Introduction To Theology - Textbook

] Manuals re) Higher Institute of Religious Sciences Ur ned Reet enedJosé Mc é Manuel Fidalgo TEXTBOOKS OF THE HIGHER INSTITUTE OF RELIGIOUS SCIENCES UNIVERSITY OF NAVARRE \ Introduction to RS Copyright © 2018 by José Morales and José Manuel Fidalgo. | ce THEOLOGY or used in any manner whatsoever without the express written permission of the publisher except for the use of brief quotations in a book review, Ediciones Universidad de Navarra, S.A, (EUNSA). Plaza de los Sauces, 1 y 2. 31010 Barafiain (Navarra), Spain. Tel 948 25 68 50, Fax 948 25 68 54, E-mail info@eunsa.es. Published by O Clarim (Macau Catholic Diocese Weekly), Rua do Campo, Edif, Ngan Fai, N.151, 1-Andar-G, Macau, China Telephone: +853-2857-3860 E-mail: clarim@macau.ctm.net Website: http://www.oclarim.com.mo i Original title: Introduccién a la teologia. Translation and editing: O Clarim (Macau Catholic Diocese Weekly) English translation; José Mario O. Mandia & Justin Wu Book Layout and cover design: Oswald Pio Vas Cover photo: Ruins ofthe Church of the Mother of God (1602), Macau Ilustrations: Tomaz Mok Printed in Macau SAR, China t i. 7oclarim 3 f Diocese of Macau Macau SAR, China First Printing, September 29, 2018 ISBN 978-99981.913-0-3Collection christian formation with high professional quality. gn pl ql ty of Manuals of the Higher Institute of Religious Sciences + 3, The characteristics of this collection are the following: 1 More and more people are interested in acquiring a serious and deep : ical and theological formation which enriches their own pais ‘and helps them to live the faith in a coherent way. This Fonmation serves asa basis for carying out an intense apostolate and a * Clarity and doctrinal soundness, with full fidelity to the Magisterium of the Catholic Church. ization in today’s culture. The reasons and ; ; ) wide-ranging work of evangelization ae wie pees ae * Systematic and professional exposition of theological, philosophical and Lege motives for studying christian doctrine vary PK Re ctters ee ‘There are: + A didactic format that tries to make study ~especially personal study-- possible. Along this line, you will find some teaching devices such as schema, Introductions, text in bold print, classifications, distinguishing basic from advanced content, adequate bibliography, and a study guide at the end of fathers and mothers who want to enrich their own interior life and that of their family, watching over the christian formation of their children, * catechists and formators who want to obtain a good theological prepa- Be ori among oiters, ration which they can pass on to others. José Manuel Fidalgo + future religion teachers in schools. professionals of very varied backgrounds (communication, economics, ‘health, business, education, and so on) who need adequate formation in t order to give a christian answer to the problems in their working, social or family life. Or those who feel the need to improve their own christian formation through deep study. 2. There is an ever increasing demand for textbooks that can be used for the study of theological and philosophical disciplines. Many persons cannot attend classes and are looking for ways to learn on their own, or guided by a professor. These persons need useful material peeeuee ones content and, at the same time, presented in a way that facilitates perso 5 study. ; ular With the academic backing of the University of Navarre, in aes fe the Ecclesiastical Faculties of Theology, Philosophy and ca a 0 Faculty of Philosophy and Letters, the Faculty of Education ant 70) to chology, this series of study manuals attempts to respond ae sil rere esTABLE OF ContTENtTS CHAPTER 1: WHAT IS THEOLOGY? 1, Meaning and Nature of Theology 2. Theology is a Spontaneous Development of the Faith 3. The Terms “Theology” and “Theologian” 4. The Historical Meeting Between the Word and the Greek Logos 5. Defining Theology 6. Theology As the Work of the Church CHAPTER 2: THEOLOGY AND REVELATION 1. Theology: Science Concerning God 2. Modern Challenge to the Concept of God 3. Secularization and Man’s Forgetfulness of God 4. God’s Inaccessibility a rhe Central Role of the Mystery of God In Theology ie. The Scope of the Object of Theology HAPTER 3: FAITH AND THEOLOGY 1. Faith As An Objective Requisite of Theology (Fides Quae) 2. Faith As the Subjective Requisite of Theology (Fides Qua) 4 3. The Act of Faith s 4, The Christian Mystery and the Dogmas of the Church 5, Value of Dogmatic Formulas 6, Interpretation and Development of Dogmas 7. Oceasions and Factors That Affect Dogmatic Development 8. The Faith of the theologian R 13 14 15, 16 19 2 24 25 27 28 29 32 32 36 37 38 39 AL 43 46 47 Mids, CHAPTER 4: THE ROLE OF HUMAN REASON IN THEOLOGY 1. Meaning and Scope of the Term “Reason” 2, Reason in Theological Language 3. Understanding the Relation Between Faith and Reason Throughout History 4, Declarations of the Magisterium Regarding the Relations Between Faith and Reason 5, The Use of Reason In Theology 6, Use of Philosophy In Theology 7. The Presence of Philosophy In the Historical Development of Theology 8. A Philosophy Adequate For Doing Theology 9. Saint Thomas Aquinas: Guide for the Use of Philosophy in Theology CHAPTER 5: LANGUAGE AND THEOLOGY 1, Language and Revelation 2. The Languages of Faith 3. Other Modes of Religious Expression 4. Analogy .. ae 5. Analogia Entis and Analogia Fidei 6. Negative Theology 7- Renewal of Theological Language CHAPTER 6: SACRED SCRIPTURE 1. Sacred Scripture: Soul of Theology .. 2. The Biblical Canon . 3. Inspiration of the Scripture 4, Exegesis x x ®: Historical Development of Exegesis 6. Tasks and Princ 7. Textual Criticism ples of A Correct Biblical Hermeneutics 50 51 51 52 55 37 58 59 60 81 82 5 83 86 87 89 18. Literary Genres and Senses of Sacred Scripture 9. The Historical-critical Methods : eu 4, Speculative and Practical Dimensions of Theology 148 10. Holy Scripture, Church and Theology aS 5, Theology as Wisdom 148 95 6, Theology and Some Sciences of Religion 149 CHAPTER 7: SACRED TRADITION . 7, Relationship Between Theology and the Positive 0 ‘Sciences 150 Ih Tradition mec Be < 8, The Theological Method 151 a Gaaeeere 101 9, Structure of the Theological Method 151 ae ian Tradition ~ 102 10. Development and Application of the Theological > Tradition and Rule of Faith 104 Method i 4. Sacred Tradition and Scripture — 106 5. The Witnesses of Tradition re CHAPTER II: UNITY AND PLURALITY IN THEOLOGY 158 CHAPTER 8: MAGISTERIUM Bere 14 . : x 1. The Reality of Pluralism In Theology 159 “1. What is the Magisterium of the Church? a 1s Pe ated oh pa at 2. The Exercise of the Magisterium in the Church ta td i Descilines My " 3, Functions, Competence and Authority of the BIBLIOGRAPHY : : Fy, Magisterium 0.0... 120 4. Magisterium and Theology ........ 123 CHAPTER 9: MAN’S EXPERIENCE OF GOD 128 *» Notion and Importance of Experience es Be z 129 | XBerience of God in the Bible - ; 130 The Question of Experience In Christian Theology - 131 4, Faith and Experience a a pi ee? og 34, 5. Characteristics and Conditions of the Believer’s EXperi@MC€ eesennnn earn 135 6. Testing the Authenticity of the Experience a 136 7. Spirituality and Theology ee 137 x = 4CHAPTER 10: THEOLOGY, SCIENCE OF THE FAITH _ posse 42 1, Scientific Character of TheOlOY vcs:nuurnnesmmmannmnnnnne 143 2. The Theological Science Bi 146 3. Theology. Science of Reality 148Didactic Format ‘The manuals have a basic didactic format to facilitate the student's personal study, or self-study with a tutor, or the combination of actual classes and personal study. These didactic characteristics are as follows: 1. We have tried to simplify the contents while keeping their aeademic quality 2. We have simplified ways of expressing things, seeking clarity and simplicity, but without giving up theological terminology. We think it important, from the formative point of view, for the student to be able to know how to use ade- quately the principal theological terms. 3. In the body of the text, there are two font sizes according to the relevance of the content, While the bigger font is used for basic content, the smaller one means that the content is more explicative of main ideas, is more detailed or more technical. 4, Some terms or expressions are in bold type. This helps highlight a key concept during personal study. * y, The enumerations and classifications are highlighted typographically to ) ’ facilitate quick visualization, study and memorization of concepts. 6. Atthe beginning of each topic, there is a synthesis of the main idea immedi- ately after the main title as a form of introduction. 7. In each topic, there are several didactic resources: + Asummary of the lesson (to serve as a guide for study and memorization). + A vocabulary list of words and expressions used in the discussion. It serves to enrich one’s own store of technical terms and is useful also for testing one’s comprehension, + Astudy guide. It consists of a set of questions which, if answered correctly, Buarantces understanding of the main contents. + Texts to comment on. They are cues to further reading or for exercises guided by a professor. ‘At the end, there is a basic and simple bibliography of the principal documents ™ that can be useful for expounding on the contents of the topic under study. a1 10ti a5. Chapter 1 Wauat ts THEOLOGY? mam Oe Theology is science, The reason of the believer, enlightened by faith tries to understand better the mysteries that God has revealed and ) to expound them in a systematio and orderly way, based on Sacred Scripture and the Church's Sacred Tradition, Theology requires faith, It isnot a mere exercise of intellectual curiosity: we are dealing here with the science of salvation because it is meant to help man to attain his eternal destiny. SUMMARY Spex MEANING AND NATURE OF THELOLOGY ‘| Understanding the Word of God. Itrequires the Faith. Itis based on the capacity of human #, N80n. It requires an intelectual effort (b) tis an activity ofthe Church (c) Continuity with other 2 as of knowledg 2, THEOLOGY IS A SPONTANEOUS DEVELOPMENT OF THE FAITH (a) Itis a scionce of salvation. Necessity. tis nota purely theoretical knowledge. Itis needed for Christian life. (b) Itis a spontaneous development ofthe faith. Spontaneous theology as spiritual life. (c) It always proceeds from faith, Without faith theology is impossible. Firm acceptance of the mystery. (d) The faith invites reflection. The revealed mysteries make sense. (e) Theological __ science 3. THE TERMS “THEOLOGY” AND “THEOLOGIAN” (a) Non-Christian meaning. (b) Christian meaning, 4, THE HISTORICAL MEETING BETWEEN THE WORLD AND THE GREEK LOGOS (a) Itwas nota coincidence. (b) The Prologue of Saint John and the bridge between faith and — reason, (c) Relation between philosophy and theology. Common Elements and perspectives. Faith surpasses but does not eliminate reason. Search forthe ultimate meaning, Philosophy as a way of fife. Authority and rational argumentation. There is no division of roles. 