Full Text for Introduction to Sacred Theology, part 3 (Text)

1aavu,). Cicero declares expressly: "Principio loves tres numerant, qui THEOLOGI nominantur." (Cp. Arist., Metaph. I, 3; Oicero, De Natura Deorum, III, 21.) Nevertheless the term theology has not always been used in the same meaning. This diverse use of the term need not give us con- cern since the word itself does not occur in Holy Scripture and can therefore be employed in sacred theology in various meanings, as long as it is not made to stand for something which in itself is condemned in God's Word. The concepts which it is made to ex- press should themselves be Scriptural. The term is used correctly and in accordance with Holy Scripture if it denotes- 1. The particular knowledge of God which those possess who are called to administer the public ministry, in other words, the special knowledge of pastors and teachers of the Church, 1 Tim. 3, 2. 5 ; Introduction to Sacred Theology. 589 2. The particular knowledge of God which is demanded of those who are called to prepare Ohristian ministers and teachers for their high calling, or the special knowledge of theological professors, 2 Tim. 2, 2; 3. The general knowledge of God which all true believers possess, especially the experienced Ohristians, whose knowledge of spiritual matters has been deepened by much prayerful meditation and prac- tical experience in the profession of Ohrist, so that they themselves, in their limited sphere, are competent to teach others, 1 Pet. 3, 15 ; 001. 3, 16; 4. The special knowledge of certain parts of the Ohristian doc- trine, in particular, the doctrine of the deity of Ohrist and of the Trinity. Thus Gregory of Nazianz (died ca. 390) was called" -{}coloro<;, because he defended the deity of Ohrist with special distinction. And Basilius applied the term theology to the doctrine of the Holy Trinity. (Op. Pieper, OhTistliche Dogmati7c .. Vol. I, p.47.) As the term is applied generally, it denotes in its abstract sense, or 0 bj ecti vely, either the entire Ohristian doctrine (usus g enemlis ) or the particular doctrine concerning God (1[S1[S specialis). If the term theology is employed in the above meanings, it is used in conformity with Holy Scripture and therefore correctly. But if it is applied to any doctrine which goes beyond Scripture or to a system of doctrine which is not exclusively based on Scripture, but rather on "Ohristian consciousness," "Ohristian experience," "Ohris- tian tradition," etc., it is misapplied. For whatever is not drawn from Scripture is not theology at all, but human speculation, which, in the final analysis, is ignorance and self-delusion. In this treatise we use the term theology both subjectively, or concretely, to denote the spiritual ability U"aYOT'f}<;, habitus), to teach and defend the Word of God, in short, to administer the functions of the Ohristian ministry in the true Scriptural way (2 001'.3,5.6), and objectively, or abstractly, for the Ohristian doctrine, either in whole or in part, presented either orally or in writing, 2 Tim. 1, 13. Both uses are Scriptural. Subjective, or concrete, theology is the spiritual habitude of the Ohristian teacher; objective, or abstract, theology is the product or result of this ability. Also, we hold that the first meaning given of the term is the primary, since theology must first be found in the soul of a person before that person can teach and present it either by word 01' in writing. If we call the product of the inherent ability theology, this is done by way of metonymy, the effect being named after the cause. For the Ohristian theologian this distinction is of paramount importance because it constantly reminds him that studying theology means not simply the intellectual appre- hension of a number of facts, but the true regeneration, conversion, and sanctification of his own heart, from which his whole ministry must flow. 590 Introduction to Sacred Theology. Dr. A. L. Graebner, in his Outlines of Doctrinal Theology, defines theology in its subjective, or concrete, sense as follows: "Theology is a practical habitude of the mind, comprising the lnlOwledge and ac- ceptance of divine truth, together with an aptitude to instruct others towards such knowledge and acceptance and to defend such truth against its adversaries." Theology, in its objective, or abstract, sense, he defines as "an oral 01' written exhibition of the truths, doctrines, principles, etc., by virtue of the knowledge, acceptance, maintenance, and practical application of which a theologian is a theologian." 9. Theology Further Considered as a Habitude. Theology as a habitude, 01' ability, is described in all those Scrip- ture-passages which depict the character and qualifications of the true Ohristian minister, who, in the sense of Holy Scripture, is a true theologian, possessing the ability (lxavo'rJr;, sufficiency) to administer the functions of the ministry in the divinely appointed manner. On the basis of Holy Scripture we may therefOTe describe the theological habitude as follows:- 1. The theological habitude is a spiritual habitude (habiitts spiritttalis, supernatumlis) , that is to say, an ability which is im- planted in the soul not by natural gifts, but by the Holy Ghost. It presupposes personal faith in Ohrist's vicarious atonement and con- sequently the regeneration, or conversion, of the theologian. Un- believing ministers or teachers do not deserve the name of theologian; and in the sense of Holy Scripture they are not theologians, though they may have apprehended the doctrines of the ,Vord of God in- tellectually and are able to present them clearly and correctly. In other words, there is no theologia irregenitoTum, 01' theology of the irregenerate, since the souls of the unconverted and unbelieving are not inhabited and actuated by the Holy Ghost, but by the "prince of this world," that is, Satan. Eph. 2, 2: "Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience." Holy Scripture always describes a true minister of Ohrist as a penitent, believing child of God, who ascribes to divine grace both his sufficiency and call into the ministry. 2 001'. 3, 5. 6 : "Not that we are sufficient of ourselves to think anything as of our- selves; but our sufficiency is of God, who also hath made us able ministers of the New Testament." 2 Tim. 2, 1 if.: "Be strong in the grace that is in Ohrist Jesus." A true minister of Ohrist, or theolo- gian, is therefore a sanctified Ohristian. 1 Tim. 3, 2 if.: "A bishop must be blameless, ... of good behavior, ... apt to teach." U nbeliev- ing and unregenerate ministers hold their sacred office not by God's will, but only by His permission; and although their personal un- belief does not render inefficacious the Word they preach and the Introduction to Sacred Theology. 591 Sacraments they administer, provided they preach the Word of God in truth and purity and administer the Sacraments according to Christ's institution, yet their hypocritical incumbency and perform- ance of the high office is a disgrace to the Lord, an offense to the Church, and a perpetual menace to the faith and piety of their hearers. J er. 14, 14--18: "The prophets prophesy lies in My name. I sent them not, neither have I commanded them. . .. By sword and famine shall those prophets be consumed. And the people to whom they prophesy shall be cast out in the streets." (Cp. also Jer. 33,11-32; Ezek. 13, 3-9; etc.) This important truth, namely, that a true theologian is a true believer, our dogmaticians had in mind when they, with one accord, so emphatically described theology, first of all, as a habitus spiritualis vel sllpernaturalis (1h6