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" "Outside Christianity humanity can doubtless be raised in an exceptional manner to certain spiritual heights, and it is our duty—one that is perhaps too often neglected—to explore these heights that we may give praise to the God of mercies for them: Christian pity for unbelievers, which is never the fruit of scorn, can sometimes be born of admiration. But the topmost summit is never reached, and there is risk of being the further off from it by mistaking for it some other outlying peak. This is a fact noticed by many missionaries. It is often more difficult—though in the last resort more worthwhile—to bring to the fullness of truth souls whom a relatively more developed religion has stamped with its mark. A critical judgement, not of individual souls—for their precise situation in relation to the Kingdom is never known save to God alone—but of objective systems as found in a society and as offering material for rational examination, shows that there is some essential factor missing from every religious "invention" that is not a following of Christ.[…] Outside Christianity all is not necessarily corrupt; far from it,[…] but what does not remain puerile is always in danger of going astray, or, however high it climbs, of ultimate collapse. Outside Christianity nothing attains its end, that only end, towards which, unknowingly, all human desires, all human endeavours, are in movement: the embrace of God in Christ.
Henri de Lubac (20 February 1896 – 4 September 1991) was a French Jesuit priest who became a Cardinal of the Catholic Church, and is considered to be one of the most influential theologians of the 20th century.
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The fear of falling a prey to error must never prevent us from getting to the full truth. To overstep the limit, to go beyond, would be to err through excessive daring; but there are also errors of timidity which consist precisely in stopping short, never daring to go any further than half-truths.<p>Love of truth never goes without daring. And that is one of the reasons why truth is not loved.
Though Dogma and theology are always intimately related and can never be separated, yet they are never entirely of the same stuff. Dogma is a vast domain which theology will never wholly exploit. There is always infinitely more in Dogma, considered in its concrete totality, that is to say, in the very Object of divine revelation, than in this "human science of revelation", in this product of analysis and rational elaboration which theology always is. The latter, in its very truth, will always—and all the more in that it will always be rationally formulated—be inadequate for Dogma; for it is indeed the explanation of it, but not the fulness. This weakness is congenital. True theology knows that. It does not confuse the orders.
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