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What struck me significantly in the read was the obvious priority given to philosophical analysis. Ratzinger even acknowledges this in the included address given in honor of Cardinal Volk: "If theology has to do primarily with God, if its ultimate and proper theme is not salvation history or Church or community but simply God,then it must think in philosophical terms."
Although philosophy to be sure has its place in the world of theology (apologetics and evangelism) it certainly is not to be central to theological formulation. Church history is replete with the trainwrecks of faith that have flowed out of theologians majoring in philosophy.
The section where he debates the apolostolic church was one in this work which was rare in that it focused primarily on Scripture arguments rather than philosophical spins.
He certainly demonstrates an active and precise mind and writing style. At times it is difficult to follow, given our differences in theological circles. However, it must be said that his critiques of Luther are partial illumination of what the Reformer said, e.g. on church and where it could be found. He does not clearly state Luther's central tenet that church is where the pure gospel is preached and the Sacraments administered according to the gospel.
His constant insistence upon tradition and succession becomes mute when only the persistent philosophical bents are offered as primary assurance.
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reviewed by The Clergy Journal, March 2002
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There are only two disappointing aspects. First, Martos's treatment of the later 20th century gives the impression that sacramental theology is now indefinite, but that this does not matter as long as the believer finds their concepts to be "doors to the sacred." Secondly, he has the rather annoying tendency to use American RC parishes as illustrations of the promise of
Vatican II fulfilled. For example, in his treatment of the sacrament of Reconciliation, he overly stresses "communal guilt" and such "corporate" sins as racism, and suggests that sacramental confession of individual sins fell by the wayside because of this new "awareness." Both are faulty concepts which he presents as if they were highly positive.
It is a fine reference work, but serious theological students will need to be certain it is one of several.