation, the omnipresence of time, and the role of fire in destruction and transformation. “In his philosophical writings Albert does not discuss the end of the world because he cannot assume with purely rational principles that this world has an end. Biblical revelation tells him that the world had a beginning (this is at the same time the beginning of time) and that it will have an end.…This world must have an end and must experience a renewal because in its origins it was more perfect

Grundlegungen und ihre bioethischen Implikationen,” Studia

Mediewistyczne 33 (1998): 35-49.

60 Entrich, Albertus Magnus. Gebete zu ihm, Gebete von ihm

(Cologne: St. Andreas, 1979); see the essays listed under

“Mysticism” in Resnick, Kitchell, 317-19.

61 Simon Tugwell, Albert and Thomas. Selected Writings (New York:

Paulist Press, 1988). 61 and because it strives towards renewal.” 62 The universe‟s term is not a consequence of the process of nature but results from the external and unique cause of the total reality of the universe. The process of renewal begins with periods of destruction by fire at lower levels and moves to higher levels where fire becomes illumination, holiness, and vision. 63

F. Representations of Albert in Art

Erhard Schlieter offers a survey of how Albert is presented in art over the centuries. 64 In 1980 an exhibition on Albert in art was

62 Anzulewicz, “Ende und Erneuerung der Welt,” Wort und Antwort 41

(2000): 183; see De Homine (Hamburg: Felix Meiner, 2004): Liber de natura et origine animae (Freiburg: Herder, 2006.

63 See Jeffrey P. Hergan, St. Albert the Great‟s Theory of the Beatific

Vision (New York: Lang, 2002). Caroline Walker Bynum treats Albert in The Resurrection of the Body in Western Christianity (New York:

Columbia University Press, 1995) 255-71.

64 “Albertus Magnus in der Kunst,” Wort und Antwort 41 (2000): 174-

79; see essays in Adolf Layer, Max Springer, eds., Albert von

Lauingen. Siebenhundert Jahre Albertus Magnus (Lauingen: Hist.

Ver. Dillingen a. d. Donau, 1980) and Genoveva Nitz, Albertus 62 assembled in Cologne for which Hugo Stehkämper wrote an introduction 65 Albertus Magnus, der grosse Neugierige is an illustrated guide to an exhibit held in Regensburg in 2002, a colorful, brief presentation of the many sides of Albert. 66 Further studies on this topic can be found in the section on “Iconography and Albert in

Art” in Resnick and Kitchell.

G. The Influence of Albert

Scholars speak of “Albertism,” the influence of Albert in subsequent decades and centuries. Does this imply a school at

Magnus in der Volkskunst. Die Alberti-Tafeln (Munich: Schnell &

Steiner, 1980).

65 Hugo Stehkämper and Matthias Zender, Albertus Magnus.

Auststellung zum 700 Todestag (Cologne: Historisches Archiv der

Stadt Köln, 1980); W. Senner, Blühende Gelehrsamkeit. Eine

Ausstellung zur Gründung des Studium Generale der Dominikaner in

Köln vor 750 Jahren (Cologne: Kölner Stadtmuseum, 1998); see

Anzulewicz, “Albertus Magnus und die moderne Kunst, Archiv für mittelalterliche Philosophie und Kultur 14 (2008): 28-45.

66 Albertus Magnus, Begegnungen in Regensburg (Regensburg:

Stadt Regensburg, 2002).

63

Cologne or a movement beginning there? Does it refer to a Rhenish school of mysticism and theology?

Resnick and Kitchell arrange articles around three special figures who may have been influenced by Albert in some way: Dante,

Meister Eckhart, 67 and Galileo. Then their bibliography offers ten pages listing articles on wider movements and important disciples.

Aertsen writes of a dynamic conjunction of Arab thought, Dionysian theology, and Albert‟s own perspectives resulting in a transcendental science. 68 Alain de Libera has published a number of studies on

Albert and his disciples. Albert le Grand et la philosophie surveys current research before turning to Albert‟s treatment of philosophy,

God and being, a dynamic metaphysics, and a theological psychology of mind. 69 This book presents the influence of Albert on

67 Ideas on Albert and Eckhart are presented by Kurt Flasch,

Meister Eckhart. Die Geburt der “Deutschen Mystik” aus dem Geist der arabischen Philosophie (Munich: Beck, 2006).

68 Aertsen, “Albertus Magnus und die mittelalterliche Philosophie”

111-28.

69 (Paris: Vrin, 1990); see also Métaphysique et noétique: Albert le

Grand (Paris: Vrin, 2005); “Albert le Grand, 1200 – 1280,” Claude 64 major thinkers of the next generation like Ulrich of Strassburg and

Dietrich of Freiburg. “Both as bishop of Regensburg and as professor at the University of Paris, Albert the Great was not the only mentor of his German confreres in philosophy, science, and theology. He did, however, exercise a determining influence on the theology and spirituality of his Dominican province to which he gave impressive

Neo-Platonic, Dionysian, 70 and Avicennan forms (more and more

Gauvard, et al, eds., Dictionnaire du Moyen Âge (Paris: Presses universitaires de France, 2002) 26-29. There is a collection of essays on this area by Maarten Hoenen and Alain de Libera, Albertus

Magnus und der Albertismus. Deutsche philosophische Kultur des

Mittelalters (Leiden: Brill, 1995). See Ruedi Imbach and Christoph

Flüeler, Albert der Grosse und die deutsche Dominikanerschule

(Fribourg: Universitätsverlag, 1985); Hans Gerhard Senger, “Der

Kölner Albertismus,“ Albertus Magnus in Köln (Köln: Universitäts

Verlag, 1999) 43-55. Anzulewicz has assembled a bibliography of writings on Albert‟s influence in the fifteenth century, Albertus Magnus

211-12.

70 See Thierry-Dominique Humbrecht, “Albert le Grand,

Commentateur de la Théologie Mystique de Denys,” Revue des 65

sciences philosophiques et théologiques 90 (2006): 225-71.

Édouard-Henri Wéber has edited Albert‟s commentary on the

Mystical Theology of Dionysius: Saint Albert le Grand, Commentaire de la „Théologie Mystique‟ de Denys le Pseudo-Aréopagite (Paris:

Cerf, 1993); see too Maria Burger, “Das Verhältnis von Philosophie und Theologie in den Dionysius-Kommentaren Alberts des Grossen,”

Jan A. Aertsen, Andreas Speer, eds., Was ist Philosophie im

Mittelalter? 579-586; Anzulewicz, “Pseudo-Dionysius Areopagita und das Strukturprinzip des Denkens von Albert dem Grossen,” A. Speer et al, eds., Die Dionysius- Rezeption im Mittelatler (Turnhout:

Brepols, 2000) 251-95; “Rezeption und Reinterpretation: Pseudo-

Dionysius Areopagita, die Peripatetiker und die Umdeutung der augustinishcen Illuminationslehre bei Albertus Magnus,” Ulrich Köpf,

Dieter Bauer, eds., Kulturkontakte und Rezeptionsvorgänge in der

Theologie des 12.und 13. Jahrhunderts (Münster, Aschendorff, 2011)

103-126. 66 articles are devoted to Albert‟s relationships to Arabic commentators on Aristotle 71). The expression „a Dominican school of Cologne‟ stands for a number of influences and a number of persons active in writing and teaching. There was a mutual interaction in terms of books and people that formed a network or terrain for Rhenish mysticism.” 72 De Libera has focused on the mystical dimension in the thought of the Cologne school. Experts describe this intellectual milieu as a speculative mysticism, a metaphysical mysticism, or a mysticism of essence of which all are a metaphysics of the Word.

71 Kurt Flasch, “Albert der Grosse, Őffnung zur arabischen Welt,”

Meister Eckhart. Die Geburt der ”Deutschen Mystik” aus dem Geist der arabischen Philosophie (Munich: Beck, 2006 ) 67-85.

72 Alain de Libera, L‟Introduction à la mystique Rhénane d‟Albert le

Grand à Maître Eckhart (Paris: O.E. I. L., 1984) 10; see Loris

Sturlese, Die deutsche Philosophie im Mittelalter. Von Bonifatius bis zu Albert dem Grossen 748-1280 (Munich: Beck, 1993) and Vernunft und Glück: Die Lehre vom „intellectus adeptus‟ und die mentale

Glückseligkeit bei Albert dem Grossen (Münster: Aschendorff, 2005);

Craemer-Ruegenberg and Anzulewicz, “Zur Wirkungsgeschcihtge der

Philosophie Alberts des Grossen,” Albertus Magnus 166-78. 67

“Rhenish theology is the theology of Rhenish mysticism: there is its place of discussion, its school of discussion, and its product. This is the theology that comes from Albert, and it is not totally a German theology.” 73

A comment from Alain de Libera on Albert‟s influence in theology and mysticism offers a conclusion for this survey. Albert is not simply a stage prior to Thomas Aquinas or a version of Avicenna.

Albert has his own originality, and his works are not paraphrases or syntheses of the texts of others. “The „paradigm of Albert‟ has its coherence, its proper horizon, its particular objects….Albert‟s theology is not an alternative to Thomism. We need to forget

Thomas and face directly -- without intermediaries or codes habitually used to describe Albert -- the real philosophical project of Albert. This project, born at Paris and reaching maturity at Cologne, had an epochal importance.” 74

***

73 Alain de Libera, L‟Introduction à la mystique Rhénane… 11.

74 Alain de Libera, Raison et Foi. Archéologie d‟une crise d‟Albert le

Grand à Jean-Paul II (Paris; Seuil, 2003) 82.

