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THE SAl'KtU UUNUKLUA I I U IN
FOR CATHOLIC EDUCATION

THE

THEOLOGICAL

FORMATION

OF FUTURE

PRIESTS

UNITED STATES CATHOLIC CONFERENCE





THE SACRED CONGREGATION
FOR CATHOLIC EDUCATION

THE THEOLOGICAL

FORMATION

OF FUTURE PRIESTS

1976

Publications Office

UNITED STATES CATHOLIC CONFERENCE

131B Massachusetts Avenue, N.W.

Washington, D.C. 20005



Digitized by the Internet Archive

in 2016

https://archive.org/details/theologicalformacath



CONTENTS

INTRODUCTION 3

I. ASPECTS OF THE PRESENT SITUATION

I. New requirements of the pastoral ministry 4

II. New tasks of theology 5

II. THE DEMANDS OF THEOLOGICAL TEACHING

I. The fundamental demands 7

1) The nature of theology 7

2) The function of theology 9

II. The components of theology 11

1) The historical dimension of theology 11

2) Systematic dimension 13

III. Some of the conditions of theological work 15

1) Theology and the Magisterium 16

2) Theology and the theological and philosophical patrimony of

Christianity 17

3) Relations between theology and philosophy 18

4) The contribution of the human and natural sciences 19

5) Application of theology to earthly reality and integration of

human values 21

III. GUIDELINES FOR THE TEACHING OF THEOLOGY

I. General guidelines 22

1) Plurality and unity 22

2) Prospects of a synthesis 25

3) Vitality and transmission of theological knowledge 27

II. Particular guidelines for the various theological disciplines 29

1) Holy Scripture 29

2) Patristics 32

3) Dogmatic theology 33

4) Moral theology 34

5) Pastoral theology 37

6) Fundamental theology 38

7) Other theological disciplines 40



IV. PRACTICAL NORMS

I. The duties of those responsible for theological formation 40

1) The authorities set over seminaries: Bishops and Episcopal

Conferences, Rectors 40

2) The professors 41

3) The students 43

II. The arrangement of theological studies 44

CONCLUSION 45



INTRODUCTION1.

Deep cultural and theological changes are among the
most conspicuous signs of our time. This ferment involves the

whole Church but more especially the theological formation of

future priests. Here, as in all branches of education, new fields

of research, new methods, new interests and changes of em-

phasis are evident. In recent years numerous problems have

arisen that demand attention and consideration of all respon-
sible.

2. For this reason the Sacred Congregation for Catholic

Education feels compelled to address Bishops and their colla-

borators in priestly formation with the following document on

the theological formation of candidates for the priesthood. For

many reasons, the matter must be treated seriously and at
some length. Some of these reasons are intrinsic to theological
formation itself; others, such as the changed circumstances of

the times we live in, the conditions of life and of priestly min-

istry, problems of evangelization, and the general needs of the

Church, are extrinsic. At the present time theological teaching

holds a position of paramount importance and there is much
hope for its fruitful renewal. Now a good theological formation
of candidates seems one of the surest means of infusing our

seminaries with strength and offering an ever firmer basis for

the spiritual renewal of the clergy and their pastoral ministry.

3. To put things clearly and in due order, it is worthwhile

here:

I) to explain certain aspects of the present situation;

II) to recall certain demands of theological teaching derived
from the very nature of the proper function of theology;

III) to formulate some lines for the teaching of theology in
general and its particular disciplines;

IV) to establish practical norms to be observed in all insti-
tutes to which have been entrusted the formation of future

priests.

Theology

and cultural

changes

Importance

of the subject

Division

of the subject

3



Greater pastoral

responsibilties

Changes in

Church and

world

A more

demanding

pastoral

situation

Greater

dangers for

the faith

I. Aspects of the present situation

I. NEW REQUIREMENTS OF THE PASTORAL MINISTRY

4. 1) The first reason for devoting special care to the

deepening of theological preparation arises from the changed

conditions in which priests will have to work. As their numbers

decrease owing to the decline in vocations, they will be obliged

to undertake greater responsibilities in a pastoral context where

certain ministries will be shared with deacons and the faithful.

By virtue of their special character priests will be called upon

to share more intimately in the cares of their Bishops, under-

taking more complex and general pastoral tasks and at the

same time far greater initiatives both within their respective
dioceses and outside. Such a great increase of pastoral re-

sponsibility demands outstanding competence in theology and

sound doctrine.

5. 2) Furthermore, priests will exercise their ministry in a

Church moving and seeking to adapt herself to the new needs

that are emerging both within herself and in the world. In

such circumstances sound theological doctrine constitutes an

indispensable pre-requisite both for correctly interpreting the

signs of the times and for facing new situations, avoiding on
the one hand stagnation and on the other dubious adventures

and experiments.

6. 3) Priests of tomorrow will also have to exercise their

ministry among people who are more adult, more critical, and
better informed, immersed in a world of ideological pluralism

where Christianity is exposed to many interpretations and sus-
picions common to a culture becoming ever more alien to the
faith. It will be impossible for priests to serve the faith and the

ecclesial community effectively without sound theological for-

mation begun in the seminary and carried on beyond. Nor

must it be forgotten that many of the laity have more extensive
theological knowledge. Many of them study in schools and
faculties of theology. This demands that the clergy must
have a high level of theological preparation.

7. 4) It must be borne in mind that the very faith of the

priests of tomorrow will be exposed to greater dangers than

before. In fact, experience has already shown the difficulty

4



that some priests find in overcoming the prevailing atmosphere

of unbelief and the skepticism of the world in which they live.

Formation of priests must take account of this difficult si-

tuation. How can they stand firm in their faith and strengthen
their brothers in it without a theological preparation able to

meet this situation?

8. 5) These considerations clearly show that a priest can-

not be content with a formation which is predominantly practi-

cal and culturally mediocre. Although not every priest is called

to be a specialist in theology, there does exist an affinity be-

tween pastoral ministry and theological competence. Priests

are expected to exercise a true theological ministry in the

Christian community, without it being necessary for them to

be professional theologians. Priests and Bishops, being pas-

tors, are in fact responsible for official preaching in the Church.

II. NEW TASKS OF THEOLOGY

9. Theological formation, the importance of which we have

tried to underline, must, therefore, face new situations and

problems. Experience and different needs induce emphasis

on some of the dimensions of theological research and teach-
ing which seem to be especially urgent in view of the many
tasks to be fulfilled today.

10. 1) In the past, theology developed in a world whose

culture accommodated it easily, because the faith of the Church
inspired culture and customs. Today, on the contrary, society

is secular and often indifferent to religious problems and no

longer in sympathy with either the faith or the teaching of the

Church. It is, therefore, most necessary to work to make the
Gospel understood by our contemporaries; so we must find a
language adapted to them. But, such a task is too delicate and

too serious to be left to improvisation and the initiative of in-

dividuals. It is rightly the task of theology to provide a contri-

bution of sound scholarship and clear doctrine.

11. 2) Today ecumenical dialogue weighs heavily on theol-

ogy, at the same time it encourages new research into the
history and sources of our doctrine, eliciting a new climate both
in theology and in the whole Church. Above all, it imposes the

task of rediscovering the ecumenical dimension of theology and

formulating the truths of the faith “more profoundly and pre-

The "theolo-

gical'’ ministry

of the priest

Adapting

theologcal

language to

modern culture

Theological

demands

of ecumenism

5



Theological

questions on

the life of the

Church

on society in

the world

Problems

arising from

the human

sciences

cisely, in ways and in terminology which our separated brethren
too can really understand”. 1

12. 3) Heavy demands also are made on theology today by
the life of the Church, which raises new questions when faced
with new practices which need to be analyzed and, if possible,
integrated in the faith. Here we can see the importance of
pastoral activity, which provokes theological reflection and

stimulates teaching so that it becomes more alive and up-to-
date without losing authenticity. This function of theology is

necessary for the service of the people of God.

13. 4) Furthermore, there are grave problems in the mod-

ern world which call upon theology for solution with ever greater

insistence. The Constitution Gaudium et spes demonstrates the
interest which the Church takes in the whole human family.
Recent theology has shown itself more sensitive to the eco-

nomic, social, and political problems of humanity seen in the

light of the Gospel. A great awareness of the social implications

and consequences of dogma has caused ferment not only on
the level of action but also on the level of theological reflection.

This cannot be ignored in the formation of the clergy.

14. 5) To fulfill its mission of serving the Church today,

theology must come to terms with the human sciences. Cer-
tainly, these sciences are no longer ignored by theology; on

the contrary, some of their findings have been as it were
“canonized” to the extent of having been incorporated in the

historical formulations of the faith.

But theology, while convinced that it can derive ever greater

advantages from the human sciences, cannot be blind to certain
drawbacks which such an encounter might have at the present

moment. The greater penetration of the human sciences in
today’s culture sometimes shows the inadequacies of a certain

kind of theological language; further, the enormous prestige

that these sciences enjoy today has such an influence in some

theological circles that the sacred science is disfigured by them,

losing its specific character. What is called theology is often

only history, sociology, and the like. It is well to be aware of

these difficulties and to bear in mind the urgent need accurately

to define the epistemological terrain of theology in relation to

other sciences.

— from
theological

pluralism

15. 6) Another phenomenon that is characteristic of our

present situation is the loss of that unity which the teaching of

1 Deer. Unitatis redintegratio, n. 11.

6



theology once had. Theological disciplines are now open to new

problems, new philosophies, and new contributions of science.

In consequence of this, religious questions are becoming ever

more complex and subject to different interpretations. Thus the

way is open to a certain pluralism. It is one of the tasks of

contemporary theology to define the legitimate and necessary

limits of such a pluralism. This emphasizes the need for a

renewal of theological teaching.

16 . 7) Finally, in teaching theology today there is ever

greater difficulty in reconciling the lack of time available with

the enormous development of the particular theological disci-

plines. It is evident that in such a situation an encyclopedic

teaching that offers complete answers to all the questions in

dispute is quite impossible. For this reason a new arrangement

of all theological teaching is necessary to allow it to give the

seminarist a cohesive, global vision of the Christian mystery.

II. The demands of theological teaching

I. THE FUNDAMENTAL DEMANDS

17 . Anyone who is engaged in teaching theology cannot
possibly ignore the complicated situation described above.

Teaching of theology has certain fundamental demands, which

derive from the nature of theology itself, and from its function.

1. The nature of theology

18 . 1) It is of paramount importance to bear in mind the

nature of theology. If theology is to be renewed and adapted to

the needs of our times, it must not lose touch with tradition,

and it must always be true to itself as the science of Christian

Revelation. Fides quaerens intellectum, that is, faith, that

searches for and develops its self-understanding, reaches its

goal in a higher and more systematic form through theology.

The object with which theology is concerned is not the truth

acquired by human reason but the truth revealed by God and
known by faith.

The context of faith is essential to theology, and theology

can make no progress if it is confused with sciences outside the
perspective of faith.

19 . 2) Within the ambit of faith, theology responds to what

comes from the dynamism of faith itself
—“cum assensu cogi-

tare"— , or to the demands of culture, to integrate the faith

— from the
development

of the

theological

disciplines

Science of

faith

facing many
questions

7



Not to be

confused with

other sciences

Related to

— the religious
sciences

— natural and
human sciences

"Catholic”;

linked to

the Church

within the contemporary psychological and social context, in the

midst of the fundamental questions and worries of modern
man.

