Catholic Theology

An Introduction

Frederick C. Bauerschmidt, James J. Buckley

• Editore: Wiley-Blackwell
• Anno: 2016
• ISBN:
  9781118528013
• Edizione: 1
• Argomento: Théologie et religion
• Categoria: Théologie chrétienne

Introduction to Catholic Theology is an accessible but in-depth examination of the ways in which Catholic theology is rooted in and informs Catholic practice.

• Weaves together discussion of the Bible, historical texts, reflections by important theologians, and contemporary debates for a nuanced look at belief and practice within the Catholic faith
• Provides an overview of all major theological areas, including scriptural, historical, philosophical, systematic, liturgical, and moral theology
• Appropriate for students at all levels, assuming no prior knowledge yet providing enough insight and substance to interest those more familiar with the topic
• Written in a dynamic, engaging style by two professors with more than 50 years of classroom experience between them

1
The Nature and Sources of Catholic Theology

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1. 1.1 Catholics
   1. 1.1.1 Being and Becoming Catholic
   2. 1.1.2 Personal and Communal
   3. 1.1.3 Catholics and Other People
2. 1.2 Theology: Fides et Ratio
   1. 1.2.1 Fides
   2. 1.2.2 Ratio
3. 1.3 The Sources of Catholic Theology
   1. 1.3.1 Scripture
   2. 1.3.2 Tradition
   3. 1.3.3 Magisterium
   4. Notes
   5. References

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As we said in the introduction to this book, we propose to begin our inquiry into Catholic theology in the middle. We propose this not because we think there is some ideal point, a Golden Mean, between the Alpha and the Omega at which we can “safely” begin. Speaking about God, which is what theology is, is always a dangerous business. Dangerous, but necessary. As Augustine of Hippo (354–430) prayed, “What has anyone achieved in words when he speaks about you? Yet woe to them that keep silence, for even those who say the most are like the mute” (Confessions bk 1 ch. 4). We propose beginning in the middle because, no matter what starting point one chooses, it always ends up being in the middle of something. We never approach any topic as a totally blank slate. Even if it is a topic about which we as yet possess no “data,” we always have ideas, dispositions, habits, biases, and so forth that affect how we receive the data that is eventually presented to us. Specifically in the case of an introduction to Catholic theology, we presume that practically all readers will have at least a vague impression of what Catholic theology is about. Minimally, they will have some familiarity with the word “God,” even if it is a word they have little occasion to use themselves, which will shape how they hear and respond to what we say about the Catholic understanding of God. Perhaps they will have a lifetime of Catholic practice—praying privately, celebrating liturgies, reading the Bible, hearing homilies, working for justice and peace—which will shape how they hear and respond to what we say about the Trinity, the sacraments, or social justice.

In this chapter, we begin to introduce the reader to the nature and sources of Catholic theology. In doing this, we do not assume this is an ideal starting point. Even in talking about “sources,” which sounds like beginning in the beginning, we are still beginning in the middle, since almost all readers will have some views already on the sources we discuss. Another way to learn the nature of Catholic theology would be to actually read or read about a variety of Catholic theologians and then ask the question about the nature and sources of Catholic theology. Since the proof of the pudding is in the eating, one could leave reading this chapter for last, to see if our description of the nature and sources of Catholic theology fits with how we actually do theology in the subsequent chapters. But we hope that for most readers what we say here will provide an initial survey of the landscape that will allow them to orient themselves and get an idea of what exactly it is that they have found themselves in the middle of. We will do this by (1) talking about the nature of “Catholicism” as a personal and communal reality, (2) talking about the nature of “theology” as an exercise of both faith and reason, and (3) talking about the sources of the faith about which we reason, specifically Scripture, tradition, and the teaching office of the Church (often referred to by the Latin term magisterium).

1.1 Catholics

If an introduction to Catholic theology is about anything, it seems to be about Catholics and the sort of theology that Catholics do.¹ In saying this, we do not mean first and foremost the sort of theology engaged in by professional theologians who are Catholic. Rather, we mean the theology that shapes and informs the life of plebs sancta Dei—the holy common People of God. Therefore before we can understand what those Catholics do who are professional theologians, we need to give some idea of the theological life of what might be called “plain, ordinary Catholics.”

1.1.1 Being and Becoming Catholic

Most Catholics are introduced to their faith as children. They are not introduced to their faith primarily by books, and certainly not by books like this one, but through the actual practice of the faith. They are baptized as infants, make their first confession and receive their first communion as young children, are typically confirmed at some point between childhood and adulthood, are sometimes married or ordained priests or make a profession in the religious life as adults, and are anointed when sick and buried at the end of life. Regularly practicing Catholics hear the Bible read at the Eucharist each Sunday, and in some—alas, too few—cases read it on their own at other times. They may be taught by parents or others to pray (sometimes at great speed) before meals or at bedtime or in times of crisis. They are given tools, such as the Ten Commandments or the Sermon on the Mount, to help them distinguish right from wrong, and the sacrament of reconciliation to help them return to God when they fail to do the right. In the ideal case, they are raised not simply to behave correctly by following the rules, as important as that often is, but to be persons of faith, hope and love. They engage in these and many other Catholic practices as they journey through this life toward the promised eternal life with God.

Of course this “typical” case would not apply to all Catholics: some are baptized as infants into the Church, but do not receive a Catholic upbringing; some are raised as Catholics but do not practice their faith once they become adults; and some become Catholic as adults. But at least in the case sketched in the preceding paragraph, we might say that being a Catholic is not something that one is now and then, here and there, but rather is something that one embraces throughout one's whole life. In this sense, Catholicism is “catholic”—an adjective that comes from the Greek kata-holos, which means “according to the whole” or, as we might say, all-embracing or comprehensive. It is not something that is imbibed in a moment, but something that nourishes us over the course of a lifetime.