68

Books and articles are researching and thereby spotlighting the theology of Albert of Lauingen. There is much to discover in his thought and not a little to be learned from it. He was an independent scholar and believer -- independent in the birth of a new age, independent in science and in faith, independent in political turmoil and in church life. THE RECEPTION OF HEIDEGGER’S PHILOSOPHY BY THEOLOGIANS.

A BIBLIOGRAPHICAL ESSAY

Thomas F. O'Meara (January 6, 2013)

This is a survey of publications on the thought of Martin

Heidegger as they influence religion and theologies. Important books from past decades as well as recent writings are gathered together.

Almost immediately upon the publication of Sein und Zeit in

1927 theologians, Protestant and Roman Catholic, took notice of it.

Interpretations of Heidegger's thought, of its specific attitude towards

Christianity and theology, considerations of what the philosopher did and did not say about religion or God, and the deployment of his thought in explanations of Christian revelation and Scripture soon appeared. That dialogue between Heidegger and theology has lasted for eighty years. At times it seemed to be predominantly philosophical; other times it seemed open to the mystical. In some 2 periods a Lutheran mentality dominated, in others a medieval dynamic was present.

For general bibliographical assistance see Hans-Martin Sass,

Martin Heidegger: Bibliography and Glossary (Bowling Green:

Philosophy Documentation Center, 1982); Joan Nordquist,

Heidegger, Martin, 1889-1976 (Santa Cruz, Ca., Reference and

Research Services, 1996); Charles Guignon, ed., The Cambridge

Companion to Heidegger (New York: Cambridge University Press,

1993); D. Thomä, ed., Heidegger-Handbuch (Stuttgart: Metzler,

2003); H. Dreyfus, A Companion to Heidegger (Oxford: Blackwell,

2005). For a list of dissertations on Heidegger see Gernot U. Gabel,

Heidegger. Ein internationales Verzeichnis der Hochschulschriften,

1930-1990 (Hürth-Efferen: Gemini, 1993). Sketching a chronology of

Heidegger‟s encounters with religion is Bret W. Davis, “Heidegger on

Christianity and divinity: a chronological compendium,” Heidegger.

Key Concepts (Durham: Acumen, 2010) 231-48.

Introductions to Heidegger‟s thought, times, and life are R.

Safranski, Martin Heidegger. Beyond Good and Evil (Bloomington:

Indiana University Press, 1998); Hugo Ott, Martin Heidegger. A

Political Life (New York: Basic Books, 1993); Anton Fischer, Martin 3

Heidegger – der gottlose Priester: Psychogramm eines Denkers

(Zurich: Rüffer & Rub, 2008).

Thomas Sheehan, Heidegger. The Man and the Thinker

(Chicago: Precedent, 1981) lists translations and secondary literature in English; see too Bret Davis. Martin Heidegger. Key Concepts

(Durham: Acumen, 2010); Translating Heidegger’s Sein und Zeit. 22

Translators of Sein und Zeit in 17 Languages. Studia

Phaenomenologica 5 (2005). On Heidegger‟s early dissertations, particularly the one on Scotist categories: Theodore Kisiel, Thomas

Sheehan, Becoming Heidegger. On the Trail of His Early Occasional

Writings, 1910-1927 (Evanston: Northwestern University Press,

2007); J. Caputo, "Phenomenology, Mysticism and 'Gramatica

Speculativa': A Study of Heidegger's Habilitationschrift," Journal of the British Society of Phenomenology 5 (1974): 101-117; K.

Lehmann, "Metaphysik, Transzendental-Philosophie und

Phanomenologie in den ersten Schriften Martin Heideggers (1912 -

1916),” Philosophisches Jahrbuch 71 (1963): 331-57; S. J. McGrath,

The Early Heidegger and Medieval Philosophy. Phenomenology for the Godforsaken (Washington: CUA Press, 2006). 4

On Heidegger and religion see Robert Gall, Beyond Theism and Atheism. Heidegger’s Significance for Religious Thinking

(Dordrecht: Nijhoff, 1987); Ben Vedder, Heidegger’s Philosophy of

Religion. From God to the Gods (Pittsburgh: Duquesne, 2007); J.

Bloechl, Religious Experience and the End of Metaphysics

(Bloomington: Indiana University Press, 2003); Kurt Hübner,

“Religiöse Aspekte von Heideggers Existentialanalyse,” Allgemeine

Zeitschrift für Philosophie 25 (2000): 153-65; Otto Pöggeler,

“Philosophie und Theologie in „Sein und Zeit,‟” Heidegger in seiner

Zeit (Munich: Fink, 1999) 265-78; Benjamin Crowe, Heidegger’s

Phenomenology of Religion. Realism and Cultural Criticism

(Bloomington: Indiana University Press 2008). Two previously unpublished writings by Heidegger -- The Phenomenology of

Religious Life (Bloomington: Indiana University Press, 2004)

[Phänomenologie des religiösen Lebens, Gesamtausgabe, vol. 60] and Contributions to Philosophy. From Enowing (Bloomington:

Indiana University Press, 1999) [Beiträge zur Philosophie [Vom

Ereignis], Gesamtausgabe, vol. 65] -- touch on religious themes and have stimulated writings in this area. 5

On this philosophy and Christian theology in general see

Herbert Spiegelberg, The Phenomenological Movement. A Historical

Introduction (The Hague: Nijhoff, 1960) 235-271; Pero Brkic, Martin

Heidegger und die Theologie: ein Thema in dreifacher Fragestellung

(Mainz: Matthias-Grünewald, 1994); A. Anelli, Heidegger und die

Theologie. Prologomena zur zukünftigen Nutzung des Denkens

Martin Heideggers (Wurzburg: Ergon, 2008); Mbimbi Mbamba, J. C.,

La Phénomenologie de la religion du jeune Heidegger et sa signification pour la théologie (Frankfurt: Lang, 2012); Luca Savarino,

Heidegger e il cristianesimo (1916-27) (Naples: Liguori, 2001);

Gerhard Ruff, Am Ursprung der Zeit. Studie zu Martin Heideggers phänomenologischen Zugang zur christlichen Religion in den ersten

“Freiburger Vorlesungen” (Berlin:Duncker & Humblot, 1997); Jeff

Prudhomme, God and Being. Heidegger’s Relation to Theology

(Atlantic Highlands, N. J.: Humanities Press, 1997); T. O'Meara,

"Heidegger and His Origins: Theological Perspectives," Theological

Studies 48 (1986), 205-26; Hans-Jürg Braun, Martin Heidegger und der christliche Glaube (Zurich: Theologischer Verlag, 1990).

On the topic of God, Thomas Carlson, Indiscretion: Finitude and the Naming of God (Chicago: University of Chicago Press, 1999); 6

“The Departure of the Final God,” The Paths of Heidegger’s Life and

Thought (Atlantic Highlands: Humanities Press, 1997) 321-34; J.

O‟Leary, “Theological Resonances of Der Satz vom Grund,” in C.

Macann, ed., Martin Heidegger. Critical Assessments (New York:

Routledge, 1992) 213-56; Gerd Haeffner, “Abendgespräch mit Martin

Heidegger,” Theologie und Philosophie 82 (2007): 392-98; Chrestos

Giannaras, On the Absence and Unknowability of God. Heidegger and the Areopagite (London: T& T Clarke, 2003); Nestor Corona,

Lectura de Heidegger; la cuestio de Dios (Buenos Aires: Editorial

Biblos, 2002); Alfred Jäger, Gott nochmals Heidegger (Tubingen:

Mohr, 1978).

Going beyond the death of God movement of thirty years ago and building on R. Kearney and J. O'Leary, Heidegger et la question de Dieu (Paris: Grasset, 1980) are a number of writings on Heidegger and God: H. Danner, Das Göttliche und der Gott bei Heidegger

(Meisenheim : Hain, 1971); F.-M. Sladeczek, Ist das Dasein Gottes beweisbar? Wie steht die Existentialphilosophie Martin Heideggers zu dieser Frage? (Wurzburg: Triltsch, 1967); T. F. O‟Meara,

“Heidegger on God,” Continuum 5 (1968): 686-98; Josef Brechtken,

Geschichtliche Transzendenz bei Heidegger; Die Hoffnungstruktur 7 des Daseins und die gottlose Gottesfrage (Meinsenheim: Hain,

1972); C. Giannaras, On the Absence and Unknowability of God.