5, DEFINING THEOLOGY {a) Definition. Fides quaerens intellectum. (b) Faith is the absolute requisite. A faith that thinks. Footprint of divine knowledge. (c)Itis the science of faith. Itimplies the faith of the Church. it js rational and methodical. Its intellectual character. The function of defending, expounding and ‘elating the faith. (d)Itis imperfect. Humility of the theologian. 6, THEOLOGY AS THE WORK OF THE CHURCH {) Ecclesial function of theology. Responsibilities and limits. The Church is not something alien ‘othoology. Theology is service. (b) Autonomy of the theologian. (c) Theology addresses the Sy, world of culture. 1. MEANING AND NATURE OF THEOLOGY What is theology? Theology is the activity of believers who strive to understand more deeply the Word of God and to expound on it in an orderly and systematic way, based on Sacred Scripture, the Church’s Sacred Tradition, guided by the Magisterium. Faith secks proofs and reasons. It receives its raw material from Revelation. Theology includes believing and thinking. Without the two activities (belief and thought) fused into one and the same act of the Christian, there is no theology. * Theology presupposes the faith in the Living God of the Revelation, wig is the God of Abraham, Isaac and Jacob, and above all God and Father ¢*#: Jesus Christ. v3 Itis based on the capacity of human reason to approach the revealed mys- {eries, in order to contemplate them and to expound them with the utmost Possible rigor and with the religious respect that they deserve. Ttis not a knowledge directly infused by God in the human intellect, but _ comes from the laborious and Voluntary effort of that intellect, enlight- = ned by human Christian faith. 7 Be does theology? Although it is an activity of specific men and women be- ie pelea is not a merely human undertaking. It is the Church herself done neo Understand and deepen her own faith. Theology must therefore be ne starting from the life of the Church, for her benefit and for her growth. 13There is a continuity between Christian theology and philosophical and scientific activity. IfT think seriously about the world, this leads me to think seriously about God. Theology continues man’s search for the truth, Tt should be clear, however, that christian theology gives rise to affirmations, contents and perspectives that not only confirm but also purify, judge critically and go beyond the processes of pure rationality. 2. THEOLOGY IS A SPONTANEOUS DEVELOPMENT OF THE FAITH Christian theology has its own specific origin. It does not come from sheer intellectual curiosity and is not meant to satisfy it. Theology is a science of sal vation which must, in the last analysis, help man to attain his eternal destina- tion, It is not an intellectual luxury, but a necessity of the Christian life, which cannot be satisfied by any other field of knowledge. We can thus, speak of a spontaneous theology, which refers to the understanding of faith that every believer has by the mere fact of being a believer. This understanding comes from the inclination of the mind towards the truth. The- ology exists because it is, in the first place, a natural and spontaneous development of the life of faith. It is a manifestation of spiritual vitality. The one who truly loves God wants to know Him in greater depth and in more detail. Ss | This is why theology properly speaking is never a mere technique of thinking about re- \ ligious ideas and reflecting about them in a neutral way. Theology goes beyond that. It »Y is a necessary movement of the reason and existence of believers who seek to penetrate and assimilate the mysteries they believe in. Theological activity thus arises from faith. It is a knowledge of faith which goes beyond reason without denying it. The existence of theology is explained by the very characteristics of the faith which, one on hand already possesses its object (God), and, on the other, is in constant movement towards Him, with the . purpose of understanding Him better and loving Him more. ‘The acceptance of the revealed mystery which the believer carries out in the act of faith is not unstable in itself, but is firm by nature and excludes all doubt or vacillation regarding what one is believing. Reason, impelled by the will, admits the revealed truth, even if it is not evident, and consents to it Moreover, theology is possible and necessary because the object of faith (God) “14— i Jends himself to a reflection. If the believer accepts the mysteries of Revela- tion, itis because he considers them to be meaningful and that they affect the fundamental questions of his existence. ‘Although it is transcendent, the mystery of salvation has to be penetrable in some way by the human spirit. In other words, the content of faith implies a certain intelligibility and coherence of the faith itself, and can be converted {nto an object of reflection and deeper study. From here comes the existence of a scientific theology, i.c., a reasoned, rigor-*™ ous, and methodical reflection. This is what is properly called theology. This specialized or scientific theology which we are dealing with here is not limited to using the instruments proper for ordinary knowledge and common sense, but above all uses more rigorous eategories, more precise methods, and aim for a systematic con- struction of the data given by faith. 3. THE TERMS “THEOLOGY” AND “THEOLOGIAN” 3.1 Non-christian meaning The terms “theology” and “theologian” and other similar terms belonging to the sarxc semantic family are used with relative frequency in paganism. The word “theology” is used by the ancient Greeks to designate narratives by poets such as Homer and Hesiod who refer to the gods. Plato (428/427 - 348/347 BC) uses the word “theology” at least once. For him it is synon- ‘ymous with “mythology” in its deepest value and meaning. Aristotle (384 - 322 BC) uses ina similar sense, but a well-known passage of the Metaphysics (VI, I 1025a, 19) also ‘speaks of “theoretical philosophy” as divided into three ‘Parts: mathematics, physics and theology (here, “theology” is synonymous with “metaphysics”). The Stoic philosophers of the 2nd century BC had broadened the meaning of the term “theology.” They use it to ‘designate explanations about the gods. These explanations are elaborated in the intellectu- > al world, and usually are of a Poetic or mythological, cultic and philosophical nature. 3.2 Christian meaning Christian autho: Meanings, introduced fresh nuances to these terms, with original tones and 15 -Saint Justin uses the word “ ” cal texts (exegesis), CGE eee sesienate the an nia” (mythological fables) from “true the God). For Origen, theology means the 11 of Caesaria is the author of the work Ecc the first time, the word “theology” appears in the tila Ghee Saint Basil is the first to distinguish between “theolosy™ se Seoae about God and “economy” as the history of salvation ae ology” (Christian know! ight teaching about G, od. i clesiastical Theol a For the Christian writers of the first centuries, the theologian is a direct Seer of the divine mysteries. These mysteries show themselves his spirit through an extraordinary grace. The theologian is the one whe Sats mystical contemplation of God. * The term “theology” appears later and more slowly among the Chistian Writers of the Latin West. Saint Augustine uses the words “theology” and “theologian” close to 80 times, but he always uses them the way the Latin author Varro (116-27 BC) used them. Varro distinguishes between phys cal or natural theology (philosophical interpretation of the causes), poetic theology (mythology), and political theology (sacred cult). Peter Abelard (1079-1142) is the first one who uses the word “theology” in its present scientific and academic meaning, Theological knowledge was raised to the rank of an academic disci when the universities appeared (the Sorbonne of Paris was founded in the 12th century). Theology was clearly differentiated from philosophy, bibl cal studies, and canon law. Although the term “theology” still coexisted for a long period of time with expressions such as “doctrina christiana” (christian doctrine), “sacra seriptura” (sacred writings), “sacra divina pagina” (sacred divine page), from this moment on, the term “theology” is reserve to designate the systematic and reasoned knowledge of God and the revealed mysteries. 4, THE HISTORICAL MEETING BETWEEN THE WorD AND THE : GREEK LOGos i it rical meeting” we mean the contacts and relations that came oe centuries between Christianity and Greek philosophy. This By “histo . the Word of God (dabar in Hebrew) and the Gree! in the first torical encounter between 16 = Jogos (word or reason), between revealed Christian mystery on one hand and suman reason which investigates the world on the other, is an event of ex- importance. It establishes the foundations ceptional religious and cultural for harmony and understanding between faith and reason, which is the root of theology. This symbiosis between reason and faith did not come about by chance. It did not simply happen because of favorable historical and cultural circumstances. Without downplaying the importance of the historical circumstances, it must be said that the understanding and the alliance between what is rational and what is revealed, as it iy conceived by Judeo-Christianity, comes from the very nature of things, that is, from the essence of God’s mystery and the dynamics of the human spirit. 4.1 The Prologue of Saint John’s Gospel The prologue of Saint John’s Gospel establishes a correspondence between biblical faith in God and philosophical inquiry. “In the beginning was the Word, and the Word was with God, and the Word was God.” These solemn words that open the Gospel of Saint John (they are similar to the message of Saint Paul in his discourse in the Are- ‘opagus -- recorded in Acts 17:19-34) suggest a bridge between faith and __ reason, or between what Jerusalem and Athens represent in the history of humanity, Saint John, with great boldness, identifies the Greek idea *2%: of logos (reason) with the word of God (Jesus Christ), He thus alludes” to an unmistakable association between reason and revealed Word, between Greek universalism and what seemed to be a trait special to the Judeo-Christian religion. Theology grew with the help of Greek philosophy. From the historical perspective, it cun be said that Christian theology, being an intellectual edifice, not only needs Sacred Scripture but Greek philosophy as well. However, Christianity fully rejected the pagan > Teligions: it did not engage them in dialogue. 