Methods of Dogmatic Theology

I

.

Walter Kasper

THE METHODS OF DOGMATIC THEOLOGY

translated by John

PAULIST

PRESS

Glen R o c k , NJ Toronto

Drury

DEUS

BOOKS

N e w York, NY

Amsterdam

London

A Deus Books E d i t i o n of Paulist Press O r i g i n a l l y published undei the title Die Methoden der Dogmatik—hinhext und Vielheit, © 1 9 6 7 b v K ö s e l - V e r l a g , Munich

CONTENTS N i h i l Obstat: Kevin McNamara D D Imprimatur: ^ M i c h a e l Harty D D Ennis, 24 December 1968 FOREWORD

L i b r a t y of Congress Catalog C a r d N u m b e r : 69-19958

1

I H E PRESENI

CRISIS

2

I H E HISTORICAL

3

IHEOIOGY'S

4

HISIORY

5

I H E GOAI

BACKGROUND

SIARIING

POINI

AND IHEOIOGY

© 1969 Ecclesia Press OF METHODOLOGY

Published by Paulist Press Editorial Office : 304 W . 58th S t , N Y., N Y

10019

Bwsmcss Office: Glen R o c k , N e w jersey 07452

Fiimset, printed and b o u n d i n the Republic o f Ireland V

FOREWORD

This l i t t l e v o l u m e contains the paper w h i c h I read t o the first postconciliar Conference

of

G e r m a n D o g m a t i c Theologians ( M u n i c h , J a n u ary 2-5,

1967). A t the request o f m a n y , I a m

presenting the same paper here, almost u n changed, i n the hope that i t w i l l reach a w i d e r public. T h e paper does n o t c l a i m t o be a n y t h i n g m o r e than a p r e l i m i n a r y probe W h e n one is d e l i v e r i n g a paper at such a conference, there is a p r e m i u m o n succinctness. T h e things w h i c h are c o m m o n k n o w l e d g e to one's f e l l o w theologians m u s t be presumed f r o m the start, o r referred to i n passi n g For this reason I have deliberately chosen to stress several n e w aspects w h i c h , h o p e f u l l y , w i l l p o i n t the w a y t o the future. These ideas m u s t be c o m p l e m e n t e d and developed f r o m many d i f ferent sides. O n l y then can they p r o v i d e a starti n g p o i n t for the revitalized d o g m a t i c t h e o l o g y w h i c h Vatican I I called f o r I hope this b o o k w i l l c o n t r i b u t e t o the process o f i n t e r n a l c h u r c h r e n e w a l — i n preaching, i n d o g m a t i c theology, in the life of f a i t h A n d I also hope i t w i l l stimulate and foster theological d i a logue WAITER

vii

KASPER

ABBREVIATIONS

A A M z Abhandlungen

USED I

o f the M a i n z A c a d e m y o f

A r t s and Sciences DS

and

DENZINGER

Enchiri-

SCHÖNMEIZER,

dion Symbolorum

definitionum et declar-

THE

PRESENT

CRISIS

ationum de rebusfidei et morum, F r e i b u r g 1965 .. 33

DTh

DThC

Jahrbuch

M e t h o d o l o g y is n o t discussed t o o f r e q u e n t l y i n

für Philosophie u n d spekulative T h e o -

present-day theology. Indeed i t m i g h t seem that

logie. Since 1954:

Freibuiger Z e i t -

abstract, academic discussions o f m e t h o d o l o g y

schrift für T h e o l o g i e u n d Philosophie,

should take a back seat t o m o r e pressing p r o b -

Fribourg

lems, problems w h i c h d i r e c t l y relate t o the

Divus

Thomas. Before 1914:

Dictionnaire

de théologie catholique, Paris

pressing needs. B u t the fact is that i t is n o t m e r e l y

1899 f f D o c u m e n t a ecclesi-

this particular d o g m a 01 that particular r e f o r m

astica Sacram S c r i p t u r a m spectantia,

w h i c h has been called i n t o question.. W h a t have

R o m e 1956

been called i n t o question are the fundamental

E n c h B EnchiridionBiblicum:

HThG

Handbuch

3

theologischer

Grundbegriffe,

V o l s . , edited b y H . Fries,

2

Munich

Lexikon

für

Theologie und Kirche,

Frei-

saying a n y t h i n g about G o d .

2

M T h Z Münchener

Theologische Revue,

once again.. Is i t still possible f o r t h e o l o g y to

Zeitschrift

ThRv

Theologische

ZKTh

Zeitschrift für katholische Theologie

ZThK

Zeitschrift

speak about G o d ? H o w can i t d o this? H o w

Münster.. (Inns-

Theologie

Tübingen

should i t do so ? T h e o l o g y must take a n e w l o o k at its methods.

Vienna.. für

t a k i n g a close l o o k at fundamentals once again. It m u s t spell o u t the fundamental issues for itself

b u r g 195 7 ff

bruck),

principles o f faith itself and the possibility of T h e o l o g y can tackle this situation o n l y by

1962-63 LThK

present-day crisis o f faith and t o the C h u r c h ' s

und

Kirche,

Even the present situation w i t h i n t h e o l o g y itself seems t o call for such a revaluation.. T h e r e

Vlll

1

2

METHODS

OF

DOGMATIC

THE

THEOLOGY

PRESENI

CRISIS

.3

is a g r o w i n g s p l i n t e r i n g o f methods w i t h i n one

made t o use t h e m m e a n i n g f u l l y and p r o p e r l y .

and the same discipline and b y one and the same

Presumably i t does n o t preclude the possibility

theologian.. A t one p o i n t the d o g m a t i c t h e o -

o f t h i n k i n g i n theological terms, n o r favor the

logian m a y

utilize exegetical, historical and

amateurish i m i t a t i o n o f profane disciplines. I f

p h i l o s o p h i c a l arguments; at another p o i n t he

the conciliar statements mean a n y t h i n g , t h e n

m a y a d o p t a pastoral, an a n t h r o p o l o g i c a l , or a

they are d e m a n d i n g that t h e o l o g y take a m e t h o d -

sociological approach.

B u t i f dogmatic theo-

ical, scientific l o o k at the pastoral element i n

l o g y is to a v o i d dilettantism, i f i t is t o r e m a i n a

t h e o l o g y , at the operative and pragmatic ( i n the

scientific discipline, then i t must l o o k for the one

best sense of the w o r d ) element w h i c h is p a r t and

dogmatic method.

parcel o f the t r u t h .

V a r i o u s statements o f Vatican I I have b r o u g h t

E v e n m o r e i m p o r t a n t than the C o u n c i l ' s i n -

this pr o b l e m t o a head, for the C o u n c i l d i d m o r e

frequent allusions to theological m e t h o d o l o g y

than raise specific issues w h i c h m i g h t still be

is the n e w spirit w h i c h pervades its statements

solved w i t h the t r a d i t i o n a l methods and w i t h i n

and declarations. D o g m a t i c t h e o l o g y as a w h o l e

the classical f r a m e w o r k .

is presented

Basically, V a t i c a n I I

as being

more dynamic,

more

called for a n e w t h e o l o g y , a d o g m a t i c m e t h o d -

catholic, m o r e oriented t o this w o r l d a n d the

o l o g y that was m o r e b i b l i c a l l y and pastorally

f u t u r e ; m o r e o v e r , i n m a n y respects, i t is p o r -

oriented

t r a y e d as something possessing less certainty

1

2

B u t w h a t does " p a s t o r a l " mean ? Presumably i t does n o t mean that t h e o l o g y is t o be less r i g o r o u s -

than heretofore.. A real crisis n o w confronts the basic f o u n d -

l y scientific i n its methods, that its tools are t o

a t i o n o f theology. Justifiable

u n d e r g o adaptation w i t h o u t any effort being

a-worldliness

' T h e Decree on Training for the Priesthood (n 17) Optatam Totius Ecchiiae, expressly calls for a revision o f teaching methods in theology Jbid n 16. C f : Dogmatic Constitution on Divine Revelation Dei Verbum n 24t; Decree on the Priestly Ministry and Life Prcsbyterorum Ordinis n 19; Pastoral Constitution on the C h u r c h in the W o r l d of Today. Gaudium et Spes n 44 62; Decree on the Missionary Activity of the C h u r c h Ad Genta Diinnilus, n 30 z

o f theology

criticism o f the

i n the past

now

threatens to d r i v e us to the other extreme, t o give rise t o a secular t h e o l o g y w h i c h has n o real tradition

3

W e can n o longer a v o i d discussing

3See the remarks of J 20:491

R A T Z I N C E B in Herder-Korr.cspondenz,

1966

4

METHODS

OF

DOGMATIC

IHE

THEOLOGY

PRESENI

CRISIS

5

the principles and the basic criteria o f theological

T o be sure, t h e o l o g y does make use o f certain

ar gumentation.. M e t h o d i c a l e x a m i n a t i o n o f the

specific m e t h o d s — h i s t o r i c a l , p h i l o l o g i c a l , etc.

foundations o f t h e o l o g y is a most u r g e n t task

— a n d i t dare n o t t r y t o dispense w i t h t h e m

for post-conciliar theology.

B u t t o be t h e o l o g y , i t must say s o m e t h i n g a b o u t G o d and his W o r d.. U s i n g the methods o f h i s -

This n e w a t t e n t i o n to m e t h o d o l o g y is necessarily c o n f r o n t e d w i t h the claims to m e t h o d o logical precision that are made b y

modern

science.. I n its understanding o f reality

and

t r u t h , our age is s t r o n g l y influenced b y science and t e c h n o l o g y ; and the essence o f science is its

torical and p h i l o l o g i c a l c r i t i c i s m , w e can c l a i m that here and there i n h i s t o r y G o d spoke a n d acted thus and so, and n o t otherwise. T h a t is about as far as w e can go w i t h these methods, b u t that is n o t yet theology. T h e o l o g y belongs to a realm w h i c h t r a d i t i o n

m e t h o d o l o g y . Science hunts o u t a definite and

sums u p under the w o r d sapientia

specified i t e m o f k n o w l e d g e b y f o l l o w i n g an

T h r o u g h i t we savor (sapere), w e c o m e t o k n o w ,

(wisdom).

ordered, w e l l l a i d o u t road w h i c h provides for

" t h e g l o r y of G o d shining o n the face of C h r i s t

critical reflection and revaluation all along the

Jesus" (2 C o r 4, 6). This is the type o f experience

way. I t is the art o f selecting and abstracting

w h i c h is proper to t h e o l o g y , and the m o d e r n -

data, after c o n f i n i n g oneself to a v e r y definite

day emphasis o n t r u t h requires t h a t this ex-

questioning process..

perience be g i v e n a n e w , m o r e intensive f o r m

This m o d e r n attentiveness t o m e t h o d o l o g y has created a critical situation, n o t o n l y for t h e o l o g y b u t for all intellectual disciplines. For neither t h e o l o g y n o r p h i l o s o p h y can f o l l o w a m e t h o d o l o g y such as described above.. The real object o f their i n q u i r y is n o t ascertainable and repeatable;

n o r do they deal w i t h a sharply

d e l i m i t e d p o r t i o n o f total reality as the other sciences do.

o f m e t h o d o l o g i c a l self-verification

For even

t h o u g h t h e o l o g y cannot s i m p l y appr opriate one or other o f the secular methods, i t is n o t a p u r e l y w h i m s i c a l process either

Theology, too, must

be rigorous and serious. I t , t o o , must d r a w reasonable conclusions. I t , t o o , m u s t use exactness i n posing and answering questions. T h e o l o g y , t o o , has its methods. L o n g before H e g e l and Heidegger, A r i s t o t l e

6

METHODS

OF

DOGMATIC

IHEOIOGY

IHE

PRESENT

CRISIS

7

realized that m e t h o d o l o g y is something m o r e

for t r u t h , can p u t us o n the r o a d w h e r e the search

than a scientific technique applied f r o m w i t h o u t ,

for

s o m e t h i n g m o r e than an ordered, m e t h o d i c a l way

o f proceeding i n order t o reach

sound,

coher ent j u d g m e n t s about some specific por t i o n of reality. The w a y t o t r u t h (methodo.s) can o n l y be t r u t h itself Even i n his quest for the t r u t h , the investigator must be enlightened b y t r u t h .

t r u t h is made. N o one starts f r o m scratch, The heritage o f

t r a d i t i o n situates us w i t h i n a very definite h o r i zon o f t r u t h . T r a d i t i o n discloses the t r u t h a n d touches off the quest for i t , b u t at the same t i m e it also hides the t r u t h . The answers o f t r a d i t i o n can never f u l l y handle the questions t o w h i c h

Thus questions o f m e t h o d o l o g y are always

t r a d i t i o n gives rise; indeed, they often obstruct

questions about the subject itself A r i s t o t l e makes

these questions and m a i n t a i n a stranglehold o n

this clear at the start o f his Metaphysics:

"If

t h e m . H i s t o r i c a l reflection o n the questions o f

thinkers proceeded i n this w a y , the subject itself

the past leads i n e v i t a b l y t o further e x p l o r a t i o n o f

led

the n e w and m o r e radical possibilities of c o m -

t h e m t o the r i g h t road and g u i d e d their

inquiry

Thinkers were carried along

by

t r u t h i t s e l f . " T h e m e t h o d , then, is the signpost

6

p r e h e n d i n g t r u t h . T r a d i t i o n sets us o n the r o a d

4

and the guide o n the road t o t r u t h ; and i t is p r o v i d e d b y t r u t h itself. M e t h o d o l o g y is a conscious r e - c o l l e c t i o n along the w a y that t r u t h is a c c o m p a n y i n g us; i t thereby enables us t o reconnoiter and explor e the r oad o n w h i c h t r u t h is leading us.. As A r i s t o t l e sees i t , t r u t h serves as a signpost b y s h o w i n g us the perplexities and w r o n g turns made b y earlier i n q u i r i e s , b y i n d u c i n g us t o 5

reflect c r i t i c a l l y o n the h i s t o r y o f past research. O n l y t r a d i t i o n , d o m i n a t e d as i t is b y the quest ' ' A K I S T O I I E Mttaphyiks Ibid 995a-b 5