Further, along with initiation into these practices, Catholics are also typically introduced to various teachings—for example, teachings about who God is, why God made the world and each of us, how Jesus Christ is God incarnate in the world, what is involved in loving our neighbor in specific cases, and so forth. When parents bring their children for baptism, they commit themselves to raising their children Catholic, including “training them in the practice of the faith” (Rite of Baptism for Children n. 39 in ICEL 1990). People are usually given varying degrees of instruction in Catholic belief and practice before receiving particular sacraments: prior to their first Holy Communion, before being confirmed, in preparation for marriage or ordination. Catholics sometimes ask questions of their parents or priests and other teachers of their faith; and sometimes they receive answers—although not always correct ones! In any case, along the way Catholics ordinarily learn at least some of the reasons for the activities in which they engage. In other words, they gain varying degrees of insight into the teachings and beliefs that inform these activities.

Theology is sometimes described as fides quaerens intellectum—”faith seeking understanding”—a phrase borrowed from St Anselm (1033–1109). If this is a good description of theology then we can say that almost all Catholics engage in “Catholic theology” to the degree that they not only practice their faith and believe certain things but also seek to understand those practices and beliefs. Despite a certain popular prejudice that presumes that Catholics are either unthinking practitioners of their faith, or non-practicing thinkers, most practicing Catholics think about their faith, at least occasionally, and sometimes frequently. This does not mean that all Catholics are equally adept at seeking to understand their faith. But we should not begin with the presumption that what Catholics think and what they practice and believe are fundamentally at odds. Catholicism is a centuries-long tradition in which faith, reason, and practice are intertwined in subtle and complex ways.

1.1.2 Personal and Communal

Catholics think about their faith in the course living it, though, as we have noted, not all do it equally well. Part of our purpose in this book is to reflect upon how we distinguish when we are thinking about the faith well from when we are doing it poorly. Doing Catholic theology well involves treading the narrow path between personal engagement and adherence to the doctrinal tradition. Theology is never simply the repetition of dogmas. How could it be, since the beliefs and practice upon which it reflects are woven into the fabric of our lives? At the same time, it is not a private reverie in which we mull over our pet theories about God. The term “theology” means something like “talking or reasoning (the Greek word logos can mean either) about God,” but this implies that it is a shared activity, because we typically talk in order to communicate with others, not simply to entertain ourselves. Because theology is an act of speaking, we must follow certain rules of grammar, syntax, and vocabulary in order to communicate effectively. Though Catholic theology is deeply personal, one cannot just invent one's own theology, at least not if one is going to call it “Catholic.” We might recall the exchange between Humpty Dumpty and Alice in the sixth chapter of Lewis Carroll's Through the Looking Glass:

• “I don't know what you mean by ‘glory,’” Alice said.
• Humpty Dumpty smiled contemptuously. “Of course you don't—till I tell you. I meant ‘there's a nice knock-down argument for you!’”
• “But ‘glory’ doesn't mean ‘a nice knock-down argument,’” Alice objected.
• “When I use a word,” Humpty Dumpty said in a rather scornful tone, “it means just what I choose it to mean—neither more nor less.”
• “The question is,” said Alice, “whether you can make words mean so many different things.”
• “The question is,” said Humpty Dumpty, “which is to be master—that's all.” (1887: 123)

If being and becoming a Catholic is deeply personal, does this imply that “Catholic” means just what I choose it to mean, neither more nor less? Alice's response is, we think, a good start at disagreeing with poor Humpty Dumpty. Whatever “glory” means (and Alice does not say here), it does not mean “a nice knock-down argument.” If Humpty Dumpty chooses it to mean that, he is simply mistaken—or, if he is really contemptuous and scornful about it, perhaps deeply mistaken. Moreover, his so choosing would subvert the whole point of language, which is to communicate with others.

Catholic theology, while being deeply personal, is not reducible to the faith of individual Catholics. Engaging in Catholic theology involves not simply thinking for myself, it also involves thinking with others. Part of Humpty Dumpty's mistake is that he presumes that his words are only his, to do with as he chooses. But, as Alice knows, language is a social reality in which we each participate. Our theological language belongs to the Catholic tradition before it belongs to any individual, and individuals come to own that language to the degree that they become part of the community that bears that tradition. Subsequent chapters will presume Catholic theology as a communal enterprise, undertaken in different ways by different people depending on the time and place in which they are doing theology, as well as their personal gifts and talents in this community. This is what makes Catholic theology “catholic,” kata-holos, according to the whole community of God's people. As the Catechism of the Catholic Church notes, part of what it means for the Church to be “catholic” is that “she is sent out to all peoples. She speaks to all men. She encompasses all times” (CCC n. 868). As such, “catholicity” does not mean uniformity. We can see this in a couple of ways in Catholic theology.

First, as we said at the outset, Catholic theology might proceed in a variety of ways. It could proceed historically, recounting the debates out of which doctrine emerged; it could take the form of an exposition of one of the great creeds of the Church; it could follow the pattern of the story told in the Bible, stretching from the creation story in the book of Genesis to the re-creation story in the book of Revelation; it could be based around a key idea, such as the idea that all things come forth from God and find their final destiny in God; or it could be based around certain experiences that point to the truths of the Catholic faith, such as the experience of love or of hope. Catholic theology can and has been done in all of these ways. The particular way of proceeding in theology that one takes up is sometimes referred to today as one's “theological method.” Perhaps the real mistake to avoid here is to think that there is one method that works for all times and places and peoples, one method that on its own is sufficiently catholic. One cannot really judge with certainty the appropriateness of any one of ...