4.2 Relation between theology and philosophy Although theology pertains to the teligious sphere and philosophy to the eoular, they do not belong to two incommunicable worlds. There ig a cou eae ie eenection between the two, because reason is used in the two sphe in a different way, Spheres, though * The necessary difference between reason and faith, between phi and theology, d impede them fr ; anon 2, does not impede them from having common elemeae! Perspectives which require both not only to recognize each other paths that lead to reality, but also to refer to one another, Faith goes beyond reason but does not eliminate it, Faith enters the world of supernatural mysteries, a world which is invisible. Reason, which by nature seeks proofs or evidence, cannot enter this world by it Self. The reason of the believer knows, however, that to accept the Chris. tian mysteries is not absurd. He also knows that he can investigate them with respect and discover in them unsuspected horizons that appeal to reason. + The affinity between faith and reason, or between theology and philosophy, can be clearly seen in the fact that both investigate, from different angles, the ultimate meaning of things. Likewise, both of them under- take their investigation in an orderly, systematic and precise way. In antiquity, philosophy was not a simple intellectual or teaching profes- sion, but an authentic way of living, according to which the philosopher tried to regulate his existence and his behavior based on the highest eth- ical principles. In this aspect as well, the theologian (just like any chris tian who reflects a bit about his faith) seeks -- as a believer -- the utmost coherence between what he professes and what he does. The Christians of the first centuries claimed to possess and practice the real philosophy. Saint Justin (2nd century) writes in his Dialogue with Trypho: “I found this philosophy alone to be safe and profitable. Thus, and for this reason, I am a philosopher. Moreover, I would wish that all, making a resolution similar to my own, do not keep themselves away from the words of the Saviour. For they possess a terrible power in themselves, and are sufficient to inspire those who turn aside from the path of rectitude with awe; while the sweetest rest is afforded those who make a diligent practice of them.” + One should not forget an important difference between the biblical Word and the Greek Jogos. The Word binds by its authority, which is God’s authority. The believer listens to the Word, accepts it devoutly and does not for the moment ask for reasons, Neither does it examine the “18 submit it to proofs by reason. On ternal logic, which is captured s him to accept. content of the Word itself: it does not the other hand, the /ogos binds by its im right away by the intellect of the hearer and move nn the authority of the faith and rational argumentation However, this difference betwee Bie Sa separate Ways ts hhas not separated Christianity and Greek thought into © ies arrive at the truths they seek. There was no division of roles with © the rational paths of demonstration and Christians limiting thems accepting the Word of an authority who reveals. reeks monopolizing es to believing and a Christian theology gradually incorporated demonstration to its methods, without renouncing its character of theological knowledge. The pagan philosophers, for their part, never despised authority, not even in their initial struggle with Christianity. 5. DEFINING THEOLOGY Theology can be defined as the science in which the reason of the believer, guided by theological faith, tries to understand better the mysteries revealed by God and its consequences in human existence. Theology is fides quaerens intellectum: faith seeking understanding, moved not by mere curiosity but by love and veneration for the mystery. ¢ Saint Anselm of Canterbury (1033-1109) coined this expression that expresses the essen: of theology. He observes that “the believer should not argue the faith, but — while always ‘keeping it firm, loving it, and living according to it he can humbly and to the extent possible, seek the reasons why the faith is so. If he is able to understand, he will please God; if he does not succeed, he will submit and will venerate it” (PL 158, 263, C). The faith is the absolute requisite for theology. It is so not only because the faith is its aw material (theology has the faith as a starting point) but because good theology is done from within the faith. Theology is thus something more than a simple rational reflection on the data of Revelation. This is why Saint Augustine affirms: intellige ut credas, crede ut intelligas (understand in order to believe, believe in order to understand). Theology is therefore the intellectual dimension of the act of faith, Its reflexive faith, faith that thinks, understands, asks and seeks. It tries as much as possible to raise the credere (believing) to the level of intelligere (understanding), putting together the -19-snic and coherent system. It tries to organize -- ‘faith in a well classified, organic a1 i ts fin awe gm Reelin, inking concep which have resproca connections among themselves, relating effects to their respective causes, and connect- ing truths to the principles from which they are derived. Saint Thomas Aquinas says that theology thus appears as a footprint or image of the divine knowledge: impressio divinae scientiae (S Th 1, 1, 3 a4 2) faith. It is a reflection -- spontaneous at in the ethodical, carried out by the christian Reyelation and the realities that it Theology is the seience of the beginning and then becoming more m ___mind within the Church, around God's sheds light on. This means that: + Tris not an individual person’s task. Its ground and sap are the life of faith and the mysteries of the faith. Its ultimate basis is the entire Chureh, who is both a beneficiary and caretaker of theological activity. It is a meditation on the faith of the Church, the faith that is expressed in Sa- cred Scripture, the Symbols of Faith (the Creeds), definitions made by the councils and the writings of the Fathers of the Church. It does not seek to establish its object, but to understand it. Theology is rational and methodical. It starts off from the faith and dwells in it, but it calls for human effort and it advances step by step. Itis a knowledge that needs time to perfect itself and to mature. Theology is therefore an intellectual activity, not one that involves feelings, although it requires love and an inclination for supernatural mysteries. It does not directly seek union with God (the goal of the mystical way), but a detailed and well-constructed understanding of Revelation, in other words, it is a developed knowledge of the faith. Finally, it is proper of theological work to delve into revealed truth, in an effort to understand, an understanding that allows one to defend it and expound on it with deep conviction and security. Moreover, the theolog!- an tries to relate the truths of faith with the rest of human knowledge and with data gathered from the real world, the world God made, where one finds relative albeit valuable truths, secondary causes accompanying the transcendent cause, intermediate ends leading to the final end. Theology is imperfect. It can progress, because it contains elements of bu- -20- a as man knowledge. leave the theologian in a state of f-love but rather foster his humility ‘This inquisitive yet respectful activity will alwa healthy dissatisfaction. This should not hurt his It just means that he is in the presence of unfathomable mysteries. Saint Augustine refers to these mysteries when he declares: “If you have understood everything, it means that what you have found is not God.” 6. THEOLOGY AS THE WORK OF THE CHURCH oe ‘Theology is an activity of the entire Church. Theological study is carried out by concrete individuals, who impart their own style and personality, but it is not a purely individual undertaking. Theology is a corporate activity of the Church, and never the private reflection of a theologian. It serves the Church and the good of men, and contributes to the Kingdom of God. The work of theologians is, therefore, deeply linked to the life of the Church, in such a way that it can be considered (in a way of speaking) as an organ of the Church. Theology is certainly not an “ecclesiastical office,” in the strict sense that they have in ecclesiology and canon law. But it can be considered as a function or ministry, in the wide ecclesiological sense. Theol- ogy is thus a specific aspect of the doctrinal function of the Church, which ~- in turn -- embraces different levels of activity (magisterium, theology, _., catechesis). It can be considered a specific and public task of the Word of : the faith. ee * Its ecclesial character makes theology an activity within the framework of the whole Church, with some responsibilities and some limits. * The Church is not something alien to theology. It is rather the basis for the existence of theology and the condition that makes it possible. In fact, the faith that the theologian studies is not something that belongs to him alone but to everyone. * The theologian is a member of a living community. He receives the faith from this community, and he shares it with the community. It is this fact that guarantees, supports, and questions theology. Theologians are therefore called to serve the communion. They have to give gratuitously what they have been given gratuitously. eh+ Theology possesses scientific autonomy. Theology is not a function in the Church delegated by the ecclesiastical Magisterium, nor a simple de- rivative of it. Theology does its own work, with scientific independence and responsibility, a characteristic that the Magisterium itself needs in its task of declaring and explaining Catholic doctrine. + Theology has a mission in the world. The audience of theology is not only the christian community as such. Directly or indirectly, the theologian also addresses the world of culture, and society in general, though he does not always do this in an explicit way. Exercise 1. Vocabulary Give the meaning of the following words and expressions: Fides quaerens intellectum intellige ut credas, crede ut intelligas ‘Symbols (Creeds) No pf * json Writings of the Fathers ythology Ecclesiastical office metaphysics Function or Ministry theogony Magisterium poetics Sacra divina pagina