BASIC ELEMENT OF CHRISTIAN THEOLOGY
F 13/10/2011
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Course
Outline
1.
General Introduction
2.
Human Person’s search for
meaning
3.
The nature and object of
theology
4.
The relationship between
Scripture and theology
5.
The relationship between
philosophy and theology
6.
Method in theology
7.
Contemporary theology of
revelation
8.
Doctrine and Dogma
9.
Theology and Magisterium
10.
Doing theology today and
the task of a theologian
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Introduction
Basic
element of Christian theology is a course which aims at introducing the
students to the situation and context of theology today. Every generation tend
to think it is facing different and new challenges or problems. Now we know
that in 2011, we are living in transition period. The centre of the gravity of
the church is shifting from European and America to Latin America, Asia and
Africa – from the Northern Hemisphere to Southern Hemisphere. This is on
account of the fact that the so called first world is losing popularity and
support of the faithful. Many young people have turned their backs against the
church and the credibility of the church is being challenged.
The
great figure of theology, such as Karl Rahner, Barth, Tillich Yves Conger, Von
Balthazar, are now dead. These are the giants of theology of the last century.
We recognize their importance but at the same time, we have to face the
problems at hand such as the proliferation of nuclear arms, post-cold war,
climate change and ecological problems; the spread of AIDS, faming, terrorism,
both internationally (September 11) and locally (Boko Haram), Inter-religious
dialogues, the issue of pluralism and homosexuality.
Finding
solutions to these new challenges is harder compared to the past. The books
produced in the 1950s and 60s may not be able to solve some of these problems.
The problems that confronted the past generations are quite different from what
is happening today. Consequently, we have to be up and doing by making our own
contributions towards the resolution of the challenges of our time.
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Assignment
For any
priestly training, the study of philosophy is a necessity. What is the
relevance of studying theology in 2011? 2 pages, November 11, submission
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15/10/2011
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The
Development of Contemporary Theology – Post Theology.
Faith
requires mediation for every culture and age and this faith has to be
re-interpreted. Theology has a long history since the beginning of the New
Testament. It is a complex discipline and it has undergone different
transformations. In fact, it has moved from static to dynamic understanding.
The Vatican 11 document on the situation of man in the world today described
this movement in the following terms:
“The
spiritual uneasiness of today and the changing structure of life are part of a
broad upheaval, whose symptoms are the increasing part played on the
intellectual level by the mathematical and natural sciences (not excluding the
sciences dealing with man himself) and
on the practical level by their repercussions on technology. The scientific
mentality has wrought a change in the cultural sphere and on habits of
thoughts, and the progress of technology is now reshaping the face of the earth
and has its sights set on the conquest of space.
The
human mind is, in a certain sense, broadening its mastery over time – over the
past through the insights of history, over the future by foresight and
planning. Advances in biology, psychology, and the social science not only lead
man to greater self-awareness, but provide him with the technical means of
moulding the lives of whole people as well. At the same time the human race is
giving more and more thought to the forecasting and control of its own
population growth.
The
accelerated pace of history is such that one can scarcely keep abreast of it.
The destiny of the human race is viewed as a complete whole, no longer, as it
were, in the particular histories of various people: now it merges into a
complete whole. And so mankind substitutes a dynamic and more evolutionary
concept of nature for a static one, and the result is an immense series of new
problems calling for a new endeavour of analysis and synthesis.” GS 5
It is
clear that today 2011, we need to make our own analysis of theology in order to
make it dynamic. Different terms have been used to designate the time in which
we are living such as Post Theology, Post Modern, Post Critical, Post Liberal,
Post Vatican II, Post Cold-War, Post September 11 and so forth. Today in the 21st
century, we need to make our own analysis of theology so as not to be static.
Consequently, we have conceptual theology that deals with Post Modernity.
Theology
of history is divided into different phases, namely:
·
Antiquity
·
Middle Ages
·
Modernity
·
Post- Modernity
There
is no general agreement regarding the definition of Post-Modernity. Each
defines it according to his/her own understanding. Some view it as the end of
metaphysics, while others see it as the death of God. It is for them a crisis
of reason. They view it as the dissipation of meta-narratives. Such figures as
Descartes and Kant talking of Epistemology, Ontology and Meaning are considered
as outdated. While such figures such as Nietzsche, Derrida, Lyotard talks about
a discourse. There are a variety of evaluations of Post-Modernity and some of
them are negative while some are positive. This time of Post-Modernity is
viewed as radically new and also as a continuation of Modernity.
According
to Paul Lakeland in his book on Post-Modernity and Christian Identity,
Post-Modernity and Christianity is living in a fragmented age. For him, old
times are gone and we are in a fragmented age. This is a time when the
foundation of everything is shaking and everything is being questioned.
