I remember taking a course in Christology in which my professor, aware of the advancements of Biblical studies and probably R. O'Collin's Christology likewise does a good job presenting the dogmatic picture of Christ, making use of both Scripture and the Church's teaching authority. To translate what I've just said into practical terms: Denzinger-Schonmetzer. Dogmatic theology and systematic theology, although there is a tendency to use the two terms interchangeably, should not be confused.
They are differentiated not so much in their methods as in their paedagogy and, if we are to take B. Lonergan's very useful suggestion, then systematics is posterior to dogmatics. To close, I pulled out an old paper and uploaded it for your viewing pleasure, if you are so inclined to investigate this question from the point-of-view of Bernard Lonergan. Posted by Matthew-Anthony G. Hysell at PM. No comments:. Newer Post Older Post Home.
Subscribe to: Post Comments Atom. Being Catholic "A person who does not persevere in charity, however, is not saved, even though incorporated into the Church. Such people remain indeed in the bosom of the Church, but only 'bodily,' not 'in their hearts.
If they fail to respond in thought, word, and deed to that grace, not only will they not be saved, they will be the more severely judged" Second Vatican Ecumenical Council, Session III, Dogmatic Constitution on the Church, no.
About Me Matthew-Anthony G. Hysell Edmonton, Alberta, Canada M. Hysell is a candidate for both a civil and canonical doctorate in sacred theolog at Dominican University College in Ottawa, Ontario, Canada. He completed his B. View my complete profile. My Blog List. Celebrating years of Christianity in the Philippines 6 days ago. Whispers in the Loggia. Father MD's Kitchen Table.
Test 4 months ago. Year of Saint Paul. In the Light of the Law. View my writings. Read The Praenotandae First! Dogmatic theology was the only discipline, and comprised apologetics , dogmatic and moral theology , and canon law.
This internal unity was also marked externally by the comprehensive name of science of faith scientia fidei , or sacred science scientia sacra. First to assert its independence was canon law, which, together with dogmatic theology, was the chief study in the medieval universities. But since the underlying principles of canon law, as the Divine constitution of the Church , the hierarchy , the power of ordinations, etc.
Far longer did the union between dogmatic and moral theology endure. It was not until the seventeenth century, and then only for practical reasons, that moral theology was separated from the main body of Catholic dogma.
Nor did this division degenerate into a formal separation of two strictly co-ordinated disciplines. Moral theology has always been conscious that the revealed laws of morality are as much articles of faith as the theoretical dogmas , and that the entire Christian life is based on the three theological virtues, which are part of the dogmatic doctrine on justification. 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.
But the necessity of a further division of labour as well as the example of non-Catholic methods led to the independent development of other disciplines: apologetics , exegesis , church history. The relation existing between apologetics , or fundamental theology as it has been called of late, and dogmatic theology is not that of a general to a particular science ; it is rather the relation of the vestibule to the temple or of the foundation to its superstructure. For both the method and the purpose of demonstration differ totally in the two branches.
Whereas apologetics , intent upon laying the foundation of the Christian or Catholic religion, uses historical and philosophical arguments, dogmatic theology on the other hand makes use of Scripture and Tradition to prove the Divine character of the different dogmas. Doubt could only exist as to whether the discussion of the sources of faith , the rule of faith , the Church , the primacy, faith and reason, belongs to apologetics or to dogmatic theology.
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. The practical reason is that the existing denominational differences demand a more thorough apologetic treatment of these problems; and again, the subject-matter itself contains nothing else than the preliminary and fundamental questions of dogmatic theology properly so called.
A branch of the greatest importance, ever since the Reformation , is exegesis with its allied disciplines, because that science establishes the meaning of the texts necessary for the Scriptural argument. As the Biblical sciences necessarily suppose the dogma of the inspiration of the Bible and the Divine institution of the Church , which alone, through the assistance of the Holy Ghost, is the rightful owner and authoritative interpreter of the Bible , it is manifest that exegesis , though enjoying full liberty in all other respects, must never lose its connection with dogmatic theology.
Not even church history , though using the same critical methods as profane history, is altogether independent of dogmatic theology. As its object is to set forth the history of God's kingdom upon earth, it cannot repudiate or slight either the Divinity of Christ or the Divine foundation of the Church without forfeiting its claim to be regarded as a theological science.
