90 Spirituality Studies 3 Theological and Patristic Framework 3.1 The Patristic Renewal in the Twentieth Century: Context and Stakes The twentieth-century return to the Fathers arose in response to a theological crisis marked by modernity, rationalism, and the fragmentation of doctrine, spirituality, and ecclesial life. Theology risked becoming either historical-critical or abstract, detached from prayer and liturgy. As Jean Daniélou noted, the renewed study of patristic sources sought not nostalgia but the recovery of a unified theological vision (Daniélou 1958, 5–9). Within Catholic theology, ressourcement called for a return ad fontes – to Scripture and the Fathers – to overcome neo-scholastic limitations (Daniélou 1958, 5–9; Congar 1960–1963, 1:9–15). Orthodox thinkers likewise emphasized the unity of theology and spiritual life; Vladimir Lossky insisted that theology is inseparable from participation in divine life (Lossky 1957, 7–12). Despite different emphases, both traditions affirmed that theology must recover its integration with spirituality. The Fathers provided this model. Theology was a unity of doctrine, liturgy, and ascetic life: Basil articulated Trinitarian doctrine within a liturgical framework (Basil of Caesarea 2011, 9:22–23), and Athanasius linked Christology to deification (Athanasius of Alexandria 2011, 54:3). Likewise, Irenaeus rooted faith in ecclesial and sacramental life (Irenaeus of Lyons 2012, 3:3:1–3), and Gregory of Nazianzus insisted that theology presupposes purification (Gregory of Nazianzus 1994, 27:3–4). Theology thus arises from spiritual maturation within the Church. For twentieth-century theologians, the patristic tradition therefore represented more than a historical source; it offered a paradigm capable of restoring the unity of theology and spirituality. Hans Urs von Balthasar described this retrieval as the rediscovery of theology’s doxological dimension, where truth is inseparable from worship and beauty (Balthasar 1985, 19–23). This recovery carries practical implications for spiritual life: theology must again emerge from prayer, liturgy, and sacramental life. Another dimension of this retrieval concerns the vision of the undivided Church of the first millennium. Early Christianity displayed significant diversity in language, liturgy, and culture while maintaining unity of faith. This plurality revealed a catholicity capable of embracing diversity without fragmentation (Deseille 1994, 48–55; Daniélou 1958, 20–28). In this light, figures such as Placide Deseille, Jean Daniélou, and Olivier Clément each retrieve complementary aspects of the tradition – spiritual, doctrinal, and dialogical – making the patristic revival both a critique of fragmentation and a renewal of the unity of theology, spirituality, and ecclesial life. 3.2 Placide Deseille: Theology as Lived Experience Deseille’s theology arises from monastic experience. Formed in Western monasticism and later within the Athonite tradition, his thought is shaped by liturgical rhythm and ascetical discipline (Deseille 1994, 86–94). For Deseille, theology emerges from lived spiritual practice. Prayer, fasting, and liturgy constitute the context in which knowledge of God becomes possible (Deseille 1994, 89–94). This insight echoes the classical monastic principle articulated by Evagrius Ponticus: “If you are a theologian, you will pray truly; and if you pray truly, you are a theologian” (Evagrius Ponticus 1981, 60). The authority of the Fathers lies in sanctity. Their theology is credible because it arises from transformed lives, guiding believers toward participation in divine life (Deseille 1994, 90–97). This leads to an apophatic understanding of theology. God is known through participation rather than conceptual definition. Basil distinguishes between divine essence and energies (Basil of Caesarea 2011, 9:22), while Gregory of Nyssa warns against reducing divine mystery to concepts (Gregory of Nyssa 1978, II:163–164). Theology therefore employs symbolic and poetic language, as seen in Ephrem and Maximus. Consequently, patristic theology often employs symbolic and poetic language rather than rigid conceptual systems. Ephrem the Syrian expresses theological truth through
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