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Implications
of Post-Modernity
·
Post-Modernity involves a radical
historical consciousness. It is a time that has shown us a new sense of evil
and a collective human sin such as the
Holocaust, Genocide, Bombings of the Boko Haram
·
Post-Modernity involves critical social
consciousness. People are conscious of themselves as a society. The society is
aware of the oppressive structures. In the past, people are afraid of speaking
out against some forms of dictatorships in the government system. Today
however, people speak out against such governments.
·
Post-Modernity involves pluralistic
consciousness. This means that there are many ideas and ideologies. There are
also plenty of religions. There are some positive as well as negative aspects
to this pluralistic consciousness though. It challenges us not to remain
narrow-minded. We can be enriched by other people’s ideas, culture and
experiences. At the same time also it can be negative in the sense that one can
lose his or her background and identity in the face of these influences.
·
People are aware of ecological problems
facing humanity, global warming, Justice, Peace and Integrity of Creation (J.
P. I. C).
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The
Human Person in Search for Meaning
The
philosopher Aristotle tells us that life begins in wonder. At the same time Socrates
tells us that the unexamined life is not worth living. Theology begins with
wonder and therefore we need to examine it just as St. Augustine says that our
hearts a restless until they rest in God, we ask questions looking for the
meaning of our lives. As human beings, we ask different questions. There are
questions that are insignificant while there are very substantial ones such as
when, who, where and most of all, the why questions. This drive for meaning is
in-built within us. It is hard-wired in our DNA. In other words, it is innate
in us. This explains why even children ask questions. As we grow older, this
curiosity of asking questions grows. We do ask ourselves, who am I? Who are
you? Where do we come from and where do we go when we die? What does it all
mean? What are we here for? Why is there suffering? Why do our loved ones die?
What is there after death? To be or not to be, does it make sense? Why be
responsible? So we are essentially meaning seekers; hence we want to understand.
So we are questioning all the time the people around us, ourselves and the
world. In many ways, we are a ‘mystery’ ourselves because sometimes we don’t
understand ourselves. We are puzzle. In
our life therefore, we have a deep seated desire to make meaning of our lives.
Asking questions reveals that we are trying to be in touch with ‘the known and
unknown.’
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Ultimate
Questions
There
are different questions. Some are banal and insignificant while others are more
profound and vital. The insignificant ones are such questions ‘what am I going
to wear?’ What am I going to eat?’ etc. These questions to an extent are
important but they are not all that important. When we enter into the areas of
love, suffering and death, we are confronted with the big questions. This is
the zone of ultimacy, meaning, purpose and values of life. These questions are
also called foundation questions because they deal with the foundations of our
lives.
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The
Questions of Purpose
What
are the questions of purpose? Why is there anything at all rather than nothing?
What is the purpose of my being here on earth at this particular moment? Am I
making of my life, all that can be done by me? Am I making this my life useful?
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The
Question of Meaning
Why do
we keep asking why? Why are facts never quite enough? Why is it that the
meaning of life often is not clear? What is the meaning of existence
itself? Why come into existence only to
die?
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The
Question of Absolute
Is
humanity alone in the universe? Could there be intelligences in the universe?
More significantly, is there an Intelligence or Source that is the ground of it
all? If this Intelligence or Source is there, it is for us or against us? Is
this Mystery or Intelligence trustworthy? Is this Intelligence or Mystery
interactive? Does it interact with us? How can there be a Good and powerful God
and yet there is evil and poverty?
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The
Question of Suffering
Why do
we have pain, sufferings and contradictions? Why frustrations? Does suffering
have meaning? Why in particular innocent people suffer while the wicked ones
flourish? Is death the absolute end of all?
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The
Question of Hope
Why do
we have to hope? What is the meaning and source of this life-force called hope?
Many philosophers have written so much about hope; philosophers such as Sigmund
Freud, Erick From.
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The
Question of Morality
What is the Good?
Where do we find the source of our experience of right and wrong? Do right and
wrong, goodness and bad have objective basis? Why do we have religious morality
and who decides it? How much freedom do we truly have in making decisions of
our lives? Why should we be good?
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The
question of Character
What are
the qualities or characteristics that I most admire in others? But also expect
them to admire in me? Why is it that some cultures have priority in some of
these qualities and characteristic while others do not? For example why do we
have to give priority to courage instead of cowardice? Why to have honest
instead of dishonest? Why priority on freedom instead of oppression? Justice
instead of injustice? Why beauty instead of ugliness and who decides? Why joy
instead of sadness? Why harmony instead of turmoil? Why patience instead of
rudeness? Why fidelity instead of infidelity? Who decides?
