Austen Ivereigh at Crux just reviewed a book by Massimo Borghesi called "Jorge Mario Bergoglio, Una Biografia intellettuale" which shows that much of Pope Francis's thinking comes from Fr. Gaston Fessard.
Ivereigh claims that Fessard is "anti-Hegelian."
As usual, Ivereigh is wrong.
Back in 1950, Thomist Jules "Isaac was accusing Fessard of identifying this quasi-science of thought with the science of the real order, or metaphysics. That is what Hegel does."
"The executive function of the dialectic, as Isaac interpreted Aquinas, uses the law of thought in a concrete instance of thinking or arguing. Because Fessard used these laws not as laws of arguing, but as laws of the development of historical events, he is again accused of Hegelianism." ("Gaston Fessard S.J., His Work Toward A Theology of History," by Mary Alice Muir, 1970, page 30)
Sadly, Fessard realized that Hegelianism is historicism or relativism.
He hoped to save Hegel's dialectic thought from relativism with his confused twisting of Aquinas, but instead it appears that he became a soft Hegelian historicist and relativist.
It appears that Francis is a historicist and relativist if his thinking comes from Fessard.
As the scholar Fr. Edmundus Waldstein shows this "soft" historicism, that its proponents deny is Hegelian, but is Hegelian relativism despite the denials, brought us subjectivist Bernard Haring's "moral" theology, endorsed by Francis, which denies intrinsically evil acts. (sancrucensis.wordpress.com, "Dubia and Process," December 7, 2016)
This relativism it appears brought us Amoris Leatitia's ambiguous "spreading of heresy" and it's denial of intrinsically evil acts as Josef Seifert and the Filial Correction so clearly show to be the fruits of this papal document.
Pray that the Dubia Cardinals issue the correction. Say a Our Father now for this intention.
Ivereigh claims that Fessard is "anti-Hegelian."
As usual, Ivereigh is wrong.
Back in 1950, Thomist Jules "Isaac was accusing Fessard of identifying this quasi-science of thought with the science of the real order, or metaphysics. That is what Hegel does."
"The executive function of the dialectic, as Isaac interpreted Aquinas, uses the law of thought in a concrete instance of thinking or arguing. Because Fessard used these laws not as laws of arguing, but as laws of the development of historical events, he is again accused of Hegelianism." ("Gaston Fessard S.J., His Work Toward A Theology of History," by Mary Alice Muir, 1970, page 30)
Sadly, Fessard realized that Hegelianism is historicism or relativism.
He hoped to save Hegel's dialectic thought from relativism with his confused twisting of Aquinas, but instead it appears that he became a soft Hegelian historicist and relativist.
It appears that Francis is a historicist and relativist if his thinking comes from Fessard.
As the scholar Fr. Edmundus Waldstein shows this "soft" historicism, that its proponents deny is Hegelian, but is Hegelian relativism despite the denials, brought us subjectivist Bernard Haring's "moral" theology, endorsed by Francis, which denies intrinsically evil acts. (sancrucensis.wordpress.com, "Dubia and Process," December 7, 2016)
This relativism it appears brought us Amoris Leatitia's ambiguous "spreading of heresy" and it's denial of intrinsically evil acts as Josef Seifert and the Filial Correction so clearly show to be the fruits of this papal document.
Pray that the Dubia Cardinals issue the correction. Say a Our Father now for this intention.
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