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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 do… - Henri de Lubac
" "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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About Henri de Lubac
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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Additional quotes by Henri de Lubac
Christian tradition has always looked on heaven under the analogy of a city. Coelestis urbs Jerusalem.[…] It is a city compact like a single house; a close-knit society, gathered like one family under a singe roof […] but at the same time extended to the uttermost.[…] Among those who are received within this heavenly city there is a more intimate relationship than subsists among the members of a human society, for among them there is not only outward harmony, but true unity […], the very consummation of unity, both the image and the result of the unity of the Divine Persons among themselves.[…] The Christian mysticism of unity is trinitarian. The likeness, which in every created soul must be the completion of the divine Image, is not that of a Spinozist God; it is that of a God of Love, of the God whose being is Love.
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It is not the universal which takes on for us the appearance of the personal in order that it may make itself apprehensible by giving itself mythical expression; the universe does not become more or less personal and so acquire an added attribute. It is the personal which becomes universal, to the degree in which (subject to certain conditions) it realizes more profoundly its own specific character. Universality is the prerogative of the strongest personality. God, apart from whom nothing subsists, is pre-eminently the personal being, and it is for that reason that nothing subsists apart from him: even more, too, for that very reason, he is the 'personalizing' being. In becoming universal, Christ is not dissolved in the universe; he is the 'plasmatic principle' of the universe, he […] imposes his form on it.
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