discourse of the Areopagus scientific autonomy Dabar spontaneous theology Logos scientific theology ry Exercise 2. Study Guide :swer the following questions: : c Can one do theology without faith? Justify your answer. i ie i‘ my it of salvation? it does it mean to say that theology is a science Wie _ me difference is there between spontaneous theology and solani et z The terms theology and theologian are not something exclusive or original of oooeens paint out some historical examples that supportthis view. Pe ets cease eon meeting between the faith and Greek philosophy inthe first 5, There was i ee : ity. xplain the importance of it for theology and Christian thought. ne can say that theology like philosophy) is a way of life. What does it mean? Theology is “science ofthe faith”. Please point out the implications of this affirmation, On the expression fides quaerens intellectum: Who said it? What does it mean? In what sense can we say that theology is imperfect? Show your reasoning One often insists that theology is not an individual activity, but rather ecclesial. Why? Is theology an understanding only for those who have accepted the Christian faith? Please exe show your reasoning Jouw Paut I ‘Speech to professors of Theology, et ‘At Capuchin Convent of Altatting 18 November, 1980, Exercise 3. Commentary of Text Read the following texts and make a personal commentary using what you have learned: “Theology is a science that has ints disposition all the possibilities of human knowledge. Itis free in its use of ts methods and analysis. However, atthe same time it should keep in mind its relation with the faith of the Church. The faith is not something that we owe ourselves: rather, itis “built tupon the foundation of the Apostles and Prophets, with Christ Jesus Himself as the capstone” (Eph 220). Theology also should presuppose the faith, et it cannot produce the faith. And the theologian always supported by the fathers ofthe faith. He knows that his speciality is not composed by a serias f objects or historical materiales mixed up in artificial stil, but rather is about the living faith ofthe Church. Itis notin vain thatthe theologian teaches in the name and under the charge of the eclesial community of faith. He should ceaselessly make new proposals aimed at the understanding ofthe faith, but this is nothing more than an offer to the whole Church. There are many things £4, that should be corrected and amplified in a fraternal dialogue until all the Church could acceptit 4s") {heology in the end, should ben all cases a disinterested service tothe community ofthe feth- {ul For this reason, impartial and objective debate, fraternal dialogue, ‘openness and readinessto change in face of one's own opinions form part of theology’s essence: Byits nature, faith appeals to reason because it reveals to man the truth of his destiny andthe evo attain it Revealed truth, to be sure, surpasses our telling. All our concepts fall short of ts u- {imately unfathomable grandeur (cf. Eph 3:19). Nonetheless, revealed truth beckons reason - God's Ait fashioned forthe assimilation of truth -o enter nto its light and thereby come to understand in < Certain measure whatithas believed. Theological science responds tothe invitation of ruth sit —~ {(a24s to understand the faith. thereby aids the People of God in ulling the Apostles command, (Ch. 1 Pet 3:16) to give an accountng for their hope to those who askit” > ConcRecaTion For THe DocrriNe oF Fair ‘Instruction on the Ecclesial Vocation of the Theologian, 1990.5Chapter 2 THEOLOGY anp REVELATION O65 Theology deals withthe mystery of Godin himself, as he has revealed himself to us, although some philosophical-theological trends have doubted the possibilty of entering into the mystery of God. Stating from the discussion about God, and looking always from the perspective of man’s salvation, theology also opens itself to other topics: man, his activity, the world. SUMMARY ‘THEOLOGY: SCIENCE CONCERNING GOD (a) Theology considers God from the aspect of his being God (sub ratione deitatis). Difference rom theodicy or natural theology. (b) Theology delves into the mystery of God. Negative Theal- “ay. (c) It always uses God's point of view. (d) Theology and the mystery of the most Holy Trinity. _ 8) The object of Theology is broader than the object of fait. 2. MODERN CHALLENGE TO THE CONCEPT OF GOD Causes. Religious motives. Philosophical motives. Methodological motives. 3, SECULARIZATION AND MAN'S FORGETFULNESS OF GOD (a) The process of secularization, Descartes: God as the guarantee of the physical order. Spino- m0; Deus sive natura. Kant: God as the functional idea. Hegel: God as the Absolute. Nietzsche: 7 The death of God. (b) Causes of the secularization. Looking downwards. Speculative abuse. Insufficient reading ofthe Sacred Scriptures. Abandonment of Metaphysics. (c) Consequences in theology. ;OD'S INACCESSIBILITY nya ious reduction. Luther and the denial of natural knowledge of God. (b) Philosophical re duction, Kant: God as idea and postulate of the practical reason. (c) Anthropological reduction 24 ultmann and Rahner. 5, THE CENTRAL ROLE OF THE MYSTERY OF GOD IN THEOLOGY (a) The mystery of God is unfathomable. (b) Theology does not deny the possibility of knowing God 6, THE SCOPE OF THE OBJECT OF THEOLOGY (e) The knowledge about God sheds light on our knowledge of man. (b) Knowledge about God is ‘salvfic c) Theology can talk about any earthly reality, It searches for the ultimate meaning in the Gospel. Theology is interested in the spiritual and moral impact on man, 1. THEOLOGY: sclENcE ABOUT GoD ‘Theology is the science of God. It focuses on God and his saving action in Jesus Christ for men. By definition, it is a God-centered science. Alll its statements begin from God and return to Him. Theology essentially seeks to understand better who God is, and from there, it seeks to give a deep meaning to human existence. 1.1 Theology considers God from the aspect of his being God (sub ratione deitatis) Theology studies God in so far as He is God -- the living God of Revelation, § the God of Abraham, of Isaac and of Jacob, the Triune God who reveals fi Himself in Jesus Christ and in the history of salvation. Theology does not study God in the way that philosophy does. Philosophy studies God 4s the cause of created beings and and speaks about Him according to the way his Steatures reflect His Being. Theology is different from theodicy or natural theology. Natural theology is the body of knowledge that man can have about God without the help of of supernatural Revelation. It is limited to studying the existence, the being and the attributes of God. 1.2 Theology delve into the mystery of God Seems theology studies God’s being to the extent that it can. It never for- a S that God is a deep mystery, that He is not an object which can be known way we know other beings because His manner of existence is different ©m the manner of existence of things or human beings in the world.“No one has ever seen God; the only Son, who is in the bosom of the Father, hy tade him known (John 1:18), Sacred Scripture refers to Him asthe hidder Co Isaiah 45:15) who “dwells in wnapproachable light” (I Timothy 6:16) We aa at beings who cannot grasp or comprehend the infinite Being. a Saint Thomas Aquinas says, "We cannot know what God is. However, to know whan said of God in theological doctine, we make use ofhis works, whether those wore fy of nature [natural realm] or of grace [supernatural realm)” (S Th I, ql, a7, ad 1) 4 =—1.3 It always uses God’s point of oo To say that theology is the science concerning God basically means that it studies everything from the divine point of view. Theology deals with God and studies Him in Himself, that is, in his essence, attributes and divine Persons (Father, Son and Holy Spirit), and as beginning and end of all things. And from there, theology studies creatures, human acts, norms that govern human conduct, divine grace and virtues. An old adage says, “Theologia Deum docet, a Deo docetur, ad Deum ducit.” Theology teaches about God, it is taught by God, and it leads to God. God is, therefore, like the ‘wind that propels the sailboat of theology onward. 1.4 Theology and the mystery of the Most Holy Trinity The theological edifice can be constructed in different ways, but theology »” always keeps in mind that God has revealed aspects of his intimate Trin- “itarian life so that this edifice can be built properly. These aspects of the divine life are the basis of theology. Moreover, God is the free cause and ultimate end of all spiritual and visible reality. Hence, theology considers God as a mystery and Creator, origin of man and all things. It considers Him as Redeemer through Jesus Christ and the Church, as Sanctifier in the ~ Holy Spirit, and finally as the one who consummates or perfects the universe at the end 7) oftime. 1.5 The object of theology is broader than the object of faith Theology also has secondary objects of study, i., truths that come from other sciences and that can help shed light on the content of faith. Sa6m Jn theology everything is grasped and studied in the light of Revelation. So everything that is considered in one way or another under the light of the revealed truth are in some way related to theology, whether they be preambles of the faith, the revealed truths in themselves, or the truths deduced by conclusion. ‘Theology is concerned with the formally revealed truths (revelatum) and also all the truths that in one way or another (ie., directly or indirectly, as premises or conclusions, ‘or as facts) belong to Revelation or are linked to it (revelabile). Revealed truth is thus the principle of unity of theology (cf $ Th, 1, 1, 1) 2. THE MODERN CHALLENGE TO THE CONCEPT OF Gop The concept of “God” has suffered a critique and a very strong cultural ero- sion, to the point that it has lost its specific christian content. Many sectors of western culture in our times do not understand when one speaks about God, a personal God, a Creator and Redeemer who becomes man in Jesus Christ. Hence, to say that God is the central topic of theology is a provocative statement. There are certain modern mental frameworks and assumptions which de- clare that God is a distant and unknowable Being. They thus consider human (theological) knowledge of God impossible. Some modern schools of thought directly deny God’s existence (atheism) or deny the possibility of i: : knowing Him (agnosticism), oe This denial comes from different motives: us motives: God is radically and absolutely Other. God is therefore distant and inaccessible for the human being. It seems as if God is “more a God” to the extent that we understand him as separated from this world. Philosophical motives: God is a mental construct, i.e., he is an idea (in the Kantian sense). This idea is valuable, useful, even necessary, but it is no more than a human idea, Thus, when we speak about God, we are not talking of a real being. methodological motives: in the ultimate analysis, God should not be a 27. eames ENE eetheoretical problem but a practical one. Theology should not be i ese as a question on the truth about God, but about the salvation o¢neseted Tan. 3. SECULARIZATION AND MAN’S FORGETFULNESS or Gop The philosophical reflection which arose from the rationalist systems ofthe 17th century onwards brought about an evolution that was impoverished in the religious and theological aspects. The powerful reality of the living Ged of the Judeo-Christian revelation was slowly reduced to a mere concept, This process of dissolution is quite complex, and it is not easy to mark out its stages and decisive connections. We should, therefore, limit ourselves describe it in general terms. 