Heidegger and the Areopagite (New York: T. & T. Clarke, 2005);

Lawrence P. Hemming, Heidegger’s Atheism. The Refusal of a

Theological Voice (Notre Dame: University of Notre Dame Press,

2002); H. Birault, De l’être, du divin, et des dieux (Paris: Cerf, 2006);

Christian Müller, Der Tod als Wandlungsmitte. Zur Frage nach

Entscheidung, Tod, und letztem Gott in Heideggers “Beiträgen zur

Philosophie” (Berlin: Duncker & Humblot, 1999); George Kovacs, The

Question of God in Heidegger’s Phenomenology (Evanston:

Northwestern University Press, 1990); Branko Klun, “Die Gottesfrage in Heideggers „Beiträgen,‟” Theologie und Philosophie 81 (2006):

529-47; Matthias Jung, Das Denken des Seins und der Glaube an

Gott: zum Verhältnis von Philosophie und Theologie bei Martin

Heidegger (Wurzburg: Königshausen & Neumann, 1990); J. Caputo

"Heidegger's God and the Lord of History," The New Scholasticism

57 (1983): 439-64; L. P. Hemmins, Heidegger’s Atheism (Notre

Dame: University of Notre Dame Press, 2002); Paola-Ludovica

Coriando, Der letzte Gott als Anfang (Munich: Fink, 1998); G. Pöltner, ed., Auf der Spur des Heiligen: Heideggers Beitrag zur Gottesfrage 8

(Vienna: Böhlaus, 1991); Ben Vedder, Heidegger’s Philosophy of

Religion. From God to the Gods (Pittsburgh: Duquesne University

Press, 2007); Catriona Hanley, Being and God in Aristotle and

Heidegger (Lanham: Rowman & Littlefield, 2000); J. Sallis,

“Grounders of the Abyss,” G. Figal, “Forgetfulness of God:

Concerning the Center of Heidegger's Contributions to Philosophy,” and D. Crownfield, “The Last God,” in C. E. Scott et al., eds.,

Companion to Heidegger's Contributions to Philosophy (Bloomington,

Indiana University Press, 2001).

On theology and the early Heidegger there is A. Gethmann-

Siefert, Das Verhältnis von Philosophie und Theologie im Denken

Martin Heideggers (Freiburg: Alber, 1974); Sylvain Camilleri Le jeune

Heidegger (1909-1926): herméneutique, phénoménologie, théologie

(Paris: Vrin, 2011); Pierfrancesco Stagi, Il giovanne Heidegger, verità e rivelazione (Rome: Zikkurat, 2010); T. Kisiel, “Heidegger (1920-21) on Becoming a Christian: A Conceptual Picture Show,” Reading

Heidegger from the Start (Albany: SUNY Press, 1994) 175-94. There are a number of essays on this theme in D. Thomä, ed., Heidegger-

Jahrbuch I (Stuttgart: Metzler, 2003): M. Jung, “Heidegger und die

Theologie. Konstellationen zwischen Vereinnahmung und Distanz,” 9

J. Schabert, “Heideggers früher Denkweg im Kontext der Theologie- und Kirchengeschichte” and “Martin Heideggers „Herkunft‟ im Spiegel der Theologie- und Kirchengeschichte des 19. und beginnenden 20.

Jahrhunderts,” and H. Zaborowski, “Heideggers Verhältnis zum

Christentum in seiner Entwicklung bis 1919.” See too Bernd

Irlenborn, “Negativität und Metaphysik. Heidegger und das

Urchristentum in der Phase nach Sein und Zeit,” Heidegger Studies

22 (2006): 179-192; M. Jung, "Zum Verhältnis von Philosophie und

Theologie im Denken Martin Heideggers," Theologie und Philosophie

61 (1986): 404-13 and “Phänomenologie der Religion. Das frühe

Christentum als Schlüssel zum faktischen Leben,” Heidegger-

Handbuch 8-12; Didier Franck, Heidegger et le Christianisme (Paris:

Presses Universitaires de France, 2004); Benjamin D. Crowe,

Heidegger’s Religious Origins. Destruction and Authenticity

(Bloomington: Indiana University Press, 2006).

From the Roman Catholic perspective, R. Schaeffler‟s

Frömmigkeit des Denkens? (Darmstadt: Wissenschaftliche

Buchgesellschaft, 1978) and Die Wechselbeziehungen zwischen

Philosophie und katholischer Theologie (Darmstadt:

Wissenschaftliche Buchgesellschaft, 1980) are magisterial surveys. 10

There are also Emilio Brito, “La reception de la pensée de Heidegger dans la théologie catholique,” Nouvelle revue théologique 119 (1997):

352-74; Ludwig Weber, Heidegger und die Theologie (Pfaffenweiler:

Cenaurus, 1997); Wolfgang Hacker Geheimnisvolle Existenz

(Munich: Dissertation, 1993).

For Jewish interests see Zarader, M. The Unthought Debt of

Heidegger to the Hebraic Heritage (Stanford: Stanford University

Press, 2006): J. F. Lyotard, Heidegger and the Jews (Minneapolis:

University of Minnesota Press, 1990); S. Fleischacker, Heidegger’s

Jewish Followers (Pittsburgh: Duquesne University Press, 2008).

A recent collection of essays provides an introduction to the following survey: Norbert Fischer and Friedrich Wilhelm von

Hermann, eds. Heidegger und die christliche Tradition (Hamburg:

Meiner, 2007). Scholars like Hermann, Jean Greisch, Karl Kardinal

Lehmann, and Albert Raffelt offer essays on Heidegger in the letters of Paul, Johannine themes from the New Testament, Augustine,

Scotus, and Meister Eckhart, and the religious dimension in Pascal and Kierkegaard as well as in the poems of Hölderlin and Rilke.

To look at important influences from Heidegger on theologians is to sketch a terrain of interpretations within modern Christian 11 theology (see Laurence Paul Hemming‟s survey, Heidegger and

Theology [London: New York, 2011]) . It illustrates the history of theology in the twentieth century with its variety and coherence.

The writings of theologians, exegetes, scholars of religion, and philosophers suggest the following groupings.

1. Initial Theological Reactions. 2. Christian Existentialists: Rudolf Bultmann, Paul Tillich. 3. Theological Hermeneutics. 4. Karl Barth and Heinrich Ott. 5. Catholic Interpretations. 6. Philosophers and Theologians outside Germany. 7. Existential Ontology and Mystical Traditions.

1. Initial Theological Reactions. The first theologians reacting to Heidegger's early publications take him at his word and accept that he is involved in a consideration of Sein and in a re-thinking of metaphysics. That group includes philosophers of religion, Protestant theologians and exegetes, and Catholic philosophers, many of who were positive towards the new style of philosophy.

Heidegger's fame and influence began with Sein und Zeit, and so it is not surprising that the Dasein-centered and existential aspects 12 of his philosophy (a segment of his path of thinking) stimulated theologians. Heidegger's potential contribution to Protestant theology was quickly seen in the 1920s: the early essays were collected later in G. Noller, ed., Heidegger und die Theologie. Beginn und Fortgang der Diskussion (Munich: Kaiser, 1967). Some noted the positive contribution of Heidegger's reluctance to describe the God who is beyond Sein. Heidegger appears in Protestant theologies more as an existential psychologist than as a thinker of the crisis of Western metaphysics. Emil Brunner, however, warned of the drastic results to

Christian theology of the use of Heidegger ("Theologie und Ontologie oder Theologie am Scheidewege," Zeitschrift für Theologie und

Kirche 11 [1931]: 111-23). Still, the rendering of ontic philosophy in an existential way could not help but raise the question of personal faith and salvation.

There are treatments of how Heidegger moves in the 1920s away from Aquinas, Scotus, medieval figures, and neoscholastics to study and lecture on Paul, Augustine, and Luther: that development lead to aspects of the thinking of Being and Time and to a future resonance with some theologians. 13

Thorsten Milchert, Christliche Würzeln der Todesphilosophie

Heideggers (Marburg: Tectum 2012); Richard Severson, Time,

Death, and Eternity; Reflecting on Augustine’s Confessions in

Light of Heidegger’s Being and Time (Dordrecht: Kluwer, 1992); see the dozen essays in Craig de Paulo, ed., The Influence of

Augustine on Heidegger. The Emergence of an Augustinian

Phenomenology (Lewiston: Edwin Mellen, 2006); Ryan Coyne,

“A Difficult Proximity: The Figure of Augustine in Heidegger‟s

Path,” Journal of Religion 65 (2011): 365-96. William Brown,

“Heidegger‟s Destruction of Augustine‟s Phenomenology in

Book 10 of the Confessions,” Science et Esprit 61 (2009): 29-

37 C. A. Corti, Zeitproblematik bei Martin Heidegger und

Augustin (Würzburg: Königshausen & Neumann, 2006):

Friedrich-Wilhelm von Hermann, Augustinus und die phänomenologische Frage nach der Zeit (Frankfurt:

Klostermann, 1992).

On Martin Luther, see J. van Buren, “Martin Heideggger,

Martin Luther,” in Theodore Kisiel, J. van Buren, eds., Reading

Heidegger from the Start. Essays in His Earliest Thought

(Albany: SUNY, 1994) 159-174; O. Pöggeler, “Heideggers frühe 14

Luther-Lektüre,” Heidegger-Jahrbuch I (2004) 114-56; G.

ropea, Religion, Ideology, and Heidegger’s Concept of Falling

(Atlanta: Scholars Press, 1987); J. Brejdak, Philosophia crucis:

Heideggers Beschäftigung mit dem Apostel Paulus (New York:

Lang, 1996) [summary in Philosophiches Jahrbuch 105 (1998):

131-45]); C. Sommers, Heidegger, Aristote, Luther. Les

sources aristotéliciennes et néo-testamentaires de L’Étre et

Temps (Paris: Presses universitaires de France, 2005); E.

Popkes, ”Phänomenologie frühchristlichen Lebens.

