By the same author The Theology of Prayer ae a gs eee settee THE CONCEPT OF SACRED THEOLOGY JOSEPH CLIFFORD FENTON, STD, ‘THE BRUCE PUBLISHING COMPANY \UKEEi tt H.R, emer Brn mpi: Mn E Rn, hcp Milan Inpianes Thomas M. Ota, DD, Herp Candis we ee ‘THIS VOLUME IS OFFERED IN MEMORY OF MY MOTHER, MRS, ELIZABETH FENTON, WHO’ DIED MARCH 15, 1942. “O God, Who hast commanded us to honor our father and mother oily be macy onthe sel of sy mother, ond Iori bo send bing foe es toy of ral trshec Thewgh cur Lord Tess Chen, Thy Son, Who lee ondvigcn wih Then she any ofthe Holy Choe, od, wold wihas en oven” cate fr he i's, lam the Tiled popes abe ali he Rea Ma| | | | { INTRODUCTION This book is meant to aid those who are profesinally and culturally interested in the scence of sacred theology beter to appreciate the nature and the characterises ofthis discipline Within the science of scred theology are those lesons which will tell man how he can attain an everlasting and ineffable happnes in the next world and possess the justice, peace, and security so tragically lacking in this world in our own time. Tes then a mater of the utmost importance that those who ae privileged to study this science should realize its nature and its competence frm the very outict oftheir course. “Every textbook on fundamental theology begine with some explanation ofthe eence and the attributes of sacred theology asa whole. Usually, however, because ofthe tremendous extent ofthe matter which must be covered ina clas of fundamental dlogma, the treatise on theology ite is very brief indeed. The ‘men of our own country and of our own time, who must rely 40 much on the datum of sacred theology for the rebuilding of civilization, sand in evident need of some more complete exposition ofthe concept of theology than that which has been presented in the ordinary manuals “There as been no book on this subject in the English lan- ‘guage since the brilliant Clerical Studie of the AbbE Hogan, in which the great Sulpcian described the characteristics and the dignity of each subject taken up in the regular courses offered to candidates for the priesthood and Dr. Scannell’ book, The Priest’ Studies, which was intended to aid those ‘continuing to advance in eclesasical scence after seminary days, However, since the appearance of these fine works, and Sethe wring ofthe ale on “They by Monsignor| j | | Pohle in the Catholic Encyclopedia, the Wiertare ofthis sce ‘ence has been enriched by the methodological treatises of such ren a5 Gard, Rabeau, Schulte, and Marin Sol. I s only fitting that the American student of today should have some acc in hit on literature to the conclusions which have been. ‘lomined through the dscns which followed upon the pruction of these works “The great effect of these discussions has been to show that, theclogeal uth exprenes the very meaning, which can be proved to belong to the body of revealed doctrine rather than merely a teaching conneved with the divine message ‘The illustration and demoneration ofthis fact are the dom ‘nant concerns in this book. If American students of our day «an be brought to realize elesry thatthe body of theological Titrature ses forth the very meaning inherent inthe teaching ‘hich comes to man fom the life of our crucied Saviowe, then they will beable efectively to wee this tremendous re source which God has given them forthe happiness and the rerfection of their fellow men. On the ether hand, it they éonelude, erroneously, thatthe body of theological teaching is merely a doctrine connected with divine revelation, then ther is always the danger that they will eck to set aide this tree for spurious ties which aim to bring men dcctly to the words and the meaning of our Lard, The sting aide ofthe theslogial resource today would constitute an rep ‘able harm to those men who standin sich great need of it The last four chapters of thi work are, of couse, nt in tended a eren a complete outline of the history of sacred hl. Ar a mr ff ve a er done in he line ofa complete history of theology in potpatritie times Monsignor Marin Gribmann’ Gerhichte der katholichen Theoogies very incomplete although itis the bes work seal able on this subject. Ie des lle beter than It and. any by schools the names of postTrdentine thelogans Likenise the classical Nomenclator Literarius of Hurter, SJ, gives a séumé ofthe lives of theological writers and class them Ln } | ie ki psa ge ken ‘The present work is a development of a doctoral dissertation weet heer ele en ea fee ce ee ae Te ae es Seth he St Se ce See sR a ee oe ee eae Ns tear Nara i eer pe oes oe Se Ee ee cs seer ea tt aan he oY on re eg Ace mean Sm ae ns friends, the Reverend John J. Reilly, Director of the National te Rn eB od Ne re ey Cl a Teed see oe ‘The Catholic University of America, ‘Washington, D. C. June 25, 1941.CONTENTS Page Inoducion . 2 ee cee Wii Chapter 1, The Function and Necessity of Sacred Theology 2. The Subject Matter ee see 6 3 The Light of Sacred Theology . 6 4 Centitude in Sacred Theology. sss 7 5. The Equipment of Sacred Theology —Part I. . 82 6. The Equipment of Sacred Theology—Pat 1... 101 77. The Equipment of Sacred Theology —Part IL. . 149) 8, The Scientific Character of Sacred Theology . . . 165 9. Opinions, Systems, and Schools... = 281 10. Unity and Pedagogical Division in Sacred “heslogy «8 14. The Development of Sed Thelgy — The Patristic Period 2 os er 12, The Development of Sacred Tye Medieval Period 0 2 ee ee 23 tg The Development of Sacred Theology ~The PostTridentine Theologians... . + + 247 14. Theology in America —Retrospect and Prospect . . 258, Index 22. ssCHAPTER I ‘THE FUNCTION AND NECESSITY OF SACRED THEOLOGY |A.Tu Oxonare Daroamon. A man will rf by the scdhy Wed tesogy only tothe entet tha he reaies Sa hat theslgy Bor ths ron ios ofthe writers Fert in fame hesogy begin hc werk ith COSMET he Stre of the sens and eine een ‘Thus Egger, Cotter, Dorsch, Pesch, and Dieckmann’ follow Teta Steen i dein at the iene ff Muncunill, Felder, MacGuiness, Tepe, Del Val, Hervé, Zubi- ae ia, Wien Seaway Lepici, and Dickanp” Tri Doyen na ronmn, ) he on er Ze a pe yi AG ect int tert ele a fs han bn ST pre i ani eer ie ea ma Was ane a CE Ka Crean Hepes pnt ime Ph uate Gognao keg ks Fo i Sa a an ee eS Fe iy Sec dkeorer {Been wh we act on te sthy of Gt eveng Amc 8] Trac de Vow helipone. Tals gy No a iinet ee Phy Fondant, Vly 208 ee, pat Ysa Mates, CM, Com Been Pht val ood 2a and Dies 1930, Hearn FONG tains Thon, Va © Cha fos ts 3 Heo DEvat' Osa. fare Phrseps Dogma Vat so a Contes I, Be ed, SDs Manas Thon Dogma, Vs ut ‘oon sf Jace Cann Esko, STD, Thor Dermat Ther,| Q ‘TE CONCETT OF shcxED THEOLOGY ef iolitaons ofa definition which Tanqure Bo snes as Nhe science which teats of God and of enon in ofr thy ae refed to Ga by ny hace ‘exon Ghar, bln connor eee ces ‘ure of eso, cme hats unienaliy tle ae flneeldefnton of this sabject would bes eee ston based on revelation and developing itself in the light of that All of these common definitions of sacred theology agree in 2 in foncio of is source. In this dexerpion they Se Pettey accurate The theologian actualy draws conc ci ftom principles which are true and are acepted 38 such ih the highest degree of certitude. He proceeds in a rigor Sul scientific manner, and thus he develops a human ds izes the force of human reason. At the same 2a seston for accepting his conclusions a true if he didnot juts these defnitons te, they canot be acepted dete exresing the nate of Unloee The ma ee loch Wikia, DD. Ph. and Temes. Snel eed Shc “Deena Yt atti Vieits Zine OCDE hey Dermat Salute, Vln el od (st ‘epi OSM. ninco Fer 18; Gee ao he ach ae Decne (ames) tt ete Damas Fades Ps Ean ptm ee jin Ss famous Ineitetioner Theologue Dogmaizae, Vol. makes we of both defnigons Fae te ka | | } i ; ppb iisrienemuim nye of divine revelation fail in some way or another, to touch ‘pon that which is most characterise of the actually existing Iiteraure of ssred theology. Years ago Rabeau pointed out the futliy of atempting to explain che nature of this science rerely by indicating the sylogiie proces used inthe produc. tion of ite theses? Charlier awempsed to clear up the difelty With his thesis cha the traditional theologians lad esayed an impossible task in trying to explin seed theology in function of the Aristotelian notion of a scenes” Furthermote the con- teoversy between Marin-Sola and Schules wat sulficient indica tion that the textbook definitions can never serve to explain how certain theses which had ones been acepted a theological conclsions could later be defined by the Church as expresing ‘the content of divine revelation. B. Tum Essesmua, Foncron. The answer to these modern dllcukes must be sought in the direction taken bythe defi tion of sacred theology, fr this science cannot be explained adequately other than in terms of its exential function and purposd As it is expresed in its own tradition and literature, his discipline is something more than a scence which draws conclusions ont ofthat body of teaching which we acept a+ true on the authority of God who has revealed ith We would fail completely to appreciate its real significance and vitality if we imagined that it was concerned with a body of truth «connected with but not inherent inthe message of Jess Chris. Eo Rahn arden Ended This (ati 1936) 308, Tt wis tr fhe owt enhaig hp coon of or sine ‘Thee wo win anf et witness le eh iyo te Chr dg ih pin icon teeny roe Sh oun er oe SS‘ popr etl Ce ha be ede a Ee Say «Lin ran Se deni he posi. Sense pee So acid ome ere te ah ly Sarin we poo we Fe Masse OP, STN Loris homoge Eee Catia, c's We Oy tn pe) Rae Ss OF, STB, Kd rH Bogaert)Ww “Sacred theology is actually that science which works toward th er nl euch oe This hl ond ese ae oe ‘ental function of sacred theology. {To this ond al of so complex equipment, its problems and conelusions and the very ttn by ie mel adh 'W clusions established are orientated. The work of explaining the ce of hat eng Wis Gobi ee a through Jess Christ our Lard, and whichis propesed for the belief of men in the infallible magisterium of the Catholic Church, actually specifies sacred theology. Sacred theology i csenty 2 telpe dace acne a iin te & pope od alee oe ea eicenl Thre min wie estat ced dl, by ey ature tends to state the teaching of our Lard clearly and tne wil Enh Ha ey a chins of hoe wes wha eck ee ees et Sc comlety wf cloues Rene an ei Simplicity of Chris’s own doctrine All of the tremendous ince nd een scars Mc mene bene the ye ep ly Be ig acy ae pve ieb Th oe a ta the very. complexity ‘and the austere scientific form of technical ng val spt a crest the light of our minds on the vry words andthe secaing of Ot Lard Hime Te ea eg eg ‘THE CONCEPT OF sacnED THEOLOGY oiee Sacred theology is organized for a definite function It aims so fh ey ad ae te ein is A Gite OF, Le Dome Roe Thi, ane (158) 350°C, op a 9 fale FUNCTION AND NECESSITY OF sacuuD ramoLoor ““/~5, oA theologilpreblem isa question rave te teaning of ste prion ofthe mesage which Cod har gee to the wold though Jens Chit: The cone cola of Sicha problem in ater words a sateen of witout ad meant and what the Catholic Church nero Hite tean fom the vey begining of her exten cones thelial concson, The pr by which the covlosen is proved tobe the corect semen of our Lat mening cal the thelogiel prov, Consequently the fen wich totes the entre operation ef ted fhclogy bar's dos Mating induenes in any adequate defiton of is acne, Ctr Essa” Pontos. Matis Tisuacea, Larrea Whe only way in whith ths cuca Ron of thology can be demonstrated through at ape othe literature of the science itself. The student must never forget that in dealing with sacred theology, he is treating a subject stich is ee pio ete I ae eh ‘remendouly developed ltt ad tation, Goseycay When man studi the nature of cred thesogy he's nok Considering sme pouble kind of knowledge set’ Ga which might be dwn fom the content of dvs revelation He speaking about a definite discipline with easily ascertainablel~ character, a abject whic taught in the ever and seminars throughow the Catholic world today, and which has been the dominating clement ot only in the Cathal rity tao, but nthe cla apd tele He of the Church since it ery foundation, Te would be perecly posible fem an examination of the ological literature as a whole, to demonstrate that the science isexetlly mean fora eer and unequvel expo of disne revlon, The thes of meen stor lik Biles ot Dickanp oof dsl author lite Valenti and Sv ard Joh ofS Thoma are obviuly meant express the sntnt of out Lars teaching? Thre guation fete delion Ny ofthe pets avid a cs by tee me te seal te ‘ne which have been dae ol Se ty he Cai Caos6 ‘THE CONCEPT oF sacnED THtOLOGY for the sake of deduction in their