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Reflection
on some of the ultimate Questions
We live
in a world which seduces us towards happiness and when this happiness is not
there, our hearts are broken. We have that dream and desire for happiness and
fulfillment. But we are not fully satisfied no matter what, why? That means
that ourselves and the world around us cannot answer fully this fundamental
question.
This
urge for happiness leads us to the transcendent; hence we are looking for
answers that cannot be found in ourselves but beyond this finite world. We are
meaning seekers. At the same time we have the capacity to look for those
answers and this explains why we are always looking for more knowledge in our
lives. Even when we are very old and have forgotten some of those things we
have learnt, there is always room for more knowledge. The human being has the
capacity for more knowledge. The moment we stop to ask questions, we cease to
be human. Reflecting on our experiences, we realize that since we are
questioners, the questions are open ended. We are always asking question. We
have absolute openness and our minds and hearts enjoy unlimited transcendence
but we know that this ultimate transcendence is often dim, unattainable, a
mystery.
What is
this Mystery? Is it for or against us or indifferent in our regards? What does
this Mystery wants of us? To ask such questions is the beginning of theology.
Humanity can be known and loved by what is on the other side of the infinite
horizon, the ultimate Mystery. The Christian faith helps us to answer yes.
Christianity helps us communicate with that Mystery and this is what we call
Revelation; revelation which has been revealed to us by Jesus Christ. So
theology is the unpacking of the meaning of this revelation event.
Mystery
is not something that we can never understand, that we cannot penetrate.
Mystery is not that which lacks intelligibility, understandable. It is
infinitely intelligible. It is something that we can enter into but cannot
exhaust it.
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Why
Study Theology?
We have
been asking is there God? If he is there, what can we say about him? Can we
know anything about him? Does God communicate with human being? What knowledge
do we have about God and where do we get that knowledge from? From ourselves or
from others? If you find yourself asking these questions from time to time, you
are already doing theology.
Studying
theology addresses so many questions or tires to answer some of these
questions. It addresses the questions which are central to human beings. It
also allows us to explore some of the belief systems. Studying theology helps a
student to be critical in answering some of these fundamental questions. It
helps to give intelligible answers.
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Theology
in its Context
Theology
is one of the exciting subjects because it touches quite a number of the
aspects of life. It also touches other sciences like science, geography,
chemistry etc. It is because theology touches other disciplines that people
study it in the secular Universities. Studying theology entails intellectual
exploration of belief systems and theology has helped to shape the mind of the
world throughout centuries. Theology is an enquiry into human conviction that
life has an ultimate meaning. This enquiry normally takes place in a community.
It is not an individualistic subject.
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What
does theology Study?
1.
Theology studies the ancient foundational
texts of Christianity.
2.
It examines the beliefs and practices of
Christianity which has developed throughout centuries
3.
It looks at the way beliefs shape our
contemporary world
4.
It explores questions of life and death,
hope and despair
5.
A study of theology involves engaging with
a range of many different subjects and a grounding in the subject involves
looking at the way theology is done by: Biblical scholars, Philosophers,
Historians, Systematic Theology.
A look at history
enables some understanding of the impact that religion has had in the past; and
the legacy we have today. Subjects such as philosophy of religion and moral
theology allow an exploration of the content of belief systems and how such
belief systems influence our actions. Given the fact that students in the
seminary are Catholic Christians, the focus in theology is critical and
necessary, in fact, it is compulsory. It is for this reason that Pope Benedict
XVI emphasizes that your time in the seminary is a time of study. The Christian
faith has been essentially rational and intellectual dimension.
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Preliminary
Definition of selected Terms
·
Religion – The term religion is derived
from three Latin words namely;
ü
Ligare
ü
Religare
ü
Religio.
1.
Ligare means to bind, or put together
2.
Religare means to unite or link together
or to put together
3.
Religio means relationship
Religion
is therefore essentially a relationship or a link or a bound between two
persons or a unity between persons or two parties. Religion is a bia-polar
phenomenon or relationship, that is, that the relationship is a two way
phenomenon, not uni-polar.
On the
one hand, we have the human pole while on the other hand, we have the divine
pole. What goes between these two poles is what we call religion. It is an
encounter between the human person and his/her creator. Some define it as the
human person longing for ultimacy and also the ultimacy relating with the human
person. Some say that religion is that which matters most for a human person.
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Qualities
attributed to a religious person
1.
The person’s belief has to recognize that
concern, that ultimacy, that transcendent, that divine.
2.
For a person to be called religious
implies that the person’s behaviour has to transcend his or her own ego. But
also he or she has to make sure that he or she benefits others.
3.
Religion means to tie or bind myself to
that which is decisive or essential
Religions are
organized movements or communities dedicated to singular traditions of belief,
therefore religion is not theology.
