Abstract
This creative monograph should command the attention of all who either do or are interested in Christian theology. It retrieves de Lubac’s understanding of patristic symbolism as grounded in the unity-in-distinction between the symbol and what it symbolizes. The trinitarian God, as the ultimate symbol, serves as the source of all being. M. argues that the Neoplatonism that brought Augustine to a highpoint of symbolic theology was undermined by the dialectical theology represented by Anselm and Aquinas. The latter displaced symbolism’s emphasis on participation in truth with demonstrations of proof. Although Rahner’s renewed Thomism recently revived symbolism, no one, M. claims, has integrated it consistently into a systematic theology. Hence, the vigorous originality of this study.
The Trinity constitutes the keystone of the argument. The Son eternally symbolizes the Father, whereas the Spirit, as their personal agent, unites symbol and symbolized. In turn these three relations ground the theological tracts of God, Creation, and Church. As symbolized, God remains the hidden source of creation brought into being by the Son-Logos. Humanity, suspended between creation and grace, attains its telos in the Church, defined as the union of God and Creation. By embodying the movement of love among Creation, humanity, and God, the Church reconciles the world.
The first four chapters elaborate how the schema unites the theological tracts. Chapter 5 presents special interest. Reminiscent of both the Aereopagite and Pascal, it argues that theology deciphers “mystical reason.” Because finite reason can never objectify the God whom creation symbolizes, God abides as the absolute mystery, even as created symbols enigmatically point to God. Grace alone provides the symbols’ code, although reason naturally desires God. (M. accepts de Lubac’s rejection of the pure nature theory.) Not to be discounted, sin, the cross, and death are integrated into the schema in the conclusion. Here M. draws on Balthasar’s symbolism of the paschal mystery, but he adapts it to produce a fresh theodicy consistent with his argument. Throughout the book, M. enters into dialogue with a range of contemporary thought, notably neo- and radical orthodoxy.
As to the future, M. offers us encouragement to further mine the deep Neoplatonism of Aquinas for rich symbolism. Because Rahner stands in the vanguard of this project, the light of M.s work should help lift the shadow that has unfortunately come to surround his groundbreaking symbolic metaphysics.