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The Salvation of Atheists and Catholic Dogmatic Theology
Since the Second Vatican Council (1962-5), the Catholic Church has formally declared the possibility of salvation for 'those who, without fault, have not yet arrived at an express recognition of God' (Lumen Gentium 16). However, in the very same document, the Council also reiterates the traditional doctrine of the necessity of faith, baptism, and the mediation of Church in order for someone to be saved (Lumen Gentium 14). This monograph explores how these two seemingly contradictory claims may satisfactorily be reconciled. Specifically, it asks - and ultimately answers - the How, within the parameters of Catholic dogmatic theology, is it possible for an atheist to be saved?
As the first full-length study of this topic since Vatican II, the book discusses crucial foundational issues - the understanding of 'atheist' in Catholic theology; the developing views on both unbelief, and the salvation of non-Christians, in the decades preceding the Council - before tackling the conciliar teaching itself. Considerable attention is then given to the classic solution of imputing an 'implicit' faith to righteous atheists, best known from Karl Rahner's theory of 'anonymous Christians' (though the basic idea was advocated by many other major figures, including Ratzinger, Schillebeeckx, de Lubac, Balthasar, and Kung). After discussing Rahner's specific proposals in detail, this kind of approach is however shown to be untenable. In its place, a new way of understanding Vatican II's optimism for atheists is developed in detail, in light of scripture, tradition, and magisterium. This draws principally on Christ's descent into Hell, a renewed understanding of invincible
ignorance, and a literal interpretation of Matthew 25.
As the first full-length study of this topic since Vatican II, the book discusses crucial foundational issues - the understanding of 'atheist' in Catholic theology; the developing views on both unbelief, and the salvation of non-Christians, in the decades preceding the Council - before tackling the conciliar teaching itself. Considerable attention is then given to the classic solution of imputing an 'implicit' faith to righteous atheists, best known from Karl Rahner's theory of 'anonymous Christians' (though the basic idea was advocated by many other major figures, including Ratzinger, Schillebeeckx, de Lubac, Balthasar, and Kung). After discussing Rahner's specific proposals in detail, this kind of approach is however shown to be untenable. In its place, a new way of understanding Vatican II's optimism for atheists is developed in detail, in light of scripture, tradition, and magisterium. This draws principally on Christ's descent into Hell, a renewed understanding of invincible
ignorance, and a literal interpretation of Matthew 25.
- GenresChristianity
240 pages, Hardcover
First published April 19, 2012
22 people want to read
About the author
Stephen Bullivant
25 books21 followersStephen Bullivant is Senior Lecturer in Theology and Ethics in the School of Education, Theology and Leadership. He joined St Mary's in September 2009, after completing his DPhil at Oxford University on the Second Vatican Council's engagement with atheism. In June 2010, he was awarded the Catholic Theological Society of America's 'Catherine Mowry LaCugna Award for New Scholars'.
He is currently Programme Director for the MA in Theology, for which he teaches the 'Scripture and Systematic Theology', 'Themes in Contemporary Theology', and 'Research and Reflective Practice' modules. On the BA Theology and Religious Studies, Stephen teaches both historical and doctrinal topics (inc. 'Foundations in Christian Theology', 'Trinity', 'Vatican II') and religious studies modules ('Atheism and Nonreligion'). He also teaches 'Christ and Christian Ethics' as part of St Mary's well-established foundation course in Youth Ministry.
In addition to his ongoing theological work on - inter alia - the Christian engagement with unbelief, new evangelization, dialogue, and aspects of Catholic Social Teaching, Stephen publishes regularly on the social-scientific study of unbelief and secularity. From 2008 to 2014 he was a co-director of the international Nonreligion and Secularity Research Network. Between 2011 and 2014 he was a committee member of the European Society for Catholic Theology, serving as its delegate to the International Network of Societies for Catholic Theology.
A popular speaker and writer, Stephen has appeared on BBC Radio 4 and Vatican Radio, and has written for (among others) New Scientist, The Guardian, America, and Strange Notions. He has also given invited talks and lectures in the United Kingdom, Finland, Italy, Brazil, the Philippines, and the USA.
He is currently Programme Director for the MA in Theology, for which he teaches the 'Scripture and Systematic Theology', 'Themes in Contemporary Theology', and 'Research and Reflective Practice' modules. On the BA Theology and Religious Studies, Stephen teaches both historical and doctrinal topics (inc. 'Foundations in Christian Theology', 'Trinity', 'Vatican II') and religious studies modules ('Atheism and Nonreligion'). He also teaches 'Christ and Christian Ethics' as part of St Mary's well-established foundation course in Youth Ministry.