Pastoral theology, which embraces liturgy, homiletics, and catechetics, proceeded from, and bears close relationship to, moral theology ; its dependence on dogmatic theology needs, therefore, no further proof. The relation between dogmatic theology and philosophy deserves special attention. To begin with, even when they treat the same subject, as God and the soul , there is a fundamental difference between the two sciences.
For, as was said above, the formal principles of the two are totally different. But, this fundamental difference must not be exaggerated to the point of asserting, with the Renaissance philosophers and the Modernists , that something false in philosophy may be true in theology , and vice versa, The theory of the "twofold truth " in theology and history, which is only a variant of the same false principle, is therefore expressly abjured in the anti-Modernist oath.
But no less fatal would be the other extreme of identifying theology with philosophy, as was attempted by the Gnostics , later by Scotus Eriugena d. To counteract this bold scheme, the Vatican Council Sess. III, cap.
But what is the precise relation between these sciences? The origin and dignity of revealed theology forbid us to assign to philosophy a superior or even a co-ordinate rank. Already Aristotle and Philo of Alexandria , in determining the relation of philosophy to that part of metaphysics which is directly concerned with God , pronounced philosophy to be the "handmaid" of natural theology. When philosophy came into contact with revelation, this subordination was still more emphasized and was finally crystallized in the principle: Philosophia est ancilla theologiae.
But neither the Church nor the theologians who insisted on this axiom, ever intended thereby to encroach on the freedom, independence, and dignity of philosophy , to curtail its rights , or to lower it to the position of a mere slave of theology. Their mutual relations are far more honourable. Theology may be conceived as a queen, philosophy as a noble lady of the court who performs for her mistress the most worthy and valuable services, and without whose assistance the queen would be left in a very helpless and embarrassing position.
That the Church , in examining the various systems, should select the philosophy which harmonized with her own revealed doctrine and proved itself to be the only true philosophy by acknowledging a personal God , the immortality of the soul , and the moral law, was so natural and obvious that it required no apology. Such a philosophy, however, existed among the pagans of old, and was carried to an eminent degree of perfection by Aristotle.
Division and content of dogmatic theology Not only for non-Catholics, but also for Catholic laymen it may be of interest to take a brief survey of the questions and problems generally discussed in dogmatic theology. God de Deo uno et trino As God is the central idea around which all theology turns, dogmatic theology must begin with the doctrine of God , essentially one, Whose existence, essence, and attributes are to be investigated, 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.
From this it follows at once that Atheism must be branded as heresy and that Agnosticism may not plead mitigating circumstances. Nor can Traditionalism and Ontologism be reconciled with the dogma of the natural knowableness of God.
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.
The same must be said of the Ontologists , who fancy that our mind enjoys an intuitive vision of God's essence, and is thus made certain of His existence. Likewise, to assume with Descartes an inborn idea of God idea Dei innata is out of the question; consequently, the knowableness of God by mere reason, means in the last analysis that His existence can be demonstrated, as the anti-Modernist oath prescribed by Pius X expressly affirms.
But this method of arriving at a knowledge of God is toilsome; for it must proceed by way of denying imperfection in God and of ascribing to Him in higher excellence eminenter whatever perfections are found in creatures; nor does the light of revelation and of faith elevate our knowledge to an essentially higher plane. Hence all our knowledge of God on this earth implies painful deficiencies which will not be filled except by the beatific vision. The metaphysical essence of God is generally said to be self-existence, which means, however, the fullness of being Gr.
The so-called positive aseity of Prof. Schell, meaning that God realizes and produces Himself must be as uncompromisingly rejected as the Pantheistic confusion of ens a se with the impersonal ens universale. Intermediary between these two objectionable extremes is the formal distinction of the Scotists.
But the virtual distinction of the Thomists deserves preference in every regard, because it alone does not jeopardize the simplicity of the Divine Being. If self-existence is the fundamental attribute of God , both the attributes of being and of operation must proceed from it as from their root. The first class includes infinity , simplicity, substantiality, omnipotence , immutability, eternity , and immensity; to the second category belong omniscience and the Divine will.
