How will we respond today to the developments of theology, but also of modern epistemology? I would answer by referring to the great 20th century philosophical and theological conquest, which is the powerful rediscovery of hermeneutics, that is, of the science of interpretation. When many years ago, as dean of the faculty of theology in Naples, I invited Hans Georg Gadamer, the father of contemporary hermeneutics, author of "Truth and Method," to a quaestio quodlibetalis. A first year [student] asked him this question: "What is hermeneutics?" To which Gadamer, without being ruffled, said, after a moment of reflection: "Hermeneutics means that when you and I speak we make an effort to reach the vital world that is behind the other's words, and from which they proceed."
Therefore, epistemology illumined by hermeneutics means not only to understand what is immediately perceptible, the visible, the phenomenalistic, the rational, but to also understand, or at least to try to reach, those vital worlds from which these expressions stem. In this context, one discovers that science is not only that of phenomena, but that there is an ensemble of sciences, which are the sciences of the spirit, which make an effort to reach what is not said, what cannot be said, what cannot be wholly divided into parts, but which is the vital world in which human processes, historical processes, etc. are situated. And there is a further level that points to that experience of the mystery of life and of the world and that all of us have and which cannot be referred to a mere linguistic or rational formula, that is, an excess of the Mystery that surrounds the world, that surrounds the life of each one of us and that we continually perceive with surprise, with wonder, which we can reflect in words only up to a certain point.
However, a science that takes wonder seriously in face of this Mystery, the possibility that the latter be said without betraying oneself, that is, the possibility of Revelation, and that one make it the subject of one's thought, becomes an absolutely precious science. In a similar hermeneutical dimension, interpretative of reality -- which does not stop at the immediate but always seeks the ultimate, the profound connections -- it seems to me that theology is presented with full dignity as a science of which man is in need to live and to die, as he needs God and the meaning of life to live and to die.
Is theology that takes the modern subjective turn seriously doomed to failure? Is a realist theology better suited to the task? If we are confined by our words, and words are not signs of reality but only of our thoughts, then how can we attain the real? I do not think Gadamer is a (naive) realist, but what sort of understanding of the relationship between language and reality does he offer to replace realism?
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