20. 3) As a science born from faith and developing within

the ambit of faith and in the service of faith, theology uses

rational reflection and the data of culture for better understand-

ing of its own object.

Because of this, theology enjoys a special position in the

articulation of the various sciences, also religious ones, but, it

must not be confused with them nor reduced to their methods.

a) In particular, theology cannot be confused with or

reduced to the level of the history of religions or of dogma, to

religious psychology or to the sociology of the Church. It must

always remain faithful to its own nature and to its specific
function, also in the epistemological context of disciplines con-

cerned with religion.

b) In the social and cultural conditions that have been

determined by the development of the human and natural sci-
ences, theology adopts the assured conclusions of these sci-

ences, always taking into account the mentality and spirit

which they engender amongst men and the interpretation that
man gives of himself in every generation.

For this, theology can and, indeed, must develop a dialogue

that is well informed, pertinent, and accessible, above all, on

points of dogma and morals, regarding the origins, constitution,
behavior, development, conditions, and destiny of man, all the

time being very careful not to lose sight of the certain and

unchangeable data of the word of God. 1

21. 4) Catholic theology cannot prescind from the doctrine

and experience which come from the life of the Church, 2 within
which the Magisterium guards and authentically interprets the

deposit of faith contained in Sacred Scripture and Tradition.

For this reason the Catholic theologian, in the field of exegesis

and in his other scientific work, cannot unconditionally follow

methods or accept the results of theologies opposed or extrane-

ous to the Church. An uncritical conformism to such theologies

neither responds to the specific character of Catholic theology

nor is it in the best interests of ecumenism. 3

1 Cf. PAUL VI, Homily Hodie concilium, in the last session of the Cone. Vat. II,
Dec. 7, 1965: AAS 58, 1966, pp. 55 ss. ; Alloc. L'Homme existe-t-il ? at the Inter-
national Thomistic Congress, Sept. 12, 1970: AAS 62, 1970, pp. 602 ss.

2 PAUL VI, Exhort, Apost. Quinque iam anni, five-years after the Vat. Cone. II,

to the whole episcopate, Dec. 8, 1970: AAS 63, 1971, pp. 102-103.
3 Cf. Deer. Unitatis redintegratio, n. 11.

8



22. 5) Since theology has for its object truths which are

principles of life and personal commitment, 1 both for the indi-

vidual and the community of which he is part, it has a spiritual

dimension and, therefore, the theologian cannot be purely in-

tellectual in his research and study, but must always follow the

requirements of faith, always deepening his existential union

with God and his lively participation in the Church.

By its nature, theology has a vital character, which gives it a

unique place in the epistemological framework of science.

2. The function of theology

23. As the science of Christian Revelation, theology has a

specific function in the broad sphere of the activities and minis-

tries of the Church—the community of faith and love to which
God has entrusted Christian Revelation and the work of salva-

tion accomplished by Christ.

24. 1) Theology investigates Revelation and studies it in

depth; it describes its limits and plays its part in homogeneous

development according to the needs of faith 2 and the signs of

the times, in which it sees the signs of God. 3 This essential

function of theology cannot be put aside or passed over in any

contingent situation, especially at the present moment.

25. 2) In developing this function, theology has a very

relevant influence on the spiritual life because it clarifies and

deepens a sense of the laws of salvation and the way of spiri-

tual progress that Revelation offers to Christian life. This is

particularly true in the formation of future priests in an enlight-

ened and solid piety founded upon an understanding of their

ministry and an exact appreciation of what the Church asks

of them. 4

26. 3) Here also arises the part theology has to play in the

Christian apostolate and especially in the pastoral ministry;

1 " 'The obedience of faith' (Rom. 16, 26; cf. Rom. 1, 5; 2 Cor. 10, 5-6) must

be given to God who reveals, an obedience by which man entrusts his whole self
freely to God, offering 'the full submission of intellect and will to God who re-
veals' " (Const. Dei verbum, n. 5).

2 Cf. Const. Dei verbum, n. 8
3 Cf. Const. Caudium et spes, n. 4.
4 This aspect of theology must be given special prominence in the introductory

course in which ''the mystery of salvation is put forward in a way that the students
can understand the significance of ecclesiastical studies, their structure and their
pastoral goal while at the same time being helped to make the faith the foundation
and spirit of their whole life and become strengthened in their embrace of their
vocation with a complete personal dedication and joy'' (Deer. Optatam totius, n.
14).

Personal

and

spiritual

dimension

Theology serves

— the data
of Revelation

— the
spiritual life

— the pastoral
ministry

9



— the building
up of the Body

of Christ

— the mission

— ecumenism

— human and
earthly values

— social
progress

it shows their place in the economy of salvation and helps their
completion with the resources of doctrine and the practical
indications it gives. Hence, the necessity for a first class

theological formation for future pastors of souls. 1

27. 4) For the building up of the “Body of Christ which
is the Church” (Col. 1, 14), theology is called upon to be
constructive in its service to the Magisterium either by elaborat-

ing the data of faith and morals provided by Revelation and to

be applied to present-day problems, or by a scientific treatment

of problems that concern the life and thought of the Church,

or, finally, by singling out, clarifying, and solving difficult points

which arise on a doctrinal or practical level. 2

In particular, theology must be able to interpret, encourage,
and serve the impetus of the Church’s new missionary aware-
ness. It is necessary to establish conditions for dialogue with

non-Christian religions and cultures which will lead to new
forms of evangelization as people grow closer together. 3

Within the Christian world, theology should take into account

new ecumenical needs, either by the study of sources held in

common, or by deeper knowledge of the thought of various
churches and Christian communions on controversial points,
by the development of the ecumenical dimension of ecclesiol-

ogy and other areas of theology closely related to the problem

of Christian unity. 4

28. 5) Confronted with the problems of Christians in the

world, theology must pick out the human and evangelical ele-
ments which they often contain and try to clarify the points

where they touch on the Gospel message without attempting to

hide differences. Theology should make sure that the solutions
today sought for these problems benefit from the superior

power of Christianity to clarify and construct. 5 Within the same

context, there are problems of the new solidarity between social

classes and peoples, the liberation of man from exploitation
and alienation, sharing in the life of the state and of interna-

tional society, the conquest of hunger, disease, and illiteracy,

elimination of war as a means of solving quarrels between

' Cf. Optatam totius, n. 18; Deer. Presbyterorum Ordinis, n. 19; Ratio lunda-

mentalis institutionis sacerdotalis, nn. 82-85.

2 Cf. Const. Caudium et spes, nn. 46 ss.
3 Cf Declar. Nostra aetate, passim; Deer. Ad gentes nn. 11, 22.
4 Cf. Deer. Unitatis redintegratio, n. 11; Cf. as well SECRETARIAT FOR PRO-

MOTING CHRISTIAN UNITY, Ecumenical Directory, Part II: On ecumenical matters
in higher education: AAS 62, 1970, pp. 705 ss.

5 Const. Caudium et spes, nn. 46 ss.

10



peoples, and the creation of more effective means of preserving

peace. 1

In this sense, theology has a “political” function that is

original and unique, because it throws light on problems and

directs action in man’s various occupations, according to the

indications and precepts of God’s word.

II. THE COMPONENTS OF THEOLOGY

29. By its very nature and function, theology is a unifying

science nourished by Revelation, laying bare the data it receives

from it ad lumen fidei, either by the process of positive investi-

gation or by speculative development. Consequently, theology is

both positive and systematic. In fact, the basis of theology is

the study of the sources of Revelation for the purpose of estab-

lishing what God has revealed. Such a scientific study of the

auditus fidei, gives rise to positive theology. The results of

positive theology are the object of further scientific development

by means of systematic theology, which according to the de-
mands of the intellectus fidei seeks to penetrate the meaning
of revealed truths and discover how they are related, thus co-

ordinating the whole in an organic and unifying manner. 2 These

two components of theology—historical research and rational
reflection—cannot be ever completely separated, because they
have a continual reciprocal interaction and their functions are

complementary. It is necessary that they remain in continual

equilibrium without one dominating the other.

1. The historical dimension of theology

With regard to historical research, which is predominant in

the positive part of theology, the directives to be followed are

threefold:

30. 1) It must be developed by methods that are in ac-

cordance with its own nature. This implies a legitimate freedom
of research based upon valid documentation but it does not

permit theology to be reduced to mere philology or historical

criticism. To stay exclusively on such a level would be to risk

positive theology becoming sterile and betraying its proper

mission.

1 Const. Caudium et spes, nn. 63 ss; JOHN XXIII, Enc. Lett. Mater et Magistra;
Pacem in terris; PAUL VI, Enc. Lett. Populorum progressio; Apost. Lett. Octogesima
adveniens.

2 Cf. CONC. VAT. I, Sess. Ill, Const. De fide cath, cap. 4; DENZ-SCHONM.,
n. 3016.

Twofold task:

— positive and
historical

— systematic
and speculative

The Methods

proper to

historical and

positive science

11



“Ad lumen

fidei”

Philosophico-

theological

reflection

Modern

hermeneutics

The problem

of language

Philosophical

principles

31. In fact, positive theology must recognize, as a matter

of primary importance, the supernatural character of its object

and the divine origin of the Church. Its development cannot be

guided only by human reason without the light of faith nor can
it dispense with the Magisterium of the Church. It is founded on

the theology of Revelation, inspiration, and on the Church. It

belongs to the Church to keep faithfully and interpret authen-

tically the Word of God. 1

32. 2) Since there is an historical dimension of Revelation,

of its transmission, and of the Magisterium, which preserves

and interprets it, positive theology must have recourse, over

and above its traditional methods of research (philology, his-

tory, historical criticism) to philosophical and philosophico-

theological reflection. Such reflection should be concerned with

the nature of the evidence at the disposal of the historian, the

relationship that exists between the facts narrated and their

interpretation, and also the nature of this relationship, and the

relationship between eye-witnesses and the community of be-

lievers. Furthermore, the particular character of the times in

which the history of our salvation took place should be con-

sidered, as well as the historical character of the narratives and

of the events narrated. 2

33. 3) Moreover the need for positive theology to have re-

course to philosophy is a consequence of developments of

modern hermeneutics which are due to the particular sensitivity

of today’s culture to historical fact. It is this that attracts the

attention of theologians to the historical conditioning of thought

in its various expressions and, consequently, to the difference

between the way modern man thinks and expresses himself,
and what is found in the Bible and in the traditional formula-

tions of faith. It follows that theology should undertake the task

of expounding and re-interpreting the content of faith to express

it in concepts more readily understood by modern man and
separating it from forms of expression which belong to the

past and may not be completely accessible today.

In this regard it is worth noting that the substance of the

ancient doctrine in the deposit of faith is one thing and its

formulation is another. 3 It is important that only its formulation

1 Cf. Const. Dei verbum, n. 10.

2 Cf. PONT. BIBLICAL COMMISSION, Instruction Sancta Mater, on the historical
truth of the Gospels, April 21, 1964: AAS 56, 1964, pp. 712 f.

3 JOHN XXIII, Alloc. Caudet Mater Ecclesia on the occasion of the opening of
the Vatican Council II, Oct. 11, 1962: AAS 54, 1962, p. 792.

12



should be conditioned by history, change, and adaptation,

leaving the substance unchanged and firm. It is, therefore,

essential that the theologian should know how to avoid the

hazards of mere positivism and historicism which likes to ex-

plain the phenomena of thought and morality solely by histori-

cal causes 1 to the point where all permanent and objective

truth is reduced to the relativity of historical contingency.