list of conclusions. Indeed, ‘mea lke St. Thomas Aquinas and Melchior Cana have insted that “useless questions” should be excluded from the content of theological teaching.” TE the actually existing scence of snered theology had been definable merely as 2 knowledge about God and the things of God in so far as these could be known by a process of inference from the content of Catholic dlogma, then there could be no question of a “useless” conch sion at all. If theology is to be described merely in function ofits principles, asa body of knowledge deduced from divinely revealed truth, then obviously one inference or conclusion would have the same scientific standing as any other. In that ase a man might object to a conclusion as incorrect, but he could never logically attack it as useless, Actually a good pro- Porton ofthe theses st forth inthe ordinary manuals of the- ‘logy, 25 well asin the classical masterpieces ofthis scence, have been defined as of faith by the Catholic Church, __Howerer possible an appeal to all of the authors of theolog- ical works might be i is nether necesary nor highly scen- tific In the history of theological literature there have been certain key works upon which others have depended, certain writers who have given direction and form to the actually ‘existing theological tradition. In this way the Four Books of Sentences, wren by Peter the Lombard, a twelfthcentury archbishop of Paris, were accepted a5 the oficial textbook in the European universes from the twelfth until the end of sixtenth century. A good portion of the theological liter {ure Jn that pesiod took the form of commentaries on the ences" The doctrine which men taught and studied a¢ {Berd theology was obviously tat which Peer the Lombard ad written, and that which we teach and study today 1s the samme scence as that which was expounded in the great uni= onnTHO! Amite Poze w the Summ Trp, Meioe Caen Nae tl oe Enoplpti (ater (va Pathe Lombard ty Jr De Glog inte Cte = e268 76) anki he Donne Thee FUNCTION AND NHCESITY OF SACRED THEOLOGY 7 versites of long ago. Asa result that which was the character- iste function for the theology of Peter the Lombard is like characteristic of the actually existing literature and tradition which stemmed from his work. ~ St. Thomas Aquinas has also exercised a unique influence in the life of the theological tradition. The law of the Catholic ‘Church obliges teachers of theology in her universities and seminaries to expound their science according to the principles ‘enunciated by the Angelic Doctor. By far the greater number ‘of modern theological writes have claimed to teach the doc- twine of St, Thomas in their own works. Hence, if we can show that both Peter the Lombard and St. Thomas Aquinas regarded the subject that they taught as essentially orientated ‘wward the unequivocal presentation of the Christian message, ‘we shall have reasonable grounds for assuming that the actually existing discipline of sacred theology must be defined and ‘understood in function of this work. D. Tas Coscerr or Preven riz Loxenano, We find that the Master ofthe Sentences expressed his notion of sacred theology in the Introduction to the frst of the Four Books, and in the content of the volume as a whole. It was his intention in writ. ing the Four Books of Sentences, “to defend the faith with the shields of the tower of David, or rather to show that it is 10 defended .. . to open up the profundities of theological questions and to ménifest the meaning of the ecclesiastical scraments to the best of his ability"* The context of the voluie shows very clearly that defense of the faith meant for Peter the Lombard an accurate statement of Catholic dogma as that dogma had been enunciated in the writings of the Fathers. The theological investigation of which he spoke con- sists in a statement and solution of questions raised about the ‘meaning of the dogmatic formulae which had entered into the defense of the Catholic faith. The treatise on the sacra- "cad lve Canon, ean 1366 $2 Feng Lestran i Danner Sentra, Plog (tne ee dis of Qa 26),‘THE CONCEPT OF sAcnED TiMOLoCY St ee fa hea ef he Far kof Se sal tht tok the Maver allowed ace pose senna nc ae aed i oS Ci ea oa ep ape ns wht ig fe on ic eee ae we aed tei thoe guins age te f wih ight youn de prcn fo i ener of he Cale Chace pel 2 oan fre eo Gt hie Ca Igu Gie He leet he as Whe ae oe ces the ‘efforts of the enemies of the faith. His only con- parte to remove any ambiguity which might be favorable th ec of Ch henge seen elope ith which would manifest the falsity of heret- 1 Eonar o 1 2 9 Tos Aas, The aia Stam Ai te Come pee De tote Cth ws el wk ae seo Sec tin whe poe ri Of chr of Ca heh ashe sn on att tha tag wid eine eas religion clearly.” in su oF Son Sep in such away hein in they complains of the “atl Spsckrad theology, there could be attributed. only that “by hich the most salutary faith which leads to teas Lenttats "The Plo he Sime Then AY FUNCTION AND NECESSITY OF SACRED THEOLOGY 9 is gencrated, nourished, defended, and strengthened." St ‘Thomas Aquinas, the man who developed the thought of Augustine to its ultimate perfection, knew no other sort of ‘2cred theology. "The most striking and forceful expression of Aquinas’ con- cept of theology, however, isto be found in his inaugural discourse delivered on the occasion of his receiving the doc- tora bietum from the hands of Emetic of Vere in Apri, 1256, He took a8 his text the words of Psalm 103, “Watering {he hills from on high th earth shal be filled with the fait of thy works” In this magnifent sermon" St. Thomas sam, under the image of the life-giving water which rains down ‘upon the hills and then flows tothe feds below to give ver- de and fruiulness to the countryside, the divinely revealed doctrine which God has given to the world through Jems “The hills were che prophets and the Apostes who were constituted as the divinely appointed bearers of the divine tmessge tothe children of men. Hl considered the function of the teachers of Catholic truth, or, in ether words, the teachers ‘of sacred theology, since he’ was addressing himself to the members of that faculty which had just given him his com- nission to teach, to be the bringing of his divine message to the children of men in such a way that men could profi from its tremendous advantages. In this sermon we see very clearly that the Angelic Doctor did. not consider theology to consist, in any deductions which might be made out of the content of CCatholie dogma, Only that work which was directed toward Tringing the mesage of Jesus Christ to those for whom He died upon the cross was worthy of the faculty of sacred theology. ‘The Church itself has taken official cognizance of St clan ena, erence Faris Thoma de auo Qundo ec Plas mt Maen Phraegia:De Commeabtne Se Sopa, ei tice ter go te a the ops teged ty Paes Pe an nee Of Ts fd on page a fhe orth vl of Be et of ol ‘Stel p Maen sol yada Ps 03Thomas’ concept of sacred theology. In the Bull Rede the Dall Rede SN Bn ay the cn tich the canonization of the Angelic Doctor was proclaimed She wor Pope fein SH ora tds hat ae the ni, it which the Saint had used in his iil nee had ea hea a ie ad ting. lf he dale i ed fhe womens Sel he den ef 8 Ta fs en ld ier ee of Ge mh ae Ha ne Shot Lal Hel had ghee inthe Cha ‘He foun iad underst it fr i fe pros d stood it from the very beginning of 1. Te Coven or Manon Ca “eh pox Cava The get bdo yes “iarloned and continued the tradition of St. Thomas i eslogy a eu ioe feel suelo te dae ag Tas wun ir Gan eg ee of te yunscled his students to advert always to the dignity of hee calling. “This rule will be in accord with reason and Pin eed wih easy of is a ae olga who is going to deal with the supernatural Certs poe i) Scns wh 3 ery ano edge beer en reds a geet theologian; should not once but fre~ ‘bjs ok hime ane dat he es ca sea that which refers to the true and suj natural iy of Chita a's ae rss the Apoles andthe prophets ace the vehicles and ast ele pe ved for our lief in the infallible teaching of the Catholic Chase us ord is the Great Prophet, and the others acted neralds ministers. The true philosophy of AD [FUNCTION AND NECESSITY OF SACRED THEOLOGY 1 Christ is the Christian mesiage which comes to men in the form of Catholic dogma. The theologian, in virtue of his posi tion isto be concerned with no other matter, according to the teaching of Melchior Cano. The great Spanish writer is quite impatient with those who have intruded useless and imper- tinent matters into the field of the queen of the scienes. ‘G. ‘Tite Prorestamto Quarirana oF Faaners Seuss. The same preoccupation with theology in function ofits inherent fand essential purpose is manifest in the writings and in the thily protestation of the great Dousi theologian, Francis Sy- vius. The editions of his work, published after his death carry the formula of a promise which he made to God every day, a formula which is eloquent of the lofty and exact concept of sacred theology on which the works of the outstanding the Glogians are motivated. “I testy this day chat T desire to live fand to die in the faith and in the unity of our holy mother, the Church of Rome. 1 wish to order all my activity and my studies to the glory of God, to the utility of the Church, and to my own salvation and that of my neighbor. T shall neither accept nor interpret Holy Scripture other than according to the unanimous consent of the Fathers. Whatever T shall say ‘or write of teach, either on the Summa Theologica of St. "Thomas Aquinas, or in discussions, lectures, or other exercises at any time or place, I shall say, write, and speak according tothe same unanimous consent of the Fathers. And ift should happen (as it i only human to fail), that at any time T should speak, wite or teach otherwise, from this very moment I hold that statement as if it had not been said. So, may God love mme.”™ The unanimous consent of the Fathers, of which the treat Douai master speaks so carefully, is a norm for judging the content of the faith itself. It was his explicit intention to Time his teaching to that which was in accord with this rite- lon, Sylvius intended, then, to set forth the actual message Which the Catholic Church offers to her children as the doc- he ein of sa" "The wanton jest fe tet cid in he ra commen oe te amma Then (Aste 38‘THE CONCEPT OF sacnED THEOLOGY tring revealed to men through Jesus Christ our Lord. The xa teat of it teaching, andthe content of the sada el tional theological literature of the Catholic Church i ‘very age mirrors the same tendency. aft, Hammiamow Gran 20 Mase nv Sormwarons, Ws Sic ti th immediate and esenal fenton of sel alogy to st forth and explain reveled teaching, and sce theology cannot be adequately understood nor defined or than in the ght ofthis function, is obvioly nec tht we should understand eacly what sort of texcing tht led doctrine is. We can speak of revelation ab an act 00 the part of God. Undertood in this way, or in its bene ing, itis that operation by which God communicates 4 Savy of doctrine tothe human race in 2 way dint from ssperio othe way in which man naturally acquis hs roles Likewise we can sea of revelation aj that. the body of teaching fuel. Objectvely, then, divine retdlton is a mesage which God has gien fo the humax cin this superatral manne we Vien We soe of revelation a supernatural wth eee annes in which man acquires it, we obvi ily tht mani cope of natural now that tne fanding emehing about God, about himself and the worl lives by the use of faculties which are founded he wae tn emir ee cae Seen es Ea Pade Colin i Sy a ae ig er se oa ae sad Lyon, 3) 37 : fetal acento peat nsec sot S-Di Theory of Rendon, V's (achat 2 thal “Revel” by agin the Di de The. Cah, i ey tn ena il eg Un a a a ge wie meat ‘tity which pings trom ante, Tho, lnfaed Wess Wold pce ‘Bin ecate, wile they a coud ofthe ope of se teem SVG anneal acme [FONCHON AND NECHSHITY OF SACRED THEOLOGY 13 in human nature itseé” Man acquires this knowledge in 2 patural way when he derives itby 2 process of abstraction from the datum presented by his senses, Man's nature is eentally frentated toward the acquisition of knowledge in this way. Consequently this manner of acquiring knowledge is natural to him, or due to the very nature which he possess. However, the divine revelation which sacred theology is conganized to expound is acquired in a totally different way. In making this revelation, God speaks to man and teaches him. Objectvely the divine revelation constitutes a body of truth which man has received fom God in the way in which = sciple or a pupil accepts a teaching from his instructor. has no inherent right to this instruction, He does not ne in order to possess the kind of