Attacks on Thomism
I: Progressives, 'manualism', and Thomism
Anyone who has any familiarity with the clerical and intellectual scene in the Catholic Church will have encountered the received 'progressive' wisdom concerning Thomism and its role in the Church before the Second Vatican Council, and concerning the preconciliar state of theology in general. Its claims and slogans are continually reiterated in theological and clerical circles, with little change since the era – the first half of the twentieth century – in which they were first elaborated. Unlike 'progressive' positions on moral questions, this received wisdom has virtually attained the status of a pseudo-orthodoxy within the Church, with some of its components being central to 'conservative' Catholicism. Its acceptance by neoconservatives is indicated by a favourable presentation of it by Fr. Brian van Hove in the Homiletic and Pastoral Review,1 a journal that is one of the oldest pillars of conservative Catholicism. Fr. Van Hove's exposition of this received wisdom takes the form of an attack on Pius XII's encyclical Humani Generis, an embarrassing document for neoconservative Catholics. His exposition is a naïve one, lacking the nuances that would be introduced by a clever apologist for his outlook, but it is valuable for that very reason. It is the naïve version of an idea, the simplified and readily accessible one, that gets widely adopted and that determines events; this fact is known by the clever apologists, who are aware that the nuances they introduce to disarm criticism and conceal their intentions will fall by the wayside once their position has triumphed. Together, these points make up the ideology that justified the destruction of preconciliar Catholic theology, and that is an essential underpinning of the progressive hegemony that now controls the Church. Seeing through this ideology is crucial to overcoming this hegemony; this article and its two sequels are devoted to the task of exposing it.
'Manualism'.
An important component of this ideology is an attack on 'manualism'. This attack claims that preconciliar Catholic theology largely consisted in 'manualist theology'. Allegedly, this theology was conveyed in theological manuals, and suffered from legalism, dogmatism, anti-modernism (presumed to be a fault), abstraction, and ahistoricism.
The very idea of 'manualist theology' is however a fiction. Theological manuals were indeed in wide use before the Second Vatican Council, for the purposes that manuals exist for; the education of theological students.2 The best of them were excellently designed for that purpose, as any educator who looks at them can see. But there was no such thing as a school of theology based on these manuals, let alone a dominant school. Theology before the council was carried on by the same means as other scholarly enterprises; monographs, learned journals, extensive treatises. These works, not the theological manuals, were the venues for preconciliar theology. If we were to identify a characteristic product of theology in the period that preceded the council, it would not be the manuals, but the great works of reference such as the Dictionnaire de théologie catholique or the Dictionnaire de spiritualité. The articles in these works often amounted to book-length treatments in excess of 100,000 words. They include outstanding monuments of scholarship that could never be replaced today; the depth of theological learning that went into their composition no longer exists – so much for the weakness of preconciliar theology. The idea of 'manualist theology' was a fiction aimed at priests whose theological formation did not go much farther than the manuals they had studied in seminary. Such priests were in the majority, especially in the English-speaking world where academic theology was weak. Convince them that what they had learned in the seminary was flawed and obsolete 'manualist theology', and the road to leading them away from the Catholic doctrine they had been taught was open.
Thomism.
Another article of the postconciliar creed has to do with the character of the Thomism that was promoted by popes from Leo XIII to Pius XII. The substantive accusations made against this Thomism are that it unjustifiably limited theology to a particular philosophical system, that theology was forced to conform to it, and that it was not the true thought of St. Thomas. These claims play a subordinate role in the criticism of preconciliar Thomism, whose main thrust lies in accusations that Thomism was 'abstract', 'rationalist', 'ahistorical', 'arid', 'frozen', 'immobile', 'obsessed', 'encouraging pure secularity', 'sclerotically hardened and furred theologically, spiritually and ecclesially', 'causing a rupture between theology and life', a 'wax mask', a 'straightjacket' that 'reduced theological speculation to sterility'. The essence of this villainous form of Thomism is supposed to be given by the 24 Thomistic theses developed by leading scholars and endorsed by the Sacred Congregation of Studies in 1914, as containing the principles and main pronouncements of St. Thomas's philosophy.3
The teaching
of the apostolic exhortation Amoris laetitia has been the subject of a
great deal of debate since the promulgation of that document. Various
interpretations of this teaching have been presented, and the differing
interpretations have been used both to denounce the document as heretical and
to defend it as in harmony with the teaching of the Church. Pope Francis has
recently acted to clarify the meaning of the most contentious section of Amoris
laetitia through a statement in the October 2017 issue of the Acta
apostolic sedis, the journal that publishes the official acts of the Holy
See (the title of the journal is generally abbreviated as AAS). The meaning and
consequences of this clarification are of the first importance, and need to be
carefully and accurately examined.