Therefore, the theologian, in order to fulfill successfully his

grave responsibilities, must allow himself to be guided not only

by the Magisterium 2 and the rules of exegesis 3 but also by

sound philosophical principles concerning the objective values

of human knowledge. 4

2. Systematic Dimension

34. A characteristic of the present situation is a certain

disaffection for philosophy; hence, the importance of giving

prominence to the nature as well as to the necessity of theologi-

cal speculation prescribed by the Council. The Decree Optatam

totius requires that for “making the mysteries of salvation

known as thoroughly as they can be, students should learn to

penetrate them more deeply with the help of speculative reason

exercised under the tutelage of St. Thomas”. 5

35. 1) Systematic theological reflection (intellectus fidei

)

is the natural and necessary continuation of the positive meth-

od, of which it constitutes in a certain manner the fulfillment

and climax. It is true that some reflection is present in every
phase of the theological process, even in the positive; but this

reflection, be it in exegesis to determine the meaning of every

fact and concept in Scripture or be it in Biblical theology to

formulate fundamental themes, is not of itself sufficient to give

an adequate and properly theological understanding of revealed

facts or to give them an organic and complete systematization.

1 Cr. PAUL VI, Apost. Exhort. Petrum et Paulum, Feb. 22, 1967; AAS 59, 1967,
p. 198.

2 Cf. Const. Dei verbum, n. 10.
3 Cf. Const. Dei verbum, n. 12.
4 S. C. FOR CATHOLIC EDUCATION, Circular letter on the Teaching of Phil-

osophy in Seminaries, Jan. 20, 1972, Part II, n. 3b: "From the fact that the methods
themselves of positive science (exegesis, history, etc.) start their work from various
given preliminaries, which implicitly are results of a philosophical choice (today this

is especially necessary, for instance, regarding the exegetical method of Rudolf
Bultmann), without, however, assuming an absolute, critical function in the face of

divine revelation . . .".

5 Deer. Optatam totius, n. 16.

The need for

speculation

Various

levels of

theological

reflection

13



Philosophical

reflection is

intrinsically

necessary

reference to

the Word of

God

"Ad lumen

fidei”

The personal

spiritual

aspect

"Theology of

the Word"

Sound and

coherent

theology

36 2) Only a more profound and scientifically methodical
reflection is capable, with the help of philosophy, of penetrating

in any great degree revealed truth so as to set in order various

facts and formulate a mature judgement. 1 Such a recourse to

speculative reflection is not simply a characteristic of Medieval

scholasticism; it satisfies a theological and intellectual need

that always tries to understand more and to understand better.

37 3) Naturally, systematic theological reflection does not
pursue “speculation for speculation's sake’’ but it keeps in

living contact with the sources of Revelation and tends to a

more organic understanding of the Word of God which is the
permanent internal factor of such speculation.

At this stage of theological study, philosophy is called upon

to play the role more of an instrument than a master. We are
not dealing with purely intellectual activity but with a process

that, while being strictly logical according to philosophical prin-

ciples, is conducted ad lumen fidei. In fact, it is this constant

reference to the faith that makes it possible to discover the

order and the deeper significance of Revelation.

38 4) Revelation, the object of all theological speculation,
is not merely a sum of truths fed to the intellect but also and
above all the means by which God has communicated Himself

to man. 2 Therefore, every authentic theological reflection should

induce an attitude of sympathy and personal commitment to-

wards the object of study as well as a spiritual affinity with

revealed truth. Philosophical reflection, if properly conducted,

far from suppressing the spiritual dimension of theology, pre-

supposes and needs it.

39. 5) Reason should never cease to be applied to Revela-

tion. It corresponds to fundamental questions of what faith

means and of its dialogue with science and human culture.
Reasoned reflection makes possible a theology of the Word

which cannot be substituted by a “theology of practice” which

prescinds from all metaphysical commitment and reduces theol-

ogy to a mere science of man, leading back in consequence to

a pure phenomenologism and pragmatism.

40. 6) Today there is a very common tendency to under-
estimate the contribution of philosophy to theology and, in fact,

an aversion to any systematic thought. Nevertheless, it is nec-

essary to insist on the value of speculation in dogmatic and

14

’ Cf. LEO XIII, Enc. Lett. Aeterni Patris, Aug. 4, 1879, DENZ-SCHONM. n. 3137.
2 Cf. Const. Dei verbum, nn. 2-6.



moral theology in order to assure its solidity and cohesion. In

fact, well-understood speculation does not make the study of
theology dry or divorced from life but confers on it a whole

hearted seriousness that is truly vital and personal.

41. 7) Today it is especially desirable to construct and

develop a systematic and organic theology that comprises with-

in its scope the data of faith, as the results of historical re-

search and of what the Church proposes; a rational reflection

on it in the light of the faith, the interpretation of the results

obtained in a more compact synthesis of its fundamental ele-

ments; its application and its response to the individual and

collective demands of modern life and thought.

42. It is evident, then, that what distinguishes Catholic

theology as a science is its constant reference to the faith. The

strictly scientific nature of the process, be it positive or sys-

tematic, does not exclude but demands the continual presence

of the sensus fidei which guides and directs theology from

within, in the fields of exegesis, patristics, liturgy, canon law,

history and systematic and pastoral theology. It is faith which,

in agreement with the Magisterium, guides theology and gives

it, together with its specific identity, its full meaning and cer-

tainty.

III. SOME OF THE CONDITIONS OF THEOLOGICAL WORK

43. The present situation of theology and the teaching of

theology is characterized on the one hand by an intense appli-

cation to developing Biblical themes and on the other hand by

a new attention to modern currents in philosophy, sociology,

and psychology. Some believe that they can take from these not
only the result of research, analysis, and experiments, but also

categories and criteria of thought. This openness to the natural

and human sciences and to the problems of the present time,
creates in some people a certain estrangement from the Magis-
terium of the Church and from traditional Christian theology

and philosophy. Thus there is a risk of creating a theology

without a solid basis which is outside the area of faith. It is,

therefore, fitting to make quite clear the conditions of sound
theological work. This is related to the Magisterium, to the

theological and philosophical patrimony received from ancient

times, to philosophy, science, and finally to the problems and

values of this world which are of such great interest today. This

is to treat once again of a clarification of the epistemological

status of theology as the science of Christian Revelation with

Aspects of

rational

reflection

Faith is

central

Characteristics

of the present

situation

Five main

problems

15



The unity of

revelation and

Magisterium

Magisterium as

— service

— an intrinsic
part of theology

Functions

of the

Magisterium

regard to principles which are enduring and to historical condi-

tions which change.

1. Theology and the Magisterium

44. 1) The faith which theology seeks to understand and
examine in depth is the faith of the Church, the faith professed

by the body of the Church (sensus fidelium), watched over and

authentically interpreted by the ordinary and extraordinary

Magisterium entrusted to the Apostles and their Successors by

Jesus Christ. Both Revelation and the Magisterium form a

natural and inseparable union. According to Vatican Council II

“It is clear that the Holy Tradition of the Church and the Holy

Scriptures, and the Magisterium of the Church are, by a most

wise disposition of God, so united and joined together as to be

unable to exist apart”. 1 Hence in Catholic theology the ecclesial

character of the faith should be made concrete by constant
reference to the Magisterium.

45. 2) The Magisterium can be considered both as author-

ity and as service. It is “not superior to the Word of God but
serves it, teaching only what it has received and, by divine

command, listens to it attentively, reverently keeps and faith-
fully expounds it, and out of this deposit of faith, it obtains all

it proposes for belief as the revealed Word of God. 2

Because of this, the Magisterium must not be thought of as

extraneous to the Church, something that oppresses it. On the
contrary, it should be thought of as having a role, a function

as a charismatic service in the community and for the com-

munity. It follows that the Magisterium is not something ex-

ternal to and outside of theology, but rather an internal inspira-

tion, completely natural to it, not a limitation, but an indispens-

able help, a conditio sine qua non of Catholic theology.

46. 3) The Magisterium can and, indeed, must be pre-

sented and considered as:

a) the bearer, interpreter, and guarantor of the rule of

faith for the sake of the unity of the community of believers;

b) the active proponent of a synthesis of assured and

common values which emerge from various opinions and ex-
periences;

c) the power to judge the conformity of the results of

research, theological reflection, and the spiritual experience

1 Const. Dei verbum, n. 10.

2 Ibidem.

16



of individuals and groups, and Revelation which has been

handed down through the ages by tradition; this the Magiste-

rium looks after, authentically interprets, and proposes to the

faithful.

47. 4) The Church has the right and the duty to demand

of theologians a loyalty to the Magisterium that, so far from

prejudicing legitimate research, guarantees that it will promote

an authentic building-up of the Body of Christ which is the

Church. In fact the munus docendi belongs to the Bishops
united in col legiality with the Supreme Pontiff, in the line of

apostolic succession; 1 the episcopal Magisterium in theology,

as in all forms of catechesis and preaching, cannot be replaced

by individual thought, which has the limited function only

of investigating, illustrating, and developing objective data

which comes from God; this is guarded and proclaimed by the

Church.

Theologians have the task of research and critical reflection.

They can receive from the Magisterium a share in its munus
docendi (missio canonica docendi). However, the Magisterium

must maintain its authority to judge the relation of theological

speculation to the Word of God. In particular, the task of pro-

fessors of theology in seminaries, which is to prepare suitable

and good ministers of God, future teachers of the faith, 2 re-

quires the greatest loyalty to the Magisterium, both ordinary

and extraordinary.

2. Theology and the theological and philosophical patrimony of

Christianity

48. 1) In the same context of the Magisterium of the
Church, the perennially valid 3 patrimony of Christian thought,

and especially of St. Thomas, referred to by the Council, 4 must

always be borne in mind, not only for the employment of philos-

ophy in theology, but also for the assessment of the intrinsic

dynamism of this, inasmuch as doctrinal patrimony is the ex-
pression of the continuity of the life of faith in the Church in

particularly intense moments.

In fact beyond the recognized authority of the individual

1 Const. Lumen gentium, n. 25; PAUL VI, Alloc. Libentissimo sane, to the inter-
national Congress on the Theology of Vat. II, Sept. 1, 1966: AAS 58, 1966, pp.
890 ff.

2 Cf. Deer. Presbyterorum Ordinis, n. 4.
3 Cf. Deer. Optatam totius, n. 15.
4 Cf. Deer. Optatam totius, n. 16; Declar. Cravissimum educationis, n. 10.

The

Magisterium

and the

theologians

The theologian’s

mission

The value of

theological

tradition

17



Tradition

and progress

Two premises:

— theology’s
radical

independence

— open to
phlosophical

criticism

The attitude

of the Church:

— openness

— preference

Fathers or Doctors of the Church, the work of these Fathers
and Doctors is part of the Church’s living tradition, to which
providentially they have brought a contribution of lasting value

at times which were quite favorable to a synthesis of reason

and faith.

49. 2) It is under the impulse of that tradition and in the
light of the teaching of St. Thomas that theology can and should
progress and its teaching be conducted. Close contact with

the dynamism of tradition is a protection against exaggerated
individualism and an assurance of that objectivity of thought

which the Church particularly holds.