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Rituals
and Laws
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Faith
Faith has to be distinguished from
religion and it has a number of connotations.
Faith is a divine gift and a human task. On one level, faith is a gift
or grace or a call and also an inner longing or ageing. It is a pull, a feeling
of being grasped by someone beyond myself. Faith is invitation of God to a
relationship and friendship with him. It is a not force though. Faith is the knowledge born out of religious
love.
On another level, faith is a free response
to that gift or invitation of God. It is a response to revelation. Faith
implies a personal commitment to a person; to a you, to God etc. Faith is not
theology, while theology is dependent on faith.
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Belief
Belief
is not the same as faith and it is important to make distinctions. Belief is a
rational acceptance of certain formulations about ultimate truth. a belief is
the acceptance of judgments of facts and values that religion proposes.
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The
difference between faith and belief.
Faith
Belief
|
1.
Faith unites – Catholics
|
Beliefs divides – Anglicans
|
|
2.
Faith is one
|
Beliefs are diverse
|
|
3.
Faith is objective
|
Beliefs are subjective
|
|
4.
Faith is transcendent – it goes beyond symbolic
things
|
Beliefs are symbolic
|
|
5.
Faith is personal
|
Beliefs are proportionate
|
|
6.
Faith is permanent
|
Beliefs are historical
|
|
7.
Faith is God given
|
Beliefs are community made
|
|
8.
Faith is practical
|
Beliefs are theoretical
|
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Theology
Theology
is the study of religion from the perspective of faith. it is both human
capacity to understand and interpret religious beliefs but also can record
those religious beliefs. The best definition of theology is by St. Anselm.
According to him, theology is “Faith seeking understanding” – Fides Quarens
Intellectum. Theology is a factor to better comprehend faith. It is rational,
contextual and lived dimensions. Hence theology is not the same as religion, faith
or belief.
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November
3, 2011
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The
Nature and Object of Theology: Etymology, meaning and history of the term
‘theology’.
The
term ‘theology’ has ambiguous meaning since the meaning of it has been changing
several times through the century. The term ‘theology was not Christian term at
all but was adopted into Christianity later. Theology can also be broken-down
into two: Theos and Logos. Theos means God while logos have the following
meanings: study, word, discuss, and talk. It means also language or account.
Putting the two words together then, we have something like God-talk.
The
question remains however, whether the term ‘theology’ is a subjective or
objective generative? Is it God himself talking to us about himself or we human
beings talking about God in the effort to understand him?[1]
This
subjective generative means divine discourse; while objective generative is the
human effort to understand God or divinity. St. Augustine in his book “The City
of God’, used the term ‘theologia’ and for him, he meant a discourse about God.
On the other hand, for Dionysius of Areopagite (6th century),
theology is the science of God. It is divine discourse itself as revealed in
the scriptures. In other words, it is God himself speaking directly to us in
the scriptures not human beings trying to understand God. This opinion has long
been discarded.
Historically,
the term ‘theology’ was coined in the 13th century. Among the early
Christians, theology was a pagan philosophical term. For them, it was
speculation about the gods. It has no Christian connotation from the beginning.
Later on, it was seen as God’s economy which explains God’s salvation through
Christ. Before that however, the theologians and even philosophers preferred to
call theology Christian doctrine. From the historical point of view, the term
‘theology is a Greek word and it pre-dates Christianity.
For Plato,
a theologian is simply a poet-writer about God - qeologia. We
find this in Plato’s Republic and it simply means talk about the gods, later
on, this theologia mean a speculation about the origin of the world. The word
theology is not a Biblical term at all and for quite sometimes, Christians were
not happy with its pagan meaning. So theology has evolved gradually until the
13th century when it received its present format.
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In the
East
Clement
of Alexandria (150 – 215) was one of the first to use the word theology. But he
still kept the pagan connotation of it. Origen (185 – 254) was probably the
first to use theology denoting the true doctrine of God and of our salvation in
Jesus Christ. Eusebius of Caesarea, about 304, used this word far much more
than Origen but in a limited sense. It was actually during Dionysius’ time in
the 6th century that the term became acceptable.
For
these people in the East, the use of this term was limited to the teaching
about the Holy Trinity because of the Arianism heresy at that time.
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5th
November, 2011
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In the
West
The term
‘theology’, was very uncommon in the Latin world. It was understood in the
pagan sense. However, St. Augustine (354- 430), used this term ‘theologia’, to
try to attract the pagans into Christianity. It was only Peter Abelard that
started using it explicitly and consistently; signifying an intellectual
discipline. For him therefore, theology is an ordered body of knowledge about
God, a discipline of sacred learning. Abelard lived around 1100 AD.