984b

H h e s e remarks derive from the insights we have gained into the historical and linguistic nature of human knowledge, as developed m the îater philosophy o f Heidegger. According to this v i e w , human k n o w ledge evolves in a specific linguistic horizon that is handed down through history; this horizon involves a specific understanding o f being at any given moment and excludes other possible interpretation. Being as such is historical : that is. it is expounded linguistically w i t h varying emphases, " t o n e s " and " c o l o r s " at any given point in time W i t h this insight the modern approach is bypassed for a transcendental, existential analysis The notion o f historicity posited here involves more than the purely subjective historicity of man himself; it embraces reality as a whole and being as such Thus it includes society, institutions and the w o r l d H u m a n historicity, however is the locus where the history o f being comes to a head O n this notion of the history Margin Heidegger, Pfullingen Existenzphilosophie im geistigen pp 32-52. i 7 4 - 7 7 ; B W E I I E , logie heute." in Auf der Spur

of being s e e : 0 P Ô G G E L E R , DerDenkweg 1963, PP I3S-42, 280-99; M M U I L E E , Leben der Gegenwart, Heidelberg 1964 . ' E i n Vorschlag zur Méthode der T h é o des Ewigen, Freiburg 1965- PP 416-19 3

T H E 8

M E T H O D S

O F

D O G M A T I C

to seek t r u t h and, i n so d o i n g , i t opens u p newpathways for future t h e o l o g y Thus a deliberate e x a m i n a t i o n o f theology's methods m u s t necessarily be a critical appraisal o f the

pathways

w h i c h t h e o l o g y has t r o d u p t o now.. Because o f the dimensions o f the present crisis, w e m u s t do m o r e than focus o n the critical exa m i n a t i o n of theological m e t h o d o l o g y w h i c h has been g o i n g o n i n recent decades I n the 20s an i m p o r tant concern was the nature o f t h e o l o g y as a scholarly discipline; i n the 30s i t was the d e v e l o p m e n t o f a k e r y g m a t i c theology, These questions have c r o p p e d u p again, i n m o d i f i e d f o r m , i n the quest for a pastorally oriented t h e o logy, B u t w e shall have to broaden the base o f this i n q u i r y , t o investigate all the v i t a l questions that have arisen i n the histor y o f m o d e r n t h e o l o g y as o u r present-day m e t h o d o l o g y t o o k shape, I m p o s i n g difficulties stand i n the w a y o f this historical reflection,

The h i s t o r y o f C a t h o l i c

t h e o l o g y i n m o d e r n times remains u n e x p l o r e d to a large extent,, The intellectual currents i n t h e o l o g y d u r i n g the late seventeenth and e i g h t eenth c e n t u r y are scarcely clear t o us at all I n the h i s t o r y o f n i n e t e e n t h - and early t w e n t i e t h c e n t u r y t h e o l o g y , maj or r e-evaluations ar e u n d e r w a y or v e r y m u c h i n order

P R E S E N I

C R I S I S

I H E O I O G Y

9

I f w e s i m p l y l o o k at the b r o a d outlines o f this research, w e are forced t o conclude that i t is n o t o n l y specific eras and specific theologians w h i c h need t h o r o u g h i n v e s t i g a t i o n , that i n reality w e must r e w r i t e the w h o l e h i s t o r y o f m o d e r n t h e o l o g y f r o m the g r o u n d up, The valuable and i n dispensable presentations o f M . J Scheeben a n d M

G r a b m a n n p r o v i d e m e r e l y a prelude t o t h e

h i s t o r y o f neo-scholasticism

M o r e and more i t

is c o m i n g to be regarded as an episode a n d a respectable expedient, b u t n o t as t h e i n t r i n s i c goal o f m o d e r n developments, A revised t h e o logical appraisal o f the intellectual currents i n m o d e r n t h o u g h t is greatly to be desired

An

objective presentation o f m o d e r n t h e o l o g y r e quires that t h e o l o g y revise its estimation o f the history o f t h o u g h t i n m o d e r n times. Because o f the difficulties just m e n t i o n e d , t h e f o l l o w i n g observations and remarks w i l l have t o be corrected and developed further i n m a n y r e spects,, M u c h w i l l r e m a i n h y p o t h e t i c a l and p r o visional, B u t o u r a i m here is n o t h i s t o r y for its o w n sake, I t is t o shed the l i g h t o f h i s t o r y o n the present status o f o u r inquiries A l l w e can seek t o do is t o trace some of the m a i n lines w h i c h w i l l help us t o c o m p r e h e n d our present situation i n t h e o l o g y m o r e clearly,,

10

M E I H O D S

O F

D O G M A T I C

I H E O I O G Y

2

This, t h e n , is m e r e l y a first a t t e m p t t o push f o r w a r d and t o present a f e w points o f v i e w M a n y others w i l l have t o c o n t r i b u t e their t i m e and effort before a n e w o u t l o o k can be f u l l y developed.

THE

HISTORICAL

BACKGROUND

So let us begin b y e x p l o r i n g t h e

b a c k g r o u n d o f ideas w h i c h l e d t o our present m e t h o d o l o g y i n d o g m a t i c theology.

T h e present m e t h o d o l o g y o f d o g m a t i c t h e o l o g y involves

three steps:

I , presentation o f t h e

C h u r c h ' s teaching; 2, appeal t o Scripture a n d t r a d i t i o n t o p r o v e o r support this teaching; 3, speculative e x p l o r a t i o n o f it.. T h u s at least t w o , 1

i f n o t thr ee, differ ent procedur es ar e i n v o l v e d . T o d a y w e take this t h r e e - p r o n g e d m e t h o d o l o g y so m u c h for granted that w e r e a d i l y for get its relatively late appearance i n t h e h i s t o r y o f theology

W e cannot place i t earlier than t h e

eighteenth c e n t u r y .

2

O n l y then d i d the n e o -

scholastic theses take shape fr o m the pre-scholastic lectio scripturae, the medieval quaestio (inser ted i n t o t h e lectio), and the disputatio

o f baroque

scholasticism W h a t e v e r didactic a n d m n e m o n i c advantages this thesis approach m a y have h a d , i t certainly d i d n o t represent an integrated f o r mal m e t h o d o l o g y w h i c h gave u n i t y t o d o g m a t i c 'The most detailed description of this procedure is b y B D U R S T , ' ' Z u r theologischcn Méthode." in ThRv, 1927, 26: 297-313; 361-72 Y C O N G A R . 'Théologie, in DThC X V / i 432Î 2

I I

12

M E T H O D S

O F

D O G M A T I C

T H E O L O G Y

THE

investigation I f i t p r o v i d e d any k i n d o f u n i t y o r cohesion at all, i t was a p u r e l y material, external unity. How

d i d w e arrive at this threefold procedure ?

A t the v e r y b e g i n n i n g thinkers saw o n l y t w o essential elements i n d o g m a t i c m e t h o d o l o g y , faith and reason (or a u t h o r i t y and reason), and these t w o elements coalesced i n t o one u n i f i e d w h o l e .

3

Faith is never s i m p l y an affirmation o f belief As a h u m a n act, i t is something understood and accepted; i t is i n c i p i e n t t h e o l o g y

4

T h e ratio theo-

logica is n o t h i n g m o r e t h a n the spelling o u t o f faith's i m m a n e n t i m p l i c a t i o n s , the u n f o l d i n g o f its i n n e r l o g i c .

5

eyes o f t h e o l o g y (J D o l l i n g e r ) , w h i c h itself is

reason for its hope ( i Pet 3, 15). T h e o l o g y is a systematically

tative hearing o f the W o r d , seeking t o g i v e an answer t o itself and t o everyone w h o asks a G H A B M A N N , Die Geschichte der scholastischen Methode,

1909, pp 32ff; J B E U M E R , Theologie ah Glaubensverstandnii,

I, Freiburg Wiirzburg

1953 K . R A H N E R , "Theologie im N e u e n Testament, in Sckriften zur Theologie, V , Einsiedeln 1962, 38E; B W E I T E , Heilsverstandnis: Philosophischc Untersuchung einiger Vorausutzungen zwtt Verstiindnis des Christentums, Freiburg 1966, pp 27-62 B W E L I E . " D i e Wesensstrukcur der Theologie als Wissenschaft, in Auf der Spur des Ewigen, Freiburg 1965.. pp 353-58; H FRIES. " T h e o logie."" i n HThG I I , 644^ 648f; J B M E T Z , " T h e o l o g i e , " in LThK 1965 X 671; 4

5

developed intellectus jidei,

fides

quaerens intellectum ( A n s e l m o f C a n t e r b u r y ) . Fides and intellectus, auctoritas and ratio, f o r m e d a u n i t y u p as far as the h i g h M i d d l e Ages I t was the A r i s t o t e l i a n concept o f k n o w l e d g e that d r o v e a w e d g e between t h e m ,

6

and this was carried

fur ther b y N o m i n a l i s m i n the late M i d d l e A g e s , Gradually

7

the m o d e r n critical o u t l o o k t o o k

shape, I f the terms o f t r a d i t i o n were o n l y

nomina,

then t h e y possessed no authority,, Reason n o w sought its o w n direct and i m m e d i a t e approach to reality, and i t was critical of t r a d i t i o n i n the and farther apart, and confined to separate c o m partments,

one. T h e o l o g y is reflective per ception and m e d i -

M

1,3

B A C K G R O U N D

process A u t h o r i t y and reason w e r e set farther

T a k e n together, faith and reason f o r m the t w o

3

H I S r O R I C A I

T h i s o u t l o o k led to a seemingly u n c o n d i t i o n e d , rational, mathematico-scientific m e t h o d on the one hand, and to fideism, b i b l i c i s m a n d i n t u i t i v e mysticism

on the other

hand,

The

divorce o f a u t h o r i t y and reason necessarily i n fluenced

the concept o f t h e o l o g y itself ; i t l e d

to the dissociation o f theology's t w o essential elements, The resultant tension was made m o r e c o m p l i c a t e d and acute b y the conflict between 6

j B E U M E R , op t i r , p p 80-93.

7

Y

C O N G A R , op

cit.,

pp.

4o6ff.

14

M E T H O D S

O F

D O G M A T I C

T H E

I H E O I O G Y

H I S T O R I C A L

B A C K G R O U N D

15

historical scholarship and scholastic t h o u g h t , i n

i n the w o r k of Fr ancisco de V i t t o r i a a n d M e l c h i o r

w h i c h m o d e r n t h e o l o g y became enmeshed

Cano (fifteenth t o sixteenth c e n t u r y ) , i n the

At

the o r i g i n o f m o d e r n t h e o l o g y lay t w o

French humanisme dévot o f Cardinal B é r u l l e , a n d

intellectual m o v e m e n t s w h i c h were k i n d r e d i n

in

m a n y ways, even t h o u g h they also contradicted

t h e o l o g y (by D . Petavius i n particular). T h e

the eighteenth-century

school

of

French

each o t h e r i n various respects These t w o m o v e -

same effort was carried o n b y the t h e o l o g y o f

ments, H u m a n i s m and the R e f o r m a t i o n , w e r e

the E n l i g h t e n m e n t and b y J. M

to have a p r o f o u n d effect o n the shape o f m o d e r n

f o u n d echoes i n the T u b i n g e n school and i n the

theology

reform-minded

Despite their differences

and a n t i -

pathies, they b o t h shared the same o u t l o o k o n

at the t u r n of the

century.

one p o i n t , and i t is a p o i n t w h i c h is v e r y relevant to our discussion here

theology

Sailer I t also

B u t the impetus for r e n e w a l never managed

B o t h opposed scholas-

to carry the day A g a i n and again i t was k i n d l e d

ticism's use of rational a r g u m e n t a t i o n i n t h e o l o g y

b y the needs o f apologetics, since the arguments

and the scholastic m e t h o d i n general..

of Pr otestantism against scholasticism had t o be

The opposition o f H u m a n i s m derived f r o m

rebutted. As early as M e l c h i o r C a n o w e find this

its n e w historical o u t l o o k o n truth.. T h e o p -

a r g u m e n t against the humanists and the r e f o r -

p o s i t i o n o f the reformationists was based o n

mationists : " C o n t e m p t for scholasticism and the

theological reasons: they defined the r e l a t i o n -

plague o f heresy are t r u l y connected w i t h one

ship b e t w e e n faith and reason i n a n e w w a y a n d

another;

appealed t o Scripture alone..

scholastic discipline t o o k shape "

they always have been, 9

ever since ]

Kleutgen,

This bilateral o p p o s i t i o n t o the existing t h e o -

a staunch p r o p o n e n t o f neo-scholasticism i n the

l o g i c a l m e t h o d o l o g y was t o have a m a j o r effect

nineteenth century, ar gued i n the same vein H e

on

asserted that the scholastic m e t h o d had t o be

m o d e r n C a t h o l i c t h e o l o g y , as J, E

pointed out a century ago.

8

Kuhn

T i m e and again

C a t h o l i c t h e o l o g y tried to latch o n t o the reform a t o r y n o t i o n s o f H u m a n i s m I t was a t t e m p t e d 6

j E K U H N , Katholiscke

Dogmaiik,

I, Tiibingen 1859 , pp 438-89 2

M C A N O , Loci theo/agici, VIII, c i ; cited by A L A N C in Die loci thcologici des Meldùor Cano und du Méthode des doginaiischen Beweises (Munich Studies in Historical Theology, Volume 6), Munich 1925, p 155, footnote 4 9

16

M E T H O D S

O F

D O G M A T I C

I H E O I O G Y

T H E

H I S T O R I C A !