3. Relations between theology and philosophy

50. 1) With reference to the complex problem of the con-

nection, not only extrinsic, but also intrinsic, between philos-

ophy and theology, we should bear in mind two premises:

a) Theology is radically independent of any philosophical

system. Its term of reference is, in fact, the reality of faith;

every other reference is merely instrumental. It follows from

this that theology is free to accept or reject various philosophical

theories in the fulfillment of its own research and reflection. It

may adopt the contributions of common sense—in so far as
they help its rational development—availing itself of all they
have to give but without identifying itself with any one of them.

b) It is necessary for theology to take up the critical

challenges which any philosophy may present, not only to
theology but also to faith. Theology cannot avoid such confron-

tations without the danger of being undefended and misunder-

stood by the various philosophies of today. But, it must not

blindly close itself to their suggestions and proposals.

51. 2) Given this point of view, it is not difficult to under-

stand the soundness of the Church’s attitude on these matters,

which is twofold:

a) While remaining open to every new and old philosophy,

she will not accept any that cannot be reconciled with Christian

belief.

b) Her preference is for a philosophy whose fundamental

tenets are in harmony with Revelation, because it is not pos-

sible for there to be any contradiction between the natural truths

of philosophy and the supernatural truths of faith.

18



52. 3) Obviously, the Church cannot accept a philosophy

whose tenets are in contradiction with Revelation. In certain cir-

cumstances the Church can accept a healthy philosophical

pluralism 1 arising from different regions, different cultures,

and mentalities, and expressed perhaps in different ways, since

the same truth can be reached in different ways, and can be

presented and expounded in different ways. On the other hand,

it is not at all possible for her to accept a philosophical plural-

ism which compromises the fundamental truths connected with

Revelation such as is apt to occur in certain philosophies influ-

enced by historical relativism or materialistic or idealistic im-

manentism.

Defects of theirs explain why today it is not so easy to realize

a philosophical synthesis with these philosophies as St. Thomas
did with the philosophical thought of ancient thinkers.

53. 4) For this reason the Council was justified in the em-

phasis it put on St. Thomas when, in the decree Optatam totius,
(n. 16), it speaks of speculative theology. His philosophy clearly

explains and harmonizes the first principles of natural truth

with Revelation, not in any static form but with the dynamism

that is peculiar to St. Thomas and which renders possible a
continual and renewed synthesis of the valid conclusions of

traditional thought and the advances made by modern thought. 2

4. The contribution of the human and natural sciences

54. 1) After philosophy, theology acknowledges the valu-

able help given by the natural sciences, history, and anthro-

pology. In fact the man-God relationship lies at the very center
of the economy of salvation, in which Revelation, and hence,
theology, are for the sake of mankind. Therefore, each of the

sciences, in its own way, offers theology a valuable aid to a

better knowledge of man one of the terms of this relationship,
at the same time they stimulate it to determine more precisely
the meaning of revealed truth that refers to man.

Furthermore, the contact of theology with science enriches

it thematically and prevents it becoming culturally isolated in

a world such as ours in which science flourishes and arouses

universal interest.

1 Cf. S. C. FOR CATHOLIC EDUCATION, Lett. Circ. on the teaching of phil-
osophy in seminaries, Jan. 20, 1972, Part III, n. 2.

2 PAUL VI, Lett. Lumen Ecdesiae, on the occasion of the 7th centenary of the
death of St. Thomas, Nov. 20, 1974, n. 17: AAS 66, 1974, pp. 690-691; cf. also
alloc. Nous sommes, Vlth International Thomistic Congress, Sept. 10, 1965: AAS 57,
1965, pp. 790 ff.

— Philosophies
to be rejected

The value of

St. Thomas

Aquinas today

Their usefulness

19



Due autonomy

of theology

and other

sciences

What theology

can offer the

other sciences

The mediation

of philosophy

Advantages

for theology

confusion to

be avoided

55. 2) But the two fields of theology and the natural sci-
ences must be kept very distinct, each respecting the autonomy
of the other. In fact, they have different ends. Hence, just as

the sciences should not be subject to theological a priori affir-

mations, so theology cannot solve its problems on the basis of

scientific hypotheses and results. Theological studies are con-

cerned with things far beyond the province of the research of

the sciences: the mystery of the revealed Word of God. But,
should a theological problem touch upon a subject that con-

cerns one of the sciences (e.g., the problem of the origin of man
and the world, questions of moral and pastoral order) it cannot

ignore what the sciences say with certainty on the matter.

56. 3) Theology without interfering in any way with the
sciences can yet help them because theology itself has a more

complete understanding of man, and of the world, and because

of its hierarchy of values which always reminds scientists to

direct their life and thought towards the light of divine truth.

Substantially it is a contribution of wisdom. According to Vati-

can Council II, "our era needs such wisdom more than bygone

ages if the discoveries made by man are to be further human-
ized”. 1

57. 4) The contributions of the sciences to theology gener-

ally (but not necessarily) come to it through the mediation of
philosophy, which today, besides other tasks, has also to evalu-

ate and sift the complex problems set by science and by the

solutions proposed so as to pick out what has permanent value

with regard to human reason and its connection with Revela-
tion. On the basis of this, theology can better evaluate the real

contributions of science.

58. 5) From a methodological point of view theology, while

remaining faithful to the demands of its deductive-inductive

method, cannot ignore the scientific spirit, so widely diffused

in the human natural sciences. It should follow, even in its own

work, as far as possible, the laws of positive research, of control

of sources, and of the verification of facts, which are common
to the sciences. 2 But, so that it may appreciate and use such

a method, theology must remain fully aware of its own episte-

mological status and avoid confusing itself with the other

sciences, even on the level of procedure.

1 Const. Caudium et spes, n. 15.
2 With regard to the employment of human sciences, cf. PAUL VI, Apost. Lett.

Octogesima adveniens, May 24, 1971, nn. 38-41: AAS 63, 1971, pp. 427 ff.; cf. PAUL

VI, Apost. Exhort. Quinque iam anni, five years after the conclusion of Vat. C. II,

Nov. 8, 1970; AAS 63, 1971, p. 102.

20



5. Application of theology to earthly reality and integration of

human values

59. 1) Among the tasks of theology, there is also that men-
tioned in the decree Optatam totius (n. 16) which invites theo-

logians to employ theological method when applying eternal

truths to the unsettled conditions of our time, so that students

“may learn to search for a solution of human problems in the
light of Revelation; and apply eternal truth to the unsettled

conditions of this world and communicate it in the appropriate

manner to their contemporaries". Furthermore, the same Coun-
cil, in the Constitution Gaudium et spes, has often invited

theologians to give more attention to the problems of contem-

porary culture and science, so as to renew their way of thinking

and contribute “ad compositionem culturae cum Christiana
institutione" (n. 62).

60 . 2) It is as if theologians must write a new chapter in

theological and pastoral epistemology, beginning—methodolo-
gically—with the facts and questions of the present day, rather
than the ideas and problems of the past.

The complex cultural and social reality of our times and the

changed attitude toward theology and the Church makes this

work difficult, but it is a commitment to evangelization which
theologians cannot ignore.

61 . 3) Theological endeavor in this field leads to the con-

crete task:

a) of integrating into Christian doctrine and morals all

that experience finds of value in earthly reality and the develop-

ment of human values; 1

5) of illuminating earthly reality and human values

—

without altering their identity—in relation to the kingdom of
God;

c) of promoting and inspiring such values even on the

level of their natural identity, which is better formed if referred

to transcendental reality and values; 2

d) of contributing towards freeing earthly values and

realities from the secular and worldly over-valuation that often

accompanies them and thus saving their identity.

1 Cf. PAUL VI, Encycl. Lett. Ecclesiam Suam, Aug. 4th, 1964 AAS 56, 1964, pp.
627-628.

2 Cf. Const. Gaudium et spes, nn. 35-36, 41-43.

New tasks put
forward by

Vatican II

New areas in
epistemology

and

methodology

Difficultes to be

overcome

concrete tasks:

— to integrate

— to illuminate

— to promote
and inspire

— to purify

21



— Towards
Christian

humanism

— Against
false Anthro-

pocentrism

Theological

research and

teaching today

The function

of “schools”

of theology

All this belongs to the ambit of that “Christian or integral

humanism " 3 which hinges on the principle of gratia supponens
et perficiens (sanans) naturam .

4

62. 4) Working in this field does not mean that theology
becomes so anthropological or anthropocentric that it ceases to
be the science of God and divine things. It is, on the contrary,
a matter of giving greater relevance to the problems of man-
kind by bringing theology more up-to-date without, however,
changing the man-God relationship on the metaphysical, gnose-
ological, or ethical level. This relationship, in fact, lies at the

very center of theology and is always resolved in a definite

reference to God.

III. Guidelines for the teaching of theology

I. GENERAL GUIDELINES

63. From a consideration of theology and of the theological

teaching in seminaries, today some characteristic facts emerge.
Among those, to which particular attention should be given, is
a plurality of tendencies, opinions, and interests with a relative

lack of unity; the narrow scope of some fields of research, of
study, of themes, even notions of theology, and of its con-

nection with philosophy and the sciences, outside an organic

and constructive synthesis. A correct concern to find an atten-
tive partner in theological dialogue and to find a type of dis-

course which interests him, not without a tendency to adapta-

tion, could, if pushed beyond certain limits, mean a break with
tradition and a distortion of theology.

In this climate, certain methodological requirements for

teaching arise which involve the nature and function of theol-

ogy.

1. Plurality and unity

64. 1) The plurality, so common today, in the theological
expression of faith is nothing new. We find it in the early cen-
turies of the Church in the great theological currents of the

West and the East. This tendency grew and manifested itself

in the variety of theological schools which later developed, each

1 PAUL VI, Encycl. Lett. Populorum progressio, Mar. 26, 1967, nn. 16, 20, 42 and

passim: AAS 59, 1967, pp. 265, 267, 278.
2 S. THOMAS AQ. Summa theol., 1, q. 1, a. 8, ad 2.

22



taking its departure from different organizational principles and

different fundamental concerns. Each of these “schools" repre-

sents an approach to the Christian mystery, an attempt to

interpret the reality of Revelation. None of them can identify

with the other except on the level of revealed truth which all are

trying to understand on the level of the Church which recog-

nizes them.

65. 2) But, theological pluralism today differs from that of

the past in that its scope is so wide and so deep that it could

be described as radical. From the quantitative point of view,

this is due to the enormous amount of material accumulated

by each discipline which theology takes into consideration and

utilizes by means of a complex articulation of organizational

processes. From the point of view of the arrangement and

spirit of theology, today’s pluralism is due to the diversity of

methods employed, the variety of philosophies followed, the

different terminologies used, and basic outlooks adopted. These

and other characteristics ensure that the new forms of plural-

ism, which especially have appeared after the Second Vatican

Council, can be seen as even qualitatively distinct from earlier

forms of pluralism.

66. 3) In the past the Church not only tolerated but also

encouraged a pluralism of theological tendencies because they

were an indication of attempts to provide new and better ex-

planations of certain themes and problems which were ad-

dressed under different aspects. The Church today has not

changed. She encourages and favors a certain pluralism for

kerygmatic, pastoral, and missionary reasons, provided always

that such pluralism is a further enrichment of a doctrine of faith

already well and clearly determined and in constant reference

to it. 1

The Church, however, must deplore arbitrary and chaotic

pluralism which uses philosophies far removed from faith, and

1 Cf. Deer. Ad gentes, nn. 10, 16, 22; Ratio fundamentalis institutionis sacer-
dotalis, n. 64;

Const. Gaudium et spes, n. 44: "Thanks to the experience of past ages, the
progress of the sciences, and the treasures hidden in the various forms of human
culture, the nature of man himself is more clearly revealed and new roads to
truth are open. These benefits profit the Church, too. For, from the beginning of
her history, she has learned to express the message of Christ with the help of
ideas and terminology of various peoples, and has tried to clarify it with the
wisdom of philosophers, too. Her purpose has been to adapt the Gospel to the
grasp of all as well as to the needs of the learned, in so far as such was appro-
priate. Indeed, this accommodated preaching of the revealed Word ought to re-
main the law of all evangelization”.