3.1 The process of secularization This process consists in gradually reducing God to a philosophical catego- ry or concept, whose content is freely decided according to the postulates of each system or ideology. The Living God who comes to meet me, the God whom I adore and with whom I speak, slowly becomes an abstract idea. One no longer sees and experiences God as someone real. He becomes a mere concept that is useful for explaining the universe in a systematic way. "For the philosophy of Rene Descartes, God is only the ultimate cause that guarantees the physical order in the world. Spinoza speaks of one unique substance and identifies God with the world (i.., the world is God), according to the famous statement Deus sive substantia sive natura. The way is now clear to think up a system that sees nature as an absolute or as the ultimate reality. There is something in nature that is supreme, unknowable and mysterious. In the end, nature substitutes God. ; Kant understands God as an idea which serves as a prerequisite for the moral realm a the realm of freedom. Kant’s God is a functional or useful Godin the intelligible sph (in the realm of thought), For Descartes, God was useful in the cosmological sphet® (i the world). Hegel would refer to a historical-dialectical movement in which the Absolute makes itself using finite elements. eye Nietzsche proclaimed the “death of God” and the rise of the superman, the man of te will to power. Modem thought can no longer support a real God, a God that is not con fined to man’s subjectivity and that is not merely a “supreme value.” 3.2 Causes of the secularization The disappearance of God from broad areas of contemporary thought arise mainly from the following causes The human habit of “looking downwards.” The intellect is used each time more for what can be sensed and touched and ignores what is on high: God and eternity. + The speculative abuse which has been inflicted on Revelation, and the loss of a sense of mystery. God is perceived using preconceived human frameworks. + An insufficient reading of the Sacred Scripture as Word of God. + Reflection about God has set aside the classical sources needed to know him, ie. it has progressively set aside the reality of being (abandoning Metaphysics) and conscience. ihe spiritual deficit of culture has affected theology, and has, at times, di- minished the capacity of the theologian to discem with total clarity the core matter of his knowledge. 4. Gop’s INACCEssIBILITY Be topic of God as a first theological question has been affected by reduc- ‘ons, a certain narrowing down of the concept of God, as a result of the belief that human reason is not capable of knowing God. 4.1 The religious reduction The most ‘ypical position of this reductive approach comes from a deep Spiritual choice, It is represented by Luther: “God has decided to be un- -29-knowable and incomprehensible outside of Jesus Christ. hat he calls the God dressed in his promises. It is not the nake Pe een nate MMB Scns (tes God, Sauce revealed, preached, and adored. God is not considered in His nature and majesty (Gog in Himself, His intimate inner life), but in His saving will and in His relation to man (God's extemal acts). Hence, Christian mysteries are not important. What matters isthe fact that I am saved in Jesus Christ by the pure grace of God. God is reduced to Christ, and Christ is reduced to the vision of faith that T have of Him. The truth is that I am not saved because He is Jesus Christ, But He is Jesus Christ for me because He saves me. For Luther, men do not know who God is outside Revelation, and they tend to make Him into an idol or a human ideal. There is, therefore, no room for a natural knowledge of God and of man. But the knowledge we have of God that comes through Revelation does not have a speculative character either. It only expresses the importance [or usefulness] of the idea of God for one’s existence. Luther is practically the first one to sketch a doctrine on the limits of our dogmatic statements about God. From this idea comes two conflicting religious attitudes: - * arationalist trend, where the individual becomes the authority that judg- , es the object believed; * an emotional attitude, where the believer’s action is reduced to mere feeling. These two positions may be found coexisting in the same person, once faith does not necessarily include the knowledge of God. 4.2 The philosophical reduction The modern author who has asserted in a more systematic and detailed way the idea that God cannot be known by human reason is Immanuel Kant (1724-1804), Kant has exercised a major influence in this regard and his presence in modern philosophy and theology cannot be understated. e340 Inhis Critique of Pure Reason, Kant concludes that the only valid knowledge isthe result ofthe combination of sense knowledge and understanding. What man actually knows are the sensible phenomena {note: “phenomenon” has a different meaning in Kant] placed in order by the a priori forms of the understanding (Verstand) God is not a reality which we can truly know, but only an idea or a mental content, whose existence cannot be rationally demonstrated The importance of God for human life and destiny, and for the exercise of freedom, leads Kant to postulate the existence of God from practical reason {note: this has a special meaning in Kant], as a guarantor of the intelligible and moral order. I can have faith in God (postulate), but I cannot have any valid knowledge about Him. 4.3 The anthropological reduction According to this position, we know God by knowing man. Only when we study man can we pose the question about God. In reality, theology looks at the human being: his condition, his needs, his structures. Many sectors of contemporary christian theology do not examine and proclaim what the Living God does and says in the Bible, but rather investigate if we have the epistemological conditions (ie., if our mind is able) to know and understand what God says in the Bible. In this way, the theologian puts man (not God) and his assumptions in the centre, : * The most representative Christian theologian of this posture is the Lutheran Rudolf Bultmann (1889-1976), Bultmann can be described in general terms by a radical interi- crization of the Gospel message, from which are eliminated all the factors related with the world, history and time, He conceives Revelation not as an event ouside (exterior ‘o) human knowledge. Revelation is, on the contrary, a subjective process of self-under- Standing, through which the believer gets to know himself. Karl Rahner proposes a theological reflection that is meaningful for modern man, This teflection should be tackled (according to him), with the criteria or approach of tran- feendental anthropology This anthropology asks what conditions make it possible to ‘Know God, and asserts, moreover, that theological statements have to be fecmulated in Such a way that man can appreciate how the things that theology affirms are connected {0 man’s understanding of himself. Philosophical anthropology will thus be a requisite fora true theology. If the theologian wishes to prove the credibility of the christian alemysteries, he must refer the assertions of faith to the transcendental structures ofthe human spirit. 5. THE CENTRAL ROLE OF THE MYSTERY OF Gop IN THEOLoGy ‘Theology should always bear in mind two contrasting elements: * The mystery of God is unfathomable ——Man’s capacity to understand is insufficient and human language is thus in. adequate, God is always beyond our knowledge. Faithful to its deep religious and believing instinct, classical Christian theology has always believed thatthe notion of God can never be completely grasped by human conceptual knowledge. It accepts the fact that the divine mystery hides itself and is clothed in silence. In this way, theology avoids constructing an idol in God's place. + Theology does not deny the possibility of knowing God ; Theology is deeply convinced about the mystery of God, but it does not give up in trying to know God, The transcendence and unknowability of the di vine mystery does not condemn us to silence. Indeed we have to distinguish between an imperfect knowledge of God and a false knowledge of him. We can acquire true knowledge of God, although the whole truth is far beyond our possibilities. 