B A C K G R O U N D

17

m a i n t a i n e d for the sake o f the faith and the Church

m e t h o d o l o g y itself, I t splintered i n t o t w o parts:

C a t h o l i c o r t h o d o x y and scholastic m e t h o d o l o g y seemed to be identical w i t h one another M o d e r n historical t h i n k i n g and the C a t h o l i c faith, o n the other h a n d , seemed t o be congenital opponents Thus an unfortunate b o n d was f o r g e d b e t w e e n the humanist p r o b l e m concerning the historical nature o f t r u t h and the reformationist p r o b l e m concerning the ecclesial natur e o f t h e o logy

tic-speculative approach F r o m all this arose t h e

1 0

T h i s tragic conflict, w h i c h was p r o d u c e d b y the r e f o r m a t i o n i s t schism, gave rise t o m a n y senseless and erroneous stances b o t h inside and outside the C h u r c h , The result was an a p o l o g e t i cal t h e o l o g y that lacked historical perspective and often t o o k a w r o n g stand. I t was often unable t o distinguish between scholastic p h i l o s o p h y and c h u r c h d o c t r i n e , and i t failed t o appreciate the fact that its aims c o u l d also be achieved i n a d i f ferent conceptual f r a m e w o r k I n the last century i n particular, w e f i n d a fruitless clash between different theological schools (e g, between GerE v e n t u a l l y there arose a clash w i t h i n d o g m a t i c j KIEUTGEN

Die

basic p r o b l e m facing m o d e r n t h e o l o g y , a p r o b l e m whose dimensions w e are o n l y b e g i n n i n g t o face u p t o today,, Its resolution is n o t yet w i t h i n sight, H o w are w e t o determine the relationship between historical t r u t h a n d universally v a l i d principles ? This tension between the m o d e r n historical o u t l o o k and scholasticism was also responsible f o r the t h i r d feature o f m o d e r n theological m e t h o d o l o g y : the peculiarly d o g m a t i c a n d ecclesiastical character o f d o g m a t i c t h e o l o g y B y h o l d i n g fast to scholastic m e t h o d o l o g y , the conceptual f r a m e w o r k and m e t h o d o l o g y o f t h e o l o g y b e came m o r e and m o r e estranged f r o m the m a i n stream o f intellectual developments

More and

m o r e t h e o l o g y saw itself standing o v e r against other areas o f scientific study w h i c h could n o longer be integrated O n e such area o f study was c h u r c h h i s t o r y itself, W h e n it was presented i n the f r a m e w o r k

m a n and R o m a n theology),

1 0

an historical-positivist appr oach versus a scholas-

Theologk der Vorzeit, I , Miinster 1867. pp. 6ff. 3

o f historical c r i t i c i s m , i t was often n o t easy t o integrate i t w i t h theology, T h e o u t l o o k and c o n ceptual f r a m e w o r k o f r e f o r m a t i o n i s t t h e o l o g y

l8

M E T H O D S

O F

D O G M A I I C

I H E O I O G Y

I H E

H I S T O R I C A !

B A C K G R O U N D

19

and m o d e r n t h o u g h t were alien to the C h u r c h ' s

lern o f ecclesiasticism plagued the t h e o l o g y o f

theologians

the nineteenth a n d early t w e n t i e t h century

I n this n e w situation t h e o l o g y h a d

The

to defend and r epresent a universal c l a i m t o t r u t h ,

p e r p l e x i n g issue w h i c h l a y at the f o u n d a t i o n

w h e n this c l a i m had i n reality become s o m e t h i n g

o f m o d e r n t h e o l o g y n o w stood o u t i n the o p e n

m u c h n a r r o w e r . As a result, t h e o l o g y t o o k o n a

In the fir st half o f the nineteenth century, t h e o -

n e w shape and became heavily d o g m a t i c i n

logians

character

Vienna strove t o develop a t h e o l o g y that was

i n Tübingen, Münster, M u n i c h and

and H . G. Gadamer have

b o t h ecclesial ( i n the best sense o f the w o r d ) a n d

this d o g m a t i c cast was a peculiarly

i m b u e d w i t h a sound theological liberalism. I t

m o d e r n p h e n o m e n o n . A g i v e n position becomes

was a t h e o l o g y p r o d u c e d b y o r i g i n a l minds w h o

d o g m a t i c i n character w h e n i t is challenged b y

were at ease i n the intellectual currents of t h e i r

another v i e w p o i n t and must u p h o l d its c l a i m t o

time

absolute, universal t r u t h i n a " d o g m a t i c " way.

p i o n e d the cause o f the C h u r c h , b u t they w e r e

This explains w h y w e encounter a theologia dog-

o p e n - m i n d e d m e n w h o w e r e recognized

mática o n l y f r o m the seventeenth c e n t u r y on..

respected b y other c o n t e m p o r a r y scholars.

As E, R o t h a k e r shown,

1 1

M e n like M ö h l e r a n d D ö l l i n g e r c h a m and

A n d this n e w emphasis o n the ecclesiastical char-

A r o u n d the m i d d l e o f the nineteenth c e n t u r y ,

acter o f d o g m a c o u l d easily degener ate i n t o doc-

h o w e v e r , a fateful development t o o k place. T h e

trinaire clericalism and excessive concern for the

lines o f o p p o s i t i o n t o o k o n sharper d e f i n i t i o n

m a g i s t e r i u m . I t c o u l d easily foster a g h e t t o o u t -

A n e w b r a n d o f ecclesiasticism came t o the f o r e ;

l o o k and m a k e dialogue impossible b o t h w i t h i n

i t regarded h i s t o r y as s o m e t h i n g w h i c h

was

the

dangerous and c o u l d n o t be assimilated..

The

C h u r c h and outside

A tendency towards

d o g m a t i s m and suspicion o f other v i e w p o i n t s is

" m o d e r n " w o r l d was regarded as an instance o f

s i m p l y a fact, and i t cannot be o v e r l o o k e d

deterioration

1 2

Even i n this new e n v i r o n m e n t

Thus the p r o b l e m o f h i s t o r i c i t y and the p r o b -

w e f i n d t o w e r i n g figures: Franzelin, Scheeben,

E R O T H A K E R . Die dogmatische Denkform in den Geisieswissenschafteu und das Problem des Historismus, {AAMz. V o l 6). Mainz 1954; H . G G A D A M Ë H , Wahrheil und Méthode: Grundziige einer philosophischm Her¬ meneutik, Tubingen 1965 pp. 4871F

O n this new upheaval see especially B W E I T E . ' Z u m Strukturwandel der katholischen I h c o l o g i c im 19. Jahrhundert. * in Auf der Spur des Einigen, Freiburg 1965. pp 380-4.09

!

1

2

l 2

20

M E T H O D S

O F

D O G M A T I C

T H E O L O G Y

T H E

H I S T O R I C A L

B A C K G R O U N D

21

B i l l o t ; b u t i t is w o r t h n o t i n g that Scheeben's

of G

w o r k came i n t o real p r o m i n e n c e o n l y i n the

the efforts o f J M a r échal, speculative p h i l o s o p h y

1930s. Before this, h o w e v e r , the tragic c o n t r o -

has acquired n e w v i t a l i t y ; i t n o w seems t h a t

versy over M o d e r n i s m arose, M e n l i k e N e w m a n ,

essential ingredients o f the m o d e r n o u t l o o k can

Schell, H i i g e l and A d a m w e r e v i e w e d

be l e g i t i m a t e l y assimilated i n t o scholasticism

with

B a e u m k e r and M

Grabmann

Through

suspicion and censured t o a greater o r lesser

Because o f these developments, theological r e -

degree,,

n e w a l need n o t necessarily be anti-scholastic

These lines o f o p p o s i t i o n have n o w become

Instead i t can refer back gratefully t o the past

meaningless and superfluous for the most part,

t r a d i t i o n o f early scholasticism i n o r d e r to o v e r -

V a t i c a n I I has p r o v i d e d w i d e scope for historical

c o m e the perplexities of neo-scholasticism,

perspectives w i t h i n t h e o l o g y ,

1 3

Cautiously and

t e n t a t i v e l y , b u t clearly and u n m i s t a k a b l y , i t has opened the d o o r t o m o d e r n t h o u g h t .

1 4

Most

i m p o r t a n t l y , i t has p r o v i d e d greater scope for f r e e d o m w i t h i n the C h u r c h , and i t has clearly affirmed

the possibility and the necessity o f

pluralism i n t h e o l o g y ,

1 5

Parallel developments have taken place i n other areas o f c h u r c h scholar ship. Scholasticism has acquired greater historical d e p t h i n the school

So an entirely n e w situation confronts us,, I t is n o w possible f o r us to p o n d e r the present-day methods o f t h e o l o g y afresh and to push o n w i t h the unresolved questions c o n f r o n t i n g i t , N o w is the h o u r , i t seems, for a fresh start f r o m t h e g r o u n d up,, I n the f o l l o w i n g chapters, w e shall e x a m i n e the separate stages o f d o g m a t i c m e t h o d o l o g y , B y t h i n k i n g t h r o u g h their p r o b l e m s , w e m a y manage t o arrive at a single, unified epistemological process t h a t is p r o p e r to theology, So l e t

D o g m a t i c Constitution on Divine Revelation, Dei 15, 19; Decree on Training for the Priesthood Optatam n. 16. , 3

Verbum, n 12.. Toliu.sEccle.siae,

Pastoral Constitution on the C h u r c h in the W o r l d of Today, Gaudium etSpes,n 4-10 and. in particular, n 11 42. 44; Declaration on Religious Liberty, Dignitatis Humanae, n. if. 14

D o g m a t i c Constitution on t h c C h u r c h . Lumen Gentium, n 5 4 ; D e c r e e on Ecumenism, n 4; Decree on the Missionary Activity of the C h u r c h , Ad Gente.s Difinitus, n 22 , 5

us start w i t h the p r o b l e m o f the ecclesiastical nature o f d o g m a t i c t h e o l o g y — w i t h its d o g m a t i c character.

T H E O L O G Y ' S

S T A R T I N G

P O I N T

2,3

once again. People had g r o w n tired o f t h e o l o g i -

3

cal b i c k e r i n g , so they appealed t o the teaching office o f the C h u r c h , to d o g m a and the articles

THEOLOGY'S

STARTING

POINT

of faith T h e disputes r a g i n g between different schools o f t h o u g h t were thrust aside as m e r e theological opinions As a result, m o r e and m o r e

W h e n w e come t o consider the origins o f the concept o f d o g m a t i c t h e o l o g y , w e m u s t refer t o the investigations o f O . R i t s c h l . T h e y are i n d i s 1

emphasis was placed o n the C h u r c h , o r the m a g i s t e r i u m , and its n o r m a t i v e f u n c t i o n i n matters o f faith. T h e Theologia Wirceburgemis

pensable, even t h o u g h they m a y be i n c o m p l e t e

(1771) presented

and i n need o f supplementary w o r k T h e n o t i o n

the C h u r c h as the p r o x i m a t e n o r m o f faith, g i v -

of d o g m a t i c t h e o l o g y arose i n the seventeenth

ing i t precedence over Scripture a n d t r a d i t i o n ,

century

the t w o r e m o t e n o r m s o f faith

I t served t o distinguish this t h e o l o g y

f r o m m o r a l t h e o l o g y , w h i c h was n o w establish-

teaching

office

now

2

T h e Church's

became the

immediate

ing itself as an independent discipline, and f r o m

source for theology. As a result, people

speculative scholastic theology. O n l y later w o u l d

necessarily d r a w n away a n d alienated f r o m t h e

it c o m b i n e positive and speculative methods i n

pristine sources.

its approach.

been f o r e i g n t o patristic and early

D o g m a t i c t h e o l o g y accorded w i t h the n e w intellectual o u t l o o k o f that era. R e j e c t i n g the exuberance o f the baroque o u t l o o k , neo-classicism stressed s i m p l i c i t y and

unpretentiousness

22

This v i e w p o i n t w o u l d h a v e

t h e o l o g y , w h i c h regarded sacra scriptura and sacra

medieval

sacred doctrine as

pagina.

4

See W K A S P E B , Die Lehre von der Tradition in der Romischen Schule (Die Ueberlieferung in der neueren Théologie, V o l 5) Freiburg 1962 pp 40-47 2

P i u s X I I , Encyclical Humani Generis (August 12, 1950), D S Rejuvenating forces continually stream into theology from its sources O n the other hand, speculation which neglects the task ploring the deposit of faith proves to be unfruitful as experience us " 3

' O R I T S C H L 'Literaturhistorische Bemerkungen über die N o m e n klatur der theologischen Disziplinen i m 17. Jahrhundert," i n Studien zur systematischen Theologie (Festschrift for T h e o d o r Haering's seventieth birthday), edited by F Traub, Tübingen 1918, pp 76-86; idem, " D a s W o r t dogmaticus in der Geschichte des Sprachgebrauchs bis zum Aufk o m m e n des Ausdrucks theologia dogmática," in Festgabe für J Kaftan, Tübingen 1920, pp 260-72

3

were

3886: sacred o f exshows

J DE G H E I LINCK Pagina et Sacra Pagina : Histoire d un mot et transformation de 1 objet primitivement désigné. " in Mélanges Auguste Pelzer, Louvain 1947, pp 23-59 4

24

METHODS

OF DOGMATIC

THEOLOGY

THEOLOGY'S

W h a t e v e r the advantages o f this n e w approach m a y have been, i t led t o a positivistic t h e o l o g y rooted i n the magisterium

I t was a t h e o l o g y

based o n encyclicals and citations i n Denzinger, I t fostered a r i g i d concept o f o r t h o d o x y because i t was n o longer i n direct contact w i t h its pristine, l i f e - g i v i n g sources: Scripture and t r a d i t i o n T h e ecclesiastical cast o f C a t h o l i c theology, h o w e v e r , seemed t o call for neglect o f these sources

STARTING

POINT

25

Seen i n this l i g h t , d o g m a can o n l y be r e garded as a relative, historical r e a l i t y o f p u r e l y f u n c t i o n a l significance D o g m a is relative insofar as i t serves and points t o t h e pristine W o r d o f G o d , and insofar as i t is tied u p w i t h the question6

i n g process o f a g i v e n era, c o n t r i b u t i n g t o t h e p r o p e r understanding o f t h e Gospel i n w h o l l y concrete situations D o g m a itself, a n d the speculative reflection o f d o g m a t i c t h e o l o g y , must be v i e w e d i n terms o f these t w o o v e r r i d i n g c o n -

Now the

V a t i c a n I I has p r o v i d e d us w i t h a v i e w o f

siderations w h i c h go b e y o n d them..