Exegetische Anmerkungen zu Heideggers Auslegung

paulinischer Briefe,” Kerygma und Dogma 52 (2006): 263-86.

2. Christian Existentialists. Two figures from the theology faculties of universities in Berlin, Marburg, and Frankfurt -- Rudolf

Bultmann and Paul Tillich – head a significant group of theologians drawing on Heidegger‟s Sein und Zeit.

Rudolf Bultmann. In 1929, Gerhardt Kuhlmann contrasted the views of Karl Barth with Rudolf Bultmann's insistence on history and existence in interpretations of the New Testament. Heidegger gave a philosophy of existence to support and explicate what Bultmann was developing. Theology could no longer ignore the existential nature of 15 revelation; revelation is not past fact or Greek dogma but a promise to the anxious subject. After Heidegger's arrival in Marburg in 1924,

Bultmann was his appreciative colleague (see Hermann G. Göckeritz,

Rudolf Bultmann-Friedrich Gogarten. Briefwechsel 1921-1967

[Tubingen: Mohr Siebeck, 2002]). If prior to the publication of Sein und Zeit, Bultmann's work showed characteristics of the existential atmosphere of the times, he came to insist on the need to employ

Heidegger‟s analysis.

There are two separate usages of Heidegger in Bultmann.

The first offers ways of thinking and words from Heidegger

(existence, historicity, crisis, event) to re-express more than to interpret the New Testament. They disclose the mode of expression in the letters of Paul and the Gospel according to John (Theology of the New Testament [New York: Scribners, 1951] 2 vols.).

A second, popular form is Bultmann's program of

"demythologizing." A radical pastoral theological program from 1941, it has as its goal making the Gospel intelligible to modern people who formed by a scientific world-view; it dismisses the forms (and much of the content) of the New Testament as locked into an ancient world- view. Existentialism gives a personal re-interpretation of what are 16

“myths” (supernatural ideas and stories). Heidegger's existentials are an adequate, indeed a superior expression of the inner message, the

“kerygma,” of the New Testament (see the essay in Kerygma und

Mythos 1 [Hamburg: Reich, 1954] followed by many volumes of discussion of which only the first volume was translated into English).

Religion begins and ends not with a past or future historical event but with the individual; the hermeneutical process is certainly partly an unfolding of the analysis of concrete existence. A personal

Vorverständnis is brought to the biblical text. The text is not a witness to past reality but a mirror reflecting back, stimulating in the reader or hearer an existential alteration. Existence and faith interpret the Scripture as a sermon, a kerygma of crisis, a summons and consolation and not as a divine revelation of a history of salvation. Bultmann emphasized an existentially encountered history,

“realized eschatology” (Geschichte) over past recorded events

(Historie). Temporality indicates a “realized eschatology” in the existential moment (see History and Eschatology (Edinburgh,

University Press, 1957).

Helmut Peukert at the end of the 1960s comparies Heidegger and Bultmann. Bultmann understood and applied well Being and 17

Time; existentialism and ambiguity expressed a Christian salvation that is both temporary and existential. He noted religious themes absent from Heidegger but present in Bultmann: the issue of God, the role of death in Christology, the de-temporalizing of history, the absence of aspects of language, and eschatology (H. Peukert,

"Bultmann and Heidegger," in T. O'Meara, D. Weisser, eds., Rudolf

Bultmann in Catholic Thought [New York: Herder and Herder, 1968]

196-221).

Rudolf Bultmann in Catholic Thought includes a dozen essays

by theologians like R. Schnackenburg, H. Fries, and C. Geffré;

see too G. W. Ittel, "Der Einfluss der Philosophie Martin

Heideggers auf die Theologie R. Bultmanns," Kerygma und

Dogma 2 (1956): 90-108; T. O'Meara, "Rudolf Bultmann's

Theology of God," Irish Theological Quarterly 34 (1967): 38-60.

Michael McGrath, Heidegger and Theology, on the Use of

Heidegger in Rahner and Bultmann (Clermont, Dissertation,

1983); M. Zimmerman, The Eclipse of the Self. The

Development of Heidegger’s Concept of Authenticity (Athens:

Ohio University Press, 1981); "Heidegger and Bultmann:

Egoism, Sinfulness and Inauthenticity," Modern Schoolman 57 18

(1979): 1-21; Gareth Jones, Bultmann: towards a Critical

Theology (Cambridge: Blackwell, 1991); Bernd Trocholepczy,

Rechtfertigung und Seinsfrage: Anknupf und Widerspruch in

der Heidegger-Rezeption Bultmanns (Freiburg: Herder, 1991);

Andreas Grossmann, “Zwischen Phänomenologie und

Theologie,” Heidegger-Lektüren. Ǘber Kunst, Religion und

Politik (Wurzburg: Königshausen & Neumann, 2005); O.

Pöggeler, Philosophie und hermeneutische Theologie.

Heidegger, Bultmann und die Folgen (Munich: Fink, 2009);

Claude Ozankom, Gott und Gegenstand: Martin Heideggers

Objektivierungsverdikt und seine theologische Rezeption bei

Rudolf Bultmann und Heinrich Ott (Paderborn: Schöningh,

1994); Zeitlichkeit und Offenbarung. Ein Vergleich von Rudolf

Bultmanns “Evangelium des Johannes” mit Martin Heideggers

“Sein und Zeit” (New York: Lang, 1987).

Paul Tillich. Paul Tillich was a colleague of Heidegger at

Marburg after 1925. He was taking up again work on his

Systematische Theologie at Marburg. Being and Time gave him new directions. In Tillich a psychological existentialism colors sermons and pastoral-theological works such as The Courage to Be. In the 19 second volume of the Systematic Theology (1957) that Christian system became existentialist as its explained the correlation between

Jesus become the Christ at Calvary and our fallen and finite existence. (In the first volume of Systematic Theology [1951] the theology of God conversed more with Schelling, Kant, Aquinas, and

Bonaventure).

See G. Wenz, Subjekt und Sein (Munich: Kaiser, 1979); T.

O'Meara, "Tillich and Heidegger: A Structural Relationship,"

Harvard Theological Review 61 (1968), 249-61; J. P. Clayton,

The Concept of Correlation (Berlin: W. de Gruyter, 1980);

James De Censo, “Heidegger‟s Hermeneutics of Fallenness,”

Journal of the American Academy of Religion 56 (1988): 667-

80; W. Schüssler, Der philosophische Gottesgedanke im

Frühwerk Paul Tillichs (1910-1833 (Wurzburg: Königshausen &

Neumann 1986); “Tillich, Heideger et la question du kairos,”

Études théologiques et religieuses 76 (2001): 47-59.

The preaching of an existential message and a faith rooted in today‟s ambiguities lead to the subsequent generation of Protestant

Bultmannians. 20

3. Theological Hermeneutics. Hermeneutics had theological origins and influenced theologians and exegetes developing a new hermeneutics in the 1960s. Heidegger‟s philosophy held not just an ontology and a popular existentialism but a theory of the interpretation of language, while the existential dimensions of a

Bultmannian theology expanded from existence to hermeneutics (see

Jean Paul Resweber, La théologie face au défi hermeneutique: M.

Heidegger, R. Bultmann, K. Rahner (Bruxelles: Vander-Nauwelaerts,

1975). Heidegger's pupil, Hans Georg Gadamer, developed over decades the directions of Heidegger's philosophy of language

(Wahrheit und Methode [Tubingen: Mohr, 1965]); there are many works on Gadamer and on his relationship to Heidegger (e.g,

Theodore Kisiel, "The Happening of Tradition: The Hermeneutics of

Gadamer and Heidegger," Man and World 2 [1969], 358-85). If

Gadamer tended to overlook areas of Heidegger's thought which did not end in language, he composed a few essays dealing with religious themes ("Marburg Theology," “The Religious Dimension,” and “Being Spirit God” in Heidegger’s Ways [Albany: SUNY, 1994]).

Gerhard Ebeling and Ernst Fuchs looked at the New Testament revelatory texts as Heidegger looked at poems. An existential 21 analysis of self was the origin, place, and goal of a reading or a hearing of the text. Such a hermeneutics might revivify Protestant preaching as demythologizing should vitalize exegesis (see the essays in E. Dinkler, ed., Zeit und Geschichte [Tubingen: Mohr, 1964] by Fuchs, Ebeling, Ott, Heidegger, and others).

Gerhard Ebeling, whose important book on the Reformer summed up Luther as a "Word-Event", sought an existential moment and crisis in the New Testament as preached: Theology and

Proclamation. Dialogue with Bultmann (Philadelphia: Fortress, 1966);

Introduction to a Theology of Language (Philadelphia: Fortress,

1973); Glaube und Hermeneutik. Gesammelte Aufsätze (Tubingen:

Mohr Siebeck, 1998).

Ernst Fuchs already in 1932 had applauded an existential theology and observed that the main point of Heidegger was to show the limits and decline of all metaphysics: Marburger Hermeneutik

(Tubingen: Mohr, 1968); Zum hermeneutischen Problem in der

Theologie: die existentiale Intepretation (Tubingen: Mohr, 1959);

Hermeneutik (Bad Cannstatt: Müllerschön, 1954); “Aus der

Marburger Zeit,” Errinerung an Martin Heidegger (Pfullingen: Neske,

1977) 105-08. Fritz Buri in Europe drew radical conclusions from this 22 theology of language: Theology of Existence (Greenwood: Attic,

1965); Thinking Faith. Steps on the Way to a Philosophical Theology

(Philadelphia: Fortress, 1968).