Besides, many theologians distinguish from both these categories the so-called moral attributes: veracity , fidelity, wisdom, sanctity , bounty, beauty, mercy, and justice. Monotheism is best treated in connection with God's simplicity and unity. The most difficult problems are those which concern God's knowledge , especially His foreknowledge of free future actions. For it is here that both Thomists and Molinists throw out their anchors to gain a secure hold for their respective systems of grace, the former for their proemotio physica , the latter for their scientia media.
In treating of the Divine will, theologians insist on God's freedom in His external activity, and when discussing the problem of evil , they prove that God can intend sin neither as an end nor as a means to an end, but merely permits it for reasons both holy and wise. Being the cornerstone of the Christian religion , the doctrine of the Trinity is thoroughly and extensively discussed, all the more because the Liberal theology of the Protestants has relapsed into the ancient error of the Antitrinitarians.
The dogma of God's threefold personality , traces of which may be found in the Old Testament , can be conclusively proved from the New Testament and Tradition.
The combat which the Fathers waged against Monarchianism , Sabellianism , and Subordinationism Arius, Macedonius aids considerably in shedding light on the mystery. Great importance attaches to the logos-doctrine of St. John; but as to its relation to the logos of the Stoic Neoplatonists, the Jewish Philonians, and the early Fathers, many points are still in an unsettled condition. The reason why there are three Persons is the twofold procession immanent in the Godhead : the procession of the Son from the Father by generation, and the procession of the Holy Ghost from both the Father and the Son by spiration.
In view of the Greek schism , the dogmatic justification of the addition of the Filioque in the Creed must be scientifically established. A philosophical understanding of the dogma of the Trinity was attempted by the Fathers, especially by St. 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.
Active and passive generation, together with active and passive spiration, lead to the doctrine of the four relations, of which, however, only three constitute persons , to wit, active and passive generation Father, Son , and passive spiration Holy Ghost.
The reason why active spiration does not result in a distinct fourth person , is because it is one and the same common function of the Father and the Son.
The philosophy of this mystery includes also the doctrine of the Divine properties, notions, appropriations, and missions. Finally, with the doctrine of circuminsession which summarizes the whole theology of the Trinity, the treatment of this dogma is brought to a fitting conclusion.
Creation de Deo creante The first act of God's external activity is creation. The theologian investigates both the activity itself and the work produced. With regard to the former, the interest centres in creation out of nothing, around which, as along the circumference of a circle, are grouped a number of secondary truths : God's plan of the universe , the relation between the Trinity and creation, the freedom of the Creator, the creation in time, the impossibility of communicating the creative power to any creature.
These momentous truths not only perfect and purify the theistic idea of God , they also give the death-blow to heretical Dualism God , matter and to the Protean variations of Pantheism. As the beginning of the world supposes creation out of nothing, so its continuation supposes Divine conservation, which is nothing less than a continued creation.
However, God's creative activity is not thereby exhausted. It enters into every action of the creature, whether necessary or free. What is the nature of God's universal co-operation with free rational beings? On this question Thomists and Molinists differ widely. The former regard the Divine activity as a previous, the latter as a simultaneous, concursus.
According to Molinism , it is only by conceiving the concursus as simultaneous that true freedom in the creature can be secured, and that the essential holiness of the Creator can be maintained, the fact of sin notwithstanding. The crowning achievement of God's creative activity is His providence and universal government which aims at the realization of the ultimate end of the universe , God's glory through His creatures.
The work produced by creation is divided into three kingdoms, rising in tiers one above another: world; man; angel. To this triad correspond dogmatic cosmology , anthropology, angelology. In discussing the first of these, the theologian must be satisfied with general outlines, e. Anthropology is more thoroughly treated, because man, the microcosm, is the centre of creation.
Revelation tells us many things about man's nature, his origin and the unity of the human race , the spirituality and immortality of the soul , the relation of soul and body, the origin of individual souls.
Above all, it tells us of supernatural grace with which man was adorned and which was intended to be a permanent possession of the human race. The discussion of man's original state must be preceded by a theory of the supernatural order without which the nature of original sin could not be understood.
But original sin , the willful repudiation of the supernatural state, is one of the most important chapters. Its existence must be carefully proved from the sources of faith ; its nature, the mode of its transmission, its effects, must be subjected to a thorough discussion. The fate of the angels runs in many respects parallel to that of mankind : the angels also were endowed with both sanctifying grace and high natural excellences; some of them rose in rebellion against God , and were thrust into hell as demons.