Characteristics

of theological

pluralism today

Advantages

of pluralism

Dangers and

disadvantages

23



The classic

Masters of

the Church

Basic rules

of teaching

Unity of faith

A nucleus of

unquestionable

truths

The value of

different

theological

systems

very disparate terminology thus making understanding between
theologians ever more difficult, if not impossible. Such a situa-
tion can only lead to confusion of language and concepts and a

break with the theological tradition of the past. It cannot be

considered as favorable for the formation of future priests and

so may not be tolerated in theological teaching. 1

67. 4) It is absolutely essential that candidates for the

priesthood—as beginners in learning theology—should, above
all, acquire a sound forma mentis from the great Masters of

the Church. From them they can learn the true science of
theology and the true Christian doctrine. Besides, this principle

is true of learning and formation in any field of knowledge and

culture.

68. 5) For the theological formation of students at any

level the following principles concerning pluralism must be ap-

plied:

a) The unity of the faith must be safeguarded. For this

purpose it is, above all, necessary to distinguish what is a

matter of faith, to which everyone is obliged to adhere, and

what is the level where the faith permits a choice of opinions.

b) In the area of theological opinion, the common doctrine
of the Church and the sensus fidelium must be respected. In

theology there is a nucleus of affirmations that are certain,

common, and which cannot be given up, constituting the basis
of all Catholic dogmatic teaching.

These cannot be questioned but only clarified, studied in

depth, and better explained in their historical and theological

context.

c) With regard to various theological systems, their un-

equal value should be borne in mind. Above all, it is necessary

to see whether they are guided only by restricted interests,

limited to some particular aspect of revealed truth, or whether

they embrace the whole Christian mystery, systematizing and

integrating a great quantity of data in the light of simple prin-

ciples and of a value bordering on the universal. In any case,

a system shall only be judged valid if it ignores none of the

1 With regard to the just limits of theological pluralism, cf. the "proposizioni"

of the Pont. International Theological Commission on "The Unity of Faith and

Theological Pluralism" in La Civilta Cattolica, 124, 1973, vol. II, pp. 367-369.

PAUL VI, Alloc. We have come, to the Bishops of Oceania, Dec. 1, 1970, Noi
non usciremo, at the general audience of Aug. 28, 1974: Insegnamenti di Paolo VI,

vol. XII, p. 764 ff., Citta del Vaticano 1975.

24



essential aspects of reality and is demonstrably capable of

assimilating new points of view in an organic and harmonius

synthesis. Under this aspect, the thomistic synthesis retains its

full value.

Following these principles and criteria the teacher of theol-

ogy can move safely among the hazards of modern pluralism.

2. Prospects of a synthesis

69. 1) The theology of today in its search for new arrange-

ment and new formulae is marked by a transitory and provi-

sional character. Always in search of a new synthesis, it is like

a huge construction-site in which the building is only partly

completed, while within there is an accumulation of material

which must be used in the building.

Consequently the teaching of theology has in many cases
lost its unity and compactness, and presents an incomplete

fragmenatry aspect so that it is often said that theological

knowledge has become “atomized”. When order and complete-
ness are lacking, the central truths of the faith are easily lost to

sight. Therefore, it is not at all to be wondered at, if, in such a

climate, various fashionable “theologies”, which are in great

part one sided, partial, and sometimes unfounded, gain ground.

70. 2) These difficulties, inherent in the novelty of many of
the problems with which theologians are called upon to deal,

and in the vastness of their scientific interests as well as in the

general climate of opinion, cannot leave indifferent those who
are responsible for the teaching of theology, even in the basic

courses. The ideal of unity and synthesis, although it seems

difficult, should interest both professors and students. It is a

matter of the greatest importance on whose solution depend in

great part the efficiency, vitality, and practical utility of their

studies. It involves:

a) A synthesis of the various doctrines.

b) A synthesis of the different levels of the theological

studies, e.g., systematic theology, exegesis.

c) A synthesis of sciences and religious experiences in
relation to pastoral activity, etc.

71. 3) Among the indispensable means to achieve this end
are the following:

a) At the beginning of the studies, it is necessary “to

organize very well the different theological and philosophical

The need for

a synthesis

today

Central and

peripheral

truths

The ideal of

unity and

synthesis

Principal

aspects of

synthesis

The Mystery

of Christ

25



The history

of salvation

Program

of studies

The

indispensable

role of

professors

The role of

magisterial

lectures

Fixed canon

of disciplines

Effective unity

of the teaching

body

disciplines so that they may converge in harmony towards a
progressive opening of the mind of the student to the mystery
of Christ, which penetrates the whole history of the human race,
working always in the Church, and operating chiefly through

the priestly ministry '. 1 In a special introductory course, “the

mystery of salvation should be proposed in a way that students
can understand the point of ecclesiastical studies, their struc-

ture, and their pastoral aim ". 2

b) It is necessary to have a detailed and co-ordinated

program of studies that guarantees the integrity and internal

cohesion of the whole theological course, the completeness of

the material to be studied, as well as a solid foundation and

co-ordination of each particular discipline . 3

c) The personal commitment of the professors is indis-
pensable. They should have a complete understanding of the

ideal of unity and of synthesis, and they should be able to

embody single parts and fragmentary data in an organic unity
which they already possess and to which they can refer partial

considerations.

d) From this, the importance of lectures by a master

should be evident. They should be sufficient in number and well
prepared. The work of the students in groups and “seminars"

should aim to give them a better grasp of the synthesis and

an introduction to the method of scientific work. In any case,

these groups and seminars are no substitute for lectures, and

cannot give students a complete and synthetic vision of the

material to be studied . 4

e) In view of completeness of the teaching and of a de-

sirable theological synthesis, it is necessary to establish a fixed

canon of principal disciplines and the fundamental and central

themes of the faith which it is obligatory to study. The principle

of free choice on the level of the basic courses must be limited

to certain auxiliary and special matters only, which must be

carefully worked out . 5

f) The pivot of the effort necessary to obtain a greater

completeness and synthesis is constituted by the program

of studies and by the effective unity of the teaching staff. It

' Deer. Optatam totius, n. 14.
2 Ibid.; cf. Ratio fundamentals institutionis sacerdotalis, nn. 62.

3 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 77 ff.; 80, 81, 90; cf. nn.

60-61.

4 Ratio fundamentalis institutionis sacerdotalis, nn. 91a.

5 Ratio fundamentalis institutionis sacerdotalis, nn. 78-80; 82-84.

26



imposes, above all, an interdisciplinary co-ordination and col-

laboration which must be in some way institutionalized, espe-

cially in the drawing up of the programs and in the sub-

division of the various tasks. 1

g) It is necessary to recognize and respect the extremely

important role of the prefect of studies, who must be com-

plete master of his job and truly efficient. 2 He should try to

keep alive in the teachers a concern for completeness and syn-

thesis, exerting himself together with the teachers to avoid at

any cost fragmentary teaching, polarized on certain questions

of the day, or limited to incomplete modern theologies (e.g., the

theology of development, the theology of liberation, etc.).

3. Vitality and transmission of theological knowledge

72. 1) Perhaps never more than today has theology been

so aware of its duty to pass on the Christian message. This

awareness was notably accentuated by Vatican Council II, at

which Pope John XXIII urged “ut haec doctrina certa et im-

mutabilis, cui fidele obsequium est praestandum, ea ratione

pervestigetur et exponatur, quam tempora postulant nostra”. 3

On their part, the students themselves like theological teaching

to be alive, spiritually effective, pastoral, and social.

73. 2) By its very nature, theology leads to personal con-

tact with God, stimulating those who teach or study it to prayer
and contemplation. Spirituality born from a life of faith is a

kind of internal dimension of theology to which it imparts

supernatural flavor. On the other hand, to have a more intense
spiritual life and an adequate pastoral preparation, serious

scientific education is also necessary; without it, any adaptation

in the ascetic and pastoral life is of no value.

74. 3) The vitality of theology in relation to prayer and

contemplation, according to the teaching of Vatican Council II,

is to be found in the Word of God, manifest and working in the
history of salvation, which finds the center of its life and its

synthesis in the mystery of Christ. 4 The truths of the faith

become ever more alive as we see in them their profound unity
in Christ, encountered in a particular manner in the Fathers
and liturgy. For this reason a greater familiarity both with the

1 Ratio fundamentalis institutionis sacerdotalis, n. 90.
2 Ibid.

3 Inaugural Alloc. Caudet Mater Ecclesia, Oct. 11, 1962: AAS 54, 1962, p. 792.
4 Cf. Const. Dei verbum, n. 24; Sacrosanctum Concilium, n. 16; Deer. Optatam

totius nn. 14, 16; Ad gentes, n. 16.

Role of the

prefect of

studies

The kerygmatic

problem

Life-giving

energy:

Spirituality

Salvation

history

Christocentrism

of the Fathers

and in the

liturgy

27



Contact with

daily life

“Anthropocen-

tric” method

Hazards to

be avoided

Renewal of

language

Holy Scriptures and with the Fathers of the Church and the

liturgy can be considered the most effective means of discover-
ing the vital force of a theological formation. For this end, it is

clear that all the efforts and means already mentioned in con-
nection with giving theological teaching unity and cohesion will

also help to achieve this other result.

75. 4) Spirituality is one of the principal components of
pastoral adaptation but of itself it is not enough. In fact, a

greater contact with life is also necessary. With this end in view,

the professors should have useful contacts with pastoral situa-

tions, with priests having the care of souls, with the faithful,

and especially with believing and cultured professional men. 1

In this way the teachers can become more aware of the real
problems that daily life and scientific progress set out for the

faith, and thus should be able to present courses in such a

manner “ut alumni hodiernae aetatis indole recte perspecta, ad
colloquium cum hominibus accommodate praeparentur”. 2

76. 5) In order to communicate the faith to the man of
today, theology certainly supposes and demands an analysis of
man's dispositions and perceptive capacities in relation to the

truth that must be proposed to him. 3 Therefore, it must formu-

late the truth in relation to the forma mentis of man, so that it

can acquire for him a real meaning and a vital relevance, even

in connection with the social, political, and cultural problems

that most interest the modern world.

In this work the sense of transcendence of the Christian

message must not be lost, nor must theology be reduced to a

kind of philology or sociology of religion elaborated by a theo-

logian; nor must it abandon the classical tradition of theology

nor neglect the true object of theology which is God.

77. 6) This task, mentioned above, obviously presents

theologians with a problem of language which is felt today even

by the interest taken in modern hermeneutics. Theology should

be very sensitive to the language of the modern world if it

wishes to be rooted in modern culture and to communicate with

modern man. 4 Pope Paul VI a propos of this said: “We must
look ahead so as to confirm the integrity of the whole of our

doctrine—without any instability due to passing fashions—in
1 Ratio fundamentalis institutionis sacerdotalis, nn. 36, 37.

2 Ratio fundamentalis institutionis sacerdotalis, n. 71.

3 PAUL VI, Alloc. Nous sommes heureux, to the International Theological Com-

mission, Oct. 11, 1972: AAS 64, 1972, p. 683.
4 Cf. Const. Caudium et spes, nn. 44, 62.

