EXPLORATIONS IN CHRISTIAN THEOLOGY SUMMARY

Compare and contrast Elizabeth with Thomas Aquinas

Elizabeth Johnson, in her book SHE WHO IS, presents in discussing how God is known and the right way to speak about God. Johnson’s view seems to be consistent with Aquinas on how we know God.

o   Any approach in knowing God who is mystery beyond all imagining must start with things that are known through human experience, that is, the experience of God’s creatures.

Concerning the question, what is the right way to speak about God? Johnson’s concern here is on the language we use to speak about God. She notes that human language can never be adequate to explain the reality of God who is mystery, hence, no expression should be taken

literary since it cannot attain the reality of God.

o   All names we give to God are metaphors arising from the human experiences of a structural world that excludes and subordinates women and show undue superiority to men.

Hence, her position is considered a feminist theology which is predicated on knowing and speaking about God from the experience of females. Summarily, Johnson presupposes that theological language is purely metaphorical. This is where the weakness of her arguments lies. On the contrary, Thomas says theological language is both metaphorical and analogical. Metaphor arises from experience, hence to say theological language is only metaphorical would be wrong. When we use language metaphorically, it does not mean that that is what God is in essence. We are only speaking about God in imperfect terms.

o   Johnson’s problem is that she collapses the distinction between analogy and metaphor which leads her to equivocation. She could not distinguish between imperfect and valid language.

Thus, when we speak about God analogically, our speech about God is imperfect yet valid.

State Newman’s Development of Christian Doctrine and relate it to the practice of religion in contemporary Nigeria.

Newman is of the view that Christian doctrine must develop. Christianity is an idea which must develop.

o   Ideas develop through conflicts, disputation, critiques and distinctions that leads to consistency, growth, modification, clarification and change, that does not lose the content of the original idea.

Hence, there is the real, original, authentic idea and also the false, unfaithful, corrupted, inauthentic idea that lacks continuity. Analogically, Christian doctrine develops in like manner, that is, in reference to tradition. So, connectivity and continuity from the past to the present teaching shows authentic development in Christian doctrine.

Since this development involves explanation of doctrine which may involve multiple interpretations, there is need for infallible authority. Newman notes that this is found only in the Catholic Church because:

Protestantism: hold unto scripture alone (sola scriptura), no to patrology (fathers), no to          papacy

Anglican: hold unto scripture, patrology (fathers), but no to papacy.

Catholicism: hold on to scripture, patrology and papacy. Catholicism maintains the three using the infallible authority of the pope.

Consequently, he discovered through reading the church fathers that Catholicism is in communion with history and faith of the apostles (tradition). Catholicism is the development of the original Christianity described by the church fathers.

Nigeria’s situation

In the current religious situation in Nigeria especially with the move of Pentecostalism, Christianity has been reduced to private opinions and interpretation ignoring the papal authority. Pentecostalism in Nigeria, in Newman’s view is a distortion of Christianity because it lacks a memory, have no apostolic succession, no tradition, no authority and no need for living on. So for Newman, any religion that claims a supernatural origin in authority without obedience to the right authority from tradition, is not authentic.

Lonergan’s Preliminary Notion and Functional Specialties.

Method is defined by Lonergan as the normative pattern of recurrent and related operations yielding cumulative and progressive results. It is a set of rules of operations.

o   To conceive theology as a method is to conceive theology as a basic pattern of recurrent and related operations proceeding cumulatively and progressively towards a goal

His preliminary notion conceives method not as a set of rules but as a prior, normative pattern of operations which rules may be derived. He notes that every operation has ingtentionality and consciousness. Thus the operations intentionality is that of an object, that occurs consciously and operated by a subject.

Hence, method is divided into four levels of conscious intentionality, two phases of theology and eight functional specialties. He notes that conscious intentionality occurs at four levels: Empirical (experience), intellectual (understanding), rational (judgement), and responsibility (decision). Thus, this entails gathering of facts (data from experience), which provokes inquiry; understanding them; judging them through discernment and taking a decision.

In order to formulate the conception of theology, he makes four distinctions of three types of theology

i)                   Field specialization: entails dividing and subdividing the field or data

ii)                 Subject specialization: entails the classification of the results of investigation.

iii)               Functional specialization: entails distinguishing and separating stages of the process from data to results.

Hence functional specialization presents the independent operations in method and links field and subject specialization. Functional specialties has eight stages with each having different end and employing different means.

a.       Research: gathering or relevant data, making available original texts and closely related texts.

b.      Interpretation: understands what is meant

c.       History: considers various human events and activities, judges and narrates them.

d.      Dialectic: conflicts, dynamics and contradictions in interpretations are unravelled.

e.       Foundations: resolution of conflicts (from dialectics_) within the fundamental horizon of truth, good and God.

f.        Doctrines: emergence of doctrines after conflict resolution which express judgement of act and value.

g.      Systematics:  attempt to interpret and explain the ambiguity of doctrine.

h.      Communication: provides suitable means of communicating the interpreted doctrine to the public using art, language and religion.