The American Lutheran theologian Carl Braaten sumed up: “As

Bultmann interrogates the New Testament texts for an expression of inauthentic and authentic existence, Fuchs finds in them utterances of inauthentic or authentic language. The human person is by nature a linguistic being answering the call of being. This call comes to us through history, for history is basically the history of language, of being coming to expression through language. The coming of the

Word of God is understood as the coming of true language" (History and Hermeneutics [Philadelphia: Fortress, 1966] 139).

In the late 1960s, theologians learned from Heidegger not by fashionable terms but by establishing a conversation with him about in the activity of thinking. James M. Robinson and John Cobb were pioneers in presenting Heidegger to the English-speaking world in the

1960s, although the Heidegger they presented was existentialist and hermeneutical, inspiring Bultmannian and post-Bultmannian schools:

The Later Heidegger and Theology (New York: Harper & Row,1963);

The New Hermeneutic (New York: Harper & Row, 1964). Cobb 23 published Structures of Christian Existence (Philadelphia: Fortress,

1973). Robinson came to Heidegger through new directions in exegesis, while Cobb sought categories for systematic theology.

Many American Protestant scholars were influenced by the various employments of Heidegger. American evaluations of existentialism in

Protestantism range from C. Michaelson, Christianity and the

Existentialists (New York: Scribner, 1956) to P. Hodgson, "Heidegger,

Revelation, and the Word of God," Journal of Religion 32 (1978),

228-308. Robert Funk served as a participant and surveyor of this period with The Bultmann School of Biblical Interpretation. New

Directions? (New York: Harper & Row, 1965) and Language,

Hermeneutic and the Word of God. The Problem of Language in the

New Testament and Contemporary Theology (New York: Harper &

Row, 1966).

Schubert Ogden found the language of the Bultmannian

Heidegger to be more appropriate to expressing Christian kerygma than the gnostic language of the New Testament. Christ without

Myth. A Study Based on the Theology of Rudolf Bultmann (New York:

Harper, 1961); The Reality of God (New York: Harper, 1966); "The

Understanding of Theology in Ott and Bultmann," The Later 24

Heidegger..., 157-176; "The Temporality of God," in E. Dinkler, ed.,

Zeit und Geschichte 381-91. On the other hand, he found the later

Heidegger too poetic and ambiguous. He eventually turned to process thinkers and even to liberation theologians. Not a few of the

American Bultmannians imitated somewhat Heidegger‟s terse and opaque style.

A further encounter with language is found in recent analyses, for instance in the writings of John Caputo.

J. Caputo, Demythologizing Heidegger (Bloomington: Indiana

University Press, 1993); Radical Hermeneutics: Repetition,

Deconstruction, and the Hermeneutic Project (Bloomington:

Indiana University Press, 1987); After the Death of God (New

York: Columbia University Press, 2007); A Companion to Martin

Heidegger’s “Being and Time” (Washington: University Press of

America, 1986).

…and Jacques Derida, “Faith and Knowledge,” Acts of Religion (New

York: Routledge, 2002) 40-101.

Around 1980 the employment of Heidegger in hermeneutics found further radical disciples. For Carl Raschke the language theory of the late Heidegger could be a "radical hermeneutics." Going 25 beyond the "age of the sign" (ending with Nietzsche), the death of

God movement, and the default of metaphysics, a hermeneutics should allow language to speak through tradition in a semiophany, a manifestation of ever-new meaning. There is a “second coming" of divinity through a critique of technology and the end of metaphysics:

The Alchemy of the Word: Language and the End of Theology

(Missoula: Scholars Press, 1979).

After 1970, inspired by Jacques Derrida (for whom Heidegger is an important source) a number of postmodern theologians hoped that a radical hermeneutics -- isolating object, author, and cultural- historical context from the text -- might find the future by ending every direction of the past. Like Derrida they focused on language in an isolationist sense and pursued not a historical but a grammatical hermeneutics. Mark Taylor published a collection of essays,

Deconstructing Theology (New York: Crossroad, 1982), a book,

Erring: A Postmodern A/Theology (Chicago: University of Chicago

Press, 1984), and a number of subsequent, similar studies. Joseph

O'Leary finds amid the decay of past theologies the "true Heidegger”:

Questioning Back. The Overcoming of Metaphysics in Christian

Tradition (Minneapolis: Winston Press, 1985); see also T. Altizer, 26

History as Apocalypse (Albany: SUNY, 1985); Charles Winquist,

Epiphanies of Darkness. Deconstruction in Theology (Philadelphia:

Fortress Press, 1986); D. Ihde, Hermeneutics and Deconstruction

(Albany: SUNY, 1985).

4. Karl Barth and Heinrich Ott. It can seem strange to link Karl

Barth with appreciators of Heidegger. Yet, one of Barth's early

American interpreters, Arthur Cochrane (The Existentialists and God

[Philadelphia: Westminster, 1956]) saw connections, since Barth argued for a biblical existentialism in the Word, Jesus. Barth had his own perspective on Being and Time in Church Dogmatics. He knew that objections had been made to labeling Heidegger as an existentialist, although he joined Heidegger with Sartre in the section on God. Barth was surprised at Heidegger's silence about God, and the theologian did not evaluate this silence in a positive way. Was not Heidegger saying that without revelation, God, the human person and their relationship are "nothingness?" (see B. Forte, In ascolto dell’altro: filosofia e rivelazione [Brescia: Morcelliana, 1995]); J. H. P.

Verburgt, De radicaliteit van het kwaad. Karl Barths gesprek met

Immanuel Kant en Martin Heidegger (University of Amsterdam, 27

Dissertation, 2006); Timothy Stanley, Protestant Metaphysics after

Karl Barth and Rudolf Bultmann (Eugene: Cascade, 2010).

Barth‟s disciple Heinrich Ott directed Protestant theologians in a positive way to the later Heidegger. His doctoral dissertation es- tablished a new rapprochement between Barth and Heidegger

Ott's essay played the central role in the Robinson and Cobb,

The Later Heidegger and Theology which introduced English-

speaking theologians to the Heidegger beyond Being and Time

interested in Being and its disclosure. ("Hermeneutic and

Personal Structure of Language," in On Heidegger and

Language [Evanston: Northwestern University Press, 1972]);

"Die Bedeutung von Martin Heideggers Denken fur die Methode

der Theologie" in V. Klostermann, ed., Durchblicke. Martin

Heidegger zum 80. Geburtstag (Frankfurt: Klostermann, 1970)

27-38; Claude Ozankom, Gott und Gegenstand. Martin

Heideggers Objektivierungsverdikt und seine theologische

Rezeption bei Rudolf Bultmann und Heinrich Ott (Padereborn:

Schöningh, 1994).

If systematic theology was a hermeneutical process, nonetheless, there was some reality behind the sentences of dogmas and 28

Scripture. The subject of the New Testament is an event, a word in flesh. Systematic theology finds a subject matter common to all

Biblical witnesses and to the church in all its periods. The proper approach to the question of God is not through philosophical anthropology but through the development of a fundamental ontology.

Genuine philosophical thinking is to Sein as genuinely theological thinking is to God revealing in salvation-history. Ott moved

Protestant theologians' attention from Existenz to Sein.

5. Catholic Interpretations. Two Jesuits were among the first to review Heidegger's thought as it was contained in Being and Time.

Erich Przywara, a pioneer of understanding modern German philosophy within Roman Catholic philosophy of religion, wrote after

1928 on Heidegger‟s new philosophy even as he professed his preference for Husserl. Heidegger's thought breathes into Dilthey's historicity a tragic heroism as it emphasizes finitude.

"Drei Richtungen der Phänomenologie," Stimmen der Zeit 115

(1928): 252-64; "Husserl et Heidegger," Les Études philosophiques

16 (1961): 51-62; "Essenz- und Existenz-Philosophie: Tragische

Identität oder Distanz der Geduld," Scholastik 14 (1939): 531-41;

"Theologische Motive im philosophischen Werk M. Heideggers," In 29 und Gegen (Nuremberg: Glock und Lutz,1955). See Erich Przywara:

His Theology and His World (Notre Dame, In.: University of Notre

Dame Press, 2002) 99-132.

Alfred Delp, executed by the Nazis as a resister, published his doctorate in 1935: Tragische Existenz (Freiburg: Herder, 1935). The

Jesuit summarized his view in Modern Schoolman 14 (1936): 62-66, interpreting Sein und Zeit as an exercise in subjectivist philosophy.

