THEOLOGY
To do theology is to understand our
Theology – Faith (Pananampalataya)
Etymological meaning of theology
a. Derived from the Greek words:
i. theos (θεός) = god; goth
ii. Logos (λόγος)= word; study; to
speak about
iii. Thus: theology means “the study of
god”; “to talk about God”
Essentially, the term theology, particularly Christian
Theology means a discourse concerning Christian Faith.
Faith in God is the subject matter of Theology. So
without Faith, there is no sense in studying Theology.
Without God, there is no faith. Without our faith-
response there is no sense in studying God in the
context of faith. So, both Faith and the object of our
faith who is God are essential in Theology.
1. Definition of Theology
a. Theology is the process of
understanding God and one’s own
faith. For Catholics, doing theology
means the effort to understand their
faith in the God revealed in Jesus Christ
who is present with us through his
Church.
b. Theology, according to St. Anselm is,
“faith seeking understanding.”
i. To seek to understand one’s faith
c. The subject matter of theology is faith,
specifically Christian faith which refers
to the following:
i. the object of our faith: God and his
saving truths, as revealed in
Judaeo-Christian history and
traditions, and
ii. the personal act of believing
2. In a college context, doing theology is, like
physics, history and psychology.
a. Theology is a science, i.e., a methodical
and systematic inquiry into a significant
question or phenomenon of human
experience using the faculty of critical
reason. Thus, in doing theology, one
has to be both faithful and critical.
i. Being faithful. There can be no
theology without faith, for as
defined earlier, theology is “faith
seeking understanding.” Theology
presupposes faith in the one doing
theology. Theology is not the
interpretation of someone else’s
faith, but of our own, or, more
properly, of our community’s faith.
Theology is not just talk about God.
own faith in God.
ii. Being critical. Many of us have the
mistaken notion that reason and
faith are not in good terms with
each other: reason is said to make
realities clear and lucid; faith is
supposedly for obscure realities
that are impenetrable to reason.
On the contrary Catholic theology
has always taken faith and reason
as friends.
There can be no real disagreement
between faith and reason, since the
same God who reveals the
mysteries and infuses faith has also
endowed the human mind with the
light of reason. (Vatican 1, Dei
Filius, DS 3017)
b. According to Gerald O’Collins, reason
has the task of checking, scrutinizing,
and systematically reflecting on the
content of faith and the practice of
faith. This is what it means for theology
to be “critical” (not in the sense of
“finding fault”).
c. Thus faith and reason are both
indispensable partners in the task of
doing theology, interacting in creative
tension towards the truth that is God:
“Faith and reason are like two wings on
which the human spirit rises to the
contemplation of truth; and God has
placed in the human heart a desire to
know the truth – in a word to know
himself or herself – so that, by knowing
and loving God, men and women may
also come to a fullness of truth about
themselves.” - Pope John Paul II, Fides
et Ratio 1
THEOLOGY AS RELIGIOUS EXPERIENCE
Experience is defined as the encounter between man
and reality.
Experience with Reflection = Meaningful
Types of Experience:
a. Ordinary
b. Religious
Religious Experience – Faith + Transcendence
Transcendence – to go beyond
Gabriel Marcel - a French theistic existentialist believes
that “experience is more than the simple meeting of
self (inside) and sense of world (outside).” Marcel
suggests that an experience implies reflection. Thus,
reflection is intimately related with experience.
Experience and reflection do not just touch, they meet.
- Experience thus implies not just juxtaposition of
perceiver and perceived but a meaningful and
creative relationship between the two, a
dialectic.
Roque Ferriols - a Jesuit theologian explains the
meaning of “kahulugan” or meaning using the image of
a “funnel” or “embudo.”
Paul Johanne Tillich - a theologian, the ultimate value is
equal to “god”.
Rudolph Visker - a Jesuit philosopher-theologian, the
ultimate longing for satisfaction is the ultimate longing
for the Absolute. He equates this absolute with God, the
one who satisfies ultimately man’s longing for meaning.
Dermot Lane - religious experiences are those moments
in life when we perceive the world of meaning as
grounded in that immanent and transcendent reality we
call God.