knowledge which belongs to his human nature. Consequently we say that, considered from the point of view of the manner in which itis received, the divine revelation is something supernatural. I isa free gift of God, immensely beneficial to man, but atthe same time some- thing which God does not ave to give in erder to ill out the perfection of human nature 2s soc. "We must be very careful to note that a thing is not super, natural merely by the fact that itis acquired with the aid of the divine power, As a mater of fact man recives from God cry bit of knowledge which he possess, even that which is acquired in a purely natural way. God is the Fist Mover and the First Cause in every operation performed by His crear tures, and this holds for the operation of the human ine gence as well as for any other sort of created activity There {Snot and there can never be 2 fiber ot aspect of being and reality which man does not receive from the merciful power of his Creator. The criterion in the light of which a thing i judged to be supernatural isthe fact that this particular good Jr nor doc to, nor demanded by, the nature of man. Considered from the viewpoint of the manner in which man acquires it te Vian Cont (Denne, 178), and te Ani Moder OH (Geran 204 ‘TE CONCEPT OF sacnED THEOLOGY the teaching which we eal divine revelation is then definitly supernatural ‘There have been many instances in the course of history ia which God has so spoken to his creatures. Sacted thelogr however is concerned with one definite mesage tht which God has given to the world through Jesus Christ. That mes sage was imparted to the human race over an immense period of time, The introductory portion was communicated to the human race by the prophets and patriarchs, who were the heralds and the forerunners of our Lord. The main body of this message fell from the ips of the divine Redeemer Hist self, and the concluding portion was entrusted to the Aposles ‘who were the minixers and the messengers of Chri. It bes ‘been and it will be preached to the world with infallible or recines by that Catholic Church which is constituted a5 the Mystical Body of Christ. [L. Mrouare ano Pontic Ravetanion. We speak of this df doctrine as mediate and public revelation. Te is mediate in o far as it has been communicated: by God to certain inde Villy tw be popod by tem fo dhe fellow men Bi mediate revelation it s just as truly the message of God when ip rceved by is ukimate desires ies when i ‘comes to the prophet who is entrusted with and strengthened forthe function of bringing it to the ret of mankind. It would of course, have been perfectly possible for God to have brought Fis teaching dzeely to each of those for whom its intended But it pleased Him to deal with man according to the nitely social character of man’s own nature. He chore to set certain men, instruct them direaly, and then commission goes psi Be Hs aching oh low re revelation taught and expresed in sacred theology is ier ee tion, There may be, and as a matter of fat there have been, revealed msg which wee pvt, Tes cman: twere addressed by God to one person or group of persons and cignatd for the god ofthis ined number. The Chinn [FONCTION AND NECESSY OF SHRED THEOLOGY 15 sec nel and tin in he pes oe et al aan be Phenere sommes on Rein a a a aa poe ener Tao, Mes or en we» xpd Ee si ory ee Ti et Siig 9 naw a in HE mic Go atthe cul no be own natal BY 59 sg cy ee ha Se no he tga ati a iam fered from the point of view of His own divin'y. God knows these truths by the very “fact that He is God, but Gol ao ha ah woe beable er Be bby the unaided force of its own cetcated nature. These ‘essentially bye yen emeged Oe ih ec achat vn of a ini oa eee can sen a tion the saints ineaven find their ineffable and a re ne ple nh wld they may prepare themes {9 reese ra es vison tr he ayo oa Me aa a sain ich the men of wold Hane Gite and certain knowledge of this order ‘of super a ety Sosy be ce een oe 9 EL WD 2 Sh Fw et atthe at De ey precisely on the authority of God who has revealed them, an¢ ‘who can neither deceive ‘nor be deceived. In the assent ‘of divine hocn ater ne ert whch 8 ab eam Damon FA mae anne nce, of STAT te Baa Po rch sce so Tes Soe et ge eh an ao SY Tic The vaican Caml (Desig 17986 {THE coNcHPT OF sAcmED ‘tEOLOGY learn of them through the natural exercise of his own reason, "They could not be known in any way other than by the process of revelation, and they can be accepted with certainty only on the asent of divine faith. These truths which constitute the central or essential portion of divine revelation remain no ls cbsoure, even after they have been revealed. The Subject with which they are concerned is something which will be evident ‘to man only in the glorious clarity of the bestfc vision. Sered theology, then, will never tend toward any clear and evident ‘grasp of the mysteries themselves, considered objectively. Thus it can never mean to prove that the mystery of the Blesed ‘Teinity is evident naturally, nor will it attempt to show that ‘en after revelation we can possess a clear knowledge of the Triune God. On the contrary, this scence will begin its essential wotk by bringing out the actual statements in which the divine message has been proposed for the belief of men. Since the ‘Chie€ Prophet of this revelation is our Lord Jesus Chris, the ‘bjective and scientific sacred theology must be a Christian discipline. And because the revealed teaching is proposed 10 men in the authentic magiserium of the Catholic Church, and is not to be acquired independently of that magisterium, sacred theology must also be the Catholic theology. It is the ‘business of sacred theology, as it has been understood by it ‘reat scientific tradition, to set forth the content of revelation exactly as it has been taught by our Lord, the prophets, and the Apostles and as it has been understood and expresed by the Catholic Church during all the years of is existence. ‘Then sacred theology must acept the task of defending revealed doctrine. This defense is accomplished in offering @ clear and unequivocal expression of its meaning, and in refut ing those incorrect interpretations which might be destructive of the faith of Christians. Even though the Subject described in this esentally supernatural revelation is not and will not be evident to men as long as they live in this world, the state sents which contain that revelation have a definite and highly [FUNCTION AND NECESSITY OF SACKED THEOLOGY 17 forth the important meaning. Sacred theology, then, can set forth fhe creo ons Sl On ek Eon at his the ote mee ing disfunction, and not in merely drawing out the Finpleion om the dogoatc formu theses ssced thedlgy fulGls the task entrusted to it and docs the work sti hen ike Pte the Lombard and St. Thomas Aquinas Uundertod it was to do. pane ‘L Tite Poneose oF Divive Revatarion.® Since sae logy can be defined and understood only with reference 10 the tacking of divine revelation, we can know theology better nly insofar as we look upon iti the light of the purpose and the neosty of that revelation eis fact that Goa bas fren His supernatural message to mn in order that man TY te prepare for an etecity of perfeet appiness with Him. even, «happiness consisting in the face to face rsion, or He initien, of the very Reality which man has believed in. this ‘world God also intends that we shoold obtain this happiness inthe way mos fing for man to aequite a good, God nishds that we should earn it. According to the designs of divine providence, those who have enjoyed the use of reason in ths World are meant to obtain the beatific vision, not ony, 38 “ting acre fr them yes det of Jes Ct also asa reward which they themselves have merited in Living the ie of grace. Ths God has given ws the Chxian reve tion inorder that we may know the eeraal good fr we are meant to work and to prepare in this worl “The divine message which sacred theology is meant fo tach is something definitely worth having for its own sake. *he revealed truths acually perfect the mind which posses DCT Tei quite fiting that dhese truths should be Known by me who ae invited by God to ive as His adopted childrens °02 25 the brother of Jesus Chis. The primary and esentit Po Pte ofthe divine revelation is to direct men towa Se The Vaan Cac (Dene 1786)8 tal beatide which God wills that man should enjoy 3 hit only ultimate end. However, there is another and a seriously important goa procured through divine revelation. As a matter off, as he actually exists, i deficient in natural knowledge sbost God and consequently in that understanding which i ease ‘quent upon the natural appreciation of the Creator. It is 2 real though secondary purpose of divine revelation to upp for the shortcomings of man’s natural cognition, and to offer him a knowledge about God, even in the natural order, which is available to al, easily, and without that error which wold endanger or destoy man's intellectual perfection. M, Taz Necestry oF Divnes Revararion. It isthe esc tial function of sacred theology to explain and teach a revelr tion which is physically necessary for man. Such is the ord Which the providence of God has instituted in the worl that ‘man will nt attain the eternal and supernatural happiness of the beatific vision, which is as a matter of fact, the only ult sate bestitude available to him, apart from the definite revel ton which God has given to the word through Jeus Ct and which He proposes and guards in the unerring teaching of the Catholic Church. A thing is said to be physically nee sary when an end cannot be obtained independently of it Since the end which will not be obtained other than with the divine revelation is the only ultimate good of man, we can realize hhow profound is man's need of the revelation which sacred theology is ordered to expound. ‘This same Christian revelation is morally necessary for man. A thing is sai to be morally necessary forthe attainment of some good which, absolutely speaking, could be obtained with cont this help, but which could not be obtained fly and prop- cry except through its influence. The Christian revelation i morally necessary for the attainment of a knowledge of God in the natural order which is available to all, with reasonable ‘ease and celerity, and without a serious and perverting admix- ture of error. FUNCTION AND NECESSITY OF SACRED THEOLOGY 19) ‘There can be no understanding of theology apart from reiization of this necessity. A natural knowledge of God is, cf cous, that which man can obtain through the exercise of thore faculties which are rooted in his own human nature. ‘As2 rational creature, man is capable of recognizing the exist ‘ace of a First Cause. He can and should be able to demon- strate accurately and with perfec certitude that this Fist Cause is simple, spiritual, eternal, immutable, one, good, and true, resplendent with an infinite intellectual and moral perfection. ‘Asa mater of fact the perennial Catholic philosophy contains tech demonstrations drawn out in their ukimate scientific complerity, and utterly beyond the possibilty of any legitimate imgeachment. However, the long course of history shows us very clearly that those men who have not had the advantage of the divine revelation taught in sacred theology, have never made fll and perfect use of this naturally available knovledge about God. “The great mases of mankind who have not possessed the virtue of divine faith have labored under the mos ludicrous and dan- _erous misconceptions regarding the divinity. A kind of know!