6. THE SCOPE OF THE OBJECT OF THEOLOGY 6.1 Knowledge about God sheds light on our knowledge of man pera The complete reality of man and the world can and must be the priest cour theological study, in so far as this reality relates to God and his designs. tcc alt Theology does not only seek a formulation or clarification of the divine my in itself, but also strives to develop it and expound it for men. Theology ee interested in the mystery of God because it is the only mystery that a ae light on the human mystery. In fact, many times we see in the Bible affirmations about God are also affirmations about man and for man- ee 6.2 Knowledge about God is salvific In the Bible, each positive attribute of God declares something fundamental about the divine Being, Moreover, each positive attribute has a certain and unavoidable repercussion in the destiny of the man who knows and confesses it, The attributes teach us, at the same time, who God is and show us the path of salvation for man. For example, the divine zeal expresses the truth that “Yahweh is your only God” (Deuteronomy 6:4) and that Israel has only one God. The divine strength and power fe speak of God’s omnipotence and lead man to perceive his condition as a creature, The anger of God proclaims the divine hatred for sin (Psalm 138:22) and affirms above all the absolute divine holiness and its consequences for the believer. God’s compassion and his merey makes Him a savior and liberator of man, and teaches definitive truths about man’s present and future destiny. We are also told that God is a “devouring fire” (Deuteronomy 4:24), that is, an irresistible love who pours Himself out to man. 6.3 Theology can talk about any earthly reality Any topic can be studied in theology as long as it fulfills certain conditions: * Theology seeks its ultimate explanation in the Gospel. This is why theologians can and should use the Christian Perspective to study the meaning behind aspects of human activity such as societies, relations between nations, the use of nature, a person’s education, work, science and technique, economics and progress, art, sports, the government of nations, the» international order, bioethics, and so on. Re * Theology is interested in the spiritual and moral impact on man. John Paul II has summed up and developed these topics in the Encyclical Re- demptor Hominis (4 March 1979), mainly when he says that “Christ has United himself to every man” (no 13) and explains why “all the paths of the Church lead to man” (no 14). In short, it can be said that there exists. ~ a deep connection between the object of theology and the mission of the Church. It is the task of theologians to Provide the foundations of that Connection and its application in specific fields of human life, 33\ Exercise 1. Vocabulary 5 jing of the following words and expre: Give the me Sub rationes deitatis ‘Metaphysics Theodioy Deus absconditus Natural theology Postulate (in the Kantian sense) Theologia Deum docet, a Deo dacetur, pure reason (Kant) practical reason (Kant) ‘ed Deum ducit Trascendental anthropology (Rahner) cogitatio fidel secularization ‘Transcendence of God (reductionism Mystery fr Economico-Salvific atributes idea (in the Kantian sense) 1 Deus sive substantia sive natura Ontology \ the “death of God” Exercise 2. Study guide ‘Answer the following questions: in the bosom of the Father, he has made him 1. “No one has ever seen God; the only Son, who i known* (Jn 1:18). What consequences does this have for theology? 2. Which covers more contents: the object of theology or object of faith? 3. Inwhat does the process of secularization consist? 4, 5 What causes can one point out about the actual loss of memory of God? Can there be a natural knowledge of God for Luther? Why? What implication does the Lutheran position have? What is the “anthropol theology of the 20th century. If God is a unreachable mystery, why do we spend the effort trying to understand God? Ist worthwhile? Comment on this affirmation of St. Thoma Does this mean that there is no knowledge of God? Theology also deals with other realities that are not God. Why? Under what perspective? Show | reduction” in theology? Please point out some exponents of the “Man has to know that he does not know God.” 9. with some examples Exercise 3. Commentary on a text 5 Rend tho following toxts and make personal commentary using what you have learned, ™) *(...) because each (Faith and Reason) without the other is impoverished and enfeebled. Dept of losing of what Revelation offers, reason has taken side-tracks which expose itto the danger “ sight of its final goal. Deprived of reason, faith has stressed feeling and experience, and 0 unt! risk of no longer being a universal proposition. Itis an illusion to think that faith, tied to weak re 10 soning, might be more penetrating; on the contrary faith then runs the grave risk of withering I" “4 myth or superstition. By the same token, reason which is unrelated to an adult faith is not prome 34 {0 umm ts gaze to the newness and radicalityof being, “This is why | make this strong and insistent appeal—not, | trust, untimely—that faith ang philosophy recover the profound unity which allows them to stand in harmony with their natu. without compromising their mutual autonomy. The parrhesia of faith must be matched by the : boldness of reason.” Jouw Paut I Fides et Ratio, n. 48 jam God chose to reveal Himself and to make known to us the hidden the Word made flesh, man might in the “Intlis goodness and purpose of His will (see Eph. 1:8) by which through Chri Holy Spirit have access to the Father and come to share in the divine nature (see Eph. 18; 2 Peter 114), Through this revelation, therefore, the invisible God (see Col. 1:15, 1 Tim. 1:17) out ofthe abun- dance of His love speaks to men as friends (see Ex. 33:11; John 15:14-15} and lives among them (see Bar, 3:38), so that He may invite and take them into fellowship with Himself. This plan of revelation is realized by deeds and words having an inner unity: the deeds wrought by God in the history of salvation manifest and confirm the teaching and realities signified by the words, while the words proclaim the deeds and clarify the mystery contained in them. By this revelation then, the deepest ‘truth about God and the salvation of man shines out for our sake in Christ, who is both the mediator and the fullness of all revelation.” ‘Secono Varican Councit Dei Verbum, n.2Chureh Nexus mysteriorum. Purely symbolic concepts must be excluded. Spiritual efor of Chapter 3 interpretation. (b) Development of dogmas. Newman's criteria, F AITH A ND ee AND Facrons THAT AFFECT DOGMATIC DEVELOPMENT THEOLOGY 8, THE FAITH OF THE THEOLOGIAN ee ee 5 The first requisite of theology is faith: that which we believe (the con. tent of faith or fides quae) and the faith with which we believe (person. 1. FAITH AS AN OBJECTIVE REQUISITE OF THEOLOGY al acceptance or fides qua). We cannot study theology without faith, (FIDES QuAE) The believer's act of faith concems the revealed Chistian myateriog mysteries formulated in dogmas. Dogmas have an important patn the ani Gah 1.1 The raw material of theology The content of revelation (i.e., what we believe: the articles of faith or fides quae) is the foundation and raw material of theology. It is the starting point SUMMARY and the indispensable basis for theological work. The theologian must, first SG TTT Gs cian of all, be a believer who accepts the Creed of the Church according to the 1. FAITH AS AN OBJECTIVE REQUI meaning that the Church gives t. f the dogmatic statements. (a) The raw material of theology. The revealed and received content (fides quae). The theolog: ane heh Bives to each one of the dogmatic statements, y an has to be a believer. The theologian does not fabricate his data. (b) The deposit of feith. The Faith is not an invention of reason. Hence, theology dees not fabricate its Magisterium as depository of the faith. data and content, but rather receives them from God in the Church. The- ology begins from the faith and is an act of faith in itself. If the theologian » 2, FAITH AS THE SUBSECTIVER OUST PaHESLOGY. (FIDES QUA) Were not to take into account the articles of faith according to their correct Interior attitude, Personal act. Obedience of faith. Scclesial sense, he would be carrying out a purely intellectual and private activity which could not be called theology. If he were to present kis per- 3. THE ACT OF FAITH ‘ Sonal conclusions as final, absolute and unchangeable, he would commit {a) Implies an act of assent. (b) Faith is free and unconditioned. {c) Faith is reasonable. (d) A serious scienti 1 supernatural gift. (e) Implies a way of life, ientific recklessness. \ 4, THE CHRISTIAN MYSTERY AND THE DOGMAS OF THE CHURCH ane 1.2 The deposit of faith (a) What are dogmas. Formulas. Declarations and ecclesial pronouncement. Objectiv of Revelation. (b) Need for dogmas. (c) Dogmas and freedom. Christian theology uses the expression deposit of faith (cf 1 Tim 6:20) to designate the objective revealed data found in Sai -d Scripture and Sacred JOGMATIC FORMULAS i i ; cred Scripture an eva ae character. (b) Historical dimension of the dogmas. Historical. Immutable. Tradition. This expression puts together one of the main ideas in the Pas- (a) Irrevocal toral Epistles. These Epistles determine the collection of the riches of faith DEVELOPMENT OF DOGMAS 6. INTERPRETATION AND Bh ied (a) Principles of interpretation. Interpret them within the whole body of doctrine and li : 36 = 3— that have been confided to the Church for her instruction, for her to keep a and to develop. ‘The Magisterium (the teaching function of the Church) aets as a deposito. This depository keeps the witness of the Apostles alive and it guarantees te cntegrty, Thus, the apostolic Word is kept alive, not only as a message received from the past, but as a true word that is present in history, in the “now” of the Church, and in the life of each Christian, 2, FAITH AS A SUBJECTIVE REQUISITE OF THEOLOGY (F1DEs gu,4) The faith by which and with which we believe (fides qua) is the root of the theology of the Christian theologian. The light that illumines theology is not directly the divine light of infused faith but neither is it the simple light of human reason. + Interior attitude towards God. Here we use the term “faith” to designate the interior attitude and the free act (both supernatural and reasonable) of men and women who have accepted God’s revelation and who strive to live according to the Divine will. Faith is, therefore, the re- sponse of the human creature to God who reveals himself and beckons to the creature. * Faith as a personal act. To believe is a personal event, i.e., something » that happens between two personal beings. God communicates himself, comes out to meet us and calls us, and we respond to that call. Before believing something, the christian faithful believes in someone, to whom he somehow entrusts some fundamental aspects of his own existence, because he knows that that Someone cannot deceive or be deceived. * The obedience of faith. The Second Vatican Council teaches that “The ‘obedience of faith’ (Romans 16:26) is to be given to God who reveals, an obedience by which man commits his whole self freely to God (se totum libere Deo committit), offering the full submission of intellect and will to God who reveals, and freely assenting to the truth revealed by Him” (Dei Verbum, no 5). aa eee The best way of understanding what the faith means is not by means of, an abstract or conceptual description but by looking at the example of the great believers. Among these the Most Blessed Virgin Mary stands out, The Encyclical Lumen fidei (no $8) affirms in its ending paragraphs that “the Mother of the Lord is the perfect icon of faith” and that “the faith has borne its best fruit” in her 3. THE ACT OF FAITH The faith has the following main characteristics: 3.1 The faith implies an act of assent ‘The believer