However, around
1109, St. Anselm came up with the famous definition of theology as “Faith
seeking Understanding.” At this time also there were others who see theology as
sacred doctrine “Sacra Doctrina”, or “Sacra Scriptura”, sacred scripture. Later
on, for St. Thomas Aquinas in the 13th century, theology meant the
study of logical connections between the truth of faith and drawing out logical
conclusions from such a study. Though Thomas did not use the term ‘theology’
much, it was he who organized the study of theology as a discipline in the
University of Pairs in the 13th century. Theology was also
understood as a rational explanation of what has been revealed.
Although St.
Anselm’s definition of theology has remained the classical definition of all
times, people still try to understand theology based on the particular
circumstances that surround them or in which they live. Faith seeking
understanding is not only an intellectual speculation but also the nourishing
of our faith. To seek understanding is to ask questions and to search for the
answers. Faith seeking understanding is faith asking real questions and
searching for satisfying answers.
All these provides
us with a working definition that theology is trying to find answers to
questions that people ask about their faith for the sake of nourishing that
faith; and we know that different people at different times and places ask
different question about their faith. What was an important question in the
early and medieval period of the church may not be the same in our time. At
certain moments, people were asking whether Jesus was human or divine. This
question does not impress people these days as before because we are better
enlightened these days.
If theologian have
to answer quite different faith-questions arising out of different
historical/social context, they will inevitably develop different theologies –
liberation theology, feminist’s theology, African theology, Indian theology
etc. Theology therefore is contextual and all theologies are local, limited and
contextual – it has to be relevant to the people or circumstance.
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November
10, 2011
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Contemporary
Definitions
Although
St. Anselm has given us a classical definition of theology as ‘faith seeking
understanding’, some other people have defined it as a ‘disciplined reflection
of faith.’ These definitions
notwithstanding, some people have questioned what we really mean by ‘faith’
while others have questioned what we mean by the term ‘God’.
In our
contemporary world of today, the term ‘God’ is used both negatively and
positively. Often we hear people say “God help me”, “God bless you”, ‘thank
God” “to God be the glory”, “God damn you”, ‘for God’s sake”, and so forth.
These people, if asked what exactly they mean by these utterances very often
fail to say what they mean in concrete terms.
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Some
definitions of theology by notable personalities
·
Karl
Rahnar
For Karl Rahnar,
theology is the science of faith. It is the conscious and methodical
explanation and explication of the divine revelation grasped in faith.
·
Karl
Barth
For
Karl Barth, ‘theology is taking rational trouble over the mystery’.
·
Pope
Benedict XVI (Ratzinger)
For
Ratzinger, theology is rational reflection upon God’s revelation; receiving its
contents from revelation in other to understand them in their inner coherence
and intelligibility.
·
Gerald
O’Collins
For
O’Collins, theology is the methodical effort to understand and interpret the
truths of revelation.
·
Edward
Shillebeeckx
He defines
theology as a Christian faith in human reflection as a science. Theology throws
light on the reality of revelation in its inner intelligibility.
·
Dorothee
Sölle
For
Dorothee, ‘text, context and people of God are fundamental concepts in any
systematic theology. Any theologizing
must identify and relate these three concepts.
·
Orobator
Agbonkaianmeghe
For
Orobator, theology is talking sensibly about God. Theology is faith seeking
understanding, love and hope.
·
Bernard
Lonergan
Theology
mediates between a cultural metrix and the significance and role of religion in
that metrix. Theology happens when mind intersects revelation.
·
Walter
Kasper
Kasper
defines theology as a reflective perception and meditative. It is hearing of
the Word, seeking to give and answer and hope.
To
sum-up the whole thing, theology is a disciplined exploration, a critical,
methodic reflection on the community’s experience of God as we seek to make sense
of our faith.
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12/11/2011
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All
Theologising is Contextual – Contextual theology
While Christian
faith remains the same at all times and in all circumstances, the theological
attempt to answer questions varies according to the different historical
background but also social, cultural context of it. For instance, that
Patristic theology of the fathers of the church arose out of the context of the
monastery and that was the system of the time. So their theology was the
question the monks were asking at that time.
During
the scholastics time, theology has its own context which is the medieval
university context and they had their own particular question they are trying
to answer in their own context. And since then, much of the theology has been
developed into seminaries. The theology of the textbooks and ………..was/ has been
very clerical theology trying to answer faith-questions from the perspectives
of priests and pastors.