- cage relatively far more perfect than the ordinary was included inthe traditional metaphysie of the Greek philosophers, but en this science was burdened with serious errors. Certainly itwas beyond the competence ofthe great mases of the people ‘ho had neither the time to cultivate it nor the inclination to ‘embark upon studies of such immense technical exigency. ‘The Christian revelation is supernatural in the manner in fie man cies primary ad eset cnet alo intrinsically supernatural, comprising the great mysteries the oder of sation, However, tao contains tute which axe themselves essentially natural. IF man does not accept the body of revelation with the assent of divine faith, he will not Posess the fllnes of the natural knowledge about God which Sree for is pereet moral and intellect fe upon this We must not, however, make the mistake of thinking that2 ‘THE CONCEPT OF sheusD ‘IEOLOGY apart from a supernatural revelation man could know nathing whatsoever about his Creator. Neither must we ble tht whatever knowledge the human race has ever had of God something which it has aequired by way of divine revdation. ‘These erors, ordinarily designated as fdeism and fle trade tionalis, have both been condemned by the Catholic Church ‘We must never forget that the human mind is eapabe offi ing out a great deal about God, and that men have acl learned much about God through the exercise of thee natwal faculties apart from any revelation whatsoever. Futhermers some of this knowledge about God, atleast the fat of Hs existence, i so easy to obtain that Holy Seripeure july cl the person who denies God a “fool” Jn order that man may live a perfect intellectual and mor life, however, he must possess an extensive knowledge abot God. When, as in a modern democracy, the government of the state is dependent upon the moral and intellectual dsp tion of the populace as a whole, naturally that knowledge of God must be widespread. Such a widespread and accurate Knowledge will not be possessed other than through that Christian revelation which itis the essential function of sacred theology to set forth. The man who strives to understand sacred theology today cannot afford to overlook the real neesr sity of divine revelation. N. Tie Necestry of Sscasp Tasotocy. ‘The place of the logy in the economy of human welfare is such that apt from it mankind will not achieve it ultimate desing. The science of sacred theology, as distinct from the virtue of faith ivelf, isan absolute requisite for the human race. Obviow, hhowerer, sacred theology is not requisite for mankind in the same way that divine revelation and the faith on which this revelation i accepted are necessary. According to the great 1 OLN cial te fame a Beate EMS Rea centre) aad Booey Denis, 16S trax Douai theologian, Francis Sylvius, “Theology considered as the awareness of the principles of the scence of theology, which principles are the articles of faith, is necessary with the necesity of means {physical necessity], for every one who sat the use of reason, Iti so necessary because without the end of man which is supernatural, coald not be known at all, and itis necessary that man should know this end #0 that he can direct all his actions toward it.” With reference to theology precisely a¥ distinguished from the content of divine faith, the same theologian writes: “Theology, in so far 28 it involves, over and above a knowledge of the principles [that is of the articles of faith], the knowledge by which these Principles ean bein some way explained and conclusions de- duced from them, is not necesary foreach individual, cither by way of means or by way of precept. Iti, however, requisite both with the necesty of means and by reason of precept t0 the Church itself, that is tothe Christin republic”™ Te is thus the contention of Sylvius, expressing doctrine ‘quite common among Catholic theologians, that in the actually ‘xiting order of divine providence the Church must have Within its membership men who are endowed with the science of sacred theology. This necesity must be explained by the fact that sacred theology is estentially a discipline which tends toward the explanation of Christan revelation. If we could understand theology merely as a seience which deduces eon- clusions from the content of divine revelation, then there Would be no ascertainable reason why the Catholic Church should stand in need ofthis science forthe accomplishment of that work which the Son of God entrusted to her ca _Sacred theology is requisite for the Christian republic pre- siaely because itis by its very nature that discipline which ses ‘ont to expound the articles of faith, the key statements in that, revelation which men must accept on the authority of God if they are to attain to eternal life. Now, it was the will of God, expressed in the actual constitution of the Catholic Church 2s Saag of it, Coemensey2 su CONCEPT OF SACRED THEOLOGY the unique authentic vehicle of revelation, that men are meant to receive divine revelation from and in the Church frm tose who possess the science of saced theology. This very impo. tant truth is manifest, not only from the actual experince of the Church, as expressed in her history, but aso in the words of Sacred Scripture, as these ar cited by Sylvus.Syviv notes that, according to St. Paul, the Church is so consiutd that by the will of our Lord Himself, it counts within is ranks ‘Apostles and prophets, evangelists, pastors, and doctors forthe work of the ministry and for the edification ofthe body of Chris. In other words, the Church was to inclde among those who worked in its behalf teachers of the revealed word of God, distinct at once from those who were the founders of the Church and those who were the immediate destnarics of divine revelation. These teachers in so far as they employed every human resource to st forth the divine message, acl possessed and utilized the science of sacred theology. "The Apostle of the Gentiles made it a rue that the bishops who were to be set up over the faithful whom he bad com erted should embrace the fitful word which isin acer nee with doctrine, so that they might be able to exhort in fane teaching and congute those who contradicted the word of God?" All human ingenuity was to be exer preaching of Christian faith. The application of human reso fo the task of teaching divine revelation actually consittes Sacred theology. The great scence which Peter the Lombard, Se Thomas Aquinas and their suecesors have expounded cot trates the sort of activity which must exist within the Catholic Church in order that the esetial function of continuing the teaching of Christ may continue. (©. ‘Th Worm or Sncaup Trovocy. I isa mater of strict and scentife accuracy to state that the study which we know an ted theology brings to the human race blesings and ‘eau far greater than those which proceed from any other Tie pil te Hen 4 oh Hate Tn 19 FUNCTION AND NECHSSITY OF SACRED THEOLOGY 23 Aiscpline within the competence of man, The highest and the Imost perfect among the other functional sciences can aid in bringing about an ordered and cultured life in this worl ‘They can serve to remedy the ils ofthe body and of the mind and can contribute toward the attainment of justice for those ‘who live within the state. Sacred theology offers and is requ- Site for the accomplishment of a happiness which is never ‘nding, a blessedness which is so high above even the mos perfec temporal felicity which man can find in this world that the human mind is unable to describe it Other discipfines may and do avert serious evils. Ygnoranee, suffering, and injustice may be banished from among men through certain studies which are purely natural in ther sope as well asin their method. Sacred theology, however, stands alone among the sciences which men can acquire in cat it i ‘capable of averting the most serious failure which man can ‘encounter, an eternity of anguish and futility. It is perfectly true that we can recognize this tremendous value of sacred theology only in the light of divine faith. The ultimate and ineffable good which can only be procured with the aid of this science, and the catastrophic evil which it cooperates to avert are realities which cannot be recognized as euch in the light of merely natural evidence. They pertain to tha order of reality which man could never know apart from divine realty [Neverthcles they remain realities. Men who live ina time and ina land where realism isthe rule cannot neglect them. Moreover, sacred theology has a definite function to perform, 4 contribution to make for our own civilization. We aze quite Aware thatthe temporal ills to which individual men and civil societies in our own time are subject can be cured or alleviated only through the practice of Christian virtue and the recogni tion of the rights of God. ‘The only discipline which is com- petent to offer competent instruction on the Christan virtues is sacred theology itself. This scence alone can give to the world the knowledge about God which is requisite for the regeneration of our social ord.4 “TIE CONCEPT OF sacneD THtEOLOGY ‘The peace and the security of nations, the social and exo nomic justice for which the men of our time sive so ps sionately, the stability and happiness of family and of ndvidval lifes al of these benefits are to be obtained through che agency of sacred theology. The man who takes up this study, who wills to know and to appreciate those teachings which God has given to men through Jesus Christ our Lord and which are proposed for our belie in the magiserium ofthe Catholic hurts th man who worst expres that dose unt coxa and clearly is preparing for himself a glorious part ia the labor of human welae, Ti Naturally sacred theology is even more strikingly valuable to men in times of stress, when all ofthe values which cvliza tion has cherished through the ages are endangered. We ts be realistic enough to acknowledge the fact that those evi Which affict our times are never going to be overthrown by fome new system, to be excogitated by some future genius ‘There is never going to be a magic formula which will bring ‘men the happiness toward which they strive so pitiably. The doctrine whichis literally competent to save the word i that which is enclosed in the traditional literature of sacred the- ‘ology. The men who are going to make the great contributions toward human betterment ate these who have the faith and the courage to apply themselves generously to the task of imcerngjced theology, and ringing is mesage 10 ¢ needy wor P. Ti Exrtanarion or Wruant Esrus. Long go, William Estius, another of the famous school of Dousi, s8- ceeded in bringing out the dignity of sacred theology ver¥ forcefully. He could recognize the inherent value ofthe scence because he did not fal to look upon it inthe light of ts esen- tial function, the objective teaching of divine revelation. “Since the purpose and the use of theology is that through it man should know God, and having known Him, should love Him, and finally that he should rest in God as in his highest Good, icis quite manifest that theology is a great good and that its FONCTION AND NECISSITY OF SACRED THIEOLOGY 25 ‘usefulness must be sought by all men. Thus rightly over all the others this science deserves the tile of queen in the realm of living well and happily.” Because he recognized that theology cannot be understood apart from its essential function, Estius wae able to see how truly God Himself could be called the Author of this science. “Finally its author and Principle is God, and Christ the Son of God. ‘God is in heaven, revealing the mysteries—and no rman knows those things which are of God except the Spisit of God —but the only begotten Son, who isin the bosom of the Father, He has tld it? He cites the prophecy of Baruch who states that no eresture could know the ways of Gotl’s wisdom and then adds, “He who knows all things knows these ways and His prudence has found them, He has found all the way of discipline and has given it to Jacob His servant and to Israel His beloved" God isthe Author of revelation. In recognizing Him as the Author of sacred theology, Estus acknowledges in this science more than a mere collection of Conclusions drawn from a revealed source. He sees sacred the- cology for what it really i, that discipline which is essentially reatated tothe clear and coreet teaching of God's mesage to men, aes Fa 2 Onto Lior Setemirue Commis (ain 65),CHAPTER 2 THE SUBJECT MATTER A. Tim Marea Onyscr. The things treated inthe science of sacred theology naturally comprise those redits about which we are instructed in that divine revelation which ‘we Catholics accept with the asent of divine faith. The sum total of conclusions, teachings, or theses which scred theology presents to the student constitutes what is known technically 438 the material object of the science” Strcly speaking, te conclusions or theses which are characteristic of the science a expressed in that portion of it which we know as scholastic theology. All that i studied inthe other departments of science, sclative to its history and development, to Sacred Scripture, the councils, and the Fathers, is treated in so far as it is equiste fora proper understanding of the content of scholastic theology ‘The message which God has revealed to man, and which i= taught and expressed in the science of sacred theology cons- tutes an organized body of doctrine. t must not be considered as a collection of disparate and unconnected statements, but 38 areal teaching, offered to accomplish a definite function and ppossesed of a definite organic unity. As a matter of fact, the faith by which we accept this revelation is defined by St.Paul himself as “the substance of the things for which we hope, the Ghose igs py, ache thatthe ages mat le fa i dade le sedans rv Thee ne qua iat “ ‘Thomas Aquinas, the word substence in the definition of S. Paul signifies