With this Lonergan presents the two phases of theology as mediatory theology (oration obliqua) and mediated theology (oration recta).

o   Mediatory theology is that which encounters the past and its experiences. It involves what theology has said in the past about God and the economy of salvation. It include research, interpretation, history and dialectic.

o   Mediated theology is the theology in the present and the theologian enlightens by the past, confronts the problems of the present time. It is the contemporary appropriation of tradition in order to assimilate the future. It includes foundations, doctrines, systematics, and communication.

Consequently correlation and derivation between the four level of conscious intentionality and the eight functional specialties are made as follows.

4 levels	1st phase (mediatory theology)	2nd phase (mediated theology)
Experience (empirical)	Research	Communication
Understanding(intellectual)	Interpretation	Systematics
Judgement (rational)	History	Doctrines
Decision (responsibility)	Dialectic	Foundations

Here each of the four levels correlates with the two phases and are derived from the four levels. Hence, there is interdependence between the four levels and the two levels presenting the dynamic unit of theology.

o   Therefore, the entire process is unified by the cognitive dynamic of the subject who is performing the theological task.

The task of a theologian is basically interpretive. In a case of diverse interpretation, how do we know the true doctrine?

Answer Using Vincentian Canon:

For Vincent of Lerins to separate authentic interpretation from aberration, he presents canon known as the Vincentian canon. Vincentian canon is “quod semper, quod ubique, quod ad ominibus” that is, holding unto that faith that is believed always, everywhere, and by all. Hence for a correct interpretation of the scripture, we should observe this canon based on universality (what is believed everywhere), antiquity (what is believed always) and unanimity (what is believing by everyone).

Answer using Augustine De Doctrina

Augustine in his De Doctrina Christiana presents that for there to be correct interpretation, you must follow catholicity, that is, wholeness of scripture, identify with the apostolic seats, the epistles and canonicity of scripture accepted by important churches especially the Church of Rome which has a primacy.

Answer using Newman

Newman emphasizes the need for continuity, connectivity to traditions and an infallible authority.

Hence Augustine and Newman reiterates the Vincentian Canon.

Answer using Gadamer

For Gadamer, correct interpretation of scripture takes place within the hermeneutical key of tradition. Although we have a fore-knowledge of the test flowing from each person horizon, tradition is the sure way to correct interpretation.

Answer using Dei Verbum

Dei Verbum re-emphasizing their views maintains that the magisterium, (which is like cleaning house) is needed to avoid conflicting individual interpretation. It posits that since the scripture belongs to the church to the magisterium, the teaching authority of the church.

Answer using Verbum Domini

Verbum Domini reiterates these views maintaining that the Church is the primary setting for proper hermeneutics. Secularized hermeneutics should be avoided biblical hermeneutics built on faith and reason that enable holistic (catholic) reading should be adopted.

Verbum Domini insists that the scriptural interpretation is understood through the church’s tradition. Therefore, one cannot have correct interpretation outside the settin of the church. Thus, while Newman echoes Augustine and Vincent of Lerins, Dei verbum echoes Newman and Verbum Domini captures Dei Verbum.

Write an argument in favour of the inclusion of theology in the university curriculum by any 13the century thinker and by any 19^th century thinker.in your review discuss the difference between university theology and seminary theology.

Argument by 13^th century thinker-Thomas Aquinas

In Summa Theologiae prima Pars Q. 1. Thomas Aquinas laid the foundation for the argument in favour of the inclusion of theology in university curriculum. According to him, theology is sacred doctrine, divinely revealed by God (revelation). Philosophy is built up by reason, theology learn through revelation.

Theology is a science. Distinction between two types of science; one proceeds from a principle by the natural light of intelligence, e.g. arithmetic and geometry. The other proceeds from principles established by the light of higher reason-science of God and the blessed.

It is a nobler science because the speculative concerned with divine things and devoid of errors. And the practical leads to eternal bliss. Thus it should be included in university curriculum.

Argument by 19^th century thinker- John Newman

University by name implies a place of instruction which professes to teach universal knowledge. Theology is a branch of knowledge. Excluding it is inconsistence with the idea of a university. Theology is a real science, greater and higher than other sciences. It is a discourse on God who is the invisible intelligent being that acts behind the veil of visible universe.

All knowledge form one single whole. All sciences are related, having compromise as their principle, yet not sacrificing the object of each individual science. Omitting theology will be to omit the principle part. Excluding it will be to give room for other discipline to theorize and dogmatize in areas far being their competence. This will lead to a greater distortion of the whole circle and knowledge. Theology is a legitimate science and should not be excluded from university curriculum.

Differences between university theology and seminary theology.

University	Seminary
Religious studies	Theology
Study of various religions	Speech/discourse about God in depth
Wider scope of various religions
Not necessary	Gregory Nazianzen- theologian is one going through the process of conversion
Not necessary	Experience of Christ is necessary
For secular people	For people under formation to become priests

With Gregory Nazianzen’ description of the nature of theology in the background, do you think a scholar can be addressed as a theologian of a religion he/she does not practice?