While the devil and his angels are inimical to the human race , the faithful angels have been appointed to exercise the office of guardians over mankind. Redemption de Deo Redemptore As the fall of man was followed by redemption , so the chapter on creation is immediately followed by that on redemption. Its three main divisions: Christology , Soteriology, Mariology, must ever remain in the closest connection. Soteriology Soteriology is the doctrine of the work of the Redeemer.
As in Christology the leading idea is the Hypostatic Union , so here the main idea is the natural mediatorship of Christ. 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.
This work reaches its climax in the vicarious satisfaction of Christ on the cross, and is crowned by His descent into limbo and His ascension into heaven. From a speculative standpoint, a thorough and comprehensive theory of satisfaction remains still a pious desideratum, though promising attempts have often been made from the days of Anselm down to the present time. It will be necessary to blend into one noble whole the hidden elements of truth contained in the old patristic theory of ransom, the juridical conception of St.
Anselm , and the ethical theory of atonement. 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. The central position is occupied by the high-priesthood of Christ , which manifests the death on the cross as the true sacrifice of propitiation, and proves the Redeemer to be a true priest.
Mariology Mariology, 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. Here the central idea is the Divine Maternity, since this is at once the source of Mary's unspeakable dignity and of her surpassing fullness of grace.
Just as the Hypostatic Union of the Divinity and humanity of Christ stands or falls with the truth of the Divine Maternity, so too is this same maternity the foundation of all special privileges which were accorded to Mary on account of Christ's dignity. These singular privileges are four: her Immaculate Conception, personal freedom from sin , perpetual virginity, and her bodily Assumption into heaven. For the three former we have doctrinal decisions of the Church , which are final.
However, though Mary's bodily Assumption has not yet been solemnly declared an article of faith , nevertheless the Church has practically demonstrated such to be her belief by celebrating from the earliest times the feast of the Assumption of the Mother of God.
Two more privileges are connected with Mary's dignity: her special mediatorship between the Redeemer and the redeemed and her exclusive right to hyperdulia. Of course, it is clear that the mediatorship of Mary is entirely subordinate to that of Her Divine Son and derives its whole efficacy and power therefrom.
In order the better to understand the value and importance of Mary's peculiar right to such veneration, it will be well to consider, by way of contrast, the dulia paid to the saints and, again, the doctrine concerning the veneration paid to relics and images. For the most part, dogmatic theologians prefer to treat these latter subjects under eschatology , together with the Communion of Saints. Grace De gratia The Christian idea of grace is based entirely upon the supernatural order.
A distinction is made between actual and sanctifying grace , according as there is question of a supernatural activity or merely the state of sanctification. But the crucial point in the whole doctrine of grace lies in the justification of the sinner, because, after all, the aim and object of actual grace is either to lay the foundation for the grace of justification when the latter is absent, or to preserve the grace of justification in the soul that already possesses it. John Samps John Samps 5 5 bronze badges.
Add a comment. Active Oldest Votes. The two terms are basically synonyms, but there are some differences. John Miley does not paint so stark a picture, describing the difference and similarities as follows: Dogmatic theology has its proper distinction from both biblical and systematic, though often used in the same sense as the latter.
The preface of a modern publication of that work states: [Berkhof] yielded to the suggestion, perhaps from his publisher, that Reformed Dogmatics was not a term and title as clear to the American readership as Systematic Theology -- although he continued to view the original title as more fully descriptive of his purpose.
Berkhof makes his case for the term Dogmatics in an early chapter : Reformed scholars in Germany and in the Netherlands show a decided preference for the title Dogmatics , with or without a modifier. But he does not consider this a crucial distinction: For practical reasons, however, it seems more desirable, especially in our country and in our day, to use the title Systematic Theology.
Warfield disputes Berkhof's second point, writing: What is meant by calling this discipline "Systematic Theology" is not that it deals with its material in a systematic or methodical way, and the other disciplines do not; but that it presents its material in the form of a system. In Berkhof's definition of Dogmatic Theology from a reformed perspective, he like Miley points out its tie to a particular system of doctrine but emphasizes the importance of scriptural backing: It seeks to give a systematic presentation of all the doctrinal truths of the Christian religion.
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