a beginning’ In other words, the faith is a very real beginning in the sense that the same object, the essence of God, the intuitive vision of which constitutes the eternal and ineffable joys of heaven actualy is acepted on faith during the time of our pilgrimage in this world. The life of heaven consists exentally in the vision of the Triune God. “This is etemal life, that they should know Thee, the One ‘True God and Jesus Christ whom ‘Thou hast sent.” B. Tie Fonseat Suayecr or Armunonion. Since the hap- piness of heaven consists in the vison of God Himself, che revelation which God gives us in order to prepare us for the life of heaven deals primarily with the same subject matter. Now, that object which is known primarily in a scence, which is studied for its own sake and because of which all other mat- ters treated by the science are considered, is called the obiectums formale quod. Ths, according to the traditional terminology of the theologians, God in His intimate life isthe obiectam formale quod, othe formal subject of atribution inthe science of sacred theology? When we say that this formal subject of attribution is God in His intimate life, we mean God as He is known naturally to Himself alone, and not merely in so far as He can be known naturally by intellectual creatures, that i, ‘known as the Fest Cause of the created universe. Now, it is axiomatic that 2 man will appreciate the content and the procedure of sacred theology. only in the measure in ‘Which he realizes the verification of the teaching about its object. Actually in saered theology God Himself is alone con- sidered for His own sake. All the other subjects dealt with in {Ti Erte te he Hee ise Senne Thespe TUT a 35 ae Quart, De ‘the al serine tw Sth 1.8 {HIE CONCEPT OF SACRED THEOLOGY this science ae treated in so far as they contribute toward hat knowledge of God which He wishes us to poses by was of faith in this world, A man will be a successful theologian be will have drawn out of his study the wealth of meaning to which he is entitled, only when he sees each section ofthe science contributing toward an enrichment of his concep of God. In sacred theology a man learns about God, not nly when he studies thote sections on the unity and trinity of God and on the incarnation, but whenever he considers any portion of the sacred discipline. . Goo, maz Patan Onyzcr oF Sacarn Tuzotoor As Mast ast 1v mae Divsion of TH “Four Booxs oF Sexrences.” The best way to prove that God in His intimate life consituts the obiectum formale quod of sacred theology isto look into the various divisions of the science utilized by the outstanding = thors. The great masters of theology organized thee studies © sto take advantage of the fact that God is actualy the central object considered in this discipline. Peter the Lombard or ized his Four Books of Sentences inline with a concept whi expresed all that is best in the westera tradition of education fand culture. Utlizing the terminology of St, Augustine th Master of the Sentencer made the basic division of his work follow upon the distinction between “things” and “signs” ‘This division was to remain clasical in the university world for generations after Peter the Lombard had dled. According © his explanations the “things” were those objects not used to manifest something distinct from themselves. They comprised those realities which were to be known for ther own sakes fn themselves. ‘The “signs” were those object swhich_ were meant to bring to the mind a knowledge of realities distinct from themselves “The firs threr of the Four Books of Sentences dealt with the “thinge” mentioned by the author. Among those “things Pererthe Lombard pointed out that some are to be enjoyed, raters are meant to be used and still others are supposed to be Ter te Lt es sme sunyecr MATTER » wed and enjoyed. According tothe teaching of the Sentences, in explaining the master division of the work, the “things” ‘which are meant tobe enjoyed are those things which actually make us blesed, These are the Father and the Son and the Holy Ghost. Thus the Three Divine Persons, or God consid- cred in His intimate life, as He i at once the Author and the End ofthe entre supernatural order, constitutes the center of sacred theology as this science was expounded by Peter the Lombard. The actual theological Iierature of medieval and smodem times was intimately dependent upon the work of the Lombard. Thus a science which centered around God as the ‘One who isto be enjoyed, the One who is to be sought above all ochers and for the sake of whom all other eted to act, isthe sacred theology of our All the rest ofthe mater of sacred theology is actually gath- «red about the concept of God, acording to the explanation of Peter the Lombard. The world and the erated things which ‘ater into it contitute the things which we are meant to Us for the attainment of God as our ulimate end. Ourselves and the holy angels of heaven are the things which are meant tobe both used and enjoyed. The men with whom we are called ‘pon to astocate and cooperate inthis world are meant to live 2 life which i a sharing ofthe intimate activity of God Him self Many of them actully live ths life of habitual grace. By reason of their vocation, they and the saints and the angels in heaven, together with those souls who expiate their faults in the cleansing fires of purgatory are to be loved with that same charity which isan act of benevolence and friendship toward God. We are meant to enjoy ther society in heaven, where they ae to live and share the intimate life of God Himself. ‘At the same time the saints and the men with whom we are associated in this world constitute means which we are enabled {0 use forthe attainment of God's glory and our own salvation. ‘This concept of our social and individual life embodies a defi- nite consecration of huran activity to God, Ie manifests all that is best in the cultural tradition which produced and continued7 ‘ru cOoNCEPT OF SACRED THEOLOGY the work of Peter the Lombard, and shows in sharp detail he iahly developed theocentric aspect of the living sacred doe ine. For Peter the Lombard, one of the great exponents of this doctrine, was brillant cnough to realize that theology should consider all the realities of this world only with refr- tence to God, our ultimate End. All the forces and resources of the world were looked upon as means to be employed and "wealth to be expended for the attainment of theultimate and perfect human happiness. Actually some of these materi things are constituted by God Himself 25 “signs” nents t signify the great mysteries of our redemption, end then endowed by Him with the strength to bring about the trace which they manifed, Our fellow men are tbe loked ‘Spon, in the light ofthe traditional theology, at brothers wo see eant to Live with usin the eternal light of heaven, and 3 the ame time as forces and workers whose aid we ar to eat in our own struggle toward salvation. 'D. Tre Mastin Drs oF te Sunoua Tuzntocc ‘the theocentre character of aered doctrine is even more Stk ingly manifest in the master division ofthe Serta Theol siRY Thomas Aquinas, the book which replaced the Sentene? Ss the standard text forthe theological shoot of we Every line in the theological writings of the Angclic Tee convzion that God constites the obec frmae seed of the scence 8 which he devoted his ife and hi eee Fe escent of his Summa Theologica centers about the ara of God, and all fi contributes toward a more peice rw rte Vamian Couscrt, 1 Teotocrcat, DEMONSTRATION Ts A Compusx Process avo tir Tarotoctest, Conciosow Ts Nor Exrunvste 70 raz Booy or Acruauty Reviatso Docrast- Just as white light is composed of radiations of many divere colors, the crystal splendor of sacred theology is the resultant Of proceses far too complex and diversified to be expresed SSdequately even under the heading of the syllogim. We can ‘begin to appreciate the inherent order and perfection involved in the theological proces only when we have looked into the actual content of the existing literature of the scence. For St. ‘Augustine, St. Anselm, Peter the Lombard, and St. Thomas ‘Aaqinas the theological conclusion was never casifed. merely fs an inference drawn from the content of revealed truth, ‘These men, lke the great commentators of the golden aut and like the able writers of our own time, understood that there were diferent kinds of intellectual activity which ene tered into the process of sacred theology, and that this science Bald never be considered and treated accurately except im function ofall these procedures. Tn the dogmatic constitution, “Dei Flin,” the Vatican Cove cel drew up a schedule of this multiplex theological aciviy ‘SWvhes sedulously,piously and soberly i seeks from God some ceptanding of the mysteries, reason, enlightened by faith wicine that understanding which is mos frutl, both from sein ey with those things which it knows natal, and Be ame nection of the mysteries among themselves and swith the last end of man” eae Took into the actually exsing literature of sacred helogys we fd that the conclusions are established af proce of analogy and comparison. The analogy ‘employed preter of tose terms which are to enter ito the Fe in he eancuson mile the proposition or thes ive seated through the proces of compaion. Out of hi com ios any comes the satement which expresesces7 and Denson 108 “te List oF shonzD THEOLOGY 6 unequivocally the real meaning of divine revelation. The proper theological conclusion is cen as acceptable in the light ofthis ‘demonstration. TL awaLocy IW stcagn TasoLocr." We speak of a term a8 analogous when it applies to two objects which are primarily Giferent but which have a certain unity of reference oF peo- portion. In this way it differs from the univocal ter, which onveys the same meaning whenever itis employed, and from the equivocal term which is merely the same word applied to two divergent and unrcated realities. Thus the term anal i ial when i wel wh ‘reference to man and to 8 jor. The term bank is equivocal when it is applied to a financial institution and to the side of a stream. The word ‘ealthy is analogous when it it used with reference toa human ‘being in. good physical condition and to a location which is ‘conducive to the acquisition of that condition by man. ‘The formal subject of attribution in the science of sacred theology is, as we have seen, God Himself. Now, there is no term which could possibly apply univocally to God and to creatures, Whatever there is in the way of goodness and per- fection in the created universe exists as something dependent ‘upon God. In Him all perfection subsists simple and immu. table, Purely equivocal terms are, of course, quite incapable of contributing the progress of knowledge. As 2 reslt the only Kind of term which ean serve for the work of sacred theology is that which we call analogous. Not only are the terms which enter into those judgments which form a part of man’s natural knowledge about God thus analogous, but actually the propositions in which the divine message itelE is ‘are made up of these terms. ‘As we have seen, the message which we accept on divine faith js a mediate revelation, that is one which we receive through the ministations of our fellow men. ‘The docrine itself is rupernaturally acquired. As a matter of fact Thor conpet egaton of atta ex hey eat MT ek Fe RUE Eldan or ielie gmat (ai 193°6 {HE CONCEPT OF SACRED THEOLOGY supernatural, something over and above the natural com- petence and power of any creature, atual or possible. But the terms in which this doctrine is couched are words intelligible to any man, In the course of explining the meaning inherent in the dlivine message, the theologian is forced to examine many terms and expressions which might be used with reference to God. Thus for example, long ago when the exigencies ofthe controversies about the Blessed Trinity impelled the defenders of the Catholic faith to say that there were three Persons in God, these theologians had to show that the connotation of the term perzon was such as to bring out the actual meaning contained in the divine message. They were perfectly aware that there was a world of difference between the created hu- ‘man person and the uncreated Son of God. They were careful to insist that all ofthe limitations which were associated with the individual human beings ordinarily designated as persons were in no way to be attributed to the divinity. But at the Same time they pointed out that the objective meaning of the term person was such that it could serve to designate the Father, the Son, and the Holy Ghost, not, of course, with per. fect adequacy but sil correctly. The theologians investigated the