The theology of heretics also, so far as it contains grave errors, must be excluded. St. Thomas (Opusc. Is the program flexible for working individuals? While a dogmatic treatment of these important questions has its advantages, yet from the practical standpoint and for reasons peculiar to the subject, they should be separated from dogmatic theology and referred to apologetics. Another volume treats of “Laws”; several folio volumes are devoted to treatises which do indeed belong to morals, but which are inseparably connected with other strictly dogmatic questions about God and His attributes, viz., “De gratia divina”; they are today assigned everywhere to dogma proper; a third series gives the entire doctrine of the sacraments (with the exception of matrimony) from their dogmatic and moral side. Here, Mauro Gagliardi uses synthesis as it has been applied to the Hypostatic Union in Christ: the "Synthetic Union" of the two natures in one Person. The Sources of Catholic Dogma This power of granting indulgences, both for the living and the dead, is included in the power of the Keys committed to the Church by Christ. Widely divergent are the views of the theologians as to the metaphysical essence of the sacrifice of the Mass, that is to say, as to the question how far the idea of a real sacrifice is verified in the double consecration. The downright unfairness of this attitude is obvious when one considers that the universities sprang up and developed in the shadow of the Church and of Catholic theology; and that, moreover, the exaggeration of scientific freedom may prove fatal to the profane sciences as well.
But the one who fully deserves this title is St. Anselm of Canterbury (d. 1109). First to assert its independence was canon law, which, together with dogmatic theology, was the chief study in the medieval universities. Conformable to the Brief of Leo XIII, “Testem benevolentiae” of January 22, 1899, ascetics insists that the so-called “passive” virtues (meekness, humility, obedience, patience) must never be set aside in favor of the “active” virtues (devotion to duty, scientific activity, social and civilizing labor); for this would be tantamount to denying that Christ is the perpetual model. The volume concludes with a discussion of the particular states of life in the Church of God, including those which suppose an extraordinary, Divine guidance. For if, as the Traditionalists assert, the consciousness of God‘s existence, found in all races and ages, is due solely to the oral tradition of our forefathers and ultimately to the revelation granted in Paradise, the knowledge of God derived from the visible creation is at once discounted. "Catholic and Protestant theologians reflect upon the five major documents of Vatican II through the lens of Karl Barth's response to the council"-- Catholic Dogmatic Theology: A Synthesis Book 1, On the Trinitarian Mystery of God.
This fundamental difference also sheds light on the peculiarities of Scotus’s system as opposed to Thomism: his formalism in the doctrine of God and the Trinity, his loose conception of the Hypostatic Union, his relaxation of the bonds uniting the sacraments with the humanity of Christ, his explanation of transubstantiation as an adductive substitution, his emphasis on the supremacy of the will, and so on. There are many provinces, but they constitute one realm. Imprimatur. The words of Pius IX just quoted, point to another source of theological doctrines, and hence of morals, viz., the universal teachings of the Catholic schools. But since before performing an action the final verdict of our conscience must be free from doubt, the necessity of removing in one way or another such doubts as may have arisen, is self-evident. The outward sign consists in the Eucharistic forms of bread and wine and the words of consecration. Nicholas Lancicius, S.J. When the contest with Eunomianism broke out, the fires of theological and philosophical criticism purified the doctrine of God and our knowledge of Him, both earthly and heavenly. The spirit of St. Francis pervades the whole of modern asceticism, and even today his “Philothea” is one of the most widely read books on asceticism. On Neoscholasticism cf. The first full-length study exploring the possibility of salvation for athiests in Catholic dogmatic theology since Vatican II. It discusses crucial foundational issues in the decades preceding the Council, looks at the conciliar teaching ... While the arguments, strictly so called, for the existence of God are given in philosophy or in apologetics, dogmatic theology insists, upon the revealed doctrine that God may be known from creation by reason alone, that is, without external revelation or internal illumination by grace. These studies were especially cultivated in France and Belgium. CATHOLIC ENCYCLOPEDIA: Dogmatic Theology Now the life of the Christian is, as Christ assures us, a struggle for the kingdom of heaven (Matt., xi, 12). Personal Interest, Library Zahn, 1. c., p. 124). Far longer did the union between dogmatic and moral theology endure. Catholic Dogmatic Theology, a Synthesis - Book 1
Their mutual relations are far more honourable. Watch popular content from the following creators: Thinking_Christian(@thinking_christian), Kelly(@kllyc), DD2(@dotingdadof2), Faith WorksToday(@faithworkstoday), Ethan Renoe(@ethanrenoe) . Owing to the weakness of human nature and the presence of the evil concupiscence (fomes peccati: Trid., Sess. A few names from the seventeenth and eighteenth centuries may here suffice: Hugo Grotius (d. 1645), Pufendorf (d. 1694), and Christian Thomasius (d. 1728), all see the difference between theological and natural morals in that the former is also positive, i.e. Famous Mystics Prior to the Nineteenth Century.—St. When the dogmatic material with the help of the historical method has been derived from its sources, another momentous task awaits the theologian: the philosophical appreciation, the speculative examination and elucidation of the material brought to light. A distinct phase of the Eucharist is its sacrificial character. Catholic Dogmatic Theology: A Synthesis - CUAPress His justice should be our justice.
