Download Catholic theology after Kierkegaard by Joshua Furnal PDF

By Joshua Furnal

Even if he isn't constantly well-known as such, Soren Kierkegaard has been an immense best friend for Catholic theologians within the early 20th century. in addition, figuring out this dating and its origins deals helpful assets and insights to modern Catholic theology. in fact, there are a few damaging preconceptions to beat. traditionally, a few Catholic readers were suspicious of Kierkegaard, viewing him as an irrational Protestant irreconcilably at odds with Catholic proposal. however, the favorable point out of Kierkegaard in John Paul II's Fides et Ratio is a sign that Kierkegaard's writings aren't so simply pushed aside.

Catholic Theology after Kierkegaard investigates the writings of emblematic Catholic thinkers within the 20th century to evaluate their titanic engagement with Kierkegaard's writings. Joshua Furnal argues that Kierkegaard's writings have influenced reform and renewal in twentieth-century Catholic theology, and will proceed to take action this present day. to illustrate Kierkegaard's relevance in pre-conciliar Catholic theology, Furnal examines the broader facts of a Catholic reception of Kierkegaard within the early 20th century--looking particularly at influential figures like Theodor Haecker, Romano Guardini, Erich Przywara, and different Roman Catholic thinkers which are mostly linked to the ressourcement stream. specifically, Furnal focuses upon the writings of Henri de Lubac, Hans Urs von Balthasar, and the Italian Thomist, Cornelio Fabro as consultant access points.

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For Kierkegaard, ‘the tree is known by its fruits’, but it ‘is also known by its leaves’ (WL 28). So, if someone could identify the tree by the appearance of its leaves, there is no contradiction between form and content until the fruit season demonstrates whether it ‘really was not the tree which according to the leaves it appeared to be’ (WL 29). Kierkegaard also says that no one should ‘regard [words] as sure marks of love’ because ‘by such fruits or by their being merely leaves, one should know that love has not had time for growth’ (WL 29).

On the contrary, the trees bear the fruits and the fruits grow on the trees. As it is necessary, therefore, that the trees exist before their fruits and the 17 M. Luther, AE, vol. 31: Career of the Reformer I (Philadelphia: Fortress Press, 1958). Luther says that ‘true faith in Christ is a treasure beyond comparison which brings with it complete salvation and saves man from every evil’ (AE 31: 347). And he goes on to say that an unbelieving person ‘is not served by anything. On the contrary, nothing works for his good, but he himself is a servant of all, and all things turn out badly for him because he wickedly uses them to his own advantage and not to the glory of God’ (AE 31: 355).

Podmore, Kierkegaard and the Self before God: Anatomy of the Abyss (Bloomington: Indiana University Press, 2011), 184ff. 39 40 Ferreira, Kierkegaard, 164. , 149. OUP CORRECTED PROOF – FINAL, 2/11/2015, SPi 34 Catholic Theology after Kierkegaard the life we ‘always already’ have as creatures. To be the recipient of God’s good gifts is therefore not something we shall only experience in that Promised Land to which God is leading us, but is the very condition of human existence. 41 Pattison’s description here and Anti-Climacus’ view of selfhood as a task, activity, achievement (SUD 13), is a reminder that in Kierkegaard’s theological anthropology our union with God is rooted in the attunement of freely desiring the good in love.

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