And last, assuming that there was something dangerously wrong with Neo-Scholasticism, "the manualist tradition," strict theological orthodoxy, etc. which didn't leave sufficient room for "dialoguing" with contemporary thought, what genuine fruits has the "new theology" produced for the Church?R. R. Reno raised similar questions some time ago in his review of Fergus Kerr's Twentieth Century Catholic Theologians:
In these and many other ways, the Heroic Generation’s zest for creative, exploratory theology led them to neglect even dismiss the need for a standard theology. They ignored the sort of theology that, however pedestrian or inadequate, provides a functional, communally accepted and widely taught system for understanding and absorbing new insights.
We need to come to terms with this and other failures, but we must avoid the temptation to rebel against the revolutionaries who did so much to shape the Catholic Church of the second half of the twentieth century. To a great extent, the one-sidedness of the Heroic Generation was exacerbated by the equal and opposite blindness of the leading figures of early-twentieth-century neoscholasticism, who also neglected the full range of theological work and at times used their power within the Church to prohibit and suppress the properly exploratory mode of theology. The pressures were intense, and the Heroic Generation felt that they had to throw some hard elbows to make room for a deepening of the Catholic tradition. In their formative years, such figures as Congar, de Lubac, and Balthasar must have felt that the monolith of neoscholastic control over the seminaries and theology faculties would survive even with their pointed opposition. [...]
Thus the greatest failure of the Heroic Generation was not any particular theological mistake or set of mistakes. Instead, their failure was cultural and almost certainly unanticipated. Today English-speaking theology is an aimless affair. The post-Vatican II professors who are now retiring and who trained so many of us were themselves students of the Heroic Generation. They perpetuated the myth that nineteenth- and early-twentieth-century Catholic theology is a vast desert of dry and dusty theology empty of spiritual significance. Who assigns Joseph Kleutgen, Johann Baptist Franzelin, or Matthias Scheeben; Charles Journet, Cardinal Mercier, or Garrigou-Lagrange? Because of this neglect, the old theological culture of the Church has largely been destroyed, while the Heroic Generation did not, perhaps could not, formulate a workable, teachable alternative to take its place.