C h u r c h a n d ecclesiality that is essentially

m o r e open, m o r e d y n a m i c a n d m o r e catholic. This n e w v i e w must necessarily have p r o f o u n d consequences f o r the m e t h o d o l o g y o f d o g m a t i c theology

O u r understanding o f d o g m a a n d

d o g m a t i c t h e o l o g y must be affected b y o u r n e w l y w o n realization that the C h u r c h is an eschatol o g i c a l e n t i t y , a reality i n the m a k i n g , a promise as y e t u n f u l f i l l e d , an i n s t r u m e n t o f service, n o t an e n d i n itself

5

If

this is done,

then d o g m a t i c

theology

becomes a hermeneutic a c t i v i t y , a process o f translation. I t stands m i d w a y between t w o poles: the

W o r d o f revelation i n Scripture and t h e

present-day realities o f Christian p r o c l a m a t i o n D o g m a t i c t h e o l o g y serves o u r present-day r e sponsibility for the W o r d that was spoken once for all t i m e Its task is t o show t h a t this W o r d can be u n d e r s t o o d , made operative, a n d b r o u g h t to f u l f i l l m e n t today T o state i t i n m e t h o d o l o g i cal t e r m s : d o g m a t i c t h e o l o g y has exegesis as its

D o g m a t i c Constitution on the C h u r c h Lumen Gentium, n 6, 8f 141", 48-51. Also see K R A H N E R " K i r c h e und Parusie C h r i s t i ' in Sdtriftcn zur Theologie, V I . Einsiedeln 1965, pp 348-67 5

O n the servant character o f the C h u r c h see the Dogmatic Constitution on the C h u r c h , Lumen Gentium, n 5 17 36; Decree o n Ecumenism, n 2 and passim

D o g m a is not relative in every respect by any means Rather it shares the eschatological-definitive character o f Christian revelation, a n d its historical cast. D o g m a exemplifies the trait of "already here" and " y e t to come' which characterize the whole existence o f the C h u r c h i n this world O n this see: W K A S P E R Dogma unttr dem Wort Gottes, M a i n z 1965 p p 126-38 6

26

M E T H O D S

O F

D O G M A T I C

I H E O I O G Y ' S

I H E O I O G Y

S I A R I I N G

P O I N T

2J

starting p o i n t and missionary p r o c l a m a t i o n as

As a canon, it is the valid a n d n o r m a t i v e attesta-

its

t i o n o f God's W o r d . I n terms of t i m e and a u t h o r -

goal.

7

F r o m this w e must conclude that d o g m a is

i t y , i t stands before and above all o t h e r witnesses

neither the starting p o i n t n o r the end p o i n t for

to the faith. I t is the norma normans non normata.

d o g m a t i c theology. D o g m a t i c t h e o l o g y is n o t

The conciliar texts further state t h a t Scripture

s i m p l y the exegesis o f dogmas or o f citations i n

must be the soul o f theology.. I t m u s t be the f o r -

Denzinger,

m u c h less pure apologetics.

Dog-

8

mal, l i f e - g i v i n g p r i n c i p l e (hegemonikon)

of t h e o -

m a t i c t h e o l o g y is a f u n c t i o n o f the C h u r c h ; she

logy

constantly renews her d o g m a t i c awareness o f the

process must start f r o m S c r i p t u r e ; w e s h o u l d

faith at its sour ces and makes i t a l i v i n g awareness

not go back to Scripture t o find arguments for

b y c a r r y i n g o u t her mission today

theses and concepts that have been l a i d d o w n

I f d o g m a and d o g m a t i c t h e o l o g y are to f u l f i l l

The i n i t i a t i v e and the w h o l e questioning

beforehand.

9

I n the correct i n t e r p r e t a t i o n o f

these m e d i a t i n g functions, w e can lay d o w n t w o

Scripture, d o g m a

m e t h o d o l o g i c a l requirements w h i c h are i n per-

m a n y instances; i t provides the p r o p e r emphasis

fect accord w i t h the letter and the spirit o f the

and clears up simple misunderstandings.

conciliar

documents

The first concerns the pre-eminent role o f Scripture H a v i n g a t t r i b u t e d a p u r e l y f u n c t i o n a l role o f service to the C h u r c h and its m a g i s t e r i u m , V a t i c a n I I demands that Scripture be given the p r e - e m i n e n t position. Scripture participates i n the historical " o n c e for all t i m e " o f revelation K R A H N E R , "Biblische Theologie, in LJkK II, 1958, 449-51 E S C H J L L E B E E C K X , Offenbarung und Theologie, Mainz 1965, pp 136-56; L S C H E F F C Z Y K " D i e Auslegung der hl Schrift als dogmatische A u f gabe. "' inMThZ 1964, 15: 190-204; W K A S P E R , "Exegese Dogmatik V e r k ü n d i g u n g ' ' in Diakonia. 1966. 1: 3-12 7

renders valuable service i n But

Scripture is n o t t o be u t i l i z e d w i t h i n the f r a m e w o r k o f the Church's teaching; o n the c o n t r a r y , the teaching o f the C h u r c h must be presented L E O X I I I Encyclical Provideniissimus Deus (November 18, 1893), EnchB, n 114; B E N E D I C T X V Encyclical Spiritui Paraditus (September 15,1920) EnchB n 483 ; Dogmatic Constitution on D i v i n e Revelation, Dei Verbum n 24; Decree on Training for the Priesthood Optatam Totius Ecctesiae, n 16 8

T h e Decree on Training for the Priesthood spells this out in n 16: Dogmatic theology should be so arranged that the biblical themes are proposed first of all Then the contribution made b y the Fathers o f the Eastern and Western C h u r c h to the faithful transmission and development of individual truths of revelation should be shown to the students along with the later history of dogma w i t h due attention being p a i d to its relationship to the general history o f the C h u r c h 9

28

METHODS

OF

DOGMATIC

THEOLOGY'S

IHEOIOGY

w i t h i n the f r a m e w o r k o f Scripture's testimony.. This means n o t o n l y that d o g m a must further the i n t e r p r e t a t i o n o f Scripture, b u t also that the interpretation of dogma Scripture

must proceed f r o m

1 0

I f w e accept the n o t i o n that Scripture must be the " s o u l " o f t h e o l o g y , w e shall have t o e m e n d the d o g m a t i c approach w h i c h developed over the last 200 years W e shall have to cast a critical eye o n the t r i p a r t i t e approach m e n t i o n e d earlier, and r e t u r n t o the t r a d i t i o n o f the c h u r c h Fathers and the early M i d d l e Ages, The difficult p r o b lems w h i c h arise at this p o i n t today cannot be tackled here A c c o r d i n g t o Catholic teaching, the c o n f r o n tation

or

counter-balancing

of Church

and

Scripture can never be absolute; i t can o n l y be relative. Scripture must be read as the Church's book.

1 1

A n d the letter and spirit of the conciliar

texts indicate that w e must adopt a n e w m e t h o d ological approach w i t h regard t o the ecclesial character o f scriptural i n t e r p r e t a t i o n This brings us t o the second m e t h o d o l o g i c a l r e q u i r e m e n t , w h i c h is based o n the service r o l e M . T O H R E R . ' Ueberlegungen zur Interpretation lehramtlicher A u s sagen als Frage des ökumenischen Gesprächs." in Gott in Welt (Festgabe for K a r l Rahner) II, Freiburg 1964, pp 499-523 D S : 1507. 3007. 3281. 3884 3886ft etc; Dogmatic Constitution on Divine Revelation, n 8-10 12 1 0

n

STARTING

o f d o g m a t i c statements

POINT

The concihar

sees itself as a missionary c h u r c h ,

1 2

29 Church

Its dogmas

and its interpretations o f Scripture are n o t ends i n themselves; their purpose is t o serve the w o r l d w i d e mission o f the C h u r c h . This means that the C h u r c h must do m o r e t h a n preserve the p u r i t y o f its d o c t r i n e intra mures, n o t a l l o w i n g itself t o be disturbed b y the u n b e l i e f o f the o u t side w o r l d I n bearing witness to the faith, i t m u s t render ser vice to h u m a n society and t r y to answer the questions o f m a n k i n d

1 3

T h e o l o g y cannot be

an i n t r a m u r a l exercise i n d o g m a t i c or scriptural exegesis; as such, i t w o u l d be an alien voice i n today's w o r l d , speaking an esoteric tongue, I n short, the star t i n g p o i n t for t h e o l o g y is the t e s t i m o n y o f Scripture, read and i n t e r p r e t e d i n terms o f the questions b e i n g asked b y our c o n temporaries

1 4

V i e w e d i n the l i g h t o f its specific

D o g m a t i c Constitution on the C h u r c h , Lumen Gentium, Decree on the Missionary Activity of the Church, n 35(1

n. i<5f;

Pastoral Constitution on the C h u r c h in the W o r l d o f Today et Spes, n 40, 58 76. 89, passim.

Gaudium

12

,3

' Gaudium et Spes not only says that the Church can and must give answers to contemporary questions from the Bible (n. 3f, iof, 22. 40, 421, passim); it also stresses the hermeneutic role w h i c h contemporary questions can play in clarifying the meaning of the Gospel (40, 44, 62); Decree on Training for the Priesthood, n 16; Decree on the Priestly Ministry and Life, n. 19. 1 l

A criteriological development of the hermeneutic function of the signs of the times ' is greatly to be desired for a new dogmatic m e t h o d ology T h e traditional loci theologici are greatly in need of development in this area

30

M E T H O D S

O F

D O G M A T I C

T H E O L O G Y ' S

T H E O L O G Y

S T A R T I N G

P O I N T

31

d u t y , systematic t h e o l o g y must have a different

missionary responsibility o f t h e o l o g y requires

perspective w h e n i t tackles Scripture t h a n does

that i t e m b a r k o n the r o a d of e x p e r i m e n t and

h i s t o r i c o - c r i t i c a l exegesis.

risk

Systematic t h e o l o g y needs the help o f pure

O n c e we realize that the real ecclesial and

exegesis, to be sure, for i t m u s t come t o k n o w

d o g m a t i c character o f d o g m a t i c t h e o l o g y i n -

the o u t l o o k , the a i m and the scope o f Scripture's

volves these t w o relationships ( w i t h Scripture

t e s t i m o n y ; and i t m u s t a v o i d i l l e g i t i m a t e i n t e r -

and w i t h c o n t e m p o r a r y questions), t h e n w e m a y

pretations B u t the real concerns o f systematic

say that d o g m a t i c t h e o l o g y can a n d must e x e r -

t h e o l o g y are .the questions asked b y the C h u r c h

cise a l e g i t i m a t e critical f u n c t i o n w i t h i n

t o d a y and the questions p u t t o the C h u r c h

C h u r c h . I t need n o t necessarily set o u t to j u s t i f y

today. I n short, w e must deal w i t h questions that

e v e r y t h i n g that is actually f o u n d i n the C h u r c h ;

have really been p u t to us, n o t s i m p l y w i t h ques-

it can also serve as a corrective

tions w e have f o r m u l a t e d w i t h i n the context o f

v i e w o f t h e o l o g y is i n accord w i t h the best i n

our professional

church tradition,

discipline. A l l too often

we

answer questions that have n o t been asked, a n d w e do n o t k n o w h o w t o answer the real questions

T h i s relative

Let us summarize w h a t w e havejust said a b o u t theology's starting p o i n t :

that have been p u t to us

1

A t h e o l o g y is n o t really ecclesial i f i t s i m p l y

1 6

the

of

T h e starting p o i n t f o r t h e o l o g y is the f a i t h the C h u r c h ; b y d e f i n i t i o n , this faith

has

maintains its theses w i t h i n the solidarity o f the

a relationship w i t h the n o r m a t i v e witness of

b e l i e v i n g c o m m u n i t y That is a necessary p r e -

Scripture, and i t must be integrated i n t o the

supposition, b u t it is n o t the u l t i m a t e goal

c o n t e m p o r a r y process o f Christian p r o c l a m a -

A

t h e o l o g y is t r u l y ecclesial o n l y w h e n i t realizes

tion, D o g m a t i c t h e o l o g y serves this hermeneutic

its s o l i d a r i t y w i t h unbelievers

process,

as w e l l ,

when

it regards their questions as questions directed to its o w n f a i t h . ,5

J. B M E T Z

1 5

T h e authentic ecclesial and

K i r c h e für die Ungläubigen,

Kirche nach dem Konzil,

in Umkehr und Erneurung

editedby T h Filchaut Mainz 1966

;

pp 312-29

2

I n v i e w o f this hermeneutic f u n c t i o n , d o g -

m a t i c t h e o l o g y is fides quaerens intellectum. 1

6

H

F R I E S , ' Theologie,

inHThG,ll

K i r c h e , " in Theologische Meditationen,

646;H

KÜNG,

I I I . Einsiedein

Theologie 1964

Its und

32

MEIHODS

OF

DOGMAIIC

IHEOLOGV

starting p o i n t and its basic structure is the quaes-r tio,

17

4

the l i v i n g process o f questioning w h i c h

faith carries o u t vis-a-vis the w o r l d I t is n o t the thesis,

w h i c h corresponds m o r e to a C h u r c h

plagued w i t h the dream o f t r i u m p h a l i s m .

