Hostname: page-component-76fb5796d-5g6vh Total loading time: 0 Render date: 2024-04-27T15:55:16.268Z Has data issue: false hasContentIssue false

Unum Necessarium: Gerald Vann's Unifying Thomistic Vision

Published online by Cambridge University Press:  01 January 2024

Richard Conrad OP*
Affiliation:
Oxford University
Nicholas Paul Crowe OP*
Affiliation:
University of Fribourg

Abstract

We note how Gerald Vann's pastoral context fired his concerns, and examine part of his output, especially his Lectorate thesis, Saint Thomas Aquinas, The Divine Pity, and The Son's Course. He popularised insights drawn from Aquinas and Neo-Thomists, developed in conversation with his brethren, while critically welcoming other traditions and modern culture. He rooted creative thought in Thomist doctrine, and offered Aquinas's vision as an answer to prevalent forms of disintegration. Some of his ideas and expressions are ‘of their time’; his urging an ever fresh contemplation of Christ, and his approach to the Gospel ‘paradox’ of renouncing all things for God's sake, while sharing God's love for creatures, are recognized as a powerful statement of recurring Christian themes. Vann was ahead of his time in sharing widely the distinctively Thomist account of the Spirit's role in guiding our pilgrimage, working unity, and divinizing our perceptions through his Seven Gifts. In this Vann was faithful to the Thomist vision he developed in his formal studies, of the eternal Processions of the Divine Wisdom and the Holy Spirit lying behind the coming of creatures from God and, more excitingly still, lying behind our return to our Triune Archetype.

Type
Original Article
Copyright
Copyright © 2021 Provincial Council of the English Province of the Order of Preachers

Access options

Get access to the full version of this content by using one of the access options below. (Log in options will check for institutional or personal access. Content may require purchase if you do not have access.)

References

1 The others are Eve and the Gryphon, The Seven Swords, and (co-authored with P. K. Meagher) Stones or Bread?

2 Dominican Gallery: Portrait of a Culture (Leominster: Gracewing, 1997), pp. 124-183.Google Scholar

3 A version of part of this paper was delivered by Nicholas Crowe, OP, at the Aquinas Institute's Colloquium held on-line on 22 May, 2021.

4 The school closed in 1967.

5 Dominican Gallery, p. 124.

6 See, for example, the ‘essays in application’ in Morals Makyth Man (London: Longmans, Green and Co., 1938).Google Scholar

7 Morals Makyth Man, Chapter XIII Morality and War (London: Burns, Oates & Washbourne, 1939).Google Scholar

8 Morals Makyth Man, pp. 91-2.

9 De Sanctissimae Trinitatis Mysterio: Humanae Vitae Archetypo (Rome: Angelicum, 1931).Google Scholar Hereafter STL.

10 STL, pp. 23, 33, 25, 60, and 33, respectively.

11 STL, p. 3 – quotation from L’Évolution créatrice, p. 7. When Vann wrote, evolutionary theorists comprised several camps. The ‘evolutionary synthesis’ between Darwinism and Mendelian genetics began to crystallise in 1943 when The Committee on Common Problems of Genetics, Paleontology, and Systematics was established.

12 Lawler, Leonard, ‘Henri Bergson’, section 5, in Stanford Encyclopedia of Philosophy (substantive revision May 27, 2020).Google Scholar

13 STL, pp. 3-9.

14 STL, p. 19, referring to Prima Pars 27, 5 ad 3.

15 STL, pp. 9f.

16 STL, pp. 10-53.

17 The choice of Billot is perhaps both eirenic and a veiled critique of Church policy, since Billot, a Jesuit, had resigned from being a Cardinal in 1927, probably because of Pius XI's opposition to Action Française.

18 The Temporal Mission of the Holy Ghost: or, Reason and Revelation (London: Longmans, Green, 1865)Google Scholar and The Internal Mission of the Holy Ghost (London: Burns and Oates, 1875).Google Scholar

19 The Glories of Divine Grace was published in English in 1886 (London: Washbourne),Google Scholar The Mysteries of Christianity not until 1947.