Theology for Gregory is to philosophise about God. But it does not belong to everyone to philosophise about God. It is permitted to only those who have been examined and are masters in meditation, purified I soul and body or at least are being purified. It is permitted to only those who take the subject matter of theology serious. It is only when one knows God that one can speak about God and apprehend the truth. Thus, to know God, there must be conversion and purity.

A theologian is someone going through the process of conversion. Conversion is not just a pre-requisite, it is a guide to theology. Theologizing about God also involves acting (living relationship).

Thus, given the above, a scholar cannot be addressed as a scholar he/she does not practice because, although a scholar may have eloquence and understanding of something in the religion, these are not sufficient to speak about God. Speech about God requires knowledge of God, eloquence, conversion and purity as necessary conditions. It requires constant conversion expressed in three ways

i.        Intellectual conversion- geared towards the truth.

j.        Moral conversion- towards the good

k.      Spiritual conversion- comprising intellectual and moral.

Hence, if a scholar cannot fulfil these requirements, he/she cannot speak about God. A theologian is always on his knees when doing theology.

Review Thomas Aquinas’s discussion on the nature of sacra doctrina relating it to the pre-requisite for doing theology according to Gregory Nazianzen.

Theology for Aquinas is sacred doctrine. It is the study of truth about God. It focuses on thos things that are divinely revealed, with God as its subject matter. Aquinas posits that since everything actual is knowable, then God who is pure act is supremely knowable. Hence, the truth about God is known through the light of Faith that illumines the human intellect, exposing and enabling it to know who God is. This is the light of faith which is the foundation of theology.

But since the knower knows according to his/her nature, the infinite God cannot be perfectly known by the finite. God is infinitely knowable but not infinitely known, hence we cannot know everything about God. Although we cannot see god, we know God from his effects, that is, the creatures. Hence, our knowledge of God is derived from creatures. Since we know God from creatures which our imperfect, therefore our speech about God is imperfect. Also our speech about god will be similar to the way we speak about creatures.

The names we apply to creatures we apply to God, not univocally or equivocally, but analogically. Analogy is when a term applies to different subjects according to the meaning that is partly the same and partly different. The names we give to God signify the divine substance (what is signified) but in an imperfect manner (mode of signification). Just as creatures represents God imperfectly, thus the mode of signification do not strictly apply to God.

Consequently, Aquinas maintains that our speech about God is imperfect but valid. Hence the name ‘HE WHO IS’ is the most proper name for God since it contains great attributes of God and signifies existence which God properly is. The name applies to God for three reasons:

a.       It has no form

b.      It is universal

c.       It is signified in the present.

Relationship between Thomas and Nazienzen’s views

Gregory posits that theology is to philosophise about God. Philosophising entails thinking, talking and deliberating about God. How can one philosophize about God? Which words can one use?

Aquinas presents the basic for philosophizing about God when he posits that we know God by his effects, that is, the creatures. Hence our speech about God will be similar to that of creatures. The names we apply to creatures, we also apply to God analogically.

Therefore, in philosophizing about God, we speak about God analogically. Hence, our speech about God, though imperfect, is valid.

Discuss and compare the notion of starting point of theology in Thomas Aquinas and Karl Rahner.

Theology for Rahner is an intellectual account of the idea of Christianity and Christian’s existence. Rahner makes a mutual integration of theology and philosophy. this he does by emphasizing on the need to understand what it means to be human and wht it means to be a Christian.

o   Theology is the intellectual labour at the service of Christian faith.

Hence he focuses on the totality of the Christian existence. Theology involves thinking, loving truth, suffering (passion) for it.  Thus, the first thing to do in theology is to know your audience; man who is the hearer of the message; man knowing himself, knowing what existence is.

Rahner moves from anthro-centric to theo-centric. Man is a transcendental being open to the infinite horizon of reality.  Every human person has a transcendental capacity for God. Within such transcendence man recognized himself as being a self-conscious being and as a subject who is responsible and free. Man has a freedom of giving choosing to know God or not. As transcendental being, man has infinite desire for the infinite and a capacity for God. This leads him to encounter with God. At this point man experiences the Christian message of salvation. And the question of salvation cannot be answered with reference to history of man’s experience. This makes us able to reflect upon the concrete whole of the human self-realization of a Christian. Man’s knowledge of himself will lead him to God.

Through this, man can make an intellectual account of the idea of Christianity. This is theology. Hence, every theology, according to Rahner, arises out of the secular anthropology and self-interpretation of man.

Philosophy is the interpretation of human experience; theology is the Christian interpretation of human experience.

Comparing Aquinas and Rahner

Rahner presents his notion and the starting point of theology with his anthropology, which proceeds to theology. Aquinas presents the starting point of with theology (revelation) and proceeds to anthropology.