Vatican II and Phenomenology: Reflections on the Life-World by J.F. Kobler

By J.F. Kobler

The thesis of this essay should be said fairly in brief: Vatican II is an illustration­ version of the phenomenological approach hired on a global scale. It exemplifies the ultimate developmental level, postulated by way of Husserl, of an inter­ subjective phenomenology which might take its element of departure, now not from person subjectivity, yet from transcendental intersubjectivity. Vatican II, for that reason, bargains a special program of a common transcendental philosophy within the box of non secular mirrored image for the sensible reasons of ethical and socio­ cultural renewal. Phenomenology, as a distinctively eu improvement, is comparatively un­ identified in the US - no less than in its natural shape. Our touch with this kind of 1 intuitive mirrored image is generally filtered via psychology or sociology. How­ ever, Edmund Husserl, the daddy of Phenomenology, was once initially educated in arithmetic, and he entered the sphere of philosophy simply because he well-known 2 that the theoretical foundations of contemporary technology have been disintegrating. He foresaw that, except this case have been rectified, sleek males may ultimately slip into an angle of absolute scepticism, relativism, and pragmatism. After the 1st global warfare he observed this theoretical challenge reflected progressively more within the social turbulence of Europe, and his ideas grew to become to the necessity for a three renewal in any respect degrees of lifestyles. In 1937 while Nazism used to be positive in Germany, and Europe close to global conflict II, he wrote his final significant paintings, The four drawback of eu Sciences and Transcendental Philosophy.

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It should come as no surprise that the theologians at Vatican II - both conservative and progressive - appropriated John's pastoral goals only after they had theologized them according to their own preconceptions. Some of the Curialist pattern in this regard had been set by the fact that preparations for a Council had begun under Cardinal Ottaviani as early as February 24, 1948. This preparatory work tended toward a sweeping condemnation of errors in the modern world; after reviewing the material Pius XII consigned this work to the Vatican archives.

34 For his part, John chose to emphasize the happy circumstances under which the Council was beginning and gave his interpretation of contemporary history and the important lesson to be drawn from it: In the present order of things, Divine Providence is leading us to a new order of human relations which, by men's own efforts and even beyond their very expectations, are directed toward the fulfillment of God's superior and inscrutible designs. And everything, even human differences, leads to the greater good of the Church.

3, p. 169. In the document on Revelation (Dei verbum) the bishops' doctrinal reflection came face to face with the technical problems of historical methodology, which can serve here as an exemplary case for all the modern positive sciences. , historical science) in order to get needed insights into the religious life-world and its structures. As a matter of fact, however, this process was operative throughout the Council, although it only becomes most apparent with the suspension of the positive sciences in the document on Revelation.

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