28



the forms of new language, which must not be precluded except

for reasons of absolute loyalty to Revelation and the infallible

Magisterium of the Church, with respect for the sensus fidelium

and for edification in charity'’. 1

II. PARTICULAR GUIDELINES FOR THE
VARIOUS THEOLOGICAL DISCIPLINES

78. Having mentioned certain orientations of a general na-

ture and of special importance for the teaching of theology, it

is now opportune to define certain methodological orientations

with special reference to the theological disciplines which are

today at the center of scientific interest and are called upon

to confront special problems and difficulties.

Up to now much thought has been given to safeguarding the
specific nature of theology, of faithfully respecting its special

methodological procedure, of making good use of philosophical

reflection, of natural and human sciences, of seeking a greater
internal cohesion, of assuring the vitality and practical utility of

theological knowledge, in closer contact with the sources of

Revelation and with life. All that has a much stronger and more
concrete resonance when it is a matter of applying it within

disciplines such as exegesis, dogmatic theology, moral theol-

ogy, patristics, pastoral and fundamental theology, which will

be dealt with later. All these disciplines—because of the direct
contact they have either with the sources, or with the central

nucleus of the Christian mystery, or with life—are today par-
ticularly questioned due to conciliar directives and to the gen-

eral present-day situation.

79. 1. Holy Scripture

1) The first thing which must be taken into account in the

teaching of theology is that Holy Scripture is the point of de-

parture, an enduring foundation and the life giving principle

and soul of all theology. 2

It is, therefore, necessary that professors of Biblical studies

should develop their teaching with that competence and scien-

tific completeness which the importance of their discipline

demands. So as to be faithful to their task, they must work on

1 Alloc. Siamo assai grati, to the College of Cardinals, June 22, 1973: AAS 65,
1973, p. 384.

2 Const. Dei verbum, n. 24.

Need for a

more detailed

orientation

Disciplines

which are

particularly

involved

Its primary

role

29



Theology in

the service

of Scripture

The specific

character of

Biblical

theology

In harmony

with systematic

theology

Co-operation

between

disciplines

the level of texts, on the level of the facts contained in it, on the

level of the tradition which the text communicates and inter-
prets. The professors of this subject must have recourse to
textual, literary, and historical analysis. But, they must also
maintain in the souls of the students a sense of the unity of the

mystery and of the plan of God. The Scriptures have been
handed down by the Church and in part they were born in the
Church and, therefore, they must be read and understood in the
ecclesial tradition. 1

80. 2) Such is the principal role occupied by Scripture that
it cannot but determine the nature of the connections which

exist between itself and theology with its diverse disciplines.

This being the case, it cannot be considered one-sidedly in the

service of the said disciplines (as a source of loci probantes),
but the whole of theology is called upon to make its contribution
to a better and ever more profound understanding of the sacred
texts, that is, of the dogmatic and moral truths that they

contain.

It follows from this that the teaching of Sacred Scripture,

having dealt with all the introductory matter, should culminate

in a Biblical theology presenting a united vision of the Christian

mystery.

81. 3) Biblical theology, to serve truly a better understand-

ing of Holy Scrpture, must have its own subject matter, elabo-
rated by a specific methodology, and with a certain autonomy,

that is to say with a certain exclusive attention to the character

and integrity of Biblical teaching. Such a relative autonomy
does not at all mean an independence or antagonism towards
systematic theology, which today does sometimes unfortunately

happen.

Between the positive and systematic parts of theology

—

while maintaining the specificity of their respective methods

—

there should be, on the contrary, a fruitful and continual colla-

boration. Properly speaking, in theology there are not two

phases of work, inasmuch as the speculative part is already

present in the positive; the positive is the speculative “in fieri”

and the speculative is the positive carried through to its com-

pletion.

82. 4) To achieve such an end as this, there must be effec-

tive co-operation and co-ordination between the teachers of the

i Cf. PONT. BIBLICAL COMMISSION, Instruction Sancta Mater, on the historical

truth of the Cospels, April 21, 1964: AAS 56, 1964, pp. 713 ff.

30



disciplines chiefly involved: that is to say exegesis, fundamental

theology, dogmatic and moral theology, so as to arrive at a

suitable division of tasks, and also at a more perfect harmony

and structure of the matter being taught.

One expects from professors of Holy Scripture a correct

openness towards and an understanding of the problems of

other theological disciplines, keeping always present the re-

quirements of the integrity and internal coherence of the faith,

expressed in the principle of the analogy of the faith. 1

The importance justly given today to the Biblical sciences,

while it increases the responsibility of Biblical scholars “vis a

vis’’ those involved in the other disciplines, does not justify an

independent and superior attitude. Biblical scholars should be,

above all, the servants of the Word of God, bearing well in mind

the delicacy of many exegetical problems that, especially in a
seminary course, must be treated with the greatest prudence

and moderation, also because of the influence they can have on

catechesis and preaching. 2

83. 5) The professor of Sacred Scripture should be aware,

above all, of the task that his teaching fulfills for dogmatic,

moral and fundamental theology, the pastoral ministry and the

spiritual life of future priests. Here it should be enough to call

to mind that:

a) with a view toward systematic theology, exegesis

should tend toward a true and proper Biblical theology;

b) in fundamental theology, Biblical science requires a

scientific “aggiornamento” united to a mentality that is con-

structive in using sure scientific information to serve faith;

c) in pastoral ministry, it is necessary to offer a vision of

Sacred Scripture which is as complete as possible, not over-

looking the more serious problems, 3 to guide the students to a
wise use of properly interpreted texts;

d) in the spiritual life, the students must be encouraged
to respect and love Sacred Scripture 4 and to be trained to

profit from the Bible in the liturgy, and in priestly piety and

asceticism.

1 Cf. Const. Dei verbum, n. 12.
2 Cf. PONTIFICAL BIBLICAL COMMISSION, Instruction Sancta Mater, on the

historical truth of the Gospels, April 21, 1964, n. 4: AAS 56, 1964, pp. 717-718.
3 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 78.
4 Cf. Const. Sacrosanctum Concilium, n. 24.

Constructive

work of

exegesis

Responsible

position

Special tasks

regarding:

— systematic
theology

— fundamental
theology

— pastoral
ministry

— spiritual life

31



Centrality of

the “Credo”

Methodological

requirements

Historical

method

Unity

Respect for

historical

fact

Link with

Church

history

84. 6) To give a formative value to the teaching that be-
gins with Biblical themes, a professor of Holy Scripture must
try to co-ordinate them in one theological-ecclesial synthesis,
inspired by the Profession of the Catholic Faith that summa-
rizes the understanding that the Church has of Revelation. In

this, theology will be linked to the fundamental articles of the

Christian faith.

2. Patristics

85. 1) One could say something similar for patristics, al-
though it is clear that what has been said about the Sacred

Scriptures cannot be applied wholly to patristics, because of

the evident objective differences between the two disciplines.

But in patristics as in the Biblical sciences it is equally

necessary:

a) to respect the special character of the method of

historical research;

b) to aim at unity in theological teaching, even if this

unity must be done by means of partial and gradual syntheses.

86. 2) One of the principal objects in teaching patristics is

to outline the picture of theology and the Christian life in the

time of the Fathers in its historical reality. To assign to it other

objectives runs the risk of fragmenting it and making it sterile.

87. 3) Furthermore, the teaching of patristics should tend

to give a sense of the continuity of theology, which corresponds

to fundamental data, and of its relative nature, which cor-

responds to its particular aspects and applications. In this way,

it can help theology in a global sense to remain within the faith

interpreted and guarded by the consensus of the Fathers.

88. 4) For this reason also, it will be opportune to

strengthen the ties that exist between the teaching of patristics

and the teaching of Church history, in order that they may

contribute to a systematic understanding of the problems,

events, experiences, and doctrinal, spiritual, pastoral, and

social developments in the Church at various times. 1

1 Cf. Deer. Optatam totius, n. 16; and also S. C. FOR CATHOLIC EDUCATION,

Circ. Synodi Episcopalis, May 22, 1968, ni which, for an adequate theological

formation of priests, there is sought, amongst other things, "a united structure of

teaching; a very precise idea of what theological work is and of its sources; a solid

historical formation".

32



3. Dogmatic theology

89. 1) The genetic method laid down for dogmatic theology

by Vatican Council II 1 consists of five stages: Sacred Scripture,

the patristic tradition, history, speculation, the liturgical life,

and the life of the Church with an application to the problems

of today. This guarantees teaching founded on revealed data,

unified in the history of salvation, ordered and integrated in a

complete vision of the faith, enlivened by a contact with the

liturgy and the life of the Church, and open to pastoral needs,

thanks to the attention given to the needs of our time.

90. 2) To realize all the possibilities of such a method, as

well as to overcome any difficulties it presents, the first condi-

tion is to respect and apply the principle of the continuity of the

faith, while bearing in mind the need for future generations to

understand it ever more deeply and in a way ever better

adapted to the needs of the world.

For the sake of this continuity the following points should be

considered:

a) the need for a constant reference to Revelation, inas-

much as it is the inexhaustible and objective principle of the
faith begetting both dogma and the different expressions of the
Christian life, particularly theology;

b) the intervention of the ecclesiastical Magisterium to

fix and define the permanent requirements of faith;

c) the necessity and also the relative nature of theology,

which discovers and brings forth the depths of faith;

d) the need of a contemporary understanding of faith,

received and professed in its wholeness, in reference to the new

cultural situation, and, therefore, to the special task of theol-

ogy.

91. 3) A good application of the aforesaid method also
requires a good relationship between dogmatic theology and

Biblical science, a matter which has already been touched upon.

A direct contact with Sacred Scripture makes it possible to
have a greater thematic richness and a teaching more active

and creative but consequently a much more demanding work
for both professors and students.

1 Deer. Optatam totius, n. 16.

Advantages

of the genetic

method

The principle of

the continuity

of faith

The relationship

of theology and

revelation

Function of the

Magisterium

Real value

of theology

Theology’s

proper task

The genetic

method and

what it requires

33



Specific

tasks of the

professor

The right

use of

Sacred

Scripture

The data of

patristics

and history

The right

balance between

positive and

systematic

theology

Integrity of the

theme and the

material

Efforts being

made at renewal

92. 4) From what has been said, there emerge certain
specific tasks for the teacher of dogmatic theology, especially

with regard to the positive part of the teaching under a Biblical

and a historical-patristic aspect:

a) under the Biblical aspect he must always remember
that Holy Scripture does not only serve to supply proofs to

support a thesis, but it is also and above all a point of depar-

ture and a source of inspiration for all theological teaching;

b) under the patristic-historical aspect dogmatic theology

should be able to acquire promising results from the examina-

tion and study of the great masters of Christian tradition, to be

used not only in the historical part of theology, but also as a

guide in Christian reflection and systematic organization.

93. 5) One must always keep in mind the need of a close
coordination of disciplines and of an effective co-operation of

teachers between the positive and speculative parts of theology,

which should be based on two principles:

a) the breadth and the importance of the positive part of

the genetic historical method should not lessen in the least the

weight that speculative development must have in the teaching

of theology;

b) the integrity of the genetic historical method admits of

a certain flexibility in consideration of the nature of the themes

taught: some in a more positive way (e.g., penance) and others
in a more speculative way (e.g., grace and freedom or the

internal consciousness of Christ).