HISTORY

AND

THEOLOGY

O u r next step is t o f o l l o w the m e t h o d o l o g i c a l procedure o f d o g m a i n action. W e shall consider the role o f h i s t o r y i n t h e o l o g y and the r e l a t i o n -

T h e o l o g y is g r o u n d e d o n a positive, historical

ship between t r u t h and h i s t o r y

revelation w h i c h is accessible to us o n l y t h r o u g h the historical t e s t i m o n y o f the apostolic a n d (in a different w a y ) the post-apostolic Church. T h u s the historical argument f r o m a u t h o r i t y is c o n stitutive for t h e o l o g y , w h i l e this does n o t h o l d true f o r philosophy. B u t the concrete shape of this a r g u m e n t , the w e i g h t attached t o i t , a n d the opinions held regarding i t , have varied g r e a t l y over the course o f h i s t o r y . I n the M i d d l e Ages, authorities

(auctoritates)

were an essential element i n every intellectual discipline M e d i e v a l culture developed t h r o u g h the reception a n d assimilation o f a u t h o r i t a t i v e t r a d i t i o n B u t the great theologians of the h i g h M i d d l e Ages w e r e wise enough t o distinguish I h i s does not and should not mean that we can only have a theology of question marks " The Quaeslio is the typicai form of medieval theology at its high point But an essential part of the Quaestio was the Respondeo dkendum. that is the thesis. T h i s thesis, however, must be an answer to a real question that has already been posed by m e n ; only then will it be able to be comprehended and assimilated , 7

between the numerous authorities (Scripture, the church Fathers, the Councils, etc.) and the one authority of the L o r d, w h o was l i v i n g and present i n the faith o f the scripturally based C h u r c h 33

34

M E T H O D S

Ratzinger

1

O F

D O G M A T I C

H I S T O R Y

T H E O L O G Y

has s h o w n this t o be the case w i t h

St Bonaventure. Y

Congar, E 2

Schillebeeckx

3

35

I H E O I O G Y

p o w e r f u l fortress o f late medieval t h e o l o g y n o longer rested o n a secure f o u n d a t i o n .

and m a n y others have p r o v e d the same p o i n t 4

w i t h T h o m a s Aquinas.

A N D

5

Hence H u m a n i s m ' s appeal t o the fontes was m o r e t h a n justified, and the necessity o f r e t u r n -

The plethora o f authorities had the simple task o f representing a n d e x e m p l i f y i n g the one real

ing

t o Scripture and earlier t r a d i t i o n i n t h e

reformationist dispute wasa w h o l e s o m e d e v e l o p -

a u t h o r i t y . T h e y should n o t be mistakenly equat-

m e n t T h e gr o u n d w o r k f o r this n e w a t t e n t i o n t o

ed w i t h o u r m o d e r n " p r o o f s f r o m

the sources had already been laid b y evangelism,

Scripture

and t r a d i t i o n . " Such proofs w e r e n o t needed b y

the humanistic r e f o r m , and the spir i t u a l i t y o f

the

m e d i e v a l Christian, except i n the case o f

devotio moderna B u t H u m a n i s m a n d the R e f o r -

certain peripheral issues l i k e iconoclasm a n d

m a t i o n challenged the plethora o f authorities,

p o v e r t y : medieval C h r i s t i a n i t y l i v e d its t r a d -

whose force had been taken for granted, i n t h e

i t i o n and h a d n o need o f proofs

name o f the one and o n l y a u t h o r i t y . H u m a n i s m

The latent danger i n this m e t h o d b r o k e to the

the

did i t o u t o f concern for historical criticism a n d

surface at various points i n the late M i d d l e Ages,

an historical approach t o w o r d - o f - m o u t h t r a d -

w h e n t r a d i t i o n was n o longer taken f o r granted

ition. T h e reformationists d i d i t o u t o f concern

at the start T h e o l o g y d r e w apart m o r e and m o r e

for t h e Gospel.

from

its b i b l i c a l and historical origins.. T h e

T h e a u t o m a t i c acceptance o f a u t h o r i t y , as i t had prevailed u p t o then, was destroyed once

J RAIZINGER Wesen und Weisen der auctoritas i m W e r k des h l Bonaventura, ' in Die Kirche und ihre Aemter und Stände (Festgabe for Cardinal Frings). Cologne i960, pp 58-72 Y C O N C A H . " I r a d i t i o und Sacra doctrina bei Thomas von Aquin,' in Kirche und Ueberlieferung (Festschrift for Joseph R Geiselmann) edited b y J. B e t z a n d H Fries, Freiburg i960 pp 170-210 J

2

3

E

ScHiiiEBEECKX Offenbarung und Theologie, Mainz 1905 pp. 178¬

91 J. D E G H E I I I N C K , Patristique et argument de tradition au bas m o y e n âge," i n Aus der Geistesweit des Mittelatters (Festschrift for M Grabmann), I, Münster 1935 pp. 403-26; M D C H E N U , " Authentica' et Magistraiia' " in La théologie au XLL siècle, Paris 1957 pp 351—öS 4

and for all N o w the medieval authorities became the

loci theologici,

as C a n o labelled t h e m i n

accordance w i t h the humanist t r a d i t i o n .

6

Many

w i t h i n Catholic t h e o l o g y (Cano, de V i t t o r i a , Petavius) sharply criticized scholastic m e t h o d o l o g y as they k n e w it. Y CONGAR, Theologie, in DThC, X V / i , 4o6fT A L A N G , Die 'loci theologici' des Mekhior Cano (Munich Studies in Historical T h e o l o g y ; V o l 6), Munich 1925. pp 55-73 5

6

36

M E T H O D S

O F

D O G M A T I C

H I S T O R Y

I H E O I O G Y

I n these circumstances, the appeal t o Thomas A q u i n a s surely represented a step f o r w a r d B u t even his m e t h o d o l o g y was n o t slavishly lowed.

fol-

The baroque scholasticism o f the six-

teenth a n d seventeenth

century was,

i n this

respect, a n e w type o f theological m e t h o d o l o g y .

A N D

.37

I H E O I O G Y

i t c o n t r i b u t e d m u c h , was w h o l l y characterized b y a tendency t o l o o k back to the past. M a n y historical m o n o g r a p h s o n l y served t o back u p an already f o r m u l a t e d thesis. Scholars h o p e d t o 8

d r o w n the opposing v i e w p o i n t u n d e r a

flood

of witnesses

H i s t o r i c a l arguments were strung together i n t o

The e x p l o i t a t i o n o f the historical m e t h o d b y

chains, and later w r i t e r s w o u l d use t h e m i n s h o r t -

apologetics caused this m e t h o d to betray its o w n

h a n d fashion: "So says Suarez, w i t h f i f t y o t h e r s . "

purpose: i t n o w used historical arguments

Now

de

argue unhistorically. H i s t o r i c a l t h i n k i n g is essen-

la fox (Bossuet) o v e r against heretical n o v e l t y

t i a l l y c r i t i c a l i n nature I t seeks to k n o w " h o w

the a i m was t o establish the perpetuité

to

9

and historical c r i t i c i s m Since the eighteenth cen-

i t really was." I t seeks to carefully separate later

t u r y , C a t h o l i c t h e o l o g y has had t o pr oduce m a n y

overlays f r o m the o r i g i n a l p a i n t i n g . I t calls a t -

historical c o n t r i b u t i o n s , and they have w o n r e -

t e n t i o n t o changes i n the questioning process a n d

c o g n i t i o n f r o m m a n y outside disciplines..

to shifts i n the m e a n i n g of w o r d s , h o p i n g thereby

7

Y e t this enormous historical labor o f m o d e r n t h e o l o g y r e m a i n e d theologically u n f r u i t f u l i n large measure. This was n o t due t o the great m e n

to p r o v i d e its contemporaries w i t h n e w and b e t ter

o p p o r t u n i t i e s for man's understanding o f

himself a n d the w o r l d .

w h o l a b o r e d d u r i n g that p e r i o d (e g. Deniflé,

P r o p e r l y understood, historical criticism is a l -

Ehrle, B a e u m k e r , G r a b m a n n , F u n k ) ; i t was j u s t

ways set i n m o t i o n b y a c o n t e m p o r a r y issue.. I t

not

is a t y p e o f present-day c r i t i c i s m f r o m b e g i n n i n g

the r i g h t m o m e n t i n h i s t o r y E v e n w h e n

their w o r k should have suggested emendations

to

and n e w beginnings, the necessary b u t one-sided

ing

aura o f apologetics

is e x p r o p r i a t e d for apologetic purposes,

kept t h e m f r o m

bearing

end, raising questions sensus communis

about t h e p r e v a i l -

If, o n the o t h e r h a n d , i t this

f r u i t . T h e positive t h e o l o g y of this p e r i o d , t h o u g h

must necessarily give rise t o conflicts b e t w e e n

M , G R A B M A N N , Die Geschichte der katholischen Theologie seit dem Ausgangder Vdterzeit, Freiburg 1933. pp 185—192 203; Y C O N G A R , " ' T h e o logie," in DThC X V / i , 420ff.

K. R A H N E R Ueher den Versuch eines Aufrisses einer Dogmatik, in Schriften zur Theologie, I, Einsiedeln 1954, pp. 16-23. H G. F R I I Z S C H E , Die Strukturtypen der Theologie: Eine kritische Einführung in die Theologie, Göttingen 1961, pp 81-167 e

7

9

38

M E T H O D S

OF

D O G M A T I C

I H E O I O G Y

HISTORY

historical t h e o l o g y and d o g m a t i c t h e o l o g y ; f o r i n such a case h i s t o r y w i l l always be

overly

burdened w i t h the w e i g h t o f theology. T h a t is w h y the p r o b l e m o f faith and history t o o k o n such e n o r m o u s p r o p o r t i o n s at the t u r n o f this century M y question is t h i s : Has the crisis arisen, i n large part, because people have tried t o b u r d e n historical research w i t h the task of p r o v i d i n g d o g m a t i c p r o o f — a task w h i c h historical resear c h is n o t i n a p o s i t i o n to carry out? H i s t o r i c a l m e t h o d o l o g y cannot presume to e x h i b i t the one final a u t h o r i t y a m i d the m a n y authorities; o n l y t h e o l o g y , w i t h the "eyes o f f a i t h " can undertake t o do that M o r e o v e r , the historical approach has also been misused b y t h e o l o g y for p u r e l y apologetic purposes B u t i t balks at p e r f o r m i n g a basically theological task I t casts a spotlight o n quod erat demonstrandum,

b u t i t contributes a l -

most n o t h i n g to the clarification o f real t h e o l o g i c a l issues

AND

39

T H E O L O G Y

o f the faith, n o w debilitated and caught i n a dead end, i n t o a unified w h o l e . I n d o i n g this, w e shall discover an i m m a n e n t process o f d e m y t h o l o g i z a t i o n and i n t e r p r e t a t i o n at w o r k w i t h i n the history o f tradition.. I n t h e transition f r o m the O l d t o the N e w Testament, f r o m Scripture t o church t r a d i t i o n , and f r o m the medieval t o the m o d e r n o u t l o o k , we shall discover revelation i n v o l v e d i n a process o f "self-interpretation"..

10

I f w e pay a t t e n t i o n t o

the historical, conceptual and o n t o l o g i c a l p e r spective f r o m w h i c h d o g m a t i c statements e v o l v ed i n the past, t h e n w e shall be able t o divest o u r present sensus fidei o f m a n y peripher al p r o b l e m s H a v i n g done this, w e c o u l d t h e n set o u t t o collate the varied traditions and authorities, and t o probe for the one unarticulated, beclouded tradition underlying them. The manifold w i t nesses, conceptual

frameworks,

concepts

and

i d i o m s should be comprehended i n the l i g h t o f their theological i n t e n t and their t r u e scope T h e

W e should adopt a different o u t l o o k

We

history o f d o g m a could p r o f i t greatly f r o m the

should respect the l a b y r i n t h i n e diversity o f t r a d i -

methods w h i c h became p a r t o f exegesis a l o n g

t i o n , as i t has taken shape i n history. W e should

t i m e ago . Besides simply repeating the clear a n d

regard the alterations

and differentiations

of

h i s t o r y as a positive force. O n l y i n this w a y can w e have a chance to integrate our understanding

1 0

J, RATZINGEE

' E i n Versuch zur Frage des Iraditionsbegriffs,

(Rahncr and Ratzinger) Ojfenbarung

und Ueberlieferung

Disputatae, V o l 25), Freiburg 1965, pp

40-46

in

(Quaestiones

40

M E T H O D S

O F

D O G M A T I C

H I S I O R Y

T H E O L O G Y

A N D

T H E O L O G Y

41

oft asserted teachings o f tr a d i t i o n , we c o u l d also

p o r a r y hermeneutic i n q u i r y as e x e m p l i f i e d b y

investigate the detours and side-roads o f this his-

H . G Gadamer I n this approach, historical i n -

t o r y , the realm o f debated notions and half-

sight is n o t achieved b y abstr acting f r o m present-

expressed ideas I n this w a y w e c o u l d open u p

day questions entirely and i m m e r s i n g oneself

n e w potentialities for o u r present and f u t u r e

w h o l l y and i m p a r t i a l l y i n the creative process

understanding o f the faith

o f the historical a u t h o r ; instead, i t is directed b y

1 1

T h e result w o u l d be that the historical m e t h o d w o u l d have a real role to play and c o u l d p r o v e

a current interest i n the subject, w h i c h historical i n q u i r y inspires and m a i n t a i n s

1 2

f r u i t f u l for theology, H i s t o r i c a l t h e o l o g y w o u l d n o t o n l y p o s i t i v e l y ascertain the fides credenda; i t

Thus o u r current theological questions have a

w o u l d also serve the intellects

Historical

maieutic f u n c t i o n for historical i n q u i r y ; t h e y

t h e o l o g y w o u l d then be a r eal facet o f systematic

help t o clarify the b a c k g r o u n d o f history. T h e

t h e o l o g i c a l inquiry,, I n endeavoring to e x h i b i t

unsatisfactory nature of m a n y historical studies

revelation's process o f self-interpretation i n his-

is g r o u n d e d i n their authors' unawareness o f a

t o r y , i t c o u l d p o i n t a finger t o the nexus

theological pr o b l e m B u t this does n o t mean t h a t

orum (DS 3016)

fidei.