Man is one being, and all his actions must finally lead him to his last and highest end. (s.v. It is well thought out and shows great accuracy; vols. US$ 299.00 US$ 239.00. xxiii), a perfection that would exclude every defect cannot be attained in this life without a special privilege (cf. More than ordinary care is called for in the discussion of the Eucharist, which is not only a sacrament, but also the Holy Sacrifice of the Mass. But what is the precise relation between these sciences? Orthodox Dogmatic Theology History of Catholic dogmatic theology | Wikipedia audio ... But all scientific axioms rest ultimately on metaphysics, and metaphysics itself is unable to prove strictly all its principles; all it can do is to defend them against attack. In 1759 St. Alphonsus Liguori issued his great pastoral theology, “Homo apostolicus”. Occasional writings and monographs are offered to us in the precious works of St. Cyprian (d. 258); among the former must be numbered: “De mortalitate” and “De martyrio”, in a certain sense also “De lapsis”, though it bears rather a disciplinary and judicial character; to the latter class belong: “De habitu virginum”, “De oratione”, “De opere et eleemosynis”, “De bono patienti”, and “De zelo et livore”. However highly one may esteem the results of positive theology, one thing is certain: the scientific character of dogmatic theology does not rest so much on the exactness of its exegetical and historical proofs as on the philosophical grasp of the content of dogma. Likewise, perfection, on this side of the grave, will never reach such a degree that further growth is impossible, as is clear from the mind of the Church and the nature of our present existence (status via’); in other words, our perfection will always be relative. Mariology, or the doctrine of the Mother of God, cannot be separated either from the person or from the work of the Redeemer and therefore has the deepest connection with both Christology and Soteriology. The Redeemer’s activity as Mediator stands out most prominently in His triple office of high priest, prophet, and king, which is continued, after the ascension of Christ, in the priesthood and the teaching and pastoral office of the Church. Otherwise the history of the first Christian centuries appears to these writers to be quite inconceivable. The most important result was the cognition that the Divine generation must be conceived as a spiritual procession from the intellect, and the Divine spiration as a procession from the will or from love. J. Pohle) - pdf, text, kindle format. Nevertheless, it is a convincing proof of the logical accuracy and comprehensiveness of the Thomistic system that it contains at least the principles necessary for the refutation of modern errors. After the first Council of Nicaea (325) came the great period of the Fathers; after the Fourth Lateran Council (1215) the wonderful age of mature Scholasticism; and after the Council of Trent (1545-63) the activity of later Scholasticism. 4). But since the Aristotelo-scholastic philosophy also is capable of continual development, there is reason to expect for the future a progressive improvement of speculative theology. Speaking of his moral theology, St. Alphonsus styles him “by all odds leader after St. Thomas”. To St. Thomas we owe the ascetic work “De perfectione vitae spiritualis”; in it he explains the essence of Christian perfection so lucidly that his line of argumentation may even in our days serve as a model. Consequently, the adherents of the Jansenistic doctrine endeavored to attack Probabilism, to throw suspicion on it as an innovation, to represent it even as leading to sin. He who proposes the question at all knows and confesses by that very fact: first, that it is not lawful to act with a doubtful conscience, that he who performs an action without being firmly convinced of its being allowed, commits sin in the sight of God; secondly, that a law, above all the Divine law, obliges us to take cognizance of it and that, therefore, whenever doubts arise about the probable existence of an obligation we must apply sufficient care in order to arrive at certainty, so that a frivolous disregard of reasonable doubts is in itself a sin against the submission due to God. Moral theology must follow the same processive questions of morals.—It is evident that this cannot be done in all branches of moral theology in such a way as to exhaust the subject, except by a series of monographs. Preliminary to the study of mystical theology is a knowledge of the four ordinary forms of prayer: vocal, mental, affective, and the prayer of simplicity (see Prayer). autousia), and not merely the negation of origin (ens a se—ens non ab alio). knowledge, will, and the tendency of the will; only after this are the human actions viewed with regard to their objective or exterior principles, and the exterior principle, by which human actions are judged not merely as human, but as moral actions, either morally good or morally bad, is the law. This intrinsically relative character of the sacrifice of the Mass does not in the least destroy or lessen the universality and oneness of the sacrifice on the Cross, but rather presupposes it; likewise the intrinsic propriety of the Mass is shown precisely in this, that it neither effects nor claims to effect anything else than the application of the fruits of the sacrifice of the Cross to the individual, and this in a sacrificial manner. With the gradual dying out of the public penances, the “penitential books” lost their importance more and more. Handbook of Catholic Dogmatics - Volume 5, Part 1 The