94. 6) In the teaching of dogma, besides the substantial

integrity of the genetic method, the material integrity of the

discipline must be assured so that all the truths of the faith are

treated as they should be. Obviously, a judicious choice is taken

for granted. In making this, the essential must be distinguished

from the unessential. In fact, there exists a "hierarchia veri-

tatum doctrinae catholicae, cum diversus sit earum nexus cum
fundamento fidei christianae”. 1 But it is evident that in dogma
as in all the other principal disciplines of the seminary course

all options and premature specialization must be excluded.

4. Moral theology

95. 1) The renewal of moral theology desired by Vatican

Council II is a part of the effort that the Church is making to

1 Deer. Unitatis redintegratio, n. 11.

34



understand better the man of today and to go out to meet his
needs in a world that is in the process of profound change.

It is a matter of putting the yeast of the Gospel teaching

“into the circulation of the thought, expression, culture, cus-

toms, and tendencies of humanity as it lives and moves about

on the face of the earth today". 1

The teaching of moral theology contributes most effectively

to this task of the Church, and, therefore, it must be renewed

and brought to perfection in accordance with these needs.

96. 2) To overcome onesidedness and fill in the omissions

of which moral theology has at times given evidence in the past,

due in great part to a certain legalism and individualism, as well

as to a certain separation from the sources of Revelation, it

becomes necessary to clarify its epistemological status.

It remains, therefore, to determine the way in which it must

be built up always in close contact with Holy Scripture, Tradi-

tion, (received through faith and interpreted by the Magisteri-

um) and in reference to the natural law (known by means of
reason).

On this basis, a revision and a revaluation of moral theology
should be possible, and the same is true of its spiritual, pas-
toral, and "political" application. In this way it will have a place

as authentic theology. Placing it in this position should be of

primary concern, so that theology can meet the demands of
what is known as "orthopraxis".

97. 3) With this aim in view, it is necessary, above all, to

have a lively awareness of the link between moral and dogmatic

theology, so that moral questions can be treated as a true and

fitting theological discipline, in conformity with all the funda-

mental epistemological and methodological rules that are valid

for all of theology. With regard to this it would be as well to

refer to St. Thomas Aquinas, who, like other great masters,
never separated moral from dogmatic theology, but, instead,

inserted it in a unified scheme of systematic theology, as a
part that concerns the process by which man, created in the

likeness of God and redeemed by the grace of Christ, tends
towards his full realization, according to the demands of his
divine calling, in the context of the economy of salvation
historically realized in the Church.

1 PAUL VI, Encyl. Lett. Ecclesiam Suam, Aug. 4, 1964: AAS 56, 1964, pp. 640-
641.

Epistemological

status

A level that is

truly

theological

Link with

dogma

35



Positive and

systematic

aspect

Contribution of

the natural

and human

sciences

The idea of the

Christian

vocation

The inner

spiritual

dimension

The spiritual

direction

The sacrament

of penance

Contacts with

pastoral

theology

98. 4) By virtue of the strict link between moral and dog-

matic theology, the specific procedure of theology should be

adopted also in morals, developing properly both the positive

and the speculative aspect, drawing widely on Revelation and

developing every discourse in harmony with the thought and

mind of the Church.

It is much to be desired that there should be the same con-
cern for the material completeness of the teaching of this sub-

ject as is demanded by dogmatic theology.

99. 5) For moral theology, even more than the other theo-

logical disciplines, it is necessary to bear in mind the results of

the natural and human sciences, and also of human experience;
while these cannot ever find or absolutely create the rules of

morality, 1 nevertheless, they can throw much light on the situa-
tion and on the behavior of man, encouraging research, revi-

sion, the profound understanding of doctrine which lies be-

tween the sure and certain principles of reason and faith, and

their application to the concrete facts of life.

The mediation between moral theology and the human and
natural sciences will be accomplished by profound philosophical

reflection, stimulated by Christian Tradition which has never

failed to consider the problem of man, with particular reference

to his nature, his destiny, and his whole development on his

way to God.

100. 6) It is also necessary to introduce into moral theol-

ogy the dynamic aspect which will provoke the reply that a man
must give to the divine call that comes in the process of his
growth in love, in the bosom of a community of salvation. In
such a way, moral theology will acquire an inner spiritual

dimension in response to the demand for fully developing the
Imago Dei which is in man, and the laws of spiritual develop-

ment described by Christian ascetics and mysticism. For pre-

cisely this reason, moral theology must keep in strict contact

with Biblical and dogmatic theology, always bearing in mind

the pastoral tasks that future priests must fulfill in directing

souls and administering the Sacrament of Penance.

101. 7) In a particular way, the teaching of moral theology

to students who are preparing for the priestly ministry brings

with it the need for a close contact and relation with pastoral

theology, which will encourage it to study the problems posed

1 Cf. S. C. FOR THE DOCTRINE OF THE FAITH, Declar. Persona Humana, n. 9,
Dec. 29, 1975: L'Osservatore Romano, Jan. 16, 1976, p. 1.

36



by the experience of life, and will provide plans of action in-

spired by the needs of the Word of God and theologically well-

grounded and developed. This is the way of renewal indicated

by Vatican Council II: “Sub luce evangelii et humanae experi-

entiae”. 1

5. Pastoral theology

102. 1) Particular attention must be given to the teaching

of pastoral theology, both as a part of all the theological disci-

plines 2 and also as a science that interprets and stimulates the

genuine needs of the pastoral ministry and guides their fulfill-

ment in contemporary circumstances according to the demands
of faith, in the light of Revelation. 3

103. 2) Pastoral theology keeps in touch with reality, that

is to say, with the problems of the ministry and the solutions

which have been given to them at various times, especially

today, but it is bound to the rest of theology and draws on it in

two fundamental ways:

a) it appeals to and stimulates the other theological

disciplines (especially moral theology) by putting before them

problems that they cannot hope to solve in a purely empirical

and autonomous way, because they must be seen in the light

of faith;

b) it studies the practical application of theological solu-

tions, always bearing in mind the concrete situation and re-

specting the plurality of possible choices, when there is room

for different opinions.

104. 3) Following these criteria, the teaching of pastoral

theology can give an authentic formation and prepare the

ground for well defined action, avoiding on the one hand timid-

ity and frustration and on the other imprudent and rash initi-

atives, whose defects would be shown up by a sound theology.

105. 4) It will depend on all professors of theology in the

basic courses to make the teaching of pastoral theology har-
monious, coherent, and formative both as an aspect of the other

theological disciplines and as a specific development of matters

regarding the ministry. An adequate place should be given to

this material in the structure of the course. Encouragement

The need

for it

Its position

in theology

It poses

problems

to be solved

It receives

solution

to be applied

Its practical

value

Co-ordination

and co-operation

between

professors

1 Const. Gaudium et spes, n. 46.
2 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 94.
3 CF. Ratio fundamentalis institutionis sacerdotalis, n. 79.

37



Obligatory

but not a

predominant

discipline

Its primary

role

Understood as

an introductory

discipline

and as a

dimension of

all theology

Its essential

task

Theology of

dialogue

should be given to developing a year’s pastoral course, at the

end of the institutional course; 1 however, such teaching should

not be excluded earlier in the course when local requirements

and possibilities will determine the best form for it to take.

106. 5) In any case it should be kept in mind that teaching

of pastoral theology must not be omitted, nor can the whole of

theology be reduced to it.

6. Fundamental theology

107. 1) Fundamental theology is the basis of the rational

procedure of all theology. The object of its study is the fact of

Christian Revelation and its transmission in the Church, themes

which are at the center of all discussion of the relationship

between reason and faith.

108. 2) Fundamental theology is to be studied as an intro-

duction to dogmatic theology and also as a preparation, reflec-

tion, and development of the act of faith (the “Credo” of the

creedal Symbols) in the context of the requirements of reason

and of the relationship between faith, culture and the great

human religions. Moreover, it is also a permanent dimension
of all theology, which must try to answer the contemporary

problems presented by the students and by the world in which

they live and in which they will one day have to conduct their

ministry.

109. 3) The essential task of fundamental theology is the

rational reflection which a theologian, together with the Church

and starting from faith, makes on the truth of Christianity as

a work of God Who has revealed Himself and made Himself
present in Christ, and on the Church herself as the institution

willed by Christ to carry on His work in the world.

Besides confronting faith with reason in abstract terms, it is

conceived as a theology of dialogue on the borderline with the

historical religions (Hinduism, Buddhism, and Islam), with the

expression of modern atheism (especially of Marx, Freud, and

Nietzsche), with religious indifference in a secular world domi-

nated by technology, industrialism, and economic values, and

finally, with the demands of believers, who today face new

doubts and difficulties, and ask new questions of theology and

1 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 84 b; Normae quaedam ad

Constitutionem Apostolicam "Deus scientiarum Dominus" de studiis academicis

ecclesiasticis recognoscendam, n. 33.

38



catechesis. To answer the needs and experiences emerging

from these varied groups, fundamental theology seeks to define

the meaning which Christ and His message and His Church

have in such a situation, and to arouse and secure the assent of

faith as a way to God.

110. 4) These general lines of fundamental theology in-

volve the study and explanation of the relationship of Chris-

tianity to history, language, other religious experiences, mysti-

cism, philosophy, science, and the human condition. But, its

specific task is to show by reasonable arguments that are valid

for believers and non-believers alike how the mystery of Christ

present in the Church, not only enlightens but also completes

human existence, by uplifting it through the relationship with

God which perfects and saves it.

111. 5) Far from fundamental theology being reduced to

anthropology, it will have its full meaning inasmuch as it is an

introduction to the total mystery of Christ and so to theology.

This introductory function means among other things that
the professor also has the task of clearly bringing out the basic

elements of theological epistemology in order to give the stu-

dents an exact idea of the sacred science. 1

112. 6) It is opportune to add that, in the teacher and stu-

dent alike, fundamental theology, set forth according to its full

dimension, helps to develop a mature personality in the contin-

ual confrontation between faith and reason, achieving a superior

harmony between them, as may be seen in so many great
masters of the Christian tradition. It helps both the theologian

and the pastor of souls to overcome all sense of inferiority in

the face of the data of culture and more especially of science,

which they use as expressions of rational truth but without be-

coming enslaved to it, according to the methodological criteria

used by fundamental theology. Finally, this fundamental theol-

ogy serves to stimulate in everyone the courage of the faith,

without which neither Christian life nor good theology is pos-

sible.

113. 7) For these reasons, fundamental theology is to be

considered necessary for theological and pastoral formation,

and, consequently, its teaching should hold a place in the

program of studies that corresponds to its importance.

A way of

obtaining assent

to faith

Its relevance

in anthropology

An introduction

to the mystery

of Christ and

to theology

The importance

of theological

epistemology

It forms

the student’s

personality

It inspires

courage in

faith

An obligatory

discipline

1 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 79.

39



Their

contribution to

theological

formation

Directives

general

special

The duties of

those inhvolved

7. Other theological disciplines

114. Naturally a complete theological formation of future

priests goes together with other disciplines of great importance,

for example liturgy, canon law, church history, and the ancillary

subjects: spiritual theology, the social teaching of the Church,

ecumenism, missionary theology, sacred art, sacred music, etc.

These either go side by side with the principal disciplines or

(as in the case of catechetics and homiletics) belong to the

realm of pastoral theology.

