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