method which Lugo applies to moral theological questions, may well be called mixed, that is, it is both speculative and casuistical. BONUS | A New Work of Catholic Dogmatic Theology w/ Dr ... xxxix); in the passage beginning with the resolve “Let us put wood on his bread” (Jer., xi), and in the sacrifice described by the prophet Malachias (i). That more stress was laid on casuistry in particular, finds its explanation in the growing frequency of sacramental confession. But their argument does not carry conviction. Martin Becanus (d. 1624), a Belgian Jesuit, published his handy and well-known “Manuale controversiarum”. Using the very words of St. Thomas, he refuted, in his adamantine “Clypeus Thomistarum”, the adversaries of Thomism in a masterly and convincing manner. Truth is a Synthesis spotlights, in a respectful yet clear way, the different views about Christian Dogmatics held . Philip of the Blessed Trinity, General of the Discalced Carmelites (b. at Malancene, near Avignon, 1603; d. at Naples, 1671): “Summa theologise mysticin” (Lyons, 1656). After having defined exactly what is meant by the Christian sacraments, and what is meant by the sacrament of nature and the Jewish rite of circumcision as it prevailed in pre-Christian times, the next important step is to prove the existence of the seven sacraments as instituted by Christ. St. Thomas calls it a “means to an end”, to be used with discretion. The reader or hearer who is confused or oppressed by this “mass of duties etc.” shows by this very fact that he has not the talent necessary for the office of confessor or spiritual guide, that he should therefore choose another vocation. We may note in passing that the learned Carmelite Thomas Netter (d. 1430), surnamed Waldensis, must be regarded as the ablest controversialist against the Wyclifites and Hussites. The act of faith being nothing else than the unconditional surrender of human reason to the sovereign authority of the self-revealing God, it is plain that Catholic theology is not a purely philosophical science like mathematics or metaphysics; it must rather, of its very nature be an authoritative science, basing its teachings, especially of the mysteries of faith, on the authority of Divine revelation and the infallible Church established by Christ; for it is the Divine mission of the Church to preserve intact the entire deposit of faith (depositum fidei), to preach and explain it authoritatively. Pohle-Preuss Complete Manual of Dogmatic Theology - 12 Volumes in Six Books. It is hardly more than a code of laws, an enlarged decalogue, to which are added the principal duties arising from the Divine institution of the means of salvation and from the Apostolic institutions of a common worship—in this respect valuable for dogmatic theology in its narrow sense. Scotus cannot be linked with the old Franciscan school; he is rather the founder of the new Scotistic School, which deviated from the theology of Alexander of Hales and Bonaventure not so much in matters of faith and morals as in the speculative treatment of dogma. There is a real difference between the first three Evangelists and St. John in their respective representations of our Lord. Gerard of Bologna (d. 1317) was a staunch Thomist, while his brother in religion John Baconthorp (d. 1346) delighted in trifling controversies against the Thomists. In The Catholic Encyclopedia. Chrysostom’s “De jejunio et eleemosyna” discusses fasting. The difficulty is rather in determining just how the acknowledged efficacy of grace is to be reconciled with human freedom. St. Gertrude, a Benedictine (b. at Eisleben, 1256; d. at Helfta, Saxony, 1302): Revelations. Considering that theology depends essentially on the Church, a serious difficulty arises at once. Abstracting, however, from this fact, theology owes works of great merit to men like Louis Habert (d. 1718), du Hamel (d. 1706), L’Herminier, Witasse (d. 1716).
A clearer title to be classed among moral-theological books seems to belong to an earlier work, the “Paedagogus” of Clement of Alexandria (d. about 217). From the supernatural character of grace flows its second quality: gratuitousness. But even when elucidating its meaning, he will always bear in mind the unanimous interpretation of the Fathers, the hermeneutical principles of the Church, and the directions of the Holy See. Germany, where Baader (d. 1841), Gunther, and Frohschammer (d. 1893) continued to spread their errors, shared in the general uplift and produced a number of prominent theologians, as Kuhn (d. 1887), Berlage (d. 1881), Dieringer (d. 1876), Oswald (d. 1903), Knoll (d. 1863), Denzinger (d. 1883), v. Schazler (d. 1880), Bernard Jungmann (d. 1895), Heinrich (d. 1891), and others. Fundamentals of Catholic Dogma by Ludwig Ott. The same encomium must be said of Honoratus Tournely (d. 1729), whose “Praelectiones dogmaticae” are numbered among the best theological text-books. A philosophical understanding of the dogma of the Trinity was attempted by the Fathers, especially by St. Augustine. Non-Catholic authors: Otto Zockler, “Die Tugendlehre des Christentums, geschichtlich dargestellt” (Giitersloh, 1904). Dogmatic theology was the only discipline, and comprised apologetics, dogmatic and moral theology, and canon law. Consequently, Catholics actually fulfil and always have fulfilled what Harnack sets down as a demand of the Gospel and what he pretends to have looked for in vain among Catholics; for they do “wage battle against mammon, care, and selfishness, and practice that charity which loves to serve and to sacrifice itself” (Harnack, “Essence of Christianity“).