Delp did not see this emancipation of the self (begun by Kant and

Luther) to be easily reconcilable to Christian life or to be separate from the "Germanic" movements of the 1930s. The last lines to

Delp's early dissertation on Heidegger are moving: “It seems as if

Heidegger's question and position sound like a new language and a new position leading towards Being. But he also remains under the law of our (German) tragedy, for in his philosophy the view to the middle (between extremes) remains hidden....May it happen that we can work back to the middle realm and dwell there again, there where all collapses and anxieties and efforts and decisiveness find a new meaning. There existence is freedom from tragedy, because there each who loses life finds it again full and new.” 30

For a detailed survey of Catholic reception of Heidegger see the two books cited above by Richard Schaeffler, particularly

“Seinsgeschick und ereignis der Wahrheit – Martin Heidegger und die katholische Theologie,” in Die Wechselbeziehungen… 229-261. An early American survey of Heidegger‟s writings was written by James

Collins at St. Louis University during World War II. He reported on

German Catholic (largely neoscholastic) evaluations of Sein und Zeit situating them accurately in their cultural worlds ("The German

Neoscholastic Approach to Heidegger," The Modern Schoolman 21

[1944]: 143-52). Some early Catholic reaction to Heidegger's philosophy of existence was sympathetic as well as critical, crediting him with originality and insight in the development of an ontology of existence. Catholic authors did not always accept the new separation of ontic and ontological; they found that analysis of existence to be too subjective, and see Nietzsche in the motifs of death, authenticity and decision.

Early studies by German Catholics are: P. Wust, "Die Rückkehr

der Philosophie zum Objekt," Hochland 19 (1922): 679-92; T.

Droege, "Die Existenz-Philosophie Martin Heideggers,” Divus

Thomas 16 (1938): 265-94; 371-92; C. Ertel, "Von der 31

Phänomenologie M. Heideggers,” Philosophisches Jahrbuch 51

(1938): 1-28; H. Getzeny, "Vom Wesen zum Sein: Der Weg der

deutschen Philosophie der Gegewart," Hochland 34 (1937): 46-

62; C. Nink, "Grundbegriffe der Philosophie Martin Heideggers,"

Philosophisches Jahrbuch 45 (1932): 129-58; A. Dryoff,

"Glossen über Sein und Zeit," in J. von Rintelen, ed.,

Philosophia Perennis 2 (Regensburg: Habbel, 1930) 773-98 ;

A. Schneider "Vom Tode," Philosophisches Jahrbuch 50

(1937): 76-78; C. Mazzantini, "Martino Heidegger I, II," Rivista

di filosofia neoscolastica 28 (1935): 14-30, 268-82; J. Möller,

Existentialphilosophie und katholische Theologie (Baden-

Baden: Kunst & Wissenschaft, 1952).

With its neoscholastic and traditional preferences, Roman

Catholicism would not lack for critics seeing little of value in

Heidegger. K. Wittkemper, "Existentialismus und moderne protestantische Theologie," Theologie und Glaube 29 (1938): 641-55;

A. Brunner, "Die Entwertung des Seins in der Existenzialphilosophie,"

Scholastik 12 (1937): 233-239; J. von Rintelen, "Existenzphilosophie-

Philosophie des Abendlandes oder Philosophie seines Untergangs,"

Theologie und Glaube 38 (1947): 1-13. "The Existentialism of Martin 32

Heidegger," The Personalist 39 (1957): 238-47; 376-83; more recently W. Portier, “Ancilla invitata. Heidegger, the theologians and

God,” Studies in Religion 14 (1985): 161-80.

New directions in Heidegger's thought after 1930, led to significant

Catholic thinkers. Erich Przywara wrote an extensive review of the dissertations of four of them – Max Müller‟s Sein und Geist, Gustav

Siewerth‟s Metaphysik der erkenntnis nach Thomas von Aquin, J. B.

Lotz‟s Das Seiende und das Sein, and Karl Rahner‟s Geist in Welt.

Zur Metaphysik der endlichen erkenntnis bei Thomas von Aquin. He saw them as forming a school of “Catholic Heideggerians” (“Neuer

Thomismus,” Stimmen der Zeit 138 (1941): 301-303).

Max Müller, professor at Munich until 1965 wrote a lastingly popular introduction, Existenzphilosophie im geistigen Leben der

Gegenwart (Heidelberg: Kerle, 1949). He set aside the

"anthropological-existential misunderstanding" of Heidegger; Sein is not a replacement for God, not God, and also not the essence of all beings. Müller pointed out the legitimacy and insistence of Heidegger that his thought was not a substitute theology.

Müller, Existenzphilosophie: von der Metaphysik zur

Metahistorik (Freiburg: Albert, 1958 and 1986); W. Vossenkuhl, 33

“Max Müller,” Christliche Philosophie 3 (Graz: Styria, 1988) 318-

27; M. Heidegger, Briefe an Max Müller und andere Dokumente

(Freiburg: Alber, 2003). Thomas O‟Meara, “Max Müller, His

Philosophy and His Journey,” Heythrop Journal (2013).

Gustav Siewerth, professor in Freiburg, wrote essays relating

Heidegger's thought to metaphysics, to Aquinas, and to Francisco

Suarez. Noting how Western thought has made God an object, he observed that Heidegger's thought is an ontological discussion of the cultural problematic of God in light of the absence of God. Heidegger does not accept theism, atheism, or pantheism and yet he also did not see or admit the Christian origins of Sein ("Martin Heidegger und die Gotteserkenntnis" and "Martin Heidegger und die Frage nach

Gott," in Gott in der Geschichte. Zur Gottesfrage bei Hegel und

Heidegger (Dusseldorf: Patmos, 1971); Das Schicksal der

Metaphysik von Thomas bis Heidegger (Einsiedeln: Johannes, 1959).

Johann Baptist Lotz „s Sein und Existenz (Freiburg: Herder,

1965) brought together essays on Heidegger treating his development as well as the changes taking place in Christian views of Heidegger after Sein und Zeit. There is also a book on Aquinas and Heidegger Martin Heidegger und Thomas von Aquin. Mensch, 34

Zeit und Sein (Pfullingen: Neske, 1975). Lotz described his lifelong relationship to Heidegger in “Johannes B. Lotz, S. J., and Martin

Heidegger: A Conversation,” American Catholic Philosophical

Quarterly 84 (2010): 125-131.

Among writings on Heidegger and Aquinas are: Hans Meyer,

Martin Heidegger und Thomas von Aquin (Munich: Schöningh,

1964); John Caputo, Heidegger and Aquinas. An Essay on

Overcoming Metaphysics (New York: Fordham, 1982); William

Hill, "Rescuing Theism: A Bridge between Aquinas and

Heidegger," Heythrop Journal 27 (1986): 377-93; S. J.

McGrath, The Early Heidegger and Medieval Philosophy.

Phenomenology for the Godforsaken (Washington: CUA Press,

2006); J.-L. Marion, “Saint Thomas d‟Aquin et l‟onto-théo-logie,”

Revue Thomiste 95 (1995) 31-66.

The school of Jesuits in Pullach, Germany, studied Heidegger sympathetically. Emerich Coreth's Metaphysics (New York, Herder and Herder,1968) employs Heidegger and there are other early essays by Coreth like “Heidegger und Kant" in J. B. Lotz, ed., Kant und die Scholastik Heute (Pullach: Berchmanskolleg, 1955). For chapters on movements and people see the three volumes of Coreth, 35 ed., Christliche Philosophie (Graz: Styria, 1990). On Coreth,

Lonergan, and Rahner in dialogue with Heidegger see O. Muck, The

Transcendental Method (New York: Herder and Herder, 1968). Julius

Oswald, ed., examines the Pullach school in Schule des Denkens. 75

Jahre Philosophische Fakultät der Jesuiten in Pullach und München

(Munich: Kohlhammer, 2000).

Karl Rahner published in 1940 "Introduction au concept de philosophie existentiale chez Heidegger" (English translation in

Philosophy Today 13 [1969]: 127-37). Rahner observed that

Heidegger wants to be a metaphysician, that theology has entered into ontology, and that Sein is the great question for him, not Dasein.

The link of God with nothingness can end in atheism -- or too in the need for a revelation from a God totally other but active in history.

Rahner's doctorate (pursued under the neo-Thomist Martin

Honecker, not Heidegger), Geist in Welt has little direct reference to

Heidegger, but the program of a philosophy of religion becoming a fundamental theology, Hörer des Wortes, shows influences like transcendental analysis, personal dialogue, freedom, and human temporality. When Rahner spoke of Heidegger's influence on him he mentioned thinking, of openly let a theme or reality disclose new and 36 olds aspects in its history, and not of precise ideas. Clearly the theology of salvation-history had some resonance with the history of

Sein and Rahner became known for describing the universal but personal offer of grace as an “existential.”

H. Vorgrimmler, Understanding Karl Rahner (New York:

Crossroad, 1986); K. Lehmann, "Karl Rahner," Bilanz der

Theologie im 20 Jahrhundert. Bahnbrechende Theologen

(Freiburg: Herder, 1970), 143-76; K. Fischer, Der Mensch als

Geheimnis. Die Anthropologie Karl Rahners (Freiburg: Herder,

1974); Paul Rulands, Menschen[i. e. Menschsein] unter dem

An-Spruch der Gnade; das übernatürliche Existential und der

Begriff der natura pura bei Karl Rahner (Innsbruck: Tyrolia,

2000).

Studies on Heidegger and Rahner are numberous, including:

A.Tallon, Personal Becoming (Milwaukee: Marquette University

Press, 1982) and a special edition of Hörer des Wortes , Hearer of the Word. Laying the Foundation for a Philosophy of Religion (New

York: Continuum, 1994); T. Sheehan, “Heidegger: A Rahnerian

Reading,” Karl Rahner. The Philosophical Foundations (Athens: Ohio 37

University Press, 1984) 103-134.; K. Neumann, Der Praxisbezug in der Theologie bei Karl Rahner (Freiburg: Herder, 1979); also M.