This
goes entirely from the white male celibate, it has been preserved by male celibate,
women were not allowed at that time but now, there is a mixture of both male
and female. And what is even more striking is that most of the theologies have
been inherited from the ‘northern hemisphere’ (developed countries mainly
Europe, America and Canada). These theologies were formulated in the context of
the so called “First world” (developed countries) and not from the context of
the ‘third world”. So these theologies sometimes look alien in the 3rd
world. They are addressing questions that plagued them; they were representing
the middle class or the ‘bourgeoisie’ (comfortable people).
Until
recently, almost of the theologies have been academic, that is, the context was
mainly from scholars and these were trying to battle their own questions and
most of their research/arguments were abstract. The language/jargons they were
using were from the elite. So, theologians have made theology into a
specialization reserved for an intellectual who live and work in comfortable armchair
and lecture halls.
Theology
has somehow remain preserved and been there in the seminaries so that they get
their degrees and become priests. So the educated ones have monopolized
theology so that the majority (uneducated) is excluded. Nobody but the
professional theologian is allowed ‘to do theology’ even the student of
theology is not suppose to do theology but study what the professionals have
written. This is a serious problem and by the years, the professional
theologian have hijacked theology and have limited there search to their own
academic context. Theology is not supposed to be a mere academic subject but
supposed to be our attempt as Christians to understand the meaning and
relevance of their faith.
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November
17, 2011
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Theology
not merely academic
Theology
is not supposed to be merely an academic discipline. It is meant for us to
understand our faith. As such, theology has to do with life because it is
somehow anthropological since everyone is asking fundamental questions. All of
us are agonising but also struggling to make sense of our life and existence.
We try to unravel the meaning of our faith.
Theology
as a discipline has its own place in the church since it needs a scientific
research. But this academic part of theology should not monopolise theology as
a whole because it is meant for everybody. However, we need theologians. No
theologian however, can claim exclusive right to the doing of theology. Anyone
with faith can do theology. He or she has the obligation to theologise. We do
not theologise because we are theologians but because we are Christians who
have faith. Theology is not reserved for white Europeans, Americans male
celibates or clerics.
Every
believer is potentially a theologian because doing theology is as natural for
us as reasoning is for all human beings; because the question of God is the
fundamental question of all questions. What we are saying is not that
professional theologians are redundant the church needs trained theologians.
What then is the place of theologians in the Christian community?
David
Tracy in his book reminds us that our faith and beliefs are not private.
Therefore every theological statement has a public character. All theological
statements have to be explained and defended in a fully public way. For Tracy, there
are three publics for theology:
1.
Academic
2.
Society
3.
Church
According to him,
each of these areas has the corresponding relation. Academics goes with
fundamental theology, society goes with practical theology and the church goes
with systematic theology. All the same, we ask the same question, who am I? And
it is the effort to answer this question that constitutes theology. Every
theologian has to provide answer to the following:
1.
Interpretations of our tradition of the
church.
2.
Interpretations of the religious dimension
of the contemporary situation.
3.
Theologising requires discipline and
critical reflection and reasoning. It consists in explaining in fully public
terms accessible to any intelligent, rational and responsible person, the full
meaning and truth of faith revealed through Our Lord Jesus Christ.
v
26/11/2011
v
Recap
on the task of Theology
Theology
is a study and this study is for the whole of our lives. Theology makes use of
our reason and mind since it is an intelligent discipline. It is a reflective
discipline. It helps us to search for the truth. Theology is faith venturing
(i.e., faith suffice) trying to ask questions. So theology deals with the
question which faith brings up. Now theology is asking question. Faith is not
sedative (luring), it has no pre-packaged answers, it has no ready-made
answers. Faith asks question, it quests, it searches (it is not blind). Faith
prompts questions; it fights the inclination to accept things simply as they
are. It has nothing in common with either indifference to search for the truth
or the arrogance claims to possess truth fully.
Faith
should be distinguished from fideism (blind faith0. Fideism says we reach a
point where we say we must stop our enquiry. Stop enquiring, simply believe.
Faith keeps on seeking and asking. Fideism undervalues the role of reason in
examining religious claims. It emphasises the force decision of faith, at best,
fideism rightly challenges the attempt to demonstrate scientifically the truth
of Christianity. At worst, fideism represents faith as a blind-leap in the
dark.
There
is no room for fideism in theology. Theology draws out of this dynamism of
Christian faith insight, reflection and enquiry from the truth. The ‘object of Christian faith is God
Himself”. However, God does not cease to be the subject because ‘faith is a
relationship between I and thou’ (Martin Buber). God is a mystery beyond
comprehension but that does not mean we cannot understand him. Believers are
not immune to asking questions that rise in their own situation (e.g.,
Contextual theology). Believers may be perplexed, but faith helps them to find
answers to those questions. Believers encounter hard questions but also
confirming question between faith and the real life (reality).