20 STL, pp. 22-36.

21 Prima Pars 43, 5 ad 2.

22 STL, p. 1, quoting Prayer and Intelligence, p. 3. Maritain is the author quoted most frequently, apart from Aquinas.

23 STL, pp. 23, 26, 32-35.

24 Oxford: Blackfriars Publications, 1946. Reprinted in The Pain of Christ and the Sorrow of God (London: Blackfriars, 1947).Google Scholar

25 New Blackfriars 60 (1985), pp. 464-476.Google Scholar This contains further creative Trinitarian theology.

26 STL, p. 1, quoting In I Sent., XIV, 12, 2, repeated on pp. 54, 57 and 64.

27 STL, pp. 54-82.

28 Chenu, M.-D., ‘Le plan de la Somme Théologique de Saint Thomas’, Revue Thomiste 47 (1939), pp. 99-107.Google Scholar

29 Vann does not use Prima Pars 93, Aquinas’ mature treatment of this theme, which skips over the mind's ability to understand and love itself and focuses at once on knowing and loving God. D. Juvenal Merriell would analyse Aquinas’ progression and his sensitivity to Augustine's development in To the Image of the Trinity: A Study in the Development of Aquinas’ Teaching (Toronto: PIMS, 1990).Google Scholar

30 STL, pp. 58f.

31 Morals Makyth Man, Part I.

32 The Divine Pity: A Study in the Social Implications of the Beatitudes [henceforth DP] (London: Sheed & Ward, 1946Google Scholar; Collins/Fontana 1956), chapter IX. The association of peace making with Wisdom is Thomist (Secunda Secundae 45, 6).

33 STL, pp. 60f.

34 STL, p. 23.

35 His The Church and the Land (London: Burns Oates & Washbourne) had been published in 1926.Google Scholar

36 DP, p. 186.

37 DP, p. 160.

38 DP, p. 148, quoted in Dominican Gallery, p. 165.

39 Published as Eve and the Gryphon (Oxford: Blackfriars Publications, 1946).Google Scholar

40 For the emergence of this theme, see Margerie, Bertrand De, The Christian Trinity in History (Still River, Massachusetts: St Bede's Publications, 1982), Chapter 8, section I.Google Scholar

41 STL, pp. 61-62, also quoting Albert the Great, proclaimed a Doctor of the Church later in the year of Vann's thesis.

42 STL, p. 25.

43 Hinckley, 1959. See Dominican Gallery, pp. 125-127.

44 STL, p. 61.

45 Morals Makyth Man, Part I.

46 London: Hague and Gill Ltd., 1940. Henceforth STA.

47 STA, pp. 1-8.

48 Said, Edward W., Orientalism (New York: Pantheon, 1978),Google Scholar would make scholars wary of caricaturing the scientific, practical West versus the mystically wise but organizationally inept East.

49 STA, pp. 77-102 and 166f.

50 STA, pp. 8-13.

51 STA, p. 104.

52 STA, pp. 8-13; Eve and the Gryphon, p. 80.

53 STA, p 150, quoting Rousselot, Pierre, The Intellectualism of Saint Thomas (London: Sheed & Ward, 1935), p. 36.Google Scholar

54 Whose intellectual career was thwarted by his being elected Prior six times between 1941 and 1965.

55 Gaine, Simon Francis OP, ed., Obituary Notices of the English Dominicans from 1952 to 1996 (Oxford: Blackfriars Publications, 2000), p. 43.Google Scholar

56 STA, p. 33.

57 STA, p. 154; cf. p. 108.

58 For an introduction to the history of Thomism, see Cessario, Romanus, A Short History of Thomism (Washington, DC: Catholic University of America, 2003).Google Scholar

59 Fernández-Alonso, Anicetus, ‘Scientiae et Philosophia secundum S. Albertum Magnum’, Angelicum 13 (1936), pp. 24-59.Google Scholar

60 See ‘A Brief Note on How to Understand the River Forest School of Thomism’ on the Academia page of Philip Neri Reese, OP.

61 E.g. Dodds, Michael J., Unlocking Divine Action. Contemporary Science and Thomas Aquinas (Washington, DC: The Catholic University of America, 2012)CrossRefGoogle Scholar; New Blackfriars for November 2013 and November 2019.