essential connotations of the word and then looked to see if this meaning had been ascribed to God in the actually exi- ing literature of the Catholic faith, "2 THE PAocHSS OF consPanisoN. The process of compariton completed the theological operation. A. question is asked about the meaning inherent in one of the dogmatic formulae. The fnswer can be given only after an inguiy into the content of Catholic teaching as it is found in the inspired Seriprures and in the organs of tradition. The statement to the elec that the ‘procesion ofthe Son of God from the Father i an itlletul generation is shown to express the actual meaning of the Sivinely revealed message only after an examination into that fierarure in which the Catholic teaching is contained and ex- presed. To be exact, the process does not involve drawing 2 ‘aie Lice oF sot THEOLOGY 6 ‘conclusion out ofthe content of revealed trth. It serves merely to manifest that content in such a way that there can be 10 chance for ambiguity and errr. It operates to bring. out the meaning which is within the content of Christian teaching, In manifesting the errore which disfigure and destroy divine fhith, sacred theology aetwally defends the content of that faith in the course of its traditional procedure. ‘The light of sacred theology, that i, the motive through ‘which the characteristic utterances ar theses of sacred theology re rendered acceptable, involves erudition a well as mere reasoning. The parallel berween the proces of metaphysics and that to which sacred theology is consecrated by its very ature, a parallel suggested by Father Marin Sol, is certainly not extensive, The metaphyscin is devoted to the investiga tion of a naturally observable reality. In the pursuit of his seadies he naturally avails himself of the resourees supplied by the great human literature of his own science. However the ‘ost that this literature can afford isa certain aid or dizetion toward the more elective observation of the reality itself. The cstential tak remains the study of this naturally observable realty, and in the final analysis the metapbyscian will be judged by his understanding of this object rather than in funetion of his appreciation of the literature pertaining to his ‘On the other hand, the theologian is consecrated to the study of a message. Iti his busines to express the content of definite teaching in such a way that the danger of ambiguity is removed. It is the message taught by Jesus Christ our Lord. It is contained only in Holy Scripture and in the apostolic of the Catholic Church. ‘This Church is given the privilege and the duty of declaring that message with infallible accuracy until the end of ime. AS a result the theologian can hhope to find the objective meaning of the mesage, of what is the same thing, the correct resolution of the problem with which he is confronted, only in and through the literature of the Catholic Church. Consequently his isa task fr the ccom-64 ‘THE CONCEPT OF SACRED THEOLOGY plishment of which a definite erudition is absolutely necessary. ‘The theologian can never hope successfully and scientifically to resolve the problems with which he is confronted apart from the resources of his owa literature. When a question is asked about the meaning of the dogmatic formulae, he cannot re spond after an observation of the Object to which these for- ‘ulae have reference. He must seck enlightenment from the content of the message itself. He will find that mesage inthe ‘authentic sources of Sacred Seripture and tradition and inthe [pronouncements of the Catholic Church and of is teachers Jn order to act as a theologian, then, he must know that literature FF, Tittovocicaz, Dsntonsraxvion Exeneririsa 1x. Warsct co Peren ra Lowwsaxo. One ofthe finest examples of the way fn which the light of sacred theology actually works i # be found in the procedure of Peer the Lombardia his First Book of Sentences. The Master began his work by expounding the Fevealed teaching about the Blessed Trinity. Thus after the ‘pening chapters in which he sets forth the nature and the ‘Glvisions of his theological work, he proceeds immediately 10 State exactly what God has revealed and what the Church Proposes to us about ths central mystery of our faith, He 26 Penmees that his teaching must neplect neither the inefable Unity of the divine nature nor the perfect distinction of the Givine Persons and then he brings out the order which governs Nientife procedure. Hle uies the words of St. Augustine himself in the declaration of that order. These words ate 0 perfectly illustrative ofthe light of sacred theology, both cor Peter in themselves and in so far as they are explained by sired teaching of Peter the Lombard, that i is well worth while to cite thes. vps ft must be demonstrated, according to the authoritey of she Holy Sevptres that the faith is acaly what oe ree ato be, Then we must use Catholic reasons and $f ses for the defence and the assertion of the faith agsins ance! soaus reasoners who are sronger in confidence than ‘re Liowr of sacns9 TamOLOCY 6 they ate inability, in order that, resolving their problems, we imay more perfectly instruc the docile man. Our instruction thust be such that the enemies of the faith may lay the blame for their failure upon their own minds rather than upon the truth itelf or upon our exposition of it, should they fail to find what they seek.” "Thus the grat Master of the Sentences proposes to divide ff his actual theological investigation into three distinct steps. Fist of all, there isto be the consultation of the “authorities ofthe Holy Scripture” In the First Book of the Sentences this sep turns out tobe a combination ofthe "proof from Seripcure™ and the "proof from tradition” +0 popular in later manuals af this sience” Peter the Lombard alleges from both the Old and the New Testament txts referring tothe mystery of the ‘Trinity. However, he offers his cations with the interpret tions of the Fathers themselves in such a way that his teaching represents the scriptural dotrne asi is taught by the Catholic Church itsele. The two chapters which he devotes to thi task tend to show that the dogmatic formulae, as they have already been set down, ae contained in and taken from the authentic sources of revelation, Scripture, and tradition, “The “apt analogies” which Peter the Lombard promised to integrate into his theological exposition turn out to be the famous “inites” of St. Augustine." There ate certain vestiges of the Blesed Trinity found in the created mind or soul. In ‘explaining these Peter the Lombard ike Augustine before him, shows the aptness of the terms wsed in Sacred Scripture and in the teaching of the Catholic Church to serve as instruments for teaching about the Tsiune God. All the expositions of theological analogy which have ever been writen have been explanations of that traditional procedure which Peter the Lombard incorporated into his volume. “The “Catholic reasons,” however, frm the crowning points The Fir Bao of Senter, Di ope 366 ‘TE CONCEPT OF SieRID THEOLOGY in the theological activity of Peter the Lombard. In them the light of sacred theology completely attains its objet. Hither the matter of the Book of Sentences has been merely decara tive. Now the note of inquiry is introduced. Certain miscon- ceptions about the content of Catholic dogma and certain objections against it are brought forward. Actually the obec tion is based upon a misconception. “The Master of the Sentences set his first objection in the form of a dilemma, Ie was an argument which aimed atthe very heart of the doctrine about the Blessed Trinity, a conten- tion that the teaching about the generation of the Divine Son from the Father would involve a denial cither of the Trinity itself or of the teaching about the divine Unity. He resolves that dilemma and then brings forward an objection against the validity of his response, again couched in the form of 2 dilemma, This second objection is trumphanely resolved and the resolution stands as a statement of the doctrine of the TBlesed Trinity which utiles the resources of the scientific tradition in the interests of accuracy and clearnes. “This statement, however, i challenged in the name af the opponents of Christian doctrine. This lat objection i in tart eeblved and the entre question again summarized. The tras. tres of patristic teaching are investigated, and the meaning of the Fathers is shown fom the context oftheir own w “Behold from these and from many other autoriis we must say and concede that the One God is the Trinity and that the one substance js the three ferons as conversly the Trinity is said to be the One Got perl the three Persons arc said to be the one substance. « ra run setarn to the previous question, where we inguired whether God the Father begot Himself God or begot another. Reh we answer that neither alternative canbe accepted” “Sn last objection must be overcome, an objection taken from ihe terminology of St. Augostine himell. "Still Avg ‘his leter to Maximus that God the Father begot ther God, using these words. “The Father, that tine says in Himself an¢ 1p ict oF sActED THEOLOGY o He might have a Son of Himself, did not lessen Himself, bat He so begot of Himself another Self that He would remain ‘whole in Himself and would be as much ia the Son as He is shone.” Peer the Lombard then concludes this portion of the di cusion, “This can be understood to mean that He has begotten ‘of Himself One other than Himself, but another Person, not Sher God, orto mean that He begot Himself another, who is what He is Himself. For although, with reference to the ‘Son, the Father is another Person, He is not another thing, ‘but one and the same.""* “Throughout the course of Peter the Lombard’ reasoning there is an appeal to the aetal content of Chistian faith 2s that faith is contained in its proper sources and vehicles. The Master uses as principles the articles of faith themselves. These attics, according to the terminology of St. Thomas are the Tae Poin ‘which enter into the divine message ant bring With themselves some special difficulty. They ate the various headings under which the content of divine revelation is clas sed. Peter the Lombard appeals now to the teaching 00 the ‘unity of God, and now to the doctrine on the distinction of the three divine Persons, Out of these articles of faith he reasons with cold sient accuracy to the exablishment of his own conclusions. And this conclusion is certainly not to be asigned to what we might eall the penumbra of divine truth. The conclusion bas to do with the actual meaning of the divine message and, of course, with the manner in which this objective meaning must be expressed. ‘We have seen that the Master construed this process. as 3 defense of the Catholic faith. The theses which he established ‘were set forth as contradtions to certain misconerptions which incidentally were prevalent and dangerous in his own time. Some of these false interpretations of the divine message were such as to destroy or pervert the faith of those who were de> ‘rived into accepting them. Others would at least becloud and "Dan v, lan 56 ‘THE CONCEPT OF SACRED THEOLOGY ‘obscure the belief of men. In destroying these misconeepions through the establishment of legitimate theologieal conclusions the Master of the Sentences succeeded in protecting the faith of those who were the recipients of the mesage of Goi. G._ Tix Pnocess of Sr. Tons Aqui. The two process mentioned by the Vatican Council and employed by Peter the Lombard are also to be observed in the theological works of the greatest of the Doctors, St. Thomas Aquinas. With mat- Jess success he pointed out the “apt analogies” the analoics swith those things which we know naturally, and which can be of service to us in expressing the message which God hss given tous through Jesas Chris. In the portion ofthe Summa Theologica in which he covers the same matter as that st forth in the section of the Fist Book of Sentences to which wwe have had reference, the Angelic and Common Doctor of The Catholic Church makes use of doctrinal history forthe Cctublishment of this theses. His was characterisically the en of order. Thus he was able to divide off his matter mote ‘Efecively than his predecesors had done and to. deal with ach poine with more perfect accuracy and precision. While fis method was quite superior to that of Peter the Lombards the direction of is inquiry was exactly the same. He reasoned from the articles of faith to ascertain the cbjctive meaning that divine message which we hold on faith. He asked ques cea about the content of divine revelation, and then rele {ieee questions by an examination ofthe terms involved and Traally'through a recourse to the authentic declarations of Catholic dogma. TH. Tue Conrmicrony 70 4 “Seurencenr Anovr ri Cowan oF Cutnsas Dacre 5 Sear tnuocreaz Coxewonox. In considering the Hight of sacred slog we mt ot oe So ite might em Tre ecpane proces through which many of is theses 5 “s oper theological conclusion is very frequently cree re oi te seri and is sen as improper precisely in 50 ‘THE Lic OF sheneD THEOLOGY 6 48 it involves a denial of some article of faith Since such a Statement is obviously fale, its contradictory is obviously tre. ‘The demonstration that proposition “A” involves a contraic- tion of an article of faith is by that very fact the establishment of proposition “B,” ite contradictory, as a proper theological conclusion. Such a conchwsion is obviously intrincic to the divine message. It could never be properly construed asa mere inference drawn from the eontent of Catholic dogma. Ie isa statement which the Church could define as revealed truth i the opportunity or the nccesity were to arise. 