115. Regarding these, there are directives given partly in

the documents of Vatican Council II (Const. Sacrosanctum Con-

cilium, Deer. Optatam totius, Ad gentes, Unitatis redintegratio,
Orientalium, Ecclesiarum, Inter mirifica, etc.), and partly in

Ratio fundamentalis institutionis sacerdotalis, and in various

other special documents. 1

Every one of these disciplines, while carefully attending to its

own problems and specific objects, can derive great advantage

from this document, above all, insofar as it is concerned with a

more lively awareness of present tasks as well as the need to

enter constructively into theological discourse, according to the

spirit of the faith.

IV. Practical norms

116.

To conclude the preceding considerations it seems

right to formulate certain norms specifying the duties of au-

thorities set over seminaries, of professors and students.

I. THE DUTIES OF THOSE RESPONSIBLE FOR
THEOLOGICAL FORMATION

1. The authorities set over seminaries: Bishops and Episcopal

Conferences, Rectors

1 Cf. the documents published: The SECRETARIAT FOR PROMOTING CHRISTIAN
UNITY, Directorium, Pars altera (see above all n. 75: De oecumenismo ut peculiari

disciplina); S. C. FOR THE EVANGELIZATION OF THE PEOPLES, Lett. circ. on the

missionary dimension of priestly formation, Pentecost 1970; SECRETARIAT FOR

NON-BELIEVERS, the note on the study of atheism, July 10, 1970; S. C. FOR

CATHOLIC EDUCATION, Lett. circ. on the teaching of philosophy in seminaries,

Jan. 20, 1972; Lett. circ. on the study of Canon Law, March 1st, 1975. The same

Sacred Congregation for Catholic Education, in these recent years, has been pub-

lishing in the review "SEMINARIUM” series of articles giving an orientation toward

the promotion of the conciliar renewal of the various disciplines in the philo-

sophico-thelogical curriculum.

40



117 . 1 ) The authorities set over seminaries have the re-

sponsibility of testifying that the candidates for the priesthood

possess, besides other requisites, a theological preparation that

will enable them to carry out their duty of teaching the faith

and acting as spiritual guides of the faithful.

118 . 2) The preparation of future priests cannot be ade-

quate without an efficient and qualified body of teachers. It

follows that Bishops and Rectors of seminaries should not hesi-

tate to allow candidates capable of higher studies the time

necessary to obtain academic degrees recognized by the

Church.

They should make available to them adequate instruments

of work (libraries, books, periodicals) and willingly allow them

periods for renewal. 1

119. 3) The formation of future priests should be con-

sidered as one of the most important ministries in a diocese

and, in some ways, the most demanding. In fact, the work of
teaching unites the professor very closely to the work of Our

Lord and Master, who prepared His Apostles to be witnesses of
the Gospel and dispensers of the mysteries of God.

120. 4) These norms will be effective only if they are

accompanied by strict vigilance on the part of all those respon-

sible.

2. The professors

121 . 1 ) The role of the professor is particularly important

in the seminary course. It is, in fact, he who demonstrates the
continuity of faith, tradition, and the life of the Church. It is

he who assures, in the present pluralistic climate, lasting assent
to fundamental truths as well as critical judgment, and a bal-

anced assessment of a situation.

He is the unifying element indispensable for giving a solid
basic formation. Therefore, it is necessary to reassess the

function of the professor, for whom the Church, quite aware of
the difficulty of his mission, wishes to express appreciation

and recognition.

122 . 2) As the servant of the Word of God, the professor
of theology is bound to Christ and to the Church. His teaching

should be carried out in the horizon of faith in the Word of our

Presentation

for Holy orders

Duties for the

teaching

bodies

The importance

of teaching

The need for

vigilance

The

indispensable

role of the

professor

The need for its

reassessment

Loyalty to

Christ and to

the Magisterium

1 Cf. Ratio fundamentalis institutionis sacerdotalis, nn. 32-38.

41



Theological

pluralism

Necessary

limits

Renewal of

scientific

research

A sense of

proportion

Collaboration

between

disciplines

Text books

The pastoral

goal of

teachng

Lord and Saviour, and with an outlook of loyalty to the Church
and her Magisterium.’

123. 3) The plurality of schools of thought in the Church is
a common phenomenon and in some ways can be considered
beneficial. It was Vatican Council II that recognized its legiti-
macy and fruitfulness. 2

Nevertheless such plurality must not become a pluralism of
systems that undermine the unity of faith which must always
remain intact. It would be lamentable if theological pluralism

were to be confused with pluralism of faiths.

124. 4) In his teaching, the professor must show himself
abreast of the most recent contributions of theological research,

and capable of expounding and evaluating them.

He must guard against that kind of a priori thinking which

could induce a mentality that holds new ideas and theories as
certain simply because they are new, and older ideas as out of

date simply because they are less recent. 3

125. 5) Theology today has become very much aware of
the necessity of a collaboration between the disciplines. In

theology, just as in the field of profane science, teams of pro-

fessors dedicate themselves to finding a deeper knowledge of

faith. It is greatly to be desired that seminary teachers intensify

amongst themselves those exchanges that help interdisciplinary

work on the level of both teaching and research. 4

126. 6) In the interests of a more effective formation and

especially of a more systematic theological preparation, which

is complete and doctrinally sound, up-to-date textbooks for

each of the disciplines are highly to be recommended as the

basis of both lectures and private study. 5

127. 7) Since theological teaching in seminaries has for its

principal object the formation of priests for the pastoral min-

istry, professors must keep this in mind, and, to understand

better the needs of the pastoral life, they should keep in touch

with parish priests and those who work in the areas of their

students’ future ministry.
6

1 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 87.

2 Deer. Unitatis redintegratio, n. 17.

3 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 88.

4 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 90.

5 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 88.

6 Cf. Ratio fundamentalis institutionis sacerdotalis, n. 94.

42



3. The students

128 . 1 ) Students should feel co-responsible for their own

theological formation. In fact, today they should take a more

active part in the area of doctrine as in other areas of their

formation. This is in conformity with the best traditions of

teaching, which today are being given their full value. 1

129 . 2) Before students are introduced to theology, they

should have the necessary literary2 and philosophical prepara-

tion, unless the philosophical course is integrated with the

theological one. Their philosophical formation should not com-

prise only the history of philosophy but also systematic reflec-

tion on the world and on man culminating in the affirmation of a
personal Absolute. The philosophical course, according to the

norms prescribed, should last at least two years.3

130 . 3) Students of theology should be ready to approach

the sources of theological reflection (in a special way the New
Testament, the documents of the Magisterium, the works of

the Fathers of the Church and of the great Scholastics), by

means of an adequate knowledge of Latin 4 and the Biblical

languages5 and by the use of works of contemporary research

(translations and commentaries).

131 . 4) Students of the theological course should take

pains to attend lectures regularly. In fact it is a case not merely

of imparting knowledge but of giving a tradition of faith. In this

matter of Christian tradition, contact with the master is indis-

pensable, since he is also bearing witness to the faith which has

illuminated and transformed his life.

His teaching thus becomes the discourse of a believing and
praying theologian in whom there coincide an understanding of
the mystery and intimate joining of it to his life. Theology can-

not be taught and studied as if it were a secular subject before

which one can remain neutral.

1 Cf. Deer. Optatam totius, n. 17, Ratio fundamentalis institutionis sacerdotalis,
nn. 35, 91.

2 Deer. Optatam totius, n. 13; Ratio fundamentalis institutionis sacerdotis, nn.
65 ff.; cf. ibid., nn. 59, 60.

3 Cf. Ratio fundamentalis institutionis sacerdotalis, nn. 60, 61; 70, 75; and also
S. C. FOR CATHOLIC EDUCATION, Lett. Circ. on the teaching of philosophy in
seminaries, Jan. 20, 1972, Part III, nn. 1, 2.

4 Deer. Optatam totius, n. 13; Ratio fundamentalis institutionis sacerdotalis, n.
66 .

5 Deer. Optatam totius, n. 13; Ratio fundamentalis institutionis secredotalis, n.
80.

Active

participation

Preparatory

studies

Two years of
philosophy

Latin and the

Biblical

languages

Attending

lectures

43



Personal contact between the professors and the students in
lectures, written work, seminars, and personal direction is very
important. 1

Four years

theology

Essential

tracts and

themes

The impact of

the human

sciences

II. THE ARRANGEMENT OF THEOLOGICAL STUDIES

132. 1) In all seminaries the basic formation necessary to

prepare a man for the priesthood should take at the very least
four years of theology, or its equivalent in systems that inte-

grate philosophy and theology. 2 The same applies to religious
scholasticates. 3

133. 2) A seminary course in theology should aim to give a
systematic vision of the Christian mystery, including the study

of the essential themes of faith and the Christian life. Without
such a formation assuring, as it does, the solidity and fruitful-

ness of every later specialization, the priestly vocation would

run the risk of collapsing. It would not be possible even to

speak of a solid basic formation, if one or other of the following

themes were to be omitted or treated hastily and superficially:

Revelation and its transmission by means of Tradition and the
Holy Scriptures, the affirmation of one God in Three Persons;

of God as the Creator, of the Incarnation of the Son of God and
of the Redemption of man (the paschal mystery), the Church
and the Sacraments; Christian anthropology (grace and the life

of God); eschatology; Christian morals (fundamental and spe-

cial); the whole of the Sacred Scriptures (the law and the proph-

ets, the synoptics, John and Paul).

Equally important in this vision of the Christian mystery are

the studies of fundamental theology, theological epistemology,

liturgy, Church history, canon law, pastoral theology, the social

teaching of the Church, ecumenism, missionary theology.

134. 3) Without being confused with the human sciences
so that it becomes psychology, sociology, or anthropology, con-

temporary theology, even in a seminary course, cannot overlook

the problems posed to the man of today by the development of

the human sciences. In fact, theology should be not only an

understanding of the Word of God but also the understanding of

mankind to whom the Word of God is addressed, and of the
conditions under which this Word is heard. It must speak of the

Christian mysteries in such a way that it reaches an understand-

ing of what they are in themselves and what they are for us.

44

1 Cf. Ratio fundamentalis institutionis sacerdotalis, nn. 35, 38, 91.

2 Cf. Ratio fundamentalis institutionis sacredotalis, n. 61.

3 Cf. fundamentalis institutionis sacerdotalis, n. 2.



135. 4) In teaching the various theological disciplines, the

guidelines indicated in the third part of this document (some

affirmations of which have been here deliberately repeated and

emphasized) should be kept constantly in mind, in such a way

as to assure students, whether or not they are candidates for

Holy Orders, of a sound and complete formation.

Conclusion

The Sacred Congregation for Catholic Education entrusts this

document to the Bishops and to all others responsible for the

theological formation of candidates for the priesthood to help

them in the serious tasks that they must carry out in today’s

situation.

An attempt has been made to set forth the true nature and
specific mission of the teaching of theology—set in the new
outlook initiated by Vatican Council II and by the successive

documents of the Supreme Pontiff and the Holy See—to assure
the future “masters of the faith” of a doctrinal formation fit for

our times. In this way they will be able to cognoscere quod

agunt et imitari quod tractant.

It is to be hoped that the assimilation of the Word of God
and of its saving value will be translated by them into a life in

conformity with it, sustaining an authentic priestly spirituality,

which will bring the truth into harmony with the needs of

pastoral charity, directed to the transmission of the faith of the

Church.

Rome, given at the Offices of the Sacred Congregations,

February 22, 1976, the feast of Saint Peter’s Chair.

GABRIEL-MARIE CARDINAL GARRONE, Prefect

+ Joseph Schroffer
Tit. Archbishop of Volturnum

Secretary

45