62 White, Victor, Scholasticism (London: Catholic Truth Society, 1934), p. 27,Google Scholar quoted in Saint Thomas Aquinas, pp. 154-5.

63 Cf. Dependent Rational Animals: Why human beings need the virtues (London: Duckworth, 2009), pp. x & 19,Google Scholar where Alasdair MacIntyre goes back on his attempt in After Virtue ‘to give an account of the place of the virtues, understood as Aristotle had understood them… while making that account independent of… Aristotle's “metaphysical biology”,’ since, for example, a failure to understand the animality of the human condition obscures crucial features of moral life and development.

64 E.g. some essays in Carr, David et al, eds., Varieties of Virtue Ethics (London: Palgrave Macmillan, 2017).CrossRefGoogle Scholar

65 Prima Secundae 68, 1-3.

66 Pp. 62-82.

67 Dominican Gallery, pp. 155-167.

68 Bouchard, Charles E., ‘Recovering the Gifts of the Holy Spirit in Moral Theology’, Theological Studies 63 (2002) pp. 539-558.CrossRefGoogle Scholar Helpful recent works include: Pinsent, Andrew, The Second Person Perspective in Aquinas's Ethics: Virtues and Gifts (London: Routledge, 2012)Google Scholar; Mahoney, Jack SJ, The Holy Spirit and Moral Action in Thomas Aquinas (London: Lexington Books/Fortress Academic, 2021).Google Scholar

69 DTC IV, 2 (1924), columns 1728-1781; La structure de l’âme 2nd ed. Paris: Lecoffre, 1927.

70 DTC, IV, 2, col. 1779-1781. B. Froget, OP, had restricted the sphere of the Gifts; Mgr. Perriot had widened it.

71 Quoted in DP, pp. 155f, 180.

72 DP, pp. 82-84.

73 DP, pp. 155-9, 166, 182, 188; cf. STL pp. 81f.

74 DP, p. 157.

75 ‘Prayer’, in God Matters (London: Geoffrey Chapman, 1987), pp. 215-225,Google Scholar at p. 223.

76 McCabe, ‘Prayer’, passim.

77 E.g. DP, p. 157.

78 STL, pp. 68-82.

79 II Cor. 5:7.

80 Secunda Secundae 1, 4 & 5.

81 Quoting I Cor. 2:10.

82 Prima Pars 8, 3; 43, 3.

83 STL, pp. 81f; DP, pp. 79f, 154-6, 178.

84 STL, p. 52.

85 Gardeil was aware of the issue: La structure de l’âme, Vol. I, pp. xxvii-xxxi.Google Scholar

86 This seems to be a purpose of Tugwell's, Simon Ways of Imperfection: An Exploration of Christian Spirituality (London: Darton, Longman, and Todd, 1984).Google Scholar

87 Subtitled Étude de psychologie surnaturelle et lectures pour le temps de la Pentecôte (Paris: Lecoffre, 1903).Google Scholar

88 Here Vann holds up Our Lady, Catherine of Siena, Monica, and Dante's Beatrice.

89 Secunda Secundae, 45, 2 & 4. Cf. Divine Pity, p. 180.

90 DP, p. 19.

91 DP, pp. 8-18, 79-82, 85f, 144.

92 P. 68, quoting the Preface of the Dead added to the Roman Missal in 1915.

93 Prima Pars, 43, 5 & 8.

94 Prima Secundae, 112, 1 ad 1 & ad 2; Tertia Pars, 8, 1 ad 1; 48, 6; 56, 2.

95 London: Collins-Fontana, 1959. Much of it comprises earlier publications or unpublished talks. It is a valuable source of readings for carol services and Lenten meditations, for example.

96 The Son's Course, p 20. Cf. the Chalcedonian background to The Sorrow of God.

97 The Son's Course, pp. 8-9.

98 Previous systematic works had focused mostly on the Incarnation and Redemption.

99 Teaching Bodies: Moral Formation in the Summa of Thomas Aquinas (New York: Fordham University Press, 2016).Google Scholar

100 Tertia Pars, 7, 5 & 6.