accepts truths and mysteries that are not evident to human reason. Faith “is a supernatural virtue by which we, with the aid and inspiration of the grace of God, believe that the things revealed by Him are true, not because the intrinsic truth of the revealed things has been perceived by the natural light of reason, but because of the authority of God Hims elf who reveals them, who can neither deceive nor be deceived” (Vatican I Dogmatic Constitution Dei Filius, chapter 3) The intellectual aspect of faith means that faith is knowledge that is certain or sure, not mere opinion, and is not mere confidence in God. The believer accepts and incorporates concrete truths to his or her vision of reality such that his or her faith possesses a specific and well-defined content. The believer does not believe “in general.” The christian believes specific realities: he believes in God and in the mysteries that God reveals (e.g. Blessed Trinity, the divinity of Jesus, the Eucharist, Mary’s virginity and motherhood, the Church, the resurrection of the body, and so on). Those who profess a vague faith in God without any specific content or consequences only possess a sentimental faith. Authentic faith goes beyond the realm of the senses and reaches the invisible world of supernatural mysteries. These mysteries are intensely real. 3.2 Faith is free and unconditioned Through faith, “man trusts God freely and totally” (Dei Verbum, no 5). The Person whom God addresses is free to believe or not to believe. Faith is a choice of the will that tends toward God and decides to give himself to Him. =39-“0 faithless generation, how long am Ito be with you?” (Mark 9:19). “Blessed ar those who have not seen and yet believe” (John 20:29), Faith may take r. ate the heart of a person. Jesus attributes this fact directly to the freedom ai ty of the person who has been invited to believe. fOOt OF not in nd respon without the grace of God (cf CCC, no 153). There are people who would like to believe, yet find themselves unable to do so, a They want to believe but they cannot. They admire believers, and even envy then The signs contained in Revelation do not force man to accept necess, ee a , sarily. in the good sense, but they cannot manage to reproduce interiorly the attitude and The one who hears the voice of God, or sees the signs that God carries ou, vision of those believers. This shows that faith is a gift that God must give, Man always free to respond or not. The freedom of the believer thus gives faith can desite it and prepare to receive it, through prayer and docility to the voice of his conscience, deep personal dimension in relation to God. In Revelation (Old & New te. menertament) or inthe time ofthe Church, God does not deal with lifeless beings or robots. 3.5 Faith implies a way of life Faith is the principle and the basis for living according to the Gospel. 3.3 is reasonable “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Faith is not opposed to reason. It is produced in a luminous chiaroseu- Christ was raised from the dead by the glory of the Father, we too might walk in new- ro in which the believer realizes that to believe makes sense. Faith goes seated (eatin 6:44) beyond reason, just as grace goes beyond nature, but it neither destroys nor ignores it. Faith is meant to be lived out: by nature it is operative and materializes in the life of the believer. Faith shapes one’s life. Life becomes meaning- Faith is not bound by the limits of reason. Neither does it need to receive, ful and acquires direction thanks to faith. A believer cannot live like a in a way of speaking, the approval of reason. This does not mean, however, non-believer. that faith is something of the sentiment or feeling. Faith is not absurd or irrational. Faith has nothing to do with superstition or with other strange 40He GanisTian mvstERY ANn/THE DoGMAS OF Tae Cauca religious behavior. 4.1 What are dogmas? Blaise Pascal affirms in his Pensées (273): “If we submit everything to Teason, our religion will have no mysterious and supernatural element. If we offend the principles of reason, our religion will be absurd and ridiculous.” The Christian religion is a dogmatic religion in the sense that the revealed mysteries are expressed by the Church in a few formulas of faith which Believers always have reasons to believe, even if their faith ultimately translate divine truths into human language. Hence, dogmas constitute, in comes from an impulse of grace, and even if many of them may not know ‘manner of speaking, the doctrinal identity of Christianity. reasons are (for lack of formation). what thos. ( ation). They are not axioms or theoretical principles, They are precise declarations about what God has revealed and which the Church has lived in its 3.4 Faith is a supernatural gift [Sacred] Tradition, They are made through an ecelesial pronouncement (a formal act of the Magisterium) about some point of doctrine Faith is a gratuitous (undeserved) and supernatural gift: this is 4 4°? conviction of the Church. Believers have some experience of this fact We human beings are not capable of reaching any salvific knowledge “418 a0 I Dogmas express the objective aspect of the Divine Revelation. It cannotbe reduced to the subjectivity of the believer. Dogmas are the foundation of an upright Christian conduct. \ 4,2 Need for dogmas i jal formulas have arisen and have be that even if these ecclesia have been Nee in aaa historical circumstances, nonetheless, it is the totality of the awareness of the Church, They have to be held as valid and ‘oned, as requisites for religious knowledge and moral conduct, uncon \ ‘The life of man indeed needs fundamental principles which can guide his behavior. ‘Without these principles, Christian existence cannot last and will have no direction Like all other human beings, the Christian has certain fixed points of reference Dogma should not be understood as a statement or point of view that is imposed arbitrarily and that despises the interior and exterior freedom of the believer. On the contrary, the rigor and precision used to formulate dogmas imply not only respect for the mystery that is contained, but also respect and consideration for the intellect and sensibility of the man who accepts it. 4.3 Dogmas and freedom Since dogma expresses, in a way of speaking, the doctrinal awareness of the Church, it always includes an ecelesial and traditional component which cannot be eliminated. | There is no path of faith that does not pass through the Church. In other words, there is no room for purely experiential, direct, subjective or individual pursuit of the truths of faith that ignores the dogmas. Neither can one ; study Sacred Scripture while ignoring Sacred Tradition, The faith of the believer cannot be detached from the Tradition that is reflected in dogma. PRD Dosmas aye aliberating erext Dogmas are a condition that make Christia™ intellectual freedom possible. Dogma frees Christian thought. Without dogmas (doctrinal reference points), we would be conditioned by so many facto We would invent a God that fits the mentality of our age, culture, convene’ or interest, our way of looking at things, Ultimately, we would reinterpret O' and the whole Christian message, adjusting them te ovs personal tastes. Do liberates and allows us to reach the objecti 5. VALUE OF DOGMATIC FORMULAS Dogmatic formulas always keep the same meaning which they had when they were defined by the Church. Thus they cannot suffer changes that al- ter their original meaning. The passage of history, cultural and theological changes and the evolution of human thought do not modify the core of dogmatic statements. 5.1 Irrevocable character of the dogmas The First Vatican Council (De fide et ratione) declared that dogma has its own meaning once and for all, and censures those who deviate from that meaning, “under the pretense or pretext of a deeper comprehension of them,” scientific progress, or a deeper interpretation of the dogmatic formulation. This irreversible and irreformable character is implied in the infallibility of the Church, guided by the Holy Spirit. The Spirit makes the Church partici- pate in God’s truthfulness. 5.2 Historical dimension of the dogmas The Second Vatican Council has presented the doctrine of the Church within wider framework. It has assessed the historical and pastoral dimension of the dogmas and distinguished between the unchangeable base of the faith and its changing expressions according to the times and places. The teach- ings of the Church, while always maintaining the same content and the same meaning, have to be transmitted to men in a living way which corresponds to the demands of each historical moment. The declaration Mysterium Ecclesiae (1973) has made use of this distinction and has refined it. It affirms that dogmas are historical, because “the meaning of the pro- ‘ouncements of faith depends partly upon the expressive power of the language used at a certain point in time and in particular circumstances” (no. 5). Definitions made afterwards conserve and confirm the preceding ones and explain them in a dialogue or ‘ confrontation with new questions or with errors, thus making them more alive and fruitful for the Church. The immutability of dogmas should not be confused, therefore, with immobility in the truth, but dogmatic formulas do not define that truth in ive truth about God. ae | ' si 8an indeterminate, ambiguous or approximate way. They guard the truth undey ‘al i Vali and determined form (cf International Theological Commission, The interpretations, + The interpretation and understanding of dogmas is not a mere intellectual dogma, 1989). interpretation, but a spiritual effort directed by the Holy Spirit. ‘i I el f dogmas Dogma gives us certain knowledge of the revealed truth that it expresse 6.2 The development of dogma even if it may be obscure and imperfect. One'should not forget that "Dey, H hy Dogmas do not change, but they develop. The fact that a dogma defined by matic formulations must be considered as responses to precise questi ‘ons, ang __the Church can sound like a novelty (when compared to expressions of the itis in this sense that they remain always true” (International Theologicg) same truth in the first centuries of the Church), does not mean that the truth Commission, Unity of the faith and theological pluralism, thesis 10). has changed with time. It simply means that the truth in question has devel- ~— oped to the point of being expressed in its present form. 6. THE INTERPRETATION AND DEVELOPMENT OF DoGMas In other words, doctrine has not been corrupted or has lost its evangelical purity. What has happened is that what used