Faith
makes us wonder, it causes wonder. Human beings are open when they ask
questions, when they keep seeking, when they see as St. Augustine would say,
vanished with love for the truth. When persons enter on the pilgrimage of
faith, they do not suddenly stop being humans, they become more human. We
should expect to be shaken off our old ways of thinking. When faith no longer
frees people to ask questions, it becomes inhuman and dangerous, and
questioning faith soon stops into ideology, superstition, fanaticism and
idolatry. All of us doing theology have to be self-critical and know our own
social context and also our own ecclesial context. So theology cannot be
restricted to provide information about God, but has to be critical, coherent.
Theology cannot be abstract speculation rather a concrete reflection that
arises from our experience of faith.
v
Some
important Qualities of Theology
1.
Theology is pluralistic
2.
Theology is limited
3.
Theology is applied
4.
Theology is critical
5.
Theology is constructive
6.
Theology is imaginative.
v
The
Bible and Theology
·
Scripture
as the soul of Theology.
If
theology is faith seeking understanding, and if our faith is derived primarily
from the revealed word of God, obviously then, there is a relationship between
theology and the Scriptures because faith is derived from the word of God. Dei
Verbum “Decree on the Word of God”, number 24 has this to say: “Sacred theology
relies on the written word of God, taken together with tradition, as on a
permanent foundation.” It is in this same light that Optatam totius “Decree on
the Training of Priests” number 16 maintained that “Theological subjects should
be taught in the light of faith under the guidance of the magisterium”...
again, “Students should receive careful training in holy Scriptures, which
should be the soul, as it were, of all theology.”
Already
back in 1893, Pope Leo XIII had spoken of Scripture as the animator or
vivifying principle of the understanding of our faith. Scripture provides
therefore basic datum (raw materials) of theology. It is the principal source
of theology. Scripture has been called by some theologians as “norma normans
non normata” meaning “norm that finally decides and is itself normed or shaped
by no other criterion. In order words, scripture contains the standard of
Christian truth. Everything else is simply commentary. Scripture therefore has
to exercise the normative role in theology. Scripture as “norma normans non
normata”, is the un-normed norm normer or more loosely, the “norm of norms that
is not normed”. When scripture is described in this way, the concept is
essentially equivalent to sola scriptura – that means scripture makes the
standard of theology. Scripture defines the parameter of the faith and beliefs
of the Christian community.
Gerald
O’Collins and Daniel Kendall have brought up ten (10) principles for the
theological use of scriptures. We shall consider only a few here.
1.
The principle of faithful hearing.
According to them, the scriptures require theologians to be faithful and
regular hearers of the inspired texts.
2.
The principle of active hearing.
Responsible theologians are active interpreters of scriptures. Appropriating
them according to their context. This involves prayer, study, and action –
P.S.A.
3.
The principle of the community and its
creeds. The scripture calls for a theological interpretation and appropriation
with the living community of faith and in the light of its classical creeds.
4.
Biblical convergence. Convergent Biblical
testimony can bear fruit on the theological question which are being examined.
5.
Exegetical consensus. Where available, the
consensus of centrist exegetes guides systematic theology.
v
January
21, 2012
v
The
Relationship between Theology and Philosophy
Both
theology and philosophy are autonomous and they maintain that autonomy. Karl
Barth talked of theology having escaped from the Egyptian bondage or slavery,
while Gilbert Ryle spoke of philosophy freeing itself from the apron strings of
theology. This distortion does not imply that there is no relationship between
theology and philosophy. The two have an important relationship which has been
well expressed by John Paul II in his book ‘Faith and Reason’.
Philosophy
is the search for an unaided reason for answers to the ultimate questions about
reality. Philosophical knowledge comprises exclusively that sort of knowledge
which reason as such can gain by itself without the guidance of revelation. It
derives its certainty from arguments alone. Philosophy is based on pure reason
alone. Theology on the other hand, is rational reflection upon God’s revelation.
It is faith seeking understanding of itself. Therefore, theology is exact,
critical and systematic. It is a human reflection which goes from ‘fides to
intelletum’ – from faith to understanding. There is an appreciation of
philosophy on theology because you are using your reason. Philosophy helps the
intelligibility of our faith.
Philosophical
reflections constitute a permanent internal moment of theological thought.
Theology cannot completely fulfill the demand of an understanding of faith
unless by critical questioning, methodical thinking and search for a systematic
elaboration of the content of revelation; and this is the so called
philosophising. Any theology that escapes from this philosophising means misses
its authenticity. It is a basterdised theology. Theology without philosophy is
therefore a pseudo theology. Philosophy is an instrument or servant (ancilia,
Domina) of theology. However, faith cannot impose limits on reason. Neither can
philosophy impose limit on theology. They are supposed to help each other and
not enslave each other.