McGrath, Heidegger and Theology, on the Use of Heidegger in

Rahner and Bultmann ; Franz Mayr, "Vermutungen zu Karl Rahners

Sprachstil," Wagnis Theologie (Freiburg: Herder, 1979) 143-59; R.

Miggelbrink, Ekstatische Gottesliebe im tätigen Weltbezug. Der

Beitrag Karl Rahners zur zeitgenössischen Gotteslehre (Altenberge:

Telos, 1989); Andreas Lob-Hüdepohl, “Tragische Entscheidungen?

Karl Rahners Logik existentieller entscheidungen im Lichte moraltheologische Gegenwartsdiskussion,” Theologie aus Erfahrung der Gnade (Berlin: Morus, 1994); W. Hacker, Geheimnisvolle

Existenz: ein Beitrag zur Interpretation des Gesamtwerkes von M.

Heidegger und K. Rahner (Darmstadt: Dissertation Druck, 1993).

Interviews with Rahner on his relationship to Heidegger are found in

H. Egan, ed., Karl Rahner in Dialogue. Conversations and Interviews:

1965 - 1982 (New York: Crossroad, 1985).

Rahner was a channel for varying degrees of influence from

Heidegger upon American theologians (M. Fahey, "Karl Rahner,

Theologian, 1904 - 1984," Proceedings of the Catholic Theological

Society of America 39 [1984], 84-98) and the less complete and 38 accurate, A. Dulles, "Karl Rahners Einfluss in den Vereinigten

Staaten," Orientierung 48 [1984]: 242-44).

Bernhard Welte, professor for fundamental theology in

Freiburg, was a friend and intellectual student of Heidegger. He preached at Heidegger's funeral (the sermon is translated in Listening

12 (1977): 106-109). Welte wrote many articles after 1959 on depth, mystery, and the holy: see "Die Gottesfrage im Denken Martin

Heideggers," in Auf der Spur des Ewigen (Freiburg: Herder, 1965);

"Gott im Denken Heideggers," Zeit und Geheimnis (Freiburg: Herder,

1975); Heilsverständnis (Freiburg: Herder, 1966). On Welte, K.

Hemmerle, ed., Fragend und Lehrend den Glauben weitmachen: zum

Werk Bernhard Weltes (Munich: Schnell & Seiner, 1987) and A.

Godzieba, Bernhard Welte’s Fundamental Theological Approch to

Christology (Berlin: Lang, 1994). The two thinkers‟ correspondence is published as Brief e und Begegnungen (Stuttgart: Klett-Cotta,

2003); Parvis Emad, “Martin Heidegger – Bernhard Welte

Correspondence Seen in the Context of Heidegger‟s Thought,”

Heidegger Studies 22 (2006): 197-208.

Hans Urs von Balthasar in 1939 asked critically about the relationship of Heidegger's thought to Christianity and to Catholicism 39

("Heideggers Philosophie vom Standpunkt des Katholizismus,"

Stimmen der Zeit 70 [1939]: 1-8). The former Jesuit began by mentioning the "strange atmosphere of sober display and magic fascination for the uninitiated but also for those following the Freiburg

Master whose words like Sorge, Angst ...form a fence of electric barbed wire enclosing an entire squadron of philosophers." For

Christianity nature is not neutral and existential but exists within the redemption of Christ; from this point of view, Heidegger's thought in the religious sphere is not existential, and Christianity views finitude positively. Twenty years later in his multi-volume Herrlichkeit on aesthetics and theology, von Balthasar looked at Heidegger as he touched on the nature of modern thought and the history of metaphysics; a second system Theodramatik has marginal references to Heidegger.

Remaining within the vein of history and language, some theologians have written on the relationship of Heidegger to the theological topic of tradition, to the specifically Catholic issue of the history and development of dogma: W. Reiser, " An Essay on the

Development of Dogma in a Heideggerian Context: A Non-

Theological Explanation of Theological Heresy," The Thomist 39 40

(1975): 471-95; "Dogma and Heresy Revisited: A Heideggerian

Approach," The Thomist 46 (1982): 509-38; T. Ommen, "The

Hermeneutics of Dogma," Theological Studies 35 (1974): 605-31; T.

F. O‟Meara, “The History of Being and the History of Doctrine: An

Influence of Heidegger on Theology,” American Catholic

Philosophical Quarterly 69 (1995): 351-74.

We can conclude this section by mentioning negative views on

Heidegger and religion. W. Beyer thinks that the deficiencies in

Heidegger and those in Roman Catholicism are similar and feed upon each other, while H. Jonas that Heidegger's thought, prone to fascist tendencies, is inimical to all theology: W. Beyer, "Heideggers

Katholizität," Deutsche Zeitschrift für Philosophie 18 (1964), 191-209,

310-24; H. Jonas, "Heidegger and Theology," Review of Metaphysics

18 (1964), 207-33; Pero Brkic, Martin Heidegger und die Theologie: ein Thema in dreifacher Fragestellung (Mainz: Matthias-Grünewald,

1994); S. Müller, “Martin Heidegger, Weltnacht und Vorläufigkeit des

Denkens,” in Alois Halder et al, eds., Sein und Schein der Religion

(Dusseldorf: Patmos, 1983) 297-341.

6. Philosophers and Theologians outside Germany. For the history of Heidegger's reception and influence in France there is R. 41

Brague, "Heideggers Einfluss auf das französische Geistesleben,"

Theologie und Philosophie 37 (1982): 21-42. Jean Wahl, professor at the Sorbonne, was an early Heidegger enthusiast, publishing a comparison of Heidegger and Kierkegaard in 1931. Then came A.

Chapelle's commentary on Being and Time: L'Ontologie phénomenologique de Heidegger (Paris: Éditions universitaires,

1962) and a work done under Paul Ricoeur: B. Rioux, L'être et la verité chez Heidegger et Thomas d'Aquin (Montreal: Press de l‟Université de Montréal, 1963). Étienne Gilson represents a neo-

Thomist critique remaining at a distance from Heidegger's problematic ("L'Être et Dieu," Revue Thomiste, 72 [1962]: 398-416).

Jacques Maritain tried to show that Aquinas' serious attention given esse with an ontic priority indicated a sympathy with and similarity to the new existentialists (Existence and the Existent [New York:

Pantheon, 1948]). For over forty years there have been articles in

Revue Thomiste like A. Dartigues, “Saint Thomas d‟Aquin et

Heidegger d‟après quelques études thomistes,” Revue Thomiste 95

(1995): 137-49. Recent works include Dominique Janicaud,

Heidegger en France (Paris: Albin Michel, 2001) 2 vols.; Tom

Rockmore Heidegger and French Philosophy (London: Routledge, 42

1995); Phillipe Capelle, Philosophie et théologie dans la pensée de

Martin Heidegger (Paris: Cerf, 1998) and “Die Bedeutung des

Katholizismus und des Christentums im allgemeinen für den

Denkweg Heideggers,” Heidegger-Jahrbuch I (2004): 34-55;. There are a dozen essays on Jean-Luc Marion, Michel Henry, Jean-Louis

Chrétien in Bruce Ellis Benson, Norman Wirzba, eds., Words of Life.

New Theological Turns in French Phenomenology (New York:

Fordham University Press, 2010).

Jean Beaufret who occasioned Heidegger's Letter on

Humanism pursued a decade-long dialogue with him. Beaufret's writings on Heidegger have been published in four volumes, the last of which contains the essays, "Heidegger et théologie," "Sur la philosophie chrétienne," and "Athéisme et la question de l'être,"

Dialogue avec Heidegger (Paris: Éditions de Minuit, 1974); G. Lafont,

“Écouter Heidegger en théologien,” Revue des sciences philosophiques et théologiques 67 (1983): 371-99; J. Greisch,

“L‟appel de l‟être et la Parole de Dieu. Cinquante ans de reception théologique de la pensée de Heidegger,” Études 361 (1984): 675-

688. 43

Louvain with its openness to Kant and then to Husserl produced a number of thinkers in dialogue with Heidegger: A. de

Waelhens, La Philosophie de Martin Heidegger (Louvain: Institut superieur de philosophie, 1942); Jean Paul Resweber, La théologie face au défi hermeneutique: M. Heidegger, R. Bultmann, K. Rahner

(Bruxelles: Vander-Nauwelaerts, 1975); Emilio Brito, “ Le „dernier

Dieu‟ dans les „Contributions à la philosophie‟ de Martin Heidegger,”

Église et théologie 28 (1997): 45-76 and Heidegger et l’hymne du sacré (Leuven: Leuven University Press, 1999).

In England, John Macquarrie influenced for years theologians interested in Heidegger. Macquarrie's use of the early existentialist phase of Heidegger was anthropological and less linguistic, more systematic and balanced and less biblical and radical than the

Bultmannians (J. Macquarrie, "Heidegger. Earlier and Later Works

Compared," Anglican Theological Review 49 [1967]: 3-16). At first

Macquarrie compressed the realms of the holy and the divine into

Sein, intending to break down the distinction between person and revelation. Among his books are Martin Heidegger (London:

Lutterworth, 1968); Existentialism (Philadelphia: Westminster,1972);

An Existentialist Theology. A Comparison of Heidegger and 44

Bultmann (New York: Macmillan, 1955); Studies in Christian

Existentialism (London: SCM, 1966); The Scope of Demythologizing:

Bultmann and His Critics (New York: Harper & Row, 1966);

Heidegger and Christianity: the Hensley-Henson Lectures, 1993-1994

(New York: Continuum, 1994).