T o do this, h o w e v e r ,

mysteripositive

the author should engage i n p u r e l y

personal

t h e o l o g y must be m o r e than a process o f c o m -

i n t e r p r e t a t i o n . Just as historical research is f r u i t -

p i l a t i o n . I t must use theological delicacy

and

ful for t h e o l o g y o n l y w h e n i t is animated t h e o -

finesse; and, i n the last analysis, we cannot set u p

l o g i c a l l y , so theological speculation needs t o be

absolutely demonstrable criteria for these traits.

b r i d l e d b y sound historical studies

This m e t h o d o f historical dialectics was w o r k ed o u t b y B

Pascal, J. E K u h n , J H

Newman

(in particular) and, m o r e recently, b y B.. W e l t e . I t bears a relation t o the approach o f c o n t e m -

and correct and correlate o l d beliefs instead of m e r e l y c o n f i r m i n g age-old theses H G G A D A M E R . Wahrheit und Methode' Grundzuge einer phiiosophiuhen Hermeneuiik, Tubingen 1965 pp 250-360; R B U I . T M A N N " D a s Problem der Hermeneutik ' in Glauhen und Verstehen, II, T u b i n g e n 1952, pp 211-35; idem "1st voraussetzungsloseExegesemoglich?" ibid , 111 T u b i n g e n 3960. pp 142-50 !

2

2

B W E L T E , ' D i e Wesensstruktur der Iheologie als Wissenschaft," in Auf der Spur des Ewigen, Freiburg 1965 pp 359-62; idem, " E i n V o r schlag zur Methode der Theologie heute " ibid , 410-26 N

Only then

w i l l i t stick to the real p o i n t , learn n e w t h i n g s ,

42

M E T H O D S

OF

D O G M A T I C

T H E O L O G Y

The possibility o f theology's progress i n this area (historical research) is u l t i m a t e l y g r o u n d e d i n the fact that anamnesis, memoria,

HISTORY

13

Man's

I H E O I O G Y

43

n e w and b y its p o w e r t o stand outside itself (ek-stasis),

w h i c h the historical question releases.

N o w i t is n o t j u s t h u m a n t h o u g h t that is es-

remembrance

is the essence o f the h u m a n p s y c h e .

AND

sentially historical remembrance leading us i n t o

transcendental openness to the absolute m y s t e r y

the future. K e r y g m a , w h i c h t h e o l o g y serves, is

o f b e i n g is an e m p t y abstraction i n itself. I t be-

essentially recollection and eschatological, p r o g -

comes concrete and real o n l y w h e n m a n moves

nostic promise also

beyond

does n o t deal s i m p l y w i t h bruta facta and dicta

the present i n t o the n e w ,

unknown

w o r l d o f the past. M a n ' s discovery o f his p r e -

probantia;

1 4

Theological recollection

i t deals w i t h u n i q u e events w h i c h set

v i o u s l y u n k n o w n past alters his present and p r o -

f o r t h a promise that is v a l i d once—for all t i m e .

vides h i m w i t h a p o t e n t i a l l y n e w f u t u r e B y the

This is t r u e o f the salvation events, a n d i t is also

same t o k e n , he can o n l y f i n d answers for his

true o f d o g m a t i c definitions. T h e latter cannot

questions about the future b y f i n d i n g s o m e t h i n g

p u r p o r t t o block off the r o a d to t r u t h w h i c h lies

open, unrealized and undischarged

ahead o f us; their purpose is t o keep this r o a d

u p t o the

present V i e w e d i n this l i g h t , historical recollection has n o t h i n g t o do w i t h m u s e u m history.. I t is a n i m a t e d b y the h u m a n spirit's thrust towards the

open and passable i n the face o f interpretations w h i c h w o u l d m i l i t a t e against i t .

Theological

recollection must c o n t i n u a l l y query its object o n the promise w h i c h i t holds o u t for c o n t e m p o r a r y man's questions about salvation Let us summarize w h a t w e have said about the

T h i s platonic-augustinian idea was developed greatly on the speculative plane in German idealism It crops up again in Heidegger's " A n d e n k e n ' Here the notion of recollection involves two things:

role o f h i s t o r y i n t h e o l o g y :

a T h e spirit comes into its o w n only by encountering tradition I radition alone opens the pathway to truth for the spirit (see footnote 6 Chap, i)

hermeneutic investigators) must take f r o m the

1 3

b In this encounter with history, recollection takes place The external tradition is actively interiorized and thus truly becomes tradition proper O n l y ever new historical interpretation can provide tradition w i t h continuity and identity Such a notion of tradition has nothing to do w i t h museum-type traditionalism; instead, it involves looking towards the future

i

T h e road w h i c h d o g m a t i c theologians

once-for-all

event of revelation t o

(as

Christian

p r o c l a m a t i o n t o d a y is the path o f historical W K A S P E R , "Schrift, Tradition, Verkündigung, i n Umkehr Erneuerung, edited by T h Fiithaut, M a i n z 1966, pp 21—41 ,

4

und

44

M E T H O D S

OF

D O G M A T I C

T H E O I O G Y

5

recollection. This j o u r n e y is set i n m o t i o n b y asking ourselves about the future o f this p r o c lamation. 2

T h i s process o f recollection is n o t s i m p l y

historical a r g u m e n t o r historical p r o o f

the theological issue.. I n this manner, i t w i l l c o n t r i b u t e t o further objective elucidation o f the t h e o l o g i c a l questioning process itself N o w w e are ready to tackle the t h i r d essential element i n the theological m e t h o d : the ratio This brings us t o the real p r o b l e m

of theological understanding and to the goal o f theological m e t h o d o l o g y : o u r current u n d e r standing o f the faith

GOAL

OF

METHODOLOGY

As an

historical question, i t must be set i n m o t i o n b y

theologica.

THE

It is here w e r u n i n t o the most p e r p l e x i n g a n d c o m p l i c a t e d objections t o our present-day m e t h o d o l o g y Speculative t h e o l o g y is h a r d l y p o p u l a r today

The practical m i n d regards i t as abstract

and u n f r u i t f u l ; the theoretician regards i t as the theological c u l t i v a t i o n o f an o u t d a t e d m e t a physics and as the d o m i n a t i o n o f f a i t h b y Gr eek philosophical notions W e shall presume the reader's f a m i l i a r i t y w i t h the b r o a d outlines o f the h i s t o r y o f t h e o l o g y J. B e u m e r has s h o w n that acceptance of A r i s 1

totle's t h e o r y of k n o w l e d g e led theologians f r o m the intellectus fidei o f patristic and medieval times to the ratio theologica o f thesis t h e o l o g y (i e p r e miss and conclusion) To overstate the case: thesis t h e o l o g y d i d n o t lead people further i n t o the faith ; instead i t w e n t b e y o n d faith a n d sought t o deduce logical arguments and conclusions. 'J B E U M E R . Théologie ah Glauben.sverstandnis, W i i r z b u r g 1953, pp 57-93; G S Ô H N G E N , " D i e Einheit der Tlicologie i n Anselms Pros¬ logion, " in Die Einheit in der Théologie, Munich 1952 pp 24-62

45

46

M E T H O D S

O F

D O G M A T I C

I H E O I O G Y

T H E

The n e w t r e n d is t o be f o u n d i n the w o r k o f

questioning.

G O A I

O F

M EI H O D O I O G Y

47

L a c k i n g the necessary historical

Thomas Aquinas himself; i t l e d to the u n w o r k -

categories, theologians sought t o d o this b y d e -

able construction o f a scientia subahernata, w h i c h

d u c i n g ingenious conclusions

created pro bl e m s rather than solving t h e m I n

T h i s l e d to a " t h e o l o g y o f Esau", as G S ö h n g e n

T nomas' w o r k, t o be sure, the end p r o d u c t t u r n e d

calls i t : the firstborn object o f t h e o l o g y (the

out t o be far better t h a n the hapless m e t h o d itself

d i v i n e truths o f faith) was thr ust aside i n favor o f

m i g h t a l l o w us t o hope for For Thomas, the

the n e w l y a r r i v e d A r i s t o t e l i a n scientia

fundamental premisses, fr o m w h i c h conclusions

onum.

w e r e t o be derived, were the central articles o f

t i v e l y m o d e m conception o f the n a t u r e of ratio.

faith B y contrast, the conclusions w e r e d e r i v e d

H a v i n g said that m u c h , w e n o w f i n d ourselves

4

conclusi-

B e h i n d this development l a y a distinc-

articles o f faith that were less central t o C h r i s t i a n

on

belief I n this v i e w , thesis t h e o l o g y basically e n -

b a c k d r o p o f baroque scholasticism—its ties w i t h

compassed w h a t w e call positive t h e o l o g y ; i t

W o l f f i a n i s m , Cartesianism, and the r a t i o n a l i s m

unsure historical f o o t i n g

T h e intellectual

sought t o demonstrate the inner connection be-

and idealism o f a later day—has n o t yet been

t w e e n the truths o f faith themselves rather than

t h o r o u g h l y explored. O n e m i g h t w e l l hesitate

to d r a w u p m o r e o r less definable statements

to go so far as K

As A

2

L a n g has s h o w n , o u r present u n d e r -

who

Eschweiler and G

Siewerth,

5

l o o k here for the roots of r a t i o n a l i s m a n d

standing o f the conclusio theologica t o o k shape

idealism B u t M

o n l y after T r e n t U n d e r l y i n g this m o r e m o d e r n

p o i n t u p clearly the h i g h l y rational and abstract

c o n c e p t i o n o f the ratio theologica was the l e g i t i -

bent o f this t h o u g h t , its conceptual o p t i m i s m ,

3

mate b u t p o o r l y executed desire to reconcile the articles o f faith w i t h the n e w pr ocess o f historical 2

E

] B E U M E R "Konklusionstheologie?" in ZKTh 1939, 63: 360-65; 5 C H I I 1 E B E E C K X , Offenbarung und Theologie, Mainz 1965, pp g6i.

'A L A N G , " D i e conclusio theologica in der ProbfemsteHung der S p a t s c h o l a s t i k , " i n D T f : 1944 2 2 : 2 5 7 - 9 0 ^ H E Y N C K , " D i c B e u r t e i l u n g der conclusio theologica beiden FranziskanertheologendesTrienter K o n ¬ zils," in Franziskanische Studien, 1952, 34: 146-205; E S C H I E I E B E E C K X , Offenbarung und Theologie, Mainz 1965. pp 55-67 109-118

W u n d t ' s careful s t u d y

" G . S Ö H N G E N . Philosophische M u n i c h , 1955, pp I 2 5 £

Einübung

in die

Theologie,

6

does

Freiburg-

K E S C H W E I I E R , Die Philosophie der spanischen Spatscholastik auf den deutschen Universitäten dec 17 Jahrhunderts (Spanish Studies of the Görres Society Series I , V o l u m e 1). Münster 1928; idein Die zwei Wege der neueren Theologie Augsburg 1926 pp 29-80; G S I E W E R T H , Daf Schicksal der Metaphysik von Thomas zu Heidegger, Einsiedeln 1959, pp H9-955

* M W U N D T . Die deutsche Schulmetaphysik des 17. Jahrhunderts Tübingen 1939; see also Y . C O N G A B " T h e o l o g i e , ' in DThC, X V / i , 41 7ff

48

M E T H O D S

O F

D O G M A T I C

I H E O I O G Y

I H E

G O A T

O F

M E I H O D O I

O G Y

49

its analytic and schematizing approach, its m a t h e -

speculative t h e o l o g y soon m o v e d away f r o m

matical cast, and its tendency towards superficial

the concrete life o f the C h u r c h and the real p r o b -

order and c l a r i t y rather than intrinsic, objective

lems o f m e n W e n o w begin t o f i n d m o r e f r u i t f u l

coherence.

t h e o l o g y i n the c o n t e m p o r a r y mystics t h a n i n

It is w o r t h n o t i n g that the w o r d

"system"

the official t h e o l o g y o f the schools As early as

became a favorite t e r m for scholarly m e t h o d o -

the seventeenth and eighteenth c e n t u r y , w h e n

l o g y i n the seventeenth century.. I t is n o t w i t h -

baroque scholasticism was already b e g i n n i n g t o

out

wane, w e find bishops and general

7

reason that baroque

scholasticism

found

chapters

9

R a y m o n d Lull's ars combinatoria congenial, and

severely c r i t i c i z i n g t h e o l o g y for its pastoral steri-

that c o n t e m p o r a r y Jesuit t h e o l o g y saw its affinity

l i t y and its spiritual poverty..

8

to Leibniz's mathesis universalis. Baroque scholas-

T h e u t i l i t a r i a n emphasis o f the E n l i g h t e n m e n t

ticism was definitely a p r o d u c t of its t i m e There-

era m a y seem rather l o w - b r o w t o us today

i n lies its inner grandeur, w h e n v i e w e d i n the

b e h i n d i t lay a p r o f o u n d insight i n t o the c o n -

f r a m e w o r k o f the h i s t o r y of ideas

crete, historical character o f t r u t h

But

Enlighten-

m e n t was n o t regarded as a useful intellectual T o criticize and elaborate o n this type o f specu-

exercise; i t was regarded as a concrete, i m p e r a -

lative t h e o l o g y , w e m u s t consider three t h i n g s :

tive task.

i.

