Iii.—the Special Task of Theology at the Present Time—the Plan of This ManualIii.—the Special Task of Theology at the Present Time—the Plan of This Manual

I. The special task of Theology in the present day has been pointed out by the Vatican Council. In the Proœemium to the First Constitution (as had already been indicated by Pius IX. in his allocutions and also in his encyclical Quanta Cura issued in 1864), the council sketches in a few vivid strokes the chief errors of the age. After noting that these errors have sprung from the rejection of the Church’s teaching authority in the sixteenth century, it points out how opposed they are to the errors of that time: the first Protestants held to “Faith alone” and “Grace alone;” their modern successors believe in nothing but Reason and Nature. “Then there sprang up and too widely spread itself abroad through the world that doctrine of rationalism or naturalism which, totally opposed as it is to the Christian religion as a supernatural institution, striveth with all its might to thrust out Christ from the thoughts and the life of men, and to set up the reign of mere reason or nature. Having put aside the Christian religion and denied God and His Christ, many have at last fallen into the pit of pantheism, materialism, and atheism, so that now, denying rational nature itself and every criterion of what is right and just, they are working together for the overthrow of the foundations of human society. While this wickedness hath been gaining strength on all sides, it hath unhappily come to pass that many even of the Church’s children have strayed from the path of godliness, and that in them, by the gradual minimizing of truths, Catholic feeling hath been weakened. Misled by strange doctrines, confounding nature and grace, human knowledge and Divine Faith, they have distorted the true meanings of dogmas as held and taught by Holy Mother Church, and have imperilled the integrity and purity of the Faith.” Another constitution against Naturalism was projected in which the Trinity, Incarnation, and Grace were to be treated, but it was not issued owing to the suspension of the council. Two more constitutions, on the Church and on Matrimony, were to deal with the social aspect of Rationalism and Naturalism—that is, with Liberalism,—but for the same reason only one of them (that on the Church) was published. See Vacant, Études Théologiques sur le Concile du Vatican.

The leading errors which Theology has to combat are, therefore, Rationalism, Naturalism, and Liberalism. In opposition to Rationalism it establishes the supernatural character of theological knowledge; in opposition to Naturalism it brings out the meaning and connection of the supernatural truths in all their sublimity and beauty; and in opposition to Liberalism it proves the claim, and defines the extent, of the influence of the supernatural order upon the private and public life of men. While, however, carefully distinguishing between Reason and Faith, and Nature and Grace, Theology at the same time insists upon the organic connection and mutual relation between the natural and the supernatural order. Hence it is more than ever important that Catholic doctrines should be set forth in such a way as to bring out their organic union and connection.

II. We shall begin by treating of General Theology, or, in other words, the Sources of Theological Knowledge, the rule and motive of Faith, how we are to know what we are to believe and why we should believe it (De Locis Theologicis)—Book I.

We shall then deal with Special Theology; that is, the contents of Revelation, what we are to believe. Special Theology naturally begins with God—God considered in Himself, the Unity of the Divine Nature, and the Trinity of the Divine Persons (De Deo Uno et Trino)—Book II.

Next it considers God in His fundamental and original relations to the Universe generally, and to intelligent creatures, angels and men, particularly, in so far as they receive from Him their nature by creation, and at the same time in so far as they have been called to a supernatural union with Him by Grace; in other words—God as the Origin and End of the natural and the supernatural order (De Deo Creante et Elevante)—Book III.

Inasmuch as this original relation of God to the world and of the world to Him was destroyed by the revolt of the angels and of men, theology treats, in the third place, of Sin and its consequences (De Casu Diaboli et Hominis)—Book IV.

In the fourth place it deals with the restoration of the supernatural order and the establishment of a higher order and closer union with God by means of the Incarnation of God (De Verbo Incarnato)—Book V.

Fifthly, it expounds the doctrine of Grace, whereby, through the merits of Christ, man is inwardly cleansed from sin and restored to God’s favour, and enabled to attain his supernatural end (De Gratia Christi)—Book VI.

Sixthly, it considers the means appointed by the Incarnate Word for the continuance of His work among men: the Church His mystical Body, the Blessed Eucharist His real Body, and the other Sacraments (De Ecclesia Christi, De Sacramentis)—Book VII.

Lastly, Theology deals with the completion of the course of the Universe, the Four Last Things, whereby the universe returns to God, its End and Final Object (De Novissimis)—Book VIII.

NOTE.—The quotations of Scripture are taken from the modern editions of the Douai-Rheims Version. The translations of the passages of the Fathers are mostly taken from Waterworth’s “Faith of Catholics.” Our limited space has often compelled us to confine ourselves to mere statement without any explanation or proof. In such cases the reader must not assume that the doctrines stated are incapable of proof.