- For any believer, faith forms an intrinsic part of
the perceptual apparatus. This means, faith is
an important component when we perceive
things (seen or unseen).
Faith - the ability to see beyond the merely human or
the merely actual or obvious.
- An experience then can be religious w/o
necessarily alluding to religious or liturgical
activities done in and by the Church.
- Thus, any experience is both objective and
subjective.
Joachim Wach - religious experience as "the total
response of the total being to Ultimate Reality."
Religious experience - is ecstatic which leads you out of
yourself. It is fulfilled time not filling in time. Filling in
time is an experience of boredom. A person starts
becoming conscious of time.
David Tracy - limit situations are disclosive of religious
experience in our way of self-transcendence. There are
two limit situations:
- Positive limit situations: experiences of joy,
jubilations, life, or happiness. These are
experiences of “bitin.”
- Negative limit situations: experiences of fear,
loneliness.
Karl Rahner - The act of forgiveness is a religious
experience.
Pananampalataya: Bilang Paniniwala,
Pagtitiwala, at Pagkakatiwala
a. Tiwala ang salitang ugat ng paniniwala,
pagtitiwala, at pagkakatiwala.
- Ang tiwala ay maaring mag-ugat
sa:nagsasabi (nagsasalita); o sa sinasabi
(salita)
- Kapag ang nagsasabi (person) ay may
credibilidad (marunong; mabuti; matapat;
maganda ang kalooban; busilak ang puso)
siya ay mapagkatitiwalaan. Tayo ay
nagtitiwala sa kanya.
- Kapag ang salita ay “may dating”; “walang
daya”, ito ay may “talab.” Samaktuwid,
tanggap ko ang salita. Ako ay may tiwala sa
kanyang salita. May epekto sa akin ang
kanyang salita.
- Kapag meron akong pananampalataya, ako
ay naniniwala.
- Kapag ako ay naniniwala, ako ay
nagtitiwala.
- Faith is pagtataya.
- Faith is pananalig. Galing ito sa salitang
“salig” na kasing-kahulugan ng sandig o
sandal (to lean on; to depend).
o Pagsalig is relying or depending on
someone as a foundation or
support.
- Pag-asa (hope) ang bunga ng pananalig
(faith). Palagay ang loob ng taong may
tiwala. Pagasa ang dama ng taong
nagtitiwala.
- Ang Diyos ay ang Dakilang Ganap.
AHA/Eureka Experience
AHA Experience – the life changing experience.
William James
4 Characteristics of Religious/Mytical Experiences:
1. Passivity – A strong sense of being taken over.
2. Ineffibility – The experience cannot be
adequately put into words.
3. Noetic – Experience reveal insights that are
began human reason and understanding
4. Transient – Experience don’t last long and are
imperfectly remembered.
Tradition – A way of thinking, behaving or doing
something that has been used by people un a particular
group, family, society and etc. for a long time.
2 Poles of Theology
1. Judeo Christian Tradition
2. Human Experience
Passover – the name given to the chief of the three
great historical annual festivals of the Jews. It was kept
in remembrance of the Lord's passing over the houses
of the Israelites ( Exodus 12:13 ) when the first born of
all the Egyptians were destroyed. It is called also the
"feast of unleavened bread" ( Exodus 23:15 ; Mark
14:1 ; Acts 12:3 ), because during its celebration no
leavened bread was to be eaten or even kept in the
household ( Exodus 12:15 ). The word afterwards came
to denote the lamb that was slain at the feast ( Mark
14:12-14 ; 1 Corinthians 5:7 ).
The last supper - also known as the Passover meal is the
final meal that, in the Gospel accounts, Jesus shared
with his Apostles in Jerusalem before his crucifixion. The
Last Supper is commemorated by Christians especially
on Maundy Thursday. The Last Supper provides the
scriptural basis for the Eucharist, also known as "Holy
Communion" or "The Lord's Supper".
 In 1958 Cardinal Angelo Giuseppe Roncalli was
elected and took the name JOHN XXIII.
 Pope Saint John XXIII- called Vatican Council II,
an Ecunemical Council, to address the role of
the Church in the world in light of modern
issues.