1. Tiasus Acruntiy Prorosip As Tarotoctca. Covctustoxs Have Rermuener 1o tux Mean oF rate Domsru Reveaizo Massace. The intrinsic character ofthe proper theclogial con- clusion can be seen quite plainly through an examination of pos-Tridentine writings in this science. Such men as Suare, Syvis, the Salmantcencs, and Dlluart, to name only a few of them, set forth very clearly the theses they intended to demonstrate as theological conclusions. Some of their conels- sions were st down 38 opinions, 25 statements which only probably expressed the meaning of the divine mesage. Others ‘were named as certain. These later thes, which alone are theological conclusions in the strit and perfect sense of the term, are always shown to tate the meaning actualy conveyed in divine revelation and sctually propounded by and in the Catholic Church. The proceses of analogy and comparison ate utlized to show fist the significance of the tems which cater into the thesis and then the fact that his particular thesis actually conveys the meaning of God's teaching. |. Isorrancs oF a Proven Coxcert or mtr Morve Wrcit Dowanaras Sacre Titotocr. It is vitally important that che students of our own day and of our own country appreciate the nature of this light of sacred theology. There has never bcen a time when men were more sorely in ned ofthe teas tres contained inthe tradiional Catholic science Its impra- tive that they should realize that it contains, not merely a complenus of statements reasoned, as it were, out of the con-Fa “Tie coNeHPr oF sAcHED THEOLOGY tent of divine revelation, but actually the teaching ofthe living God. The labors of the scholastic, the immense treasures of crudition and insight which enter into the Iterature and the equipment of this science are ordered so that through them the litle ones of Christ may hear His voice, and through His words may find the peace and the happiness they desire. “There would be litle point in attending to the stdy of sacred theology in our days if its light merely shone out upon ferrtain statements associated with the content of God's mes Sage, satements which constituted a sort of penumbra for divine revelation. The light of sacred theology actually shinee ‘upon the very truths which God has revealed to us. We unde “ond a truth precisely as a theological conclusion when we En’ demonsrate clearly that this statement actually belongs ne content of that message which God has given to the World through Jesus Christ. A man should be willing t work we to utilize the resources of this greatest of the sien 19 Spoly all of the exact precision of which the human ming TeRoble when he knows that through this study e can te tcacly what fll from the lips of his Savior. CHAPTER 4 CERTITUDE IN SACRED THEOLOGY Sacred theology is a certain discipline because the propos tions which it puts forward as its these or conlusons are offered frmly and objectively 3s true. There s nether fear nor danger thatthe sity theological conclusion might tara out to be erroneous. Furthermore, precisely because ofits mature land its function, sacred theology is able to endow its conc» Sons with a sureness definitely superior to that posesed by the dicta or the theses of any other science. Consequently we ‘say that the certitude of sacred theology is higher than that fered by any other science which man can obtain, 'A. Tite Disienamion oF Tweo.ocest, Tess, Naturally we are speaking of the certitude offered by sacred theslogy by reason of its own proper characteristics and processes, There are Certain theses listed as proper theological conclusions which sill possess a certtude quite superior to that which pertains t0 sacred theology as a science. A glance at the list of theses set forth in any manual ofthis discipline will show tha some of them are put forward as of faith. Other conclusions again are offered ws prose faith Sil ober designation re ain, more common, common teaching, more probable, and (probable, The intrinsic certitude of sacred theology a8 such is Show by the fet that there are conclusions which are certain merely by the force of theology ie B. Tie-Tarsis "Dr Fox.” The propositions listed as of faith are those which the Catholic Church has infalibly decated toRp {THE CONCEPT OF shcxsD ‘itroLocY hhave been revealed by God to the world through Jens Chie ‘our Lord, As such they are statements which must be belived firmly and constantly by all the faithful. These statements are accepted as truc, not because they constitute the object of any demonstration but because of the authority of God Himself, who can acither deceive nor be deceived, Nether the declare: tion of the Church nor, «fortiori, any theologial reasoning, ‘enter into the motive of divine faith. However, the Catholic ‘Church has exclusive infallible authority to teach the divine message. When she chooses to exercise that infallible power and to declare that this particular truth was actually reveled by God as something to be accepted by all men with the asent of divine faith, the proposition which she sets forth is accepted con the authority of God who has revealed i, and for no ther reason. As a resule the assent with which these propositions of ith are received and professed by the faithful is stronger and ‘more certain than the acceptance given to any other sor of proposition which ean be formulated by man in this world. ‘The strength of that certitude which faith enjoys proceeds from the very mind of God. Tn spite of the fact that they posess a degree of centinde far superior to that which can proceed from sacred theology itself, the de fide propositions can be, and actually are, legit ‘mate theological conclusions. Both the function of theology and the status of the dogmatic formulae make this lear. I is the work of sacred theology accurately and unequivocally t ‘express the content of divine public revelation. To the accom plishment of this end it considers problems or questions about the meaning of the divine message and resolves these problems scientifically in such a way 28 to prove that the solutions offered actualy are intrinsic to the content of revelation. ‘The propositions of faith have been st forth by the Church precisely to resolve questions about the meaning and content Of the divine message definitively. Obviously, then, there is rothing to prevent the theologian from raising the same prob- lem and setting forth the same solution, demonstrating clearly CERTTTUDE IN SACRED THEOLOGY B that this proposition really expresses the meaning of that mes- sage which our Lord preached to the world as divinely re- vealed. The proposition is eminently capable of theological proof, even though itis above the realm of theology in so far as ithas been defined by the Church, The theological exposi- tion of this proposition is something which belongs to the technical equipment of the man who is charged with the privilege and the duty of teaching Christian doctrine. Thus the propositions of faith are rightly set forth 2s theological theses in the actually existing literature of this scence. ©. Tne Titens Nor Passunran As Cerzans. On the other hand a statement which is merely probable or more probable is not the resultant of a perfect theological demonstration. It is not completely evident that this proposition actully expresses the ‘meaning of divine revelation because the proof of the proposi- not perfec cogent. However, there are conclusions Which can be set down as certain eventhough they have not been defined as such in the solemn teaching of the Church. ‘The certitude ataching to such propositions is distincly and solely theologea. D. Tae TitesisPrssevrap As Cerrar Soustx By Reason oF Tuorocteat. Deswonsreanion. The theologically certain con- clusion is one which men accep, not solely on the authority of God revealing, but precisely because this science demon- strates clearly that it expresies the aetual and objective mean- ing of the divine teaching. Because it is demonstrably 2 part of the divine message, it rejoies in a certitude higher than that which accrues tothe theses of any other science obtsinable by men, But precisely because a human process of demonstra- tion is req is dion isthe correct ex i teaching, it certitude is esentally fcrior to that of the faith itself. ‘The theological demonstration, the analogies and the com Parsons enter into the very metive of the theological conclu- sion. If a man should be asked why he assents to the proposi tion “the Son of God became Incarnate,” he could only answer” ‘THE CONCEPT OF sKcnED THEOLOGY that he accepts it on the authority of God who has reveded it. ‘This sarement is presented to man as a part of the divine message, and moreover a cbviously pertaining to the body of revealed doctrine. But, on the other hand, should a man be interrogated as to why he assents to this proposition, “the ge cation of the Son from God the Father is an intelectual ge eration,” he woud ave to answer that he accepts this teachiog because itis scientifically demonstrated that it express the actual meaning contained in the divine mesage. After examin ing the meaning ofthe terms involved in this proposition, the theologian can show thatthe statement expresses the meaning of Holy Scripture according to the unanimous interpretation of the Fathers. However, the Church has never officially proposed this statement as something divinely revealed, and s, a i stands, it is acceptable only in function of the theological demonstration from which it proceeds. E. Tam Inowmvat, Taovoctax ano Conronare Cuanscrs ‘or Stcreo Trrrotocy. Asa result the individual theologian ne ‘sarily disclaims any sor of infllibility for his own cclsions fs such, Like Peter the Lombard and St. Thomas Aquinas before him, he submits his writings to the Church herself for correction, explicitly disavows any teaching of his which might be opposed to the doctrine of the Church, and welcomes 29 objective erica and correction which might come from contemporary or subsequent authors. Obviously che theologian seers aera eaten correction of any type whatever. However, fe i convinced that {e's possible for him to explain the content of that faith #2 Yept or unfortunate manner. He can be mistaken in com Sidecing an inadequate demonstration as something adequate His very willingness to accept correction constitutes a teste mony that the proof alleged for the conclusion actually enters in to the obiecus formate quo of sacred theology. ‘We muse not forget that cred theology isa socal and nat merely an individual discipline. Is, 20 to speak, the property tf the Catholic Church as a whole, a discipline which bas CcORTTUDE BN SACRED THEOLOGY 6 developed in and for the Church wit the passing of the ages. ‘As a resul, although the individual theologian might be fa- cxact in seme of his theses snd statement, the scence as such is endowed with a perfect certude. ‘The theologians of the world, t any one time, and through the ages as wel, const- tute what might be called the eorporate faculty of scred the- logy for the Church, At the hands of this corporate faculty, the theological conclusion is demonstrated clearly and evi- deny to be the traditional teaching ofthe Cathole Church. This corporate faculty has at its disposal resources adequate to demonstrate clearly that the conclusions which it proffers are actualy expressions of the message which God gave to the world through Jesus Christ. Furthermore, it possess a living and evident rule of faith with which the theological eonlae sion can be compared, and in function of which it can be sstablished as an accurate statement of the divine teaching. ‘Thus forthe scence as such, the possibilty and the legitimate fear of eror are entirely eliminated, F. Tae Caouic Ror or Farr Avowe