The
internal presence of philosophy in theology creates tension or conflict between
the two. The tendency to harmonise them at all cost is an illusion. Normally,
one has to b sacrificed. Each should respect the autonomy of the other. The two
should be able to dialogue and reach a harmonious end. Only in this way can we
progress in mutual understanding. No philosophy can be imposed on faith. Faith
transcends all the different philosophical systems.
v
January 26, 2012
v
Relationship between
philosophy and theology: Synthesis
From
the Church’s point of view, no philosophy can be imposed on faith. Faith
transcends all philosophical systems. Not all philosophical systems will be
compatible with our faith. Revelation and faith form part of the pre-philosophical
knowledge. The two do not imply any determined philosophy. For this reason,
their scientific understanding is open to different philosophies. Revelation
and faith are free to choose any philosophy that suits its system. Philosophy
cannot impose itself on Catholic theology. For instance, Pope Leo XIII decided
to choose some of Thomas Aquinas’ philosophy that fitted to Catholic theology.
He chose those under very precise condition.
Theology
has a guiding principle which is faith. It is difficult to totally integrate philosophical
systems into theological reflections. But it is also difficult to exclude all
the philosophical systems even some of the atheistic system can offer something
to our theological reflection. This philosophy (atheistic) helps us in other to
offer good theological reflection.
In the
past, our own theological reflections ignored these philosophical systems. On
the other hand, some theologians were uncomfortable with philosophical
reflection. Some of them say that it is unacceptable in theological reflection;
declaring that it is not part of our Christian faith. Today however, we must go
beyond this narrow mindedness in saying that philosophy is not part of our
Christian faith or refusing to include philosophy in our own Christian faith.
Christianity today cannot avoid the challenges of modern atheistic and agnostic
philosophy.
Philosophers
such as Feuerbach, Karl Marx and Nietzsche help us to think clear in our
philosophical reflections. This means that this philosophical challenges help
to clarify our Christian faith but also to make it credible and intelligible.
v
Conclusion
As
early mentioned, some protestant theologians from Luther to Karl Barth, have
opposed the use of philosophy in theology. Almost all systematic theologians
today recognize the importance of philosophy in doing theology. From our solely
Catholic perspective, though philosophy and theology are distinct, they are
closely related. Thought they enjoy autonomy, they are intrinsically related.
Thought they must be distinguished from each other, philosophy is an essential
tool in doing theology because philosophy helps us to ask questions of human
existence. It supplies conceptual tools to articulate a coherent, intelligible
and meaningful answer to our attempt in clarifying our faith.
We do
also realize that there is a dialectical relationship between philosophy and
theology. At the same time, this dialectical relationship shows us that there
will never be a perfect dialectic between the two. Philosophy and theology
needs each other but not in the sense of functional utilization which is an
abuse of the other; but in the positive sense of spouses.
F
At this juncture, Pope John Paul II Fides
et Ratio is a must read.
v
2/2/2012
F
The
Theologian
Why do
Catholic theologians hold that only Christian believers can only be a
theologian? What credentials does a theologian need to qualify as a theologian?
What are the credentials? Can theology
be done in a faith-free zone? Is theology a closed shop or a private club? Can
a theologian carry on his/her professional work while withholding any person
belief in God or Christ? Can a theologian be an agnostic or an atheist? If only
believers can do theology, can theology be called scientific? Certainly nobody will
deny that one of the tasks of a theologian is to set down clearly what exactly
Christians believe. The central or pivotal conviction that salvation has been
achieved through the life, death and resurrection of Christ is part and parcel
of the tasks of theologians. A theologian goes beyond simply putting down some
elements of Christian beliefs. Faith is the most important aspect of a
theologian.
By
faith based on revelation, the theologian holds an absolute certain truth and
this goes beyond the scientific views. Rational arguments on its own rarely
convince people of anything. But as human beings, we can go beyond human
knowledge without destroying it. So rational or deductive knowledge is not the
only knowledge open to men and women.
If one
is not ready to go beyond this, it is difficult for such a person to be a
theologian. To accept the rationality of Christianity is basic prerequisite
needed to start a theological enterprise. It is a minimum requirement.
Along
with this rationality, a vital component element in the theologian’s essential
tool-kit is FAITH. The work of a theologian depends on faith. His conviction
goes beyond deductive knowledge. So we firmly hold that the belief of
Christians can be true without being provable or demonstrable. Faith tells the
theologian that your mind is limited. Reality is bigger than reason. Faith
therefore acts as guideline, a check, giving the theologian a certain scope in
which he/she can work.
[1] Subject generative
implies that God himself talks to us directly while objective generative
implies that it is we human beings that are talking about God.
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