 Vatical Council II included 2,450 voting
delegates from around the world.
 Cardinal Giovani Montini was elected Pope Paul
VI.
Vatican Council II produced 3 types of official
documents.
1. Constitutions – concerned doctrine and dogma;
restated teachings in modern language.
Four Constitutions of Vatican II
1. Constitution on the Sacred Liturgy
(Sacrosantum Concillium) - Reaffirms the
liturgy as the source and summit of
Christian life and calls for changes to
encourage the full and active participation
of the faithful.
2. DOGMATIC CONSTITUTION ON THE
CHURCH (LUMEN GENTIUM) - "Light of the
Nations”
3. Dogmatic Constitution on Divine
Revelations (Dei Verbum) – Recalls that
God has revealed himself to grant us a
share in divine life.
4. Pastoral Constitution on the Church in the
Modern World (Gaudium at Spes) –
Expresses pastoral concern for the joys,
hopes, grief and anguish of the modern
world.
2. Decrees – concerned renewal of some aspect of
Church Life; required further action.
3. Declarations – provided general instruction on
vital topics in the Church and the world with
implementation left up to local bishops.
I. HAU CORE VALUES
• Christ-centeredness - we strive to be
witnesses of the person and example of Christ.
• Integrity - We are fair, honest, and
transparent in our personal and professional
dealings
• Excellence - We produce outcomes with
the greatest possible human competence.
• Community - We animate the spirit of
communion and solidarity.
• Societal Responsibility - We work for
economic efficiency, social justice, and
environmental stewardship.
Summary of Dei Verbum – Dogmatic
Constitution on Divine Revelation
By: Deacon Ed Sheffer
The difficult issue for the Vatican Two fathers,
with laying out this document, rested in
resolving the relationship of Scripture and
Sacred Tradition, and reconciling that there was
no error of God’s self-revelation to the world.
The fathers made it clear in this document that
God reveals truth through Scripture and the
Church. The primary question raised by Vatican
Two fathers concerning Divine Revelation was:
How does God speak to us and how do we
know it is God?
The ultimate purpose of this document is to
help people in search of truth to strengthen
their
faith. It is in hearing the message of Christ that
people believe, and in believing, we hope, and
through hope, we learn to love more perfectly.
We Catholics believe that Divine Revelation is
the Word of God expressed in the words of
man. We have access to God through Scripture
and
that helps us to share in God’s nature. The
Gospel would have no relevance and we would
have no business centering ourselves around
the Bible if it were not God’s Word.
Chapter One: Divine Revelation Itself
God wants us to know His love for us.
Revelation is not just words about God; it is a
living
experience of God. God does not just reveal in
Word how best we should live, but God reveals
himself as well. As revelation unfolds; we
become more aware of how God is ultimately
over all things and God is complete in Himself.
In coming to know more what God is like, we
come to understand the purpose for our human
existence. Besides dying to save us, Jesus makes
known our human connection to God. Jesus is
both message and messenger. Jesus reveals
that God has called us to Himself and promises
that salvation will ultimately lead to divine
closeness. The Father sent the Son so he could
tell us about the inner life of God. Jesus is not
only the Word
made flesh; he leads us to eternal life. Jesus is
revelation in its completeness. There is no
greater or necessary revelation than this. All
things are made full in Jesus. The Holy Spirit was
sent to bring us to completion. The Holy Spirit
provides us with God’s grace so God’s
revelation
takes root.
Chapter Two: The Transmission
In the very early Church they preached and
taught orally. They set an example by the way
they lived. In time it became necessary to be
inspired by the Holy Spirit to write down God’s
message. The Apostles handed on the authority
to teach to the bishops who took their places.
Through the unending line of succession the
bishops are to secure and protect the Word of
God and to see that it is kept intact to the end
of time. The Word is the gift of faith, freely
given by
God, and faith develops through the Holy Spirit.