The historical character o f h u m a n t h o u g h t

i n general, w h i c h has l o n g been o v e r l o o k e d ; 2

The historical char acter o f theological spec-

ulation i n particular; 3

10

D u r i n g this p e r i o d , the insights o f the humanist tr a d i t i o n t o o k a concr ete h o l d over men's minds. Over

against scholastic

logic and

dialectics,

w h i c h i t regar ded as bar baric, H u m a n i s m r e c o g -

T h e relationship between t h e o l o g y

and

p h i l o s o p h y i n history.

nized that t r u t h always acquires i t Sitz im Leben in

concrete

sociological

and a n t h r o p o l o g i c a l

Because of its h i g h l y rational and abstract bent, 0 RirsCHX, System und .systematische Methode in der Geschichte des wissenschaftlkhen Sprachgebrauchs und der philosophischen Methodologic, B o n n 1906 7

8

F

STEGMUIIER,

'Barockscholastik. ' in L ThK,

1957

1: 12691!

9

S

M E H K I E , Die

kirchliche

Aufklärung

im katholischen

Deutschland,

Berlin 1910, pp 47-72 lODie Aufklärung gart 1963

pp 4^

selected texts with introductions b y G F U N K E , Stutt-

50

M E I H O D S

O F

D O G M A T I C

T H E O L O G Y

T H E

G O A T

O F

M E I H O D O L O G Y

51

conditions. M e n began t o discover the p r a g -

aware of its true nature and purpose, c o u l d bene-

matic, existential character of t r u t h .

fit greatly f r o m contact w i t h these ideas.

It is interesting to note that m a n y

people

W e f i n d an a t t e m p t to evaluate the ratio theo-

t u r n e d their attention to the rhetoric o f Cicero

logica f r o m an historical perspective i n the w o r k

once again, w h i l e the scholastics w r o t e c o m m e n -

o f J E K u h n H e sees speculative t h e o l o g y as a n

taries o n Aristotle's l o g i c b u t n o t o n his r h e t o r i c

extension o f the thrust and i m m a n e n t dynamics

and poetics

the

o f positive, historical t h e o l o g y K u h n , t o be sure,

latter w o r k s , t o o , as places where t r u t h m i g h t

( T h e Stagirite had regarded

does v i e w this historical dialectic f r o m a o n e -

be gleaned ) The perceptions o f h u m a n i s m f o u n d

sided intellectualist standpoint. B u t speculative

philosophical expression i n the w o r k s o f V i c o ,

t h e o l o g y m a y also be regarded as a reflection o n

H e r d e r and H u m b o l d t , and u l t i m a t e l y pene-

the historical past o f the faith i n the l i g h t o f its

trated deeply i n t o o u r m o d e m philosophy o f

potential future—i.e. its i n t e l l i g i b i l i t y a n d r e a l i z -

language..

a b i l i t y i n the c o n t e m p o r a r y situation of t h e

11

The n o t i o n s developed i n the philosophy o f

!

language have f o u n d little echo i n present-day

I

t h e o l o g y , aside f r o m the w o r k o f G S ö h n g e n

C h u r c h and the h u m a n race T h e o r y and practice cannot really be separated f r o m each other. T h e practical application

3 2

T h e situation is different i n Protestant t h e o l o g y ,

is a s t r u c t u r i n g element o f t r u t h i t s e l f ( H . G

p a r t i c u l a r l y i n the school o f B u l t m a n n ,

G a d a m e r ) ; t r u t h is meant n o t o n l y t o i n t e r p r e t

1 3

where

thinkers have recognized the k e r y g m a t i c char-

I

the w o r l d b u t also to change i t ( K M a r x ) . T h e o -

acter o f theological t r u t h A pastorally o r i e n t e d

I

l o g y does n o t become m o r e scientific b y h a u g h t -

t h e o l o g y , centered a r o u n d salvation h i s t o r y and "K O A P E I , Die Idee der Sprache in der Tradition des Humanismus von Dante bis Vico (Archiv für B e griffs geschieh te V o l . 8) B o n n 1963 G S Ö H N G E N , Analogie und Metapher : Kleine Philosophie und Theologie der Sprache, Fteiburg-Munich, 1962 S e e especially the works of E F U C H S and G. E B E I I N G . Overall treatments: H N O A C K . Sprache und Offenbarung, Gütersloh i960; H R S C H W E F E Die Sprache und das Wort, H a m b u r g 1961 1 2

î 3

i l y a v o i d i n g all concrete, practical questions. This does n o t mean that sober, abstr act t h o u g h t is t o be denigrated.. O n the c o n t r a r y , i t is o n l y i n this w a y that i t can assume its rightful place T h e c o m m o n teaching o f scholastic p h i l o s o p h y , i n fact, is that abstract concepts acquire m e a n i n g i n

52

M E T H O D S

OF

D O G M A T I C

the convenio ad phantasmal

T H E O L O G Y

THE

i n being t i e d u p w i t h

GOAL

OF

M E T H O D O L O G Y

53

characteristic c o n v i c t i o n : t r u t h is n o t s o m e t h i n g

the concrete object once again, I f they r e m a i n

w e s i m p l y k n o w o r talk about, i t is s o m e t h i n g

detached f r o m concrete objects and are p l o u g h e d

w e can and must carry o u t i n pr actice, T r u t h a n d

r i g h t back i n t o further abstract speculation, t h e n

fidelity are closely tied together , A t h i n g is t r u e

they lose their concrete Sitz

i f it actually turns o u t to be w h a t i t purports t o

im Leben and be-

come substitutes for reality O n e w o u l d have t o

be, A t h i n g is true i f i t has per manence and stabi-

a d m i t that t h e o l o g y has often failed t o see this

l i t y , i f i t stands the test o f time. Thus the b i b l i c a l

danger

n o t i o n o f t r u t h is characterized b y its t e m p o r a l

I n these r e v o l u t i o n a r y days w e s i m p l y must

orientation, I t is concerned w i t h things that have

p r o b e all o u r theological concepts i n depth, ask-

happened or w i l l happen, n o t w i t h things t h a t

i n g h o w relevant and h o w m e a n i n g f u l they are

are w h a t t h e y are b y nature I n the b i b l i c a l v i e w ,

for o u r concrete practice o f the faith, Even the

t r u t h is an historical p h e n o m e n o n and, u l t i -

central concepts o f theology—grace,

m a t e l y , an eschatological promise

salvation,

sin, G o d — h a v e become e m p t y w o r d s t o a large extent

1 5

A n d w h a t about the content o f the b i b l i c a l

T h e y do n o t say a n y t h i n g t o m e n , and

n o t i o n , whose general o u t l o o k we have just d e -

they have n o f o u n d a t i o n i n the r e a l m o f ex-

scribed? W e f i n d that its content, t o o , is tied u p

perience

T h e y often seem t o represent a set o f

w i t h history. W h a t is the content o f faith, the

values w h i c h cannot be discovered experientially

object o f speculative t h e o l o g y ? I t is n o t a plethora

i n the Christian's life o f faith i n history,

o f general principles and universal truths, It is a

Present-day philosophical hermeneutics

and

series o f historical promises and the salvation

the b i b l i c a l n o t i o n o f t r u t h shar e a c o m m o n i n -

events w h i c h t u r n t h e m i n t o r e a l i t y — a l l p o i n t -

sight: b o t h take note o f the histor ical character

i n g t o an u l t i m a t e and definitive c o n s u m m a t i o n ,

of truth

T h i s brings us to o u r second p o i n t —

I f intellectual c o n t e m p l a t i o n involves setting

the historical character o f theology's quest for

different truths off against each o t h e r and t h e n

truth,

r e c o n c i l i n g t h e m w i t h each other, t h e n t h e o l o g i -

T h e Bible's o u t l o o k o n t r u t h is m a r k e d b y a "»K

P V A H N E R , Geist in Welt, M u n i c h 1957 , P P ¿3f»-3J1 s

cal speculation must i n v o l v e i n t e g r a t i n g all t h e L

5

W

R A S P E R , Dogma unter dem Wort Cones,

Mainz 1965, pp 65-84

54

M E T H O D S

O F

D O G M A T I C

T H E

I H E O I O G Y

i n d i v i d u a l articles of faith i n t o the one eschatol o g i c a l m y s t e r y o f G o d w h i c h unfolds i n history

This christological and

1 6

eschatological

emphasis w o u l d seem to be m o r e i m p o r t a n t and m o r e necessary than a c o n t i n u i n g d e v e l o p m e n t o f theses and conclusions such as w e f i n d today..

I f all our

viewed

theological

statements

are

G O A L

O F

M E T H O D O L O G Y

55

o u t l o o k o n t r u t h and reality than a static p h i l o sophy o f nature and p e r d u r i n g essences w o u l d be R i g h t n o w , o f course, w e cannot f a t h o m t h e f u l l implications o f this r e v o l u t i o n a r y n e w a p proach

W e are starting o u t on a n e w r o a d ,

experiencing b o t h the b i r t h pangs and the j o y o f a n e w life W e already have a n e w o u t l o o k o n b e i n g ,

as historical explicitations and i n t e r -

pretations o f Christ's salvific promise, t h e n m e n

w h i c h has

w i l l be able t o c o m p r e h e n d and assimilate the

cosmos and nature and has c o m e t o regard free-

truths o f faith once again..

d o m , t i m e and h i s t o r y as the most comprehensive

T h e historical nature o f b i b l i c a l t r u t h calls for a speculative approach w h i c h regards h i s t o r y as the u l t i m a t e backdrop o f t r u t h . I f speculative t h e o l o g y adopts this o u t l o o k , i t w i l l be d r a w i n g closer t o a basic tendency i n present-day p h i l o s o p h y — t h e tendency t o v i e w being as t i m e a n d t i m e as b e i n g

1 7

This revolutionary " t e m p o r a l "

o u t l o o k i n m o d e r n t h o u g h t m a y pose dangers

framewor k

moved

1 8

beyond

the categories o f

I n this o u t l o o k , we ar e n o t dealing

w i t h accidental changes i n a p e r d u r i n g system o f essences; o n the contrary, nature and b e i n g o n l y become real w i t h i n the all-embr acing cloak o f h i s t o r y Thus the theologian can l o o k on t h e m y s t e r y o f God's gracious freedom u n f o l d i n g i n h i s t o r y as the u l t i m a t e g r o u n d and depth o f all reality

t o t h e o l o g y ; b u t i t also offers t h e o l o g y n e w pos-

A n o t h e r question arises here. Is such an h i s -

sibilities that are m o r e i n line w i t h the b i b l i c a l

t o r i c a l l y oriented speculative approach possible ?

T h e Decree on Training tor the Priesthood, Optatam Totius Eccksiae, urges that all theological disciplines (n 16) "experience a renewal from a more vital contact with the mystery of Christ and the history of salvation." N o 14 says that all ecclesiastical studies should open up the minds of students " m o r e and more to the mystery o f Christ, w h i c h affects the whole history o f mankind 1 6

1

7

M

M U I L E R , Existenzphilosophie

Heidelberg 1964 , pp s

L ThK

1965

10:

661

im geistigen Leben

37-62, 160-83; J

B

der

Gegmwart,

M E T Z , ' Theologie * i n

Thus w e come to o u r t h i r d p o i n t : the r e l a t i o n ship between t h e o l o g y and p h i l o s o p h y i n h i s tory

O n c e again w e are back at our i n i t i a l

I h e Pastoral Constitution of the C h u r c h in the W o r l d of Today, Gaudium ct Spes, recognizes that 'the h u m a n race is involved in a n e w phase of history" (n. 4), that "the human race has passed from a rather static concept of reality to a more dynamic evolutionary one' (n 5) , B

56

M E T H O D S

OF

D O G M A T I C

THEOLOGY

I H E

G O A l

OF

M E T H O D O L O G Y

$ 1

question about the relationship between t r u t h

subsumed i n t o a n e w o u t l o o k w h i c h probes m o r e

and history. T h e course o f m o d e r n theological

deeply i n t o the o l d questions ? I n the last analysis,

d e v e l o p m e n t has left us w i t h a still unsolved

w e can o n l y talk about the end o f a particular

p r o b l e m that must be reconsidered

metaphysics

afresh

T h e question is all the m o r e urgent because

T h e end of metaphysics can o n l y

mean that w e are salvaging

the intrinsic h i s -

w e are c o n f r o n t e d w i t h a radical a t t e m p t t o his-

t o r i c i t y o f metaphysical t h o u g h t f r o m the false

toricize existence so c o m p l e t e l y that n o fast and

trap o f a philosophia

p e r d u r i n g metaphysical n o r m s w o u l d r e m a i n

perennis.

Is t h e o l o g y t o be dissolved i n this historical soup ?

A

perennis

and a

theologia

t r u l y historical o u t l o o k cannot dispense

W i l l an historically oriented t h e o l o g y n o t raise

w i t h metaphysical categories. I n his later t h o u g h t

doubts about the universal v a l i d i t y o f the faith

Schelling rejected Hegel's a t t e m p t t o dissolve

and its d o g m a t i c formulations? Since the process

e v e r y t h i n g substantial i n a g i d d y

of h i s t o r i c i z i n g h u m a n t h o u g h t and h u m a n life

r o u n d o f dialectics H e recognized that such an

is often described as the " e n d o f m e t a p h y s i c s " ,

merry-go-

19

o u t l o o k necessarily remains ambivalent, that i t

it raises questions about the relationship o f t h e o -

eventually ends u p at the other extreme—as a n

l o g y t o p h i l o s o p h y , p a r t i c u l a r l y to the m e t a -

u n h i s t o r i c a l o u t l o o k p r o p o u n d i n g the m y t h o f

physical t r a d i t i o n o f W e s t e r n t h o u g h t . W h a t

eternal r e t u r n .

j u d g m e n t are w e to pass o n the h i s t o r y o f t h e o l o g y i n this respect?