to be implicit has now been : Rai Dogmas need to be interpreted so that the truth that they contain can be. made explicit. come clearer and more explicit to the Church and to all believers. In this For example, when the Church defined the dogmas of the Immaculate Conception of sense, we can say that the definition of a dogma is both a beginning and an Mary (1854) and her Assumption into heaven (1950), she did not invent new Marian a 4 ii loctrin xplicit lared truths that have always been contained in the mystery ival and a point of departure. doctrines, but explicitly declared truths that have al ending, a point of arri Pp Pasi no : ‘i The development of dogma is a sign of life. It means that Christian doc- erpretation P 5 6.1 Principles of interp! trine is not a fossilized system of truths, but an organism that progresses in the history of the Church without ever losing its identity and its unchang- The interpretation of dogmas should be done according to the following Soe principles: N ( Pe ccad ‘The great English theologian John Henry Newman (1801-1890) likewise proposes » + Dogmas have to be interpreted within the whole body of doc ster ote a lies doce an oe E the life of the Church (cf Dei Verbum, no 8). false development means the doctrine has been altered. Preservation of the type, i.c., conservation of the basic form, of the pro- a I the others. + We have to understand each dogma within the context of al Parental ike lating of Rae Ree : ion of dog: Dogmas cannot be understood unless one begins with the relation 0! + ” Unitatis Hie gets mas among themselves and the “hierarchy of truths” (cf Decree * Continuity of principles: each one of the different doctrines represent ito Principles which are found in a deeper level. : in anan- * Power of assimilation: a living idea demonstrates its force through it i i is to be understood in ar r ide ‘onstrates its force through its + Dogmatic language is analogical and need tations and excessivell capacity to penetrate reality, assimilate other ideas, stimulate thought, and alogical way. This helps to avoid rigid interpretat develop without losing its interior unity. It is the capacity to incorporate negative approaches. new elements without affecting its nature, o dogm A . + Purely symbolic concepts must be excluded. These reduce jor ect” —* Logical sequence: although dogmatic development is much more than a ne M Pa passing expression of religious experience, or a certain soc} — sial praxis. isot simple logical derivation, it is necessary however that its conclusions are logically consistent with the initial data. ation of the future: tendencies which will reach their fullness * Anticip ment between posterior development much later are a sign of the agree and the original idea. + Conservative action over the past: a true development confirms preced. ing developments and formulations. A false one would deny the past + Lasting vigor: corruption of doctrine leads to disintegration; what is corrupted cannot last. Vital force is a criterion of faithful and genuine development. Corruptions are destructive and do not last. Heresies tend to be brief and transitory, though at times they can appear in other forms. 7. OCCASIONS AND FACTORS THAT AFFECT DOGMATIC DEVELOPMENT 7.1 Occasions Doctrinal controversies have often been an occasion for the Church to formulate and develop dogma. For example, the crisis provoked by Arianism (4th century) led to the definition of the nature of the Divine Word, his generation from all eternity, and his consubstantiality with the Father. We also have to mention the notable influence of the theological contro- yersies among Catholic authors. Throughout history, these Catholic authors had helped to establish the correct doctrine and make it more precise. 7.2 Factors The following factors favor the development of dogma: + The doctrinal activity of the Fathers and the theologians. + The liturgical life of the Church. + The faith and piety of Christians. + The action of the Church Magisterium, -46- 8. THE FAITH OF THE THEOLOGIAN Theological knowledge can never be deprived of the light that faith gives it and be taken as a mere rational investigation with its own autonomy and without any connection to the Word of God. If this connection were missing, then the reasoning, the rational explanations, the analogies and theological deductions would lose their value and will lead to serious errors. Theology would then become a mere technique for speaking about God in a language that has no foundation. Only faith makes one capable of capturing the full reality of the object of one’s belief. The theologian should carry out his re- search within that faith that is received and lived out by the Church. Exercise 1. Vocabulary Give the meaning of the following words and expressions: Fides qu: fall Fides qua immutability deposit of faith ‘nexus mysteriorum pastoral epistles symbolic interpretation of dogma obedience of the faith analogical language dogma type axioms theological controversies ‘ecclesial tradition Arianism Exercise 2. Study guide Answer the following questions: 1. What does the expression “deposit of faith” mean? 2 What does it mean when we say that the Magisterium works as a lepositary” of faith? Reflect on the following question: Does faith consist in having confidence in God or in admit- ting some truths as concrete contents? ‘What does the expression “obedience of faith” mean? 4 _ 5. Arethere reasons for believing? Does belief require reason? Please explain your answer.‘What are dogmas? ‘ f 7. Isdogma something arbre 8 a saythat the dog libera Jes fora correct mi i nt of the dogmas a afr the valid developme! amas according tp Newman dogmas ere “historical”? es the Christian? From what? t interpretation of the dogmas, Inwhat sense can one Why can we affim tat the 10, Please name the ve princi 11, Please name the seven ote xercise 3. Commentary on a text ake a personal commentary using what you have learnt, ings the awareness that she isthe bearer of a messagy i (¢.2Cor 41-21. The knowledge which the Church otter jon ofher own, however sublime, butin the word g 6 Read the following texts and m “Underlying all the Chureis th which has its origin in God himsel jin not ir atic to:man has its origin nat n any specu! “ God whch se has recived inf (1 Th 219). At the origin of our life oF faith there ig an encounter unique in kind, which discloses a mystery hidden for long ages (cf, 1 Cor 27, ! Fo 1625-25 bt ich snow reese: I his goodness and wisdom, God chose to ceva inset ena mate nome use Wien purpose of his wil. Eph 19), by which, thy Christ the Word made flesh, man has access tothe Father inthe Holy Spirit and comes to share inthe ie nature” Thisiniativeisuterly gratuitous, moving from God to men and women in order bring them savin. As the source of love, God desires to make himself kon; andthe knowledge mich he human bein has of God perfects all that the human ming ’ ‘can know of the meaning of life.” Joun Paut It Fides et Ratio, n.7. “The Churehis Mgitrum exercises the autho itdefines dogmas, that on ur spiritual life and the dogmas, Dogmas are lights = = itand make it secure, Conversely, if our life is upright, our “skome the light shed by the dogmas of fit.” Catechism of the Catholic Chureh “Absorbed ang nos 88-89 8nd deepened lors cay the family th becomes a li illuminating all our Of en oti cong "1 HOM many bones ight capable of illuminating tofath oe tS th? 082° of Christian faith brought tthe city ia which wag pag nt ME ave come to understand the unique cian Y Seen in antiquity.) At the heart of bible! "te is Gods love, his concrete concern for every person, and his plan of salvation which embraces allof humanity ad al ereation, culminating in the incarnation, death and resurrection of Josue Ghrist Without insight into these realities, there is no criterion for discerning what makes humen life precious and unique, Man loses his place in the universe, he is cast adrift in nature, either renouncing his proper moral responsibilty or else presuming tobe a sort of absolute judge, endowed with an unlimited power to manipulate the world around him. Francis Encyclical Lumen Fidei, no 54, -49- eeChapter 4 tue ROLE or HUMAN REAsoy in THEOLOGY CO In theology, human reason is inseparable from the faith, This is why we. talk about reason enlightened by faith. There is @ harmony an bane between rational investigation and faith in Divine Revelation, in Contrast to the extreme postures of rationalism and of fideism, the Magisterium of the Church has promoted from its beginnings the harmony between reason and faith. The Christian does not stop thinking when he believes, As forthe theologian, he uses reason (especially philosophy to analiza to go deeper, to defend and to present the truths of faith to the world SUMMARY -50- 5, THE USE OF REASON IN THEOLOGY {a) Analyze; (b) lay the foundation; (c) deepen; (d) defend; (e) demonstrate 6, USE OF PHILOSOPHY IN THEOLOGY {2) Confront basic questions (b] Wide room for reason, (c Intligible expression of the Worg 7. THE PRESENCE OF PHILOSOPHY IN THE HISTORICAL DEVELOPMENT OF THEOLOGY {a) Encounter with Greek philosophy. (b) Saint Augustine. (c) Saint Anselm. (d) Saint Thomas Aquinas. (e) Descartes and Kant and the break-up of ‘modernity. (f) Contemporary theology 8, APHILOSOPHY ADEQUATE FOR DOING THEOLOGY (2) Alltrue philosophy is valid. (b) realist philosophy. (c) Universal and open tothe spiritual realm. (d) Limitations of some philosophies. Empiricism. Historicism, Existentialism and Phe- logy THOMAS AQUINAS: GUIDE FOR THE USE OF PHILOSOPHY IN THEOLOGY 1. MEANING AND SCOPE OF THE TERM “REASON” Reason characterizes the human being to a great extent, and makes him different from irrational beings. We regard reason as the human faculty par excellence. Through this human faculty, the human being tries to put things in order within himself and in the various things and events around him. It is the main faculty or Potency that man uses. Reason is different from sense knowledge, from feelings, from experience and from the will. But it is not opposed to them, but rather works with them in the operations by which man knows and acts. in a wide sense, we can say that reason is the cognitive (or knowing) intellectual faculty that operates through concepts and through reasoning. In other Words, it produces concepts and arguments in order to understand reality. 2. REASON IN THEOLOGICAL LANGUAGE Feclesial and theological language use the term “reason” (for example, inthe ‘Wo Vatican Councils) in the following way: * Itis a participation in the divine perfection, The intellectual human oie

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