Sect. 49The Rank of Theology Among the SciencesThe Rank of Theology Among the Sciences
I. Theology, by reason of the excellence of its subject-matter and of its principle of knowledge, is both subjectively and objectively the highest and noblest of all sciences. Objectively, the dignity and excellence of a science depend upon the dignity, universality, and unity of its subject-matter—three attributes which we have just shown to belong in an eminent degree to the subject-matter of Theology. Subjectively, the excellence of a science is measured by the degree of certainty which it affords. But Theology, both in its principles and conclusions, especially when they are guaranteed by the Church, possesses the highest certitude. Moreover, as it demonstrates all its contents on the ground of Eternal Reasons (rationes æternæ), i.e. of God and His eternal ideas, it is also the most profound and thorough of all the sciences. It is, indeed, inferior to some of the sciences as regards clearness and distinctness, because its evidence is not direct, and its notions are analogical. This, however, does not degrade Theology, because this defect—if such it be—is amply atoned for by other excellences, and is even a proof of the dignity of Theology, because it is a consequence of the exalted character of supernatural knowledge. This supreme excellence may be fitly expressed by styling Theology the Transcendental Science; for, borne up by Faith and the pious boldness of Faith, it really attains what a godless and reckless modern science vainly strives after.
II. The Fathers and theologians, following the example of Holy Scripture, express the peculiar dignity of Theology by terming it Wisdom pure and simple, or Divine Wisdom (Sapientia). By this is meant a knowledge far above common knowledge,—a knowledge dealing with the highest principles and most exalted things, and yet with the greatest certitude; perfecting the mind and elevating it to God the highest Good and ultimate End of all; enabling us in the practical order to direct all our actions and tendencies towards their proper object—Eternal Beatitude. Human reason, indeed, endeavours to attain a knowledge fulfilling these conditions, wherefore Aristotle called Metaphysics “Wisdom,” because to him it was the noblest science. The wisdom of this world is styled Philosophy, that is, a love of and seeking after wisdom; but it is Theology alone that is the true Wisdom itself. Hence the name of Wisdom is given in many passages of Holy Scripture to the knowledge contained in or developed from Faith (see especially 1 Cor. 1 and 2).
I. Theology, by reason of the excellence of its subject-matter and of its principle of knowledge, is both subjectively and objectively the highest and noblest of all sciences. Objectively, the dignity and excellence of a science depend upon the dignity, universality, and unity of its subject-matter—three attributes which we have just shown to belong in an eminent degree to the subject-matter of Theology. Subjectively, the excellence of a science is measured by the degree of certainty which it affords. But Theology, both in its principles and conclusions, especially when they are guaranteed by the Church, possesses the highest certitude. Moreover, as it demonstrates all its contents on the ground of Eternal Reasons (rationes æternæ), i.e. of God and His eternal ideas, it is also the most profound and thorough of all the sciences. It is, indeed, inferior to some of the sciences as regards clearness and distinctness, because its evidence is not direct, and its notions are analogical. This, however, does not degrade Theology, because this defect—if such it be—is amply atoned for by other excellences, and is even a proof of the dignity of Theology, because it is a consequence of the exalted character of supernatural knowledge. This supreme excellence may be fitly expressed by styling Theology the Transcendental Science; for, borne up by Faith and the pious boldness of Faith, it really attains what a godless and reckless modern science vainly strives after.
II. The Fathers and theologians, following the example of Holy Scripture, express the peculiar dignity of Theology by terming it Wisdom pure and simple, or Divine Wisdom (Sapientia). By this is meant a knowledge far above common knowledge,—a knowledge dealing with the highest principles and most exalted things, and yet with the greatest certitude; perfecting the mind and elevating it to God the highest Good and ultimate End of all; enabling us in the practical order to direct all our actions and tendencies towards their proper object—Eternal Beatitude. Human reason, indeed, endeavours to attain a knowledge fulfilling these conditions, wherefore Aristotle called Metaphysics “Wisdom,” because to him it was the noblest science. The wisdom of this world is styled Philosophy, that is, a love of and seeking after wisdom; but it is Theology alone that is the true Wisdom itself. Hence the name of Wisdom is given in many passages of Holy Scripture to the knowledge contained in or developed from Faith (see especially 1 Cor. 1 and 2).
Seção 17% da obra, de A Manual of Catholic Theology (Wilhelm & Scannell, sobre a Dogmatik de Scheeben). Ver o original.