In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 533 Le Cristologie contemporanee e le loro posizioni fondamentali al vaglio della dottrina di S. Tommaso. By DANIEL 0Ls, O.P., Studi Tomi· stici, 39. Citta Del Vaticano: Liberia Editrice Vaticana, 1991. Pp. 198 + 13. 25,000 Lire. The author's purpose in this compact but highly informative volume is to confront some of the more fundamental positions of current chris· tology with the christology of Aquinas, with the (...) further intention of deepening our appreciation of St. Thomas's thought (pp. 6 and 193). Ols is aware that, in speaking generically of " contemporary christology," he is entering into discussion with a large number of authors whose viewpoints often differ significantly from one another. He cites writers as diverse as Rahner, Schillebeeckx, Sobrino, and Duquoc, for example. Cognizant of the differences among them, he nonetheless sees points of convergence. There is, he says, a certain " negative unity " among them in that each holds himself at a certain distance from the doctrine of Chalcedon and from the " christology from above " which traditionally has been taken as proceeding from the Chalcedonian defi· nition of faith. (One of the reasons for using St. Thomas as interlocutor with the modern christologies is Aquinas's own development of such a "christology from above.") Along with this negative unity, there is another aspect that links the disparate modern christologies. Ols is aware that, in speaking generically of " contemporary christain anthropological focus which sees as normative " not the revealed message, but the ones to whom the message is directed" (p. 8). In developing his thesis, Ols in fact leaves to one side most of the major modern writers on christology and limits himself to a systematic analysis of the christologies of Rahner (especially as found in Foundations of Christian Faith and in A New Christology, which Rahner wrote with William Thiising) and Schillebeeckx. In five chapters (pp. 15-76) Ols examines the relevant points of the theology of each man and then separately contrasts the results with the theology of Aquinas. The examination of Rahner's thought is done not without a certain sympathy. Ols notes points of convergence between the transcendental Thomism of Rahner and the actual thought of Aquinas. There is a certain a priori methodology in both men, and there are similarities between Rahner's transcendental approach and Thomas's thought on the " natural desire" for the Beatific Vision. The harmonies, however, are often more apparent than real, says Ols; this is especially so in a point central to the Rahnerian anthropology: Rahner's a priori definition of man as the being capable of union with the deity. This capability Rahner equates with the Scholastic notion of potentia obedientalis. In fact, claims Ols, Rahncr is using the terminology in an equivocal sense 534 BOOK REVIEWS and means something quite different from what Aquinas meant by it. For Rahner, the obediential potency "is objectively identical with the essence of man" (p. 30, quoting from Rahner's Foundations); for Aquinas the obediential potency is nature's openness to being used by the Creator as He wills. As a result of the differences, the Incarnation, for Rahner, can be deduced as a possibility from the very nature of man; for Thomas, even the possibility can only be known retrospectively once the Incarnation has happened. The different starting points reflect different epistemologies: the one starts from man's potentialities and moves out toward the world and God; the other works from the world and God to understand man's possibilities. Thus, for the Thomist " a posteriori reflection on the convenience " of the Incarnation there is substituted the Rahnerian " a priori reflection on the deducibility of the Incarnation " (p. 53). Without going deeply into a philosophical critique of Rahner-Cornelio Fabro has already done that-Ols con· tends that this difference is due to the fact that Rahner's theology " is radically dependent on an idealistic thought-pattern which represents a mortal danger for theology" (p. 56). E. Schillebeeckx's thought likewise suffers, says Ols, from the influence of philosophical idealism. What is central to Schillebeeckx's christology is the " concrete experience of the primitive Christian community " (p. 71, quoting Schillebeeckx's Jesus). Consequently, what we find in... (shrink)