Autor: Lonergan, Bernard J.F.

Buch: The Trinune God: Systematics

Titel: The Triune God: Systematics

Stichwort: Divinarum Personarum; Theologie; Analogie zu Naturwissenschaften (Analyse, Synthese, Entwicklung); Kirchenväter (Analyse), Mittelalter (Synthese)

Kurzinhalt: First, just as in our natural knowledge there is a prior ordinary apprehension of things by which the things themselves are clearly known although their causes are not, so also in our supernatural knowledge there is ...

Textausschnitt: 759a Now, just as theology itself is analogous to the natural sciences, so also are there three movements in theology that are analogous to the three movements in a natural science. (Fs)

759b First, just as in our natural knowledge there is a prior ordinary apprehension of things by which the things themselves are clearly known although their causes are not, so also in our supernatural knowledge there is a prior knowledge common to all the faithful by which with utmost certitude we accept as true the things that have been revealed by God, even though we have not yet acquired a theological understanding of them. (Fs) (notabene)

759c Next, just as the scientific movement begins from the ordinary and manifest knowledge of things to discover, define, and demonstrate causes, so also human reason enlightened by faith begins from the truths of faith and, having inquired into them diligently, reverently, and judiciously, acquires some understanding of the mysteries (DB 1796, DS 3016, ND 132). (Fs)

759d Third, one who proposes a scientific theory defines systematically all the causes previously discovered and, beginning in an orderly way from the more simple and more basic elements, proceeds through those that are intermediate and complex so as to be able at last to know distinctly and manage effectively the things themselves, as they concretely exist and function, according to all their interconnected reasons or causes. In a similar way, one who not only has some understanding of each of the revealed truths individually but has also arrived at some synthetic understanding of them all, defines systematically all their quasi-reasons and causes and, beginning in an orderly way from the more simple and more basic elements, proceeds through intermediate questions so as to be able at last to give a systematic exposition of everything that concerns God himself and God's creatures, according, as it were, to all their deepest reasons or ultimate causes.1

759v Fourth, since in the intelligible order human beings are as potency only, it cannot be that an entire science possible to us should attain the summit of perfection in one particular period, so that the rest of humanity in future centuries can merely be humble disciples of their predecessors. Hence, in our natural knowledge we see one hypothesis and one theory after another, and in our supernatural knowledge all agree that there has been development not only in theology but also in dogmas. We do not believe that we have already arrived at the summit of theological perfection, nor do we expect that it will ever be futile and superfluous to pray and desire in concert with the [First] Vatican Council that 'there be growth and great progress in understanding, knowledge, and wisdom, both on the part of each and all and on the part of every person and of the church as a whole ...'2

761a If you are looking for examples of this, read the Fathers and theologians. The Fathers were mainly engaged in the first, analytic movement in understanding individual truths of revelation as well as in refuting heretics. The second, synthetic movement developed in the Middle Ages, as first the testimonies of scripture and the opinions of the Fathers were collected and collated, and then, with the help of philosophy, theological summas were constructed in the way of teaching or learning, with the goal of furthering synthetic understanding. Finally, in recent times a certain mixed movement seems to have come into use that sees to and addresses the needs of everyone together. Thus, in theological texbooks you will find the analytic movement in the arguments from the councils, from sacred scripture, from the Fathers, from the common consent of theologians, and the synthetic movement in the series of theses, in the definition of terms, in the arguments from theological reason, and in the solution of difficulties. (Fs) (notabene)