In addition to his ongoing theological work on - inter alia - the Christian engagement with unbelief, new evangelization, dialogue, and aspects of Catholic Social Teaching, Stephen publishes regularly on the social-scientific study of unbelief and secularity. From 2008 to 2014 he was a co-director of the international Nonreligion and Secularity Research Network. Between 2011 and 2014 he was a committee member of the European Society for Catholic Theology, serving as its delegate to the International Network of Societies for Catholic Theology.
A popular speaker and writer, Stephen has appeared on BBC Radio 4 and Vatican Radio, and has written for (among others) New Scientist, The Guardian, America, and Strange Notions. He has also given invited talks and lectures in the United Kingdom, Finland, Italy, Brazil, the Philippines, and the USA.
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February 11, 2013
With Pope Benedict's Resignation coinsiding with my finally finishing Bullivant's dense but interesting little book, The Salvation of Atherists and Catholic Dogmatic Theology, it seemed time to write this review.
It is not a read-for-plot book, and ponderous going at times. My interest was held, however, by reaffirming my belief in man's capacity to leap to delusional bounds when sacred and deeply held beliefs are challenged.
The challenge imposed by atheists for all Christians lies in the presence of "the good" atheist. Three catogories of such exist. Those who were ignorant of the Christian message; those who never believed as Christians do even when exposed to the "one true way"; or worse those departed from the folds of the "saved" faithful.
I was driven from Christianity by its failure to live up to its promise of a loving God and the failure of far to many Christians to lead live's as I believed Jesus would have wanted. Bullivant agrees the un-Chrisitian behavior of many Christians is part of the problem and sees those as un-saved also.
Not that I am by my definition an atheist - for I have hopes and at times a strong sense of a loving power surrounding our worlds. Something, I discovered in Bullivant's book that Mother Theresa lacked. Apparently one of her most fervent personal prayers was similar to Christ's "Oh Father, why has thou forsaken me?"
An interesting aside for me was Bullivant's presentation of Mother Theresa's love of the poor as a tranformed love of Jesus. When she kissed a leper's lips, she was kissing Jesus. Freud would have had a lot to say about that or so I think.
Onward to saving atheisits: The main hope lies in the statement by Jesus that as you cared for the poor and wretched you were caring for him and would dwell with him. If you cared not, "To hell with you." However, the dogma of the church requires baptism and acceptance of Jesus as the Christ. That created the slippery slope for the thelogians. The most common solution seemed to be that at the ingathering of the final judgement day, the faux atheists meaning the ones who had lead Christain lives would awaken to their true Christian souls and be saved. Bullivant didn't quite buy that.
I searched diligently for a sentence or two to sum up Bullivant's final position, but could find none. My sense is that he wanted to say "Let's leave that problem up to God," but given his position as a Catholic Theologian could not fully embrace giving up man's power to bless or condemn.
Wonder what others who have read this book think. Friend Joe Phieffer?
It is not a read-for-plot book, and ponderous going at times. My interest was held, however, by reaffirming my belief in man's capacity to leap to delusional bounds when sacred and deeply held beliefs are challenged.
The challenge imposed by atheists for all Christians lies in the presence of "the good" atheist. Three catogories of such exist. Those who were ignorant of the Christian message; those who never believed as Christians do even when exposed to the "one true way"; or worse those departed from the folds of the "saved" faithful.
I was driven from Christianity by its failure to live up to its promise of a loving God and the failure of far to many Christians to lead live's as I believed Jesus would have wanted. Bullivant agrees the un-Chrisitian behavior of many Christians is part of the problem and sees those as un-saved also.
Not that I am by my definition an atheist - for I have hopes and at times a strong sense of a loving power surrounding our worlds. Something, I discovered in Bullivant's book that Mother Theresa lacked. Apparently one of her most fervent personal prayers was similar to Christ's "Oh Father, why has thou forsaken me?"
An interesting aside for me was Bullivant's presentation of Mother Theresa's love of the poor as a tranformed love of Jesus. When she kissed a leper's lips, she was kissing Jesus. Freud would have had a lot to say about that or so I think.
Onward to saving atheisits: The main hope lies in the statement by Jesus that as you cared for the poor and wretched you were caring for him and would dwell with him. If you cared not, "To hell with you." However, the dogma of the church requires baptism and acceptance of Jesus as the Christ. That created the slippery slope for the thelogians. The most common solution seemed to be that at the ingathering of the final judgement day, the faux atheists meaning the ones who had lead Christain lives would awaken to their true Christian souls and be saved. Bullivant didn't quite buy that.
I searched diligently for a sentence or two to sum up Bullivant's final position, but could find none. My sense is that he wanted to say "Let's leave that problem up to God," but given his position as a Catholic Theologian could not fully embrace giving up man's power to bless or condemn.
Wonder what others who have read this book think. Friend Joe Phieffer?
Displaying 1 of 1 review