Exorams nit Or- Jecrive Centrrupe of rie Tusovoctcal Cowazusion. Seen in its Broper perspective, the teaching on the certitude of sacred ‘theology stands asa projection ofthe doctrine on the Cath rule of faith. By the role of faith we mean the standard function of which a man can judge the actual content of that message which he is willing to accept on the authority of God Who has revealed it. Man wishes to believe all that God has taught to the world through Jesus Christ and nothing ese on divine faith. However, he must have some way of knowing cnactly what is contained in that message in order to distne fish the real content of faith from the vatious counterfeits With which he might well be faced. Now, the Sacred Scriptures and the apostolic traditions contain all the content of divine Public revelation, unmixed with any element of superstition. Consequently they constitute a rule of faith, which, however, {snot immediate, since thee sources are not meant tobe inter Preted by the individual Christian authoritatively.p ‘Tn coNcHIT OF shcnED THEOLOGY ‘The living magisterium of the Catholic Church is alone competent to present infalibly to those who seck it the con tent of the divine message which was preached by our Lord. ‘As a result this magisterium, available to all of those who are willing to utilize it stands as the immediate rule of faith, the immediate and practical standard by which men can discern the true content of Christ's message. Precisely because men have at their disposition this com- petent, clear, and immediate rule of faith, the science of sacred theology can offer a grade of certitude superior to that with which the other sciences are endowed. Once the theologians hhave ascertained the exact meaning of the terms in which their problem is couched, they have a standard with which they can compare this problem, and in the light of which they can most surly resolve it. Like any other sienes cred the ‘logy depends upon the evidence inherent in its own demon Seaton And tha evidence isfordcoming presi be Of the mature of the Catholic rule of faith. In other, words there can be a science of theology endowed with a lofty and firm certitude because God has chosen to present His message to the world in the living, evident, and available magistrium of the Catholic Church. 'G. Evpnncs 1n TH Tazotocica Denosraarion. We can- not be too eareful in describing the evidence which pertains to the science of sacred theology. We must never allow ourselves to imagine that the Object with which sacred theology is Prk tnarily and essentially concerned becomes evident in function TF the involved Togical processes which pertain to the opera Gon of this science. Actually, of course, 35 long as we remain pethis world, that Object, God Himself in His Own divnis, iow romain the Object of faith. But sacred theology “fder mat remain he Ov ck ad finds evidence of the mesing one een which the doctrine abut God is cotineh ofthat mess fe cea om the word of God wih He ih oll that there can be evidence of the meaning and ‘The point is CCERTFTUDE IN sAcRED THLEOLOGY n the content of that message. The body of divine revelation is so organized that through and in it we shall not be able to see the Triune God. But in and through that message, in steeple Io ae oe rotted we shall be able to know that the generation of Seno Gol fom th Pater rely ill peso ‘The meaning of that message is clear. Misconceptions which could pervert or destroy the act of faith itself are avoidable we se he weg prado ws though an ailable, Living, and competent authority. Iti only the lari wih which he Cale Church prefs the de mege to men tht aks posible a certo for wnt thelr atl that which characters the ndings of any ater iE,A Phorosmow Exminstc To axo Mansi Covocren Won me Cowreer or Acrontsx Revestso Taunt Chswor Be Twrotoceauuy Comat. The ceritude proper to sacred ology is, of course, strcly Timited to those. propositions shih conve the atl meaning of divine pul te shove statement in other words which are “intrinsic” with refvence tothe content of divine faith, The conlason that. ‘he encaton ofthe Son fom God the Father” i elt at esogial conclasion and enjoys the fulles of the ic cert precisely beau ican be proven clearly that ‘Ss cxrenes the acal mening of Sacred Scripture and the {ching ofthe Fathers in proposing the word of God. Ocea- tonal, however, the Hieratre of sacred theclogy wil eon- {gn Satements of theses which have not this legitimate place 4 Gn in the fabric ofthe diciline. For instance, there is ths found in a cenain numberof manuals tothe Sgt the sous in Purgatory ate able to pray in our be se who put this teaching forward never go so fa 210 ay that this doce was contained inthe gta sures erection ‘The most that can be said for the proposition, cording to the demonstrations which ae alleged i ; at its not contradicted in scripture and tradi its favor, on. In theB ‘THE CONCEPT OF SACRED THEOLOGY Titerature of sacred theology this thesis can be trace back the refusal of certain theologians, most notably Richard of Middleton’ and Joan de Medina’ to acept the explain fof St, Thomas Aquinas on this particular portion of sed doctrine.” "Thus the thesis that the sols in Purgatory are able 19 for us can never be, inthe strict and perfect sense of thet, 4 theologial conclusion, Neither can it ever posess the ‘of certitude with which the characteristically theological thesis dowed. Inthe last analysis tis quite incapable of rest dng the eype of theological proo€ which men like Pett the Lombard and St. Thomas Aquinas described and exemplied ja ther writings, Again, since such a proposition does nt co ‘Titure a part of the content of divine revelation, it can never be defined a of faith by the Catholic Church, 1. Tne Urrmware. Source or Tirococtnt Corrine, AC cording to the teaching of St. Thomas, sacred theology dines its superior certitude from the light ‘of the divine mind its Ging odences have ther cece from the natural hs shaman season, which can ere.” Sacred theology, on the Gt ‘hand, “has certitude out of the light of divine ‘knowledge, which aaa Gene Sine the cetade of thal} #6 Fee wedge it cannot be explained merely in function ain ais proces by whic its conclsons ae dee Sea by visual revelation, a the light of sacted helo serrncnly termed, the thesis in sacred doctrine is demo sae an expression of the actual meaning contsine! sad eign The content ofthis divine and iis) sees rad revlon i someting which een many Ser, As ak the characteris proses of by Go sem in the demonstration that this parla cP pial of aiden, OM, Cammenty ome Ft Bok of Smet 4 eet Lent ecm Caras (ne Se rhe rhe of Per leasin 3p)r 5 Shelton Pat 10 cexmrope ins sAcauD THrOLoGy » clasion or thesis isa truth which has been seen and expressed by Gok Such a truth, and ooly such a truth can properly be s3id to derive its certitude from the divine mind rather than fiom the natural light of any created intelligence. ‘The very terminology and conclusions of the prince of the theologians sxe auficent evidence that he thought ofthe theological con- clusion in function of the purpose to which the scence itself ks dedicated, the expression ofthe tre doctrine of Jesus Christ our Lord. ‘Vincent Contenson gave as the reason why sacred theology poses a certitude sperior to that enjoyed by the ther se fees which are naturally attainable, the fact chat it wtlizes a medium or means “more infalible™ than any found in a purely natural domain, This more infalible medium i of court, divine revelation itself, proposed to us in the articles of faith which are the proper principles of sacred. theology- The articles of faith, proposed to usin the infallible magi terium of the Catholic Church are so evident that in resolving problems about the significance of divine revelation in thet light the theologian can arrive at a certitude far greater than any he could posecss through the examination of, natrally sbicrable realities. ‘The certitude that the proposition “the Som of, Gol is es than che Fate i vasa, wit and conteadctoryto the content ofthe divine message is stronger than the certitude he ean have about an erroneous proposition in any other science, The meaning of the divine revelation, as ic is proposed in the infallible magisterium of the Church is so cer that demonstrations directed toward bringing ovt that ‘meaning ean postess a superior certitude, J. Tieroroctea, Prootzs Nor Yer Resouven. Naturally there canbe, and there actually ar, problems which have not. 28 yet been resolved in the light of those articles of faith which 24e infallibly guarded and proposed by the Catholic Church. Bt the fact that a problem isnot a yet solved in no way im "Vina Caenn, OF Theses Mant ears (ysa 1657) Vo8 HE CONCEPT OF sAcaED THEOLOGY plies an imperfect cognizance oF proposition of divin revel oor deta Eater eta en te en. ing of the problem has not as yet been made perfectly clear. ‘The solution of theological problems, and the resultant gin. ing of theological certitude may, in a sense be sid to involre an advance for the Church, and for her corps of theoloiant 28a whole, as well as forthe individual or the individuals who have labored toward a solution of the problem. The beautifal citation which the Vatican Council has made from the "Com. tonitorium” of Vincent of Lerins applics to advance toward theological certitude as well as to the history of dogma, properly so called. “The understanding, the science, the wit dom, of individuals and of all men, of one man and ofthe ‘entire Church, should grow and progress vigorously by dearest ‘of times and of ages, but only in its own genus in the sim ‘dogma, in the same meaning, and in the same proposition.” ‘E._Tue Cexrrrune oF Sacasp Tuococr 1a Lire oF Ht Ccamnocte Crrunert. We can never begin to appreciate the fret Gh hcologial certitude util we examine icin the light of Ca hic history. In face ofthe lives and the activity ofthe great de fenders of the Catholic faith, the high certainty of sacred 1 ogy is aoe merely a vague sort of ideal which i mich 9 ‘tell for men to poses. It has characterized the demonstrator? we Aes conduct of traditional theologians throughout the He at the Catholie Church, Ie was precisely the certitude of s3 Sheology which Ted to the unmasking ofthe various hens coer have appeared during the course of Chri hier. THs se Athanasius, the theologian, was perfectly certain Uh in the teaching of Arius constituted a denial pe Fe Christan faith. This certitude antedated the pronenr™ of tn Pe Church in the Council of Nie, which oi i ion of this cond heofogical certitude St. Augustine as detet aan rors inherent in Pelagianism and Sem-Pelagani cexrrupe ity sacteD THEOLOGY 8 In the same way Csjetan, Latomus, and Bek were perfectly certain of the heresies contained in, the teaching of Martin Lather while Francis Sylvius was absoltely sure in his de- suncation of Jansen, These men were endowed with acer- fade unquestionably more convincing than any other sien- tfc surenese which this world can know because they had at theie disposal the articles of faith clearly and unequivocally interpreted in the living magisterium of the Catholic Church.cHaprer 5 THE EQUIPMENT OF SACRED THEOLOGY —PART I A. Tit Tunotocicar Puaces. In the prosecution of its end, ihe clear and unequivocal sstement of the meaning inherent zevelation, sacred theology has at its disposal cer- sea ed er es Felecia ee of virtual or mediate revelation. Pomel — “Neon Wy ce shay waat aor pal SEEM oy ih a 2) The authority of Holy Seripeure, whi is ae ly Scriprure, which is contained in Sows which, since they have not been riven, bp ‘come down to ts orl Fhe living a are rightly clled oracles of the living 3) The authority of the Catholic Church, ss a Cte OF. De Lact Thai Te ela wet it wk ne Ons Malo a a cate ‘THE EQUIPMENT OF SACRED THEOLOGY 83 4) The authority of the Councils, especially of the general Councils, 3) The authority of the Roman Church, which is, and is aaled by divine privilege, apostolic 6) The authority of the ancient Fathers. 7) The authority of the scholastic theologians, to whom the teachers of canon law are joined. 8) Natural reason, which appears in all of those sciences saturally acquired. 9) The authority ofthe philosophers who follow the natural {ight of human reason, and with them the masters of civil law. 2) The authority of human history, ether written by trust: ‘Worthy authors or expressed in serious national tradition Melchior Cano, in drawing up this list adverted explicitly to the fact that sacred theology, unlike any other science natw- rally obtainable by man, makes ite aupreme appeal to authority rather than to the evidence ofthe matter with which itis con

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