Development of faith happens when we study,
contemplate and put belief into action. This is
why sacred Scripture and Church Tradition are
closely connected and validly important to the
growth of one’s faith. Scripture is the Word of
God – The Old Testament and the New
Testament. Sacred Tradition is the Word of God
passed on to us in various forms: Liturgy,
prayers, and the teachings of the Apostles and
their successors. The bishops are the Church’s
official teachers. The word Magisterium means
official teacher. The bishops are charged with
the duty to hand on the Word of God handed
on to them. The Magisterium is not superior to
the Word of God, but is its servant. The text of
the
Bible is sovereign in the Catholic Church. Jesus
came to reveal the truths and commission all of
us to preach these truths. Some are ordained to
preach what they have read, come to believe,
and put into practice, but most preach what
they come to know about Scripture by how they
reveal Christ in the way they live in their family
and in the world. We all make up the Church
and we all have a role to play in communicating
God’s Word.
Chapter Three: Divine Inspiration and
Interpretation
Those chosen wrote down words inspired by
the Holy Spirit. The Spirit revealed what God
desired to be written. None of the Scripture
writers were robbed of human intelligence or
knowledge, but in a special way their human
characteristics, including their limitations, were
used to deliver God’s message faithfully without
error. Scripture is without error in the sense
that it is for our salvation, not in the sense of
scientific or historical accuracy. Interpretation
of
Scripture comes from the Holy Spirit, too.
Interpretation requires insight into historical
analysis, literary analysis, understanding
tradition, human sciences, and comprehending
the purpose the
text served to its initial audience. Interpretation
must be about faithfulness to true revelation if
it is to bear the proper fruit. The Bible is a text
inspired by God which is entrusted to the
Church
for the nurturing of faith and guiding one’s life.
Chapter Four: The Old Testament
Israel was chosen by God to establish a
covenant of love with humankind. They were
chosen to
experience divine love and through this
experience become an example for all nations.
The Old Testament remains significant because
it communicates how God remained active in
the
history of mankind and because it reveals the
plan of God to provide Jesus. The Old
Testament
feeds us a wealth of prayers and insight into the
teachings of God. The mystery of salvation is in
the midst of the Old Testament, and so has
enduring value.
Chapter Five: The New Testament
The Gospel writers told the story of Jesus in a
way that the present Church in their time and
place would understand the truth of salvation.
In the New Testament salvation is completely
released. Christ brings order to the world by
establishing the reign of God on earth. Jesus
reveals the Father and completes God’s plan.
The four Gospels are the foremost teachings in
Scripture. They contain the foundation of our
faith. The Gospels provide the framework for
the
Church. They teach us how our lives are meant
to be lived. The Gospels contain the story of
salvation and the truths about Jesus Christ.
Chapter Six: Sacred Scripture in the Life of the
Church
Eucharist and Scripture are both celebrated in
our Liturgy. Christ is delivered and consumed at
the one table of God’s Word and Body. The
Word of God supports the Church and
strengthens
it. The true story of Theology rests in Scripture.
We must come to know Scripture more and
more, for through Scripture we meet Christ. To
be uninformed of Scripture is to lack serious
knowledge of Jesus and who we are to become.
The Word of God is truth that lasts forever.
Everyone is to have access to the Word of God.
Although it is possible for people to come to
know God by contemplating the created world,
with Scripture we can respond much more
appropriately to God’s call. Yes, revelation is
complete in Jesus, but this does not mean we
are not meant to experience
God in our life. God is met in many dimensions
of life, in the good and the bad, in the joy and in
the suffering. True faith requires there be a
response to Divine Revelation.
I am extremely humbled to serve God’s Word.
As an Ordained Deacon, I am officially The
Herald
of the Gospel. It is with gratefulness and awe
that I seek to protect the truthfulness of the
Word of God. One of my responsibilities as a
deacon is to lead us in signing ourselves with
the cross before the Gospel is proclaimed. I
would like to offer you what I contemplate as I
sign myself. As I sign my forehead, I recall my
desire to comprehend the wisdom of the Holy
Spirit. As I sign my lips, I remind myself it is not
enough for me alone to understand God’s
Word. God’s love
must be shared. As I sign my heart, I remember
that the message of the Gospel bears no fruit
unless I live the Gospel.