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Book by John Paul II
- Sales Rank: #1233816 in Books
- Brand: Brand: Wipf n Stock Pub
- Published on: 2009-02-25
- Released on: 2009-02-25
- Original language: English
- Number of items: 1
- Dimensions: 8.00" h x .63" w x 5.00" l, .65 pounds
- Binding: Paperback
- 276 pages
- ISBN: 9781606083338
- Condition: New
- Notes: 100% Satisfaction Guarantee. Tracking provided on most orders. Buy with Confidence! Millions of books sold!
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19 of 20 people found the following review helpful.
Wojtyla and John of the Cross... scholastics?
By Bobby Bambino
Oh, what a provocative title to my review! Alas, I will explain the title below. But for now, the current book under review is Karol Wojtyla's doctoral dissertation from 1948 at the Angelicum under the direction of Father Garrigou-Lagrange. Wojtyla studies the concept of faith is found in the writings of St John of the Cross; that is, in The Ascent of Mount Carmel, Dark Night of the Soul, Spiritual Canticle, and The Living Flame of Love. Hence, as Wojtyla admits on page 237, faith in this dissertation is studied from the point of view of "mystical theology" as opposed fundamental, dogmatic, or moral theology. This point of view is extremely brilliant and at the same time profoundly simple. I will discuss Wojtyla's main thesis below as well as the relationship to scholasticism.
What is, from the mystical point of view, faith? Before we can begin to answer this question, early on page 18, notes that :the study of Scholastic theology provided the foundation" for John of the Cross' writings. Wojtyla goes on to discuss how such a scholastic metaphysics is simply presupposed to understand John of the Cross, and that there is no conflict between John of the Cross and Aquinas. On the contrary, there is conformity of doctrine. Such a claim seems shocking to people, yet the detailed harmonization of the teaching of the interior life as found in Aquinas and John of the Cross was the subject of Wojtyla's advisor's book "Christian Perfection and Contemplation." These are only a few brief points, but suffice it to say that claims like "there is no room for the mystical in Aquinas" or "Wojtyla departed from the Scholastics" is entirely unfounded. As we will see, we cannot even answer our question about faith from the mystical point of view without presupposing Scholastic metaphysics. It is also worth noting that Wojtyla gives a hint that what will turn out to be his Christian Phenomenology will be Scholastic theology from a "personal experience" point of view. On page 23 he writes "[the doctrine] is expressed in scholastico-mystical language, using words and concepts well known in Scholastic theology, but its primary value and significance is a witness of personal experience." Those who would separate Wojtyla and Thomas take note.
Now to the main question. By its very nature, man's intellect cannot grasp the divine. That is, the essence of man's intellect does not have the potency in-and-of-itself to apprehend God. Faith, then, is a means to an end. Faith is the means by which the intellect rises to union with God. This is repeated several times in the book, starting on page 33. On page 42, Wojtyla writes "... the virtue of faith is acknowledged as the way to union [with God]. It is the proportionate means of union, and therefore possesses an essential likeness to God. This means that the essence of faith and divinity somehow relate to another and converge." Wojtyla goes on to say that no created thing can serve as this means, and hence, faith must be "something similar to divinity." More generally, all the theological virtues relate man to God by uniting their respective faculties (faith to intellect, hope to memory, charity to will) to God. But faith surpasses understanding, as opposed to method of the intellect. Thus begins a discussion of how on the one hand faith sheds light on God, yet it is still in darkness since "the divinity as known by the intellect through faith is not clearly manifested but hidden in teh intentional order of knowledge." (p 67) The nest several pages go on to discuss that faith has teh paradoxical property of being both "light and darkness." The darkness by which the mind enlightened by faith sees God is especially frustrating for the intellect since the very nature of the intellect is to grasp or understand the form of what it has been presented. But even with faith, man cannot totally grasp the form of God through his intellect, so that the intellect which is enlightened by faith never comes to rest, and is always contemplating. This is simply beautiful stuff! As Wojtyla writes "The 'dark habit' of faith is opposed to knowledge not because of a lack of demonstration but a lack of form." (p 210) If this isn't thinking deeply grounded in Scholasticism, I don't know what is!
In summary, man does not have the natural capacity for union with God. Faith is the means by which the intellect rises to union with God, the ends. Faith is a means to an ends which presents God the intellect in an intelligible way, yet one in which the intellect cannot fully grasp the form. I found this book so insightful, so profound. The reading of this text has shed for me new light on some of the writings of JPII, as being aware of his scholastic background makes his future writings more intelligible. This is an important work, one that will also dispose the reader to more easily understand John of the Cross as well. In short, all should read the formative intellectual work of one the most influential popes of the 20th century.
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