There are surveys of Heidegger‟s influence in Italy: G.

Semerari, La recevezione italiana di Heidegger (Paduo: Cedam,

1989); “Italienische Philosophie und deutscher existentialismus,”

Allgemeine Zeitschrift für Philosophie 20 (1995): 250-65; S. Poggi,

“Heidegger in Italien: Vom Neuidealismus bis zur Postmoderne,” Zur philosophischen Aktualität Heideggers 3 (Frankfurt: Klostermann,

1992). A symposium on this topic was held in 1994: G. Penzo et al., eds., Heidegger e la teologia: Atti del Convegno tenuto a Trento

(Brescia: Marcelliana, 1995); Alberto Anelli, Heidegger und die

Theologie. Prologomena zur zukünftigen theologischen Nutzung des

Denkens Martin Heideggers (Würzburg: Ergon, 2008).

In the United States, the thought of Heidegger initially reached theologians through the writings of Paul Tillich and Rudolf Bultmann.

This was subsequently expanded through the volumes by Robinson and Cobb. One group of theologians expounded a second modern, 45 post-Nietzschean death of God partly inspired by Heidegger's critique of the objectification of God by post-platonic philosophy and theology: this begins with T. J. J. Altizer, The Gospel of Christian Atheism

(Philadelphia: Westminster, 1966) and ends with the writings of Carl

Raschke, Mark Taylor, and others.

Certain universities like Northwestern University, Indiana

University, Fordham University, and Duquesne University have been prominent in studying and publishing Heidegger. Roman Catholic theologians were attracted by a philosopher drawing from and going beyond medieval thinkers. Their employment of him lies in the areas of history and being, psychology and hermeneutics. In general, while

Being and Time offered insights for Christian theology, Heidegger's enterprise was larger than that unfinished book and more rooted in the history of philosophical reflection. See Martin Woessner,

Heidegger in America (New York: Cambridge University Press,

2011); S. J. McGrath, A Wiercinski, A Companion to Heidegger’s

Phenomenology of Religious Life (Amsterdam: Rodopi, 2010);

Gideon Goosen, Spacetime and Theology in Dialogue (Milwaukee:

Marquette, 2008). 46

7. Existential Ontology and Mystical Traditions. Hearing after

1919 of Heidegger's views on the phenomenological method, Husserl observed that perhaps the young philosopher had been injured by the war and had become a "mystic." Later in 1965, after a visit to

Heidegger in Germany, Jean-Paul Sartre made the same observation. In fact, an early influence on Heidegger was the

German mystic Meister Eckhart. He cited Eckhart in his early writings and planned a book on him. Decades later he directed a dissertation:

Käte Bröcker-Oltmanns, Meister Eckhart (Frankfurt: Klostermann,

1935).

After the 1970s, scholars appreciated anew the mystical dimension and the Eckhartian structures in Heidegger's thought.

They saw the overall structure of the hermeneutic of Sein to be like

Eckhart's birth of the Word. For some the employment of Eckhart by

Heidegger pertains to the structure of both Sein und Zeit and the later philosophy. John Caputo writes of the similarities between the analysis of Dasein and Eckhart's notion of the “ground of the soul.”

The event of truth in Heidegger bears a similarity to the birth of the

Word. Heidegger wrote about the detachment of Gelassenheit in

1959. Finally, upon a closer look, post-Bultmannian hermeneutics, 47 with its emphasis upon the existence of the reader or hearer before the word existentially interpreted by the text may, in fact, resemble not so much exegesis but mystagogy.

Articles by R. Schürmann and J. Caputo in The Journal of the

History of Ideas in 1978 prepared for their books: Meister

Eckhart: Mystic and Philosopher (Bloomington: University of

Indiana Press, 1978); The Mystical Element in Heidegger's

Thought (Athens: University of Ohio Press, 1978); J. Caputo,

"The Rose Is without Why," Philosophy Today 15 (1971): 3-15.

Recent publications include Holger Helting, “Heidegger und

Meister Eckehart,” in Paola-Ludovica Coriando, ed., “Herkunft

aber bleibt stets Zukunft.” Martin Heidegger und die

Gottesfrage (Frankfurt: Klostermann, 1992) 83-99 and

Heidegger und Meister Eckehart. Vorbereitende Ǘberlegungen

zu ihrem Gottesdenken (Berlin: Duncker & Humboldt, 1997); F.-

W. Hermann, “‟Gelassenheit‟ bei Heidegger und Meister

Eckhart,” in B. Babich, ed., From Phenomenology to Thought,

Error and Desire (Boston: Kluwer, 1995) 115-28.

Works on mysticism in general and Heidegger include:

Alexander Glück, Offenheit – Empfänglichkeit: Mystik und 48

Phänomenologie (Würzburg: Königshausen und Nemann, 2012);

Eckard Wolz-Gottwald, “Martin Heidegger und die philosophische

Mystik,” Philosophisches Jahrbuch 104 (1997) 64-79; Transformation der Phänomenologie. Zur Mystik bei Husserl und Heidegger (Vienna:

Passagen, 1999); Frank Shalow, Heidegger and the Quest for the

Sacred (Boston: Kluwer, 2001); Hans Köchler, Politik und Theologie bei Heidegger. Politischer Aktionismus und theologische Mystik nach”Sein und Zeit” (Vienna: Politische Arbeitsgemeinschaft, 1991).

Heidegger appreciated monastic spirituality at the Benedictine

Abbey of Beuron, something revealed in his frequent retreats there and in the correspondence between him and his companion at

Beuron around 1929, Elisabeth Blochmann; A. Denker, “‟Ein

Samenkorn für etwas Wessentliches.‟ Martin Heidegger und die

Erzabtei Beuron,” Erbe und Auftrag 79 (2003): 91-106. Along this line is Heidegger‟s talk at the First Mass of his nephew Heinrich:

Martin Heidegger, “Tischrede bei der Primizfeier des Neffen Heinrich

Heidegger (Pfingstsonntag, 1954),” Reden und andere Zeugnisse eines Lebensweges, 1910-1976, Gesamtausgabe, I. Abteilung, Band

16 (Frankfurt: Vittorio Klostermann, 2000) 488-490. Remarks on his uncle‟s attitude toward faith and theology by Fr. Hermann Heidegger 49 can be found in “Heinrich Heidegger über seinen Onkel Martin

Heidegger,” Martin und Fritz Heidegger. Philosophie und Fastnacht

(Munich: C.H. Beck, 2005 )163.

The mystical dimension leads to Heidegger's contact with

Japan beginning in the 1920s. His thought had been formative of the

"Kyoto School." Figures such as K. Nishida, K. Nishitani, H. Tanabe, and K. Tsujimura come to mind as well as S. Ueda's work on Meister

Eckhart (Die Gottesgeburt in der Seele und der Durchbruck zur

Gottheit [Gütersloh: Mohn, 1965]). For a survey of people and ideas, see R. Ohaashi, "Zur Philosophie der Kyoto-Schule," Zeitschrift für philosophische Forschung 39 (1985/86): 123-34; Bret Davis, et al., eds, Japanese and Continental Philosophy: Conversations with the

Kyoto School (Bloomington: Indiana University Press, 2011). Along with studies by Caputo and Schürmann there are writings on

Heidegger and Zen like P. Kreeft, “Zen in Heidegger‟s Gelassenheit ,”

International Philosophical Quarterly 11 (1971): 521-45; J. F. Duval,

Heidegger et le Zen (Sisternon: Présence, 1984). S. Heine,

Existential and Ontological Dimensions of Time in Heidegger and

Dogen (Albany: SUNY, 1986); H-P. Hempel, Heidegger und Zen 50

(Frankfurt: Athenäum, 1987); William Jackson, ed., J. L. Mehta on

Heidegger, hermeneutics, and Indian philosophy (Leiden: Brill, 1992).

G. Parkes, Heidegger and Asian Thought (Honolulu: University of Hawai Press, 1987) holds fifteen essays by Asian (e.g., Nishitani) and Western (e.g., Pöggeler) scholars on Zen, Lao-tzu; R. May,

Heidegger’s Hidden Sources. East Asian Influences on His Work

(New York: Routledge, 1996) offers a bibliography of writings on

Heidegger and Asia.

Conclusion

This dialogue of religious thinkers and theologians with Martin

Heidegger has been lengthy and varied. Theologies have drawn from phrases and insights coming from various directions and periods in his path of thinking. Insights into existence and limits, guilt and decision, language and the holy, lighting and world resembled or illumined Christian themes. Heidegger‟s insistence that philosophy and thinking need not involve faith or be theology must be respected.

His influence is a stimulus, a companionship. The resonance between thinking and thinking about revelation is not surprising; it comes from one whose sources were Paul and Luther, Meister 51

Eckhart and Aquinas, Schelling and Hegel, Kierkegaard and Carl

Braig. They helped him find a way at the end of the nineteenth century into a thinking about existence, time, and mystery. "Without this theological origins I would never have trod the path of thinking…Origin remains future” (Unterwegs zur Sprache [Pfullingen:

Neske, 1959] 96).