This work served as the foundation for the “Summa angelica”, a clear and concise treatise, composed about 1476 by the Franciscan Angelus Cerletus, called “Angelus a Clavasio” after his native city, Chiavasso. The theology of heretics also, so far as it contains grave errors, must be excluded. St. Bonaventure, the “Seraphic Doctor“, clearly follows in the footsteps of Alexander of Hales, his fellow-religious and predecessor, but surpasses him in depth of mysticism and clearness of diction. (d. 1616): “Exercicio de perfeccion y virtudes cristianas” (3 vols., Seville, 1609), which has frequently been reedited and translated into nearly all languages. Hence the superior rank of dogmatic theology, which is not only the centre around which the other disciplines are grouped, but also the main stem from which they branch out. (d. 1662), is the author of a considerable number of ascetical works both in Polish and in Latin, many of which were translated into other languages. After introducing the idea of theology adn the virtues desirable in the budding theologian, the bulk of the book falls intro the five sections: (1) the tole of philosophy in theology; (2) the use of the Bible in theology; (3) the resources ... Special importance attaches to the causality of the sacraments, and an efficacy ex opere operato is attributed to them. Dogma and moral were so taught as to include the application of their conclusions to the care of souls. fusius tract.” c. xxxvii, 1-3; “Reg. Nominalistic subtleties, coupled with an austere pseudo-Augustinism of the ultra-rigoristic type, made Gregory of Rimini the precursor of Bajanism and Jansenism. This internal unity was also marked externally by the comprehensive name of science of faith (scientia fidei), or sacred science (scientia sacra). In those days, however, when dangerous heresies against the fundamental dogmas and mysteries of the Christian faith began to appear, the moral part of the Christian doctrine received scant treatment; Peter the Lombard incidentally discusses a few moral questions, as e.g., about sin, while speaking of creation and the original state of man, or more in particular, while treating of original sin. A large folio treats the fundamental questions of moral theology in general: (I) De fine et beatitudine; (2) De voluntario et involuntario, et de actibus humanis; (3) De bonitate et malitia humanorum actuum; (4) De passionibus et vitiis. Albert the Great, the illustrious teacher of the great Thomas, who was the first to join Aristotelean philosophy with theology and to make philosophy the handmaid of theology, was at the same time the author of excellent works on ascetics and mysticism, as, e.g., “De adhaerendo Deo”, the ripest fruit of his mystic genius, and “Paradisus animas”, which was conceived along more practical lines. Min., does not yet seriously enter into Christian morals.
And since this latter obtains only in the case of the consecration of a bishop, priest, or deacon, the conclusion is drawn that only the three hierarchical grades or orders confer ex opere operato the sacramental grace, the sacramental character, and the corresponding powers. civ, 41).
But in attempting this task, the theologian cannot look for aid to modern philosophy with its endless confusion, but to the glorious past of his own science. For dogmatic theology his most important work is the “Summa theologica”. But, above all other countries, Spain is distinguished by a veritable galaxy of brilliant names: Alphonsus of Castro (d. 1558), Michael de Medina (d. 1578), Peter de Soto (d. 1563). The most difficult problems are those which concern God‘s knowledge, especially His foreknowledge of free future actions. The first part expounds the critique of tradition by Bacon, Descartes, Kant, and the members of the German historical school. No future work on practical moral theology can pass without ample references to the writings of St. Alphonsus. What light does hermeneutics shed 370 Their example was followed by a long series of excellent scholars, especially Dominicans and members of the newly-founded Society of Jesus. The transition period up to the twelfth century exhibits no specially noteworthy advance in ascetical literature. Though the book betrays that the author was well versed not only in Scholastic philosophy and theology, but also in the secrets of the mystical life, yet this fact never obtrudes itself on the reader, nor does it obscure the meaning of the contents. Among the best literary productions, and widely read even today, is Scaramelli’s (d. 1752) “Direttorio ascetico”. After having disposed of the preliminary questions concerning the possibility, opportuneness, and necessity of redemption, as well as of those regarding the predestination of Christ, the next subject to occupy our attention is the work of redemption itself.
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