Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Nizäa (Nicea), Chalcedon, Vatikan I; Unterschied: Entwicklung des Dogmas - Absicht der Entwicklung; Absicht, Fügung Gottes; Notwendigkeit des Strebens nach Einsicht

Kurzinhalt: What stands out in all of this is that it is one thing to effect a development of dogma and something else to intend the same development.

Textausschnitt: 97f We have examined four examples of historical movement: (1) the homoousion of Nicea, in which the 'scriptural prior' was left behind; (2) the 'two natures' doctrine of Chalcedon, in which the 'patristic prior' was left behind; (3) the medieval conflict between Augustinians and Aristotelians, in which a move was made to a systematic 'prior in itself; and (4) the subsequent methodological uncertainty, in which we discerned a golden mean between various opposed aberrations. (Fs)

99a What stands out in all of this is that it is one thing to effect a development of dogma and something else to intend the same development. It was not the intention of the Council of Nicea to affirm a general possibility of passing from the 'scriptural prior' to the 'systematic prior.' Nor was it intention of the Council of Chalcedon to affirm a general possibility of passing from the 'patristic prior' to the 'systematic prior.' The medieval theologians, whether Augustinian or Aristotelian, did not argue whether a shift should be made to the 'systematic prior.' Nor was it a common decision of the theologians of the fourteenth and fifteenth century, the Reformers and the Catholic apologists, the Baianists and the Jansenists, the semirationalists and the traditionalists, the liberals and the modernists, that by their different opposed tendencies they would place the Catholic mean in a clearer light. Even the First Vatican Council wished not so much to ground further methodological conclusions as to condemn specific errors and to affirm Christ's saving doctrine. (Fs) (notabene)

99b Still, a development of dogma was brought about, especially in the ecumenical councils from Nicea to Vatican I. But it is one thing to intend the individual definitions, one at a time, as each of the councils undoubtedly did, and it is quite another thing to intend the entire series of definitions and declarations in which the development of dogma can be seen. To intend that entire series surpasses human powers; nevertheless, it was brought about by God's intention, will, governance, and infallible assistance. And the reason why it was brought about is not obscure: it was necessary if the Catholic and universal church of God is to be able to express God's revelation in a Catholic and universal way. (Fs) (notabene)

99c An increase in understanding, knowledge, and wisdom accompanies the development of dogma. One who understands imperfectly homoousion or transubstantiation does understand something - something more than those who may never have reflected seriously on either consubstantiality or transubstantiation. But where more is understood, obviously understanding increases. Then if conclusions are drawn from this increased understanding, knowledge increases as well. The more things there are that are understood and known, the more is progress made toward that wisdom that orders and judges all things. Indeed, since ultimate wisdom about divine matters belongs to God alone, it is not given even to the wisest theologian to pass judgment on divine matters in any absolute fashion; rather, it is necessary for theologians to submit their judgments to the one to whom God has promised infallibility on this earth. (Fs)

101a Finally, God through ministerial instruments brings about the development of dogma and the increase of understanding, knowledge, and wisdom in such a way that the goal God intends cannot fail to be attained. If there are many lovers of intelligible truth, then clearly the understanding, knowledge, and wisdom of one and all, of individuals as well as of the whole church, grows and makes great and vigorous progress. But if the love of intelligible truth grows cold, people are led astray by the false appearance of intelligibility; problems are multiplied; false solutions are urged; heresies arise; and the final result is that those who are not moved by love of the good are at least compelled by the mounting evils. Thus, whether we want intelligible truth or not, the increase that God intends and is effectively producing in inscrutable ways can never be thwarted. (Fs)

101b Thus, we return to our starting point, Aquinas. There are people today who are little moved to doctrinal disputations and speculative theology by the argument that without such disputations the student will 'acquire no knowledge or understanding, but will go away empty.' But if the abstract name of science does not convince them, perhaps the concrete reality of science can attract them. The point at issue is the understanding of mysteries that we have seen as not only gradually developing in the history of the church but also as having been used by God's intention so that revelation, adapted to a particular mentality, might receive a universal and Catholic expression. (Fs)