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Modern philosophy acts particularly like a critic. In a manner that is more positivistic and scientistic in some, more rationalistic and idealistic i… - Henri de Lubac
" "Modern philosophy acts particularly like a critic. In a manner that is more positivistic and scientistic in some, more rationalistic and idealistic in others, its overall action remains corrosive. […] This whole work of thought, whose greatness we must not fail to recognize, is paid for in practice by the loss of the living God. The world then becomes a world of abstractions, when it is not absurdly reduced to a world of phenomena. In losing its mysterious innermost depth, it has lost its soul. Man is isolated, uprooted, "disconcerted". […] The world itself appears "broken". There is, at the innermost part of consciousness, a metaphysical despair.[…] It is then that substitute faiths inevitably present themselves to fill this tragic void. Such is the fourth and final period of the process. Man is not satisfied by ideologies cut off from any source of real efficacy: the hour must come when he is disenchanted with them. He lives still less from criticism and negations. He does not live by and neutrality. Inevitably something like a great call for air is produced in his inner void, which opens him to the invasion of new positive forces, whatever they might be. The latter conquer him all the more quickly, the more coarse and virulent they are. Cut off from a higher life, he gives in to the brutal pressures that, at least, give him the feeling of a life. Having abused criticism to make truth itself vanish, he now dislikes using it[,] to protect his mirages. A troubled credulity succeeds his faith. Rationalism has expelled mystery: myth takes its place.
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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.
The Church, trusting in the Holy Spirit that leads her, trusts also all the peoples that she comes to free. That is no sign of naïveté on her part. She […] knows […] that all men are one in community of their divine origin and destiny; and that suffices to give her confidence in face of all the theories engendered by pride and egoism.[…] Besides, does not the only efficacious way to bring out the hidden truth and to avoid extinguishing the good that would break forth lie in a systematic desire to study sympathetically those forms of thought that are most remote from us, and in this study to pay particular attention to privileged cases, however rare they may be? It is at its highest reaches that humanity must be understood; the plains—or the depressions—will always be explored soon enough.
Everybody has his filter, which he takes about with him, though which, from the indefinite mass of facts, he gathers in those suited to confirm his prejudices. And the same fact again, passing through different filters, is revealed in different aspects, so as to confirm the most diverse opinions.<p>Rare, very rare are those who check their filter.
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