2 0

As G K r ü g e r has p o i n t e d o u t most r e c e n t l y ,

21

history pr esupposes s o m e t h i n g w h i c h is i n a p r o -

C u r r e n t talk about the end o f metaphysics is

cess of b e c o m i n g and w h i c h cannot s i m p l y c u t

not a n e w idea, and i t is quite ambiguous. Does

itself off f r o m w h a t i t was o r w h a t i t w i l l be I n

it signify the death k n e l l of metaphysics, or does

the last analysis, h i s t o r y as such can o n l y be c o n -

it s i m p l y mean that the o l d o u t l o o k is being

ceived i n terms o f the tension between i n f i n i t y

"The

notion of the end of metaphysics is propounded by different

schools o f thought for different reasons, by neo-kantianism psychological and sociological theorists, and the philosophy o f Heidegger O n this whole question see M M U I I E R " E n d e der Metaphysik," pkilosophie 2S9

im geistigen Leben der Gegenwart,

Heidelberg 1964

inExistenzs

pp.

184-

and finiteness, the o n t o l o g i c a l difference between W K A S P E R , Das Absolute in der Geschiebte Philosophie und Theologie der Geschichte in der Spät philosophic Schillings, Mainz 1965 G . K R Ü G E R , " D i e Geschichte im Denken der Gegenwart, in Freiheit und Wehverwaltung, Frciburg-Munich 1958. p 97 2 0

3 ,

58

M E T H O D S

being

O F

D O G M A T I C

and b e c o m i n g ,

T H E O L O G Y

the interplay

T H E

between

G O A L

O F

M E I H O D O L O G Y

59

isolation, then i t must be able to s h o w that its

freedom and constraint t h r o u g h t r a d i t i o n , and

statements concretize,

the i n t e r a c t i o n between i n d i v i d u a l and society

elements of anticipation and l o n g i n g that stand

2 2

M a n must always ask these basic metaphysical

outstrip a n d fulfill

the

out i n the basic structures o f every history

questions about the purpose o f his existence and

I f t h e o l o g y wants to s h o w that C h r i s t is t r u l y

b e i n g as a w h o l e , even i f these questions are a r t i -

the concretum universale, then its statements m u s t

culated differently t h r o u g h o u t h i s t o r y

have substance

2 3

2 5

I t can s h o w , for example, t h a t

W h a t this means is that an authentic historical

the cross o f Christ is foreshadowed i n a basic

o u t l o o k has n o t h i n g to do w i t h relativism o r

pattern w h i c h pervades the pages o f h u m a n h i s -

scepticism. H i s t o r y does n o t rule o u t t r a d i t i o n ,

t o r y : sacrificing oneself i n order to w i n v i c t o r y .

social ties, and basic metaphysical structures; i t

I n Christian faith, the naked, e m p t y cross is

includes these elements, even i f i t does so i n an

occupied b y C h r i s t

historical rather than a static f r a m e w o r k .

represents man's c r u c i f i x i o n b u t his exaltation ;

T h e o l o g y cannot dispense w i t h

universally

v a l i d metaphysical categories any m o r e philosophy

can.

T h e o l o g y views

2 4

than

everything

w i t h i n the f r a m e w o r k of a universal, eschatological p r o m i s e Thus, f r o m the start, i t is historical t h r o u g h and t h r o u g h . B u t i f the univer sality o f

Thus the cross no l o n g e r 2 6

it is a gratuitous, n e w historical o p p o r t u n i t y t o understand and practice w h a t i t means to be a h u m a n b e i n g I n l i k e manner, the proofs for t h e existence o f G o d w o u l d seem to p r o v i d e a u n i versally comprehensible b a c k d r o p f o r the b i b l i cal message of G o d .

2 7

this salvific h i s t o r y is n o t s i m p l y t o m e a n that a particular t r u t h is p r o p o u n d e d apodictically as a universally valid t r u t h , then w e must preserve the universality o f this promise i n o u r t h i n k i n g also.. I f t h e o l o g y is n o t to retir e i n t o freely chosen A D A R I A P "Geschichtlichkeit in I ThK, i960, 4: ; 8 i P a s t o r a l Constitution on the C h u r c h in the World of Today et Spes, n 10 2 2

23

} B L o r z " V o n der Geschichtlichkeit der Wahrheit 1952. 27: 481-503 2 A

in

Gaudium Scholastik,

W K A M I A H Christentum und Geschichtlichkeit, Stuttgart 1951 pp 85-100; H U R S V O N B A I I H A S A R ' Christlicher Univcrsalismus, in Verbum Caro; Sktzzen zur Theologie, I Einsiedeln i960, pp. 260—75; idem, Herrlichkeit Eine theologische Aesthetik, V o l 3/1, Einsiedeln 1965 PP 943~83 2

5

2

T E I I H A R D D E C H A R D I N , Der göttliche Bereich (The Divine M i l i e u ) , Olten 1962, pp. 1 0 9 - 1 1 3 ; ) R . A I Z I N G E R "Gratia supponit naturam: Erwägungen über Sinn und Grenze eines scholastischen A x i o m s , " in Einsicht und Glaube, edited by J Ratzinger and H Fries Freiburg 1962 pp, 147-49 2 6

G EBEIING, 62: 9 i £ : 7

Existenz zwischen Gott und Gott,'

in ZlhK

1965

60

ME I H O D S

OF

D O G M A T I C

THE

I H E O I O G Y

G O A I

OF

M E I H O D O L O G Y

6l

T h e o l o g y can preserve its i d e n t i t y o n l y i f i t

rise to a radically n e w self-awareness w i t h i n b o t h

has the courage to immerse itself i n the alien

fields, so that questions are posed differently t o -

r e a l m o f p h i l o s o p h y — n o t t o c o m m i t suicide

day i n b o t h

there o r t o degenerate i n t o a p h i l o s o p h y o f

The same holds true f o r m o d e r n t h e o l o g y

r e l i g i o n , b u t to t r u l y f i n d itself I n losing itself,

w e l l i n t o the eighteenth century, B a r o q u e scho-

t h e o l o g y w i l l be able to show h o w its faith over-

lasticism n o t o n l y r enovated earlier scholasticism

comes the w o r l d ( i Jn 5, 4)

b u t also sought t o dialogue w i t h W o l f f , D e s -

I n other w o r d s ,

t h e o l o g y cannot be reflected i n the c o m m o n

cartes and Leibniz. Kant's ideas w e r e w e l c o m e d

heritage

i n the schools o f W ü r z b u r g and Salzburg

o f h u m a n t h o u g h t unless i t moves

The

ideas o f Schelling and H e g e l f o u n d ready listeners

this heritage b e y o n d itself as w e l l . T h u s the relationship and i n t e r a c t i o n b e t w e e n

i n the T ü b i n g e n school, I t was o n l y i n relatively

p h i l o s o p h y and t h e o l o g y is n o t a static reality

recent times that this creative i n t e r a c t i o n came

that is fixed once and for all I t is a relationship

under a c l o u d o f suspicion, that thinkers failed t o

that is constantly r e w o r k e d t h r o u g h the course

appreciate the historical character o f metaphysics

o f h i s t o r y I t , t o o , is an historical process.. H o w -

and the m u t u a l relationship between p h i l o s o p h y

ever m u c h t h e o l o g y m a y need

and t h e o l o g y

metaphysical

T h r o u g h this unhistorical o u t -

categories, i t cannot tie itself to a specific m e t a -

l o o k , t h e o l o g y bade farewell to the intellectual

physics i f i t is t o r e m a i n its true self.

currents o f the day and i t was n o l o n g e r able t o f u l f i l l its real purpose

W h e n w e criticize t r a d i t i o n a l t h e o l o g y , w e

|

cannot s i m p l y reproach its philosophical cast and

j

Jesus C h r i s t is the unique and irreducible c o n -

regard i t as an i l l e g i t i m a t e hellenization o f C h r i s -

!

cretization o f history's universal essence; f r o m

tian belief T h e use o f hellenic notions was a

h i m l i g h t is reflected o n the otherwise a m b i v a l e n t

necessary hermeneutic process at that p o i n t i n

and allusive signposts o f h i s t o r y This being the

history. T h e interaction between t h e o l o g y and

case, the t h e o l o g i a n must be a gadfly a m i d t h e intellectual currents o f his day; for they all t o o

p h i l o s o p h y i n the thir teenth centur y was also an historical achievement, even t h o u g h w e cannot

'

a l l o w the process t o freeze at that stage. I t gave

j

easily t e n d to become absorbed i n themselves 28

J

B

MEIZ,

Theologie,

in L ThK

196s

10: 60

2 8

62

M E T H O D S

OF

D O G M A T I C

I HE

I H E O I O G Y

The t h e o l o g i a n m a y have to pose metaphysical

I

GOAT

OF

M E T H O D O L O G Y

63

T h e articles o f faith p r o v e to be the u n i v e r -

questions t o keep c o n t e m p o r a r y t h o u g h t open

sal, concrete e m b o d i m e n t and f u l f i l l m e n t

of

and receptive.

history's questions They are comprehended

"ex

C o u n t e r i n g objections t o the faith has been

eorum quae naturaliter cognoscit

analogia."

the t i m e - h o n o r e d task o f speculative theology.

2. The articles o f faith prove t o be capable of

B u t i t is n o t meant t o be merely a matter o f de-

p r o t e c t i n g man's freedom and o f answering his

f e n d i n g the f a i t h ; i t is meant t o render service t o

questions about the m e a n i n g of h u m a n l i f e ; t h e y

h u m a n society T h e defense o f the faith (apolo-

are c o m p r e h e n d e d "e nexu cum fine hominis

getics) is m e a n t to be a defense o f m a n and his

timo"

f r e e d o m w h e n he is being threatened

2 9

Faith

proves its case b y p r o v i n g its mettle w h e n i t is

3

Faith becomes intrinsically comprehensible

t h r o u g h a reductio in mysterium. A l l its i n d i v i d u a l

c o n f r o n t e d w i t h the concrete questions o f a

statements

threatened h u m a n race

eschatologically,

H i s t o r i c a l l y oriented

t h e o l o g y serves m a n k i n d and its salvation..

ul-

are

resolved,

christologically

and

into the unique m y s t e r y of

G o d Faith is c o m p r e h e n d e d "e mysteriorum

nexu

inter se" (DS 3016). Let us sum u p our remarks o n the speculative

T h i s brings o u r i n q u i r y t o a close, and w e can

m e t h o d o l o g y of d o g m a t i c t h e o l o g y b y r e l a t i n g

sum i t u p very briefly. T h e historical and specu-

t h e m t o several assertions of Vatican I The latter

lative methods o f d o g m a t i c t h e o l o g y are t w o

assertions, o f course, are taken i n an historical

aspects o f a single historical-hermeneutic process

perspective

T o be sound and f r u i t f u l , historical inquir y w i t h -

T h e a i m o f speculative t h e o l o g y is t o c o m -

in

theology

m u s t be

t h e o l o g i c a l l y inspired

prehend faith's universal c l a i m i n a concrete i n -

Speculative t h o u g h t must be v i e w e d as concrete,

tellectual situation. T h i s is achievedin three ways:

historical t h o u g h t D u a l i s m i n t h e o l o g y ( h i s t o r i -

Pa s t o ral Constitution on the C h u r c h in the W o r l d of Today Gaudium et Spes, n 76: " T h e C h u r c h . . . is at once a sign and a safeguard o f the transcendent character o f the human person . B y preaching the truths of the Gospel, and bringing to bear on all fields o f human endeavor the light o f her doctrine and of a Christian witness, she respects and fosters z9

the political freedom and responsibility of citizens "

cal methods versus speculative methods, essence versus existence) is n o t t o be g i v e n permanent r e c o g n i t i o n , for w e can m o v e b e y o n d i t . D o g m a t i c m e t h o d o l o g y does n o t start o u t by

64

M E I H O D S

OF

D O G M A I I C

I H E O L O G Y

asking p u r e l y historical, positive questions a n d

IHE

GOAL

OF

M E T H O D O L O G Y

65

w h i c h distinguishes i t f r o m philosophical specu-

i n g e v e r y t h i n g I t is n o w o n d e r , then, t h a t the greatest m e t h o d o l o g i s t i n W e s t e r n t h e o l o g y , A n s e l m o f C a n t e r b u r y , concludes his Proshgion w i t h a comment on joy.

l a t i o n ; i t has its o w n f o r m a l object, w h i c h dis-

M u c h has been said a b o u t our present m e t h o d -

then m o v e o n t o p u r e l y speculative, p h i l o s o p h i cal questions I t has its o w n n o r m a t i v e t r a d i t i o n ,

tinguishes

it from

pure historical criticism.

D o g m a t i c t h e o l o g y is the "transmission o f the faith t o an ever e n d u r i n g present" (J S D r e y ) . T o d a y the role o f a real a n d l i v i n g t r a d i t i o n is p a r t i c u l a r l y u r g e n t

I n faith's c o n f r o n t a t i o n

w i t h today's w o r l d , d o g m a t i c t h e o l o g y m u s t therefore "thesis"

become m o r e

"quaestio"

and less

I t must dare to ask deeper a n d m o r e

b i t i n g questions, even w h e n the answers are n o t yet i n sight. I t must go b e y o n d its ready-made concepts t o the u n d e r l y i n g r e a l i t y ; i t must become i n t r u t h fides quaerens

intellectum

T h e w o n d e r o f faith is that its certitudo super omnia permits and even calls f o r such a questioni n g process. T h e w o r l d o f m y t h s comes apart under the p i e r c i n g i n q u i r y o f the logos; the biblical dabar Yahweh

feels n o antipathy o r dis-

c o m f o r t w h e n the l i g h t o f reason breaks u p o n i t . S t r o n g i n the faith and supported b y the C h u r c h , the t h e o l o g i a n is free t o ask whatever he w i l l H i s sense o f h u m o r has been set free, as it w e r e , and he can savor the delight o f question-

o l o g y i n this b o o k , and i t has been criticized o n various counts B u t the most serious c r i t i c i s m of all m a y w e l l be that t h e o